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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Aśvaghoṣa: Buddhacarita
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Bhagavatprasūti
Click to Expand/Collapse OptionChapter 2: Antaḥpuravihāra
Click to Expand/Collapse OptionChapter 3: Saṃvegotpatti
Click to Expand/Collapse OptionChapter 4: Strīvighātana
Click to Expand/Collapse OptionChapter 5: Abhiniṣkramaṇa
Click to Expand/Collapse OptionChapter 6: Chandakanivartana
Click to Expand/Collapse OptionChapter 7: Tapovanapraveśa
Click to Expand/Collapse OptionChapter 8: Antaḥpuravilāpa
Click to Expand/Collapse OptionChapter 9: Kumārānveṣaṇa
Click to Expand/Collapse OptionChapter 10: Śreṇyābhigamana
Click to Expand/Collapse OptionChapter 11: Kāmavigarhaṇa
Click to Expand/Collapse OptionChapter 12: Arāḍadarśana
Click to Expand/Collapse OptionChapter 13: Māravijaya
Click to Expand/Collapse OptionChapter 14: Englightenment
Click to Expand/Collapse OptionChapter 15: Turning the Wheel of the Law
Click to Expand/Collapse OptionChapter 16: Many Conversions
Click to Expand/Collapse OptionChapter 17: Conversion (pravrajyā) of the Great Disciples
Click to Expand/Collapse OptionChapter 18: The Instruction of Anāthapiṇḍada
Click to Expand/Collapse OptionChapter 19: The Meeting of Father and Son
Click to Expand/Collapse OptionChapter 20: Acceptance of Jetavana
Click to Expand/Collapse OptionChapter 21: Progress (srotas) of the Mission
Click to Expand/Collapse OptionChapter 22: The Visit to Amrapāli's Grove
Click to Expand/Collapse OptionChapter 23: Fixing the Factors of Bodily Life
Click to Expand/Collapse OptionChapter 24: Compassion for the Licchavis
Click to Expand/Collapse OptionChapter 25: The Journey to Nirvāṇa
Click to Expand/Collapse OptionChapter 26: The Mahāparinirvāṇa
Click to Expand/Collapse OptionChapter 27: Eulogy of Nirvāṇa
Click to Expand/Collapse OptionChapter 28: The Division of the Relics
Click to Expand/Collapse OptionColophon
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(15) 1 佛所行讃推求太子品第九 
 
VARGA 9. THE MISSION TO SEEK THE PRINCE. 
Book IX [The Deputation to the Prince] 
tatas tadā mantripurohitau tau bāṣpapratodābhihitau1 nṛpeṇa |
viddhau sadaśvāv iva sarvayatnāt sauhārdaśīghraṃ yayatur vanaṃ tat || 9.1 || 
(16)王正以憂悲 感切師大臣
(17)如鞭策良馬 馳駛若迅流
(18)身疲不辭勞 逕詣苦行林 
de nas de’i tshe mdun na ’don daṅ blon po de | | mi skyoṅ mchi ma’i lcag gis mṅon par bsnun pa dag | | phug pa’i dam pa’i rta bźin ’bad pa thams cad las | | (5)bsam pa bzaṅ pos skyen par nags der soṅ bar gyur | | 
665. The king now suppressing (regulating) his grief, urged an his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream;
666. Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; 
1. Then the two, the counsellor and the family priest, beaten by the king with his scourge of tears, went with every effort to that forest in the hurry of affection, like two noble horses goaded. 
tam āśramam jātapariśramau tāv upetya kāle sadṛśānuyātrau |
rājarddhim utsṛjya vinītaceṣṭāv upeyatur bhārgavadhiṣṇyam eva || 9.2 || 
(19)捨俗五儀飾 善攝諸情根
(20)入梵志精廬 敬禮彼諸仙
(21)諸仙請就2 座 説法安慰之 
’dra ba’i rjes ’braṅs ṅal ba skyes pa de gñis ni | | dka’ thub nags der dus su ñe bar phyin nas ni | |
rgyal po’i rdzu ’phrul dor de dul ba’i spyod pa yis | | draṅ sroṅ śes ldan bu yi khaṅ par ñe bar soṅ | | 
then laying on one side the five outward marks of dignity and regulating well their outward gestures,
667. They entered the Brahmans’ quiet hermitage, and paid reverence to the Rishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. 
2. Having come at last full of weariness to that hermitage, accompanied by a fitting train,--they dismissed their royal pomp and with sober gestures entered the abode of Bhârgava. 
tau nyāyatas taṃ pratipūjya vipraṃ tenārcitau tāv api cānurūpam |
kṛtāsanau bhārgavam āsanasthaṃ chittvā kathām ūcatur ātmakṛtyam || 9.3 || 
(22)即白仙人言 意有所諮問
(23)3 淨稱淨飮王 甘蔗名4 勝胄
(24)我等爲師臣 法教典要事 
de dag gis ni tshul (6)bźin bram ze de mchod nas | | de ni de dag la yaṅ rjes mthun mchod pa ste | |
gdan byas pa dag bdag tu lta ba bcad nas ni | | śes ldan sras po gdan gnas pa la gtam smras so | | 
668. Then forthwith they addressed the Rishis and said: ’We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana râga, a descendant of the famous Ikshvâku family,
669. ’We are his teacher and his minister, who instruct him in the sacred books as required. 
3. Having saluted that Brâhman with due respect, and having been honoured by him with due reverence in return, having seated themselves, plunging at once into the subject, they addressed Bhârgava, who was likewise seated, concerning their errand. 
śuddhaujasaḥ śuddhaviśālakīrter ikṣvākuvaṃśaprabhavasya rājñaḥ |
imaṃ janaṃ vettu bhavān adhītaṃ2 śrutagrahe mantraparigrahe ca || 9.4 || 
 
mdaṅs gtsaṅ gtsaṅ źiṅ rnam par grags pa’i yaṅs pa mṅa’ | | bu ram (7)śiṅ pa’i rigs su rab ’khruṅs rgyal po yis | |
śru ka rab tu ’dzin daṅ gsaṅ sṅags yoṅs ’dzin la | | nag por skye bo ’di ni khyod kyis rig par mdzod | | 
 
4. ‘Let your honour know us to be respectively imperfect proficients in preserving the sacred learning and in retaining the state-counsels,--in the service of the monarch of the Ikshvâku race, pure in his valour and pure and wide in his glory. 
tasyendrakalpasya jayantakalpaḥ putro jarāmṛtyubhayaṃ titīrṣuḥ |
ihābhyupetaḥ kila tasya hetor āvām upetau bhagavān avaitu || 9.5 || 
(25)王如天帝釋 子如5 闍延多
(26)爲度老病死 出家或投此
(27)我等爲彼來 惟尊應當知 
dbaṅ po daṅ mtshuṅs de yi rgyal ba daṅ mtshuṅs sras | | rga daṅ ’chi ba’i ’jigs pa dag ni sgrol ’dod de | |
(32b1)’di na mṅon par ñe bar ’oṅs grag de yi phyir | | bdag cag ñe bar ’oṅs par bcom ldan mkhyen par mdzod | | 
The king indeed is like Indra (for dignity); his son, like Ke-yan-to (Gayanta),
670. ’In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.’ 
5. ‘His son, who is like Jayanta, while he himself is like Indra, has come here, it is said, desirous to escape from the fear of old age and death,--know that we two are come here on account of him.’ 
tau so ’bravīd asti sa dīrghabāhuḥ prāptaḥ kumāro na tu nāvabuddhaḥ |
dharmo ’yam āvartaka ity avetya yātas tv arāḍābhimukho mumukṣuḥ || 9.6 || 
(28)答言有此人 長臂大人相
(29)擇我等所行 隨順生死法
(16c1)往詣阿羅藍 以求勝解脱 
de dag la des smras pa phyag riṅ gyur pa de | | rab tu thob gyur gźon nu śes pa min pa min | |
chos ’di ’khor bar byed ces mṅon par mkhyen nas ni | | (2)mṅon par gdoṅ phyogs ma yin thar bźed skyen par gśegs | | 
671. Replying, they said: ’With respect to this youth,. has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death.
672. ’He has gone to the abode of Arâda, to seek for a complete mode of escape.’ 
6. He answered them, ‘That prince of the long arms did indeed come here, but not as one unawakened; "this dharma only brings us back again,"--recognising this, he went off forthwith towards Arâḍa, seeking liberation.’ 
tasmāt tatas tāv upalabhya tattvaṃ taṃ vipram āmantrya3 tadaiva sadyaḥ |
khinnāv akhinnāv iva rājabhaktyā4 prasasratus tena yataḥ sa yātaḥ || 9.7 || 
(2)既得定實已 6 遵崇王速命
(3)不敢計疲勞 尋路而馳進
(4)見太子處林 悉捨俗儀飾
(5)眞體猶光耀 如日出烏雲 
de nas de las de ñid de dag ñer thob nas | | bram ze de la sñan dṅags phab nas de ma thag | |
dub kyaṅ ma dub pa bźin rgyal po la gus pas | | de ñid gaṅ nas gśegs pa de nas rab tu soṅ | | 
Having received this certain information, respectfully considering the urgent commands of the anxious king,
673. They dared not hesitate in their undertaking, but straightway took the road and hastened on.
Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity,
674. His body still glorious with lustrous shining, as when the sun comes forth from the black cloud; 
7. Then they two, having understood the true state of things, bade that Brâhman at once farewell, and wearied though they were, went on as if they were unwearied, thither whither the prince was gone. 
yāntau tatas tau mṛjayā5 vihīnam apaśyatāṃ taṃ vapuṣojjvalantam6 |
upopaviṣṭaṃ7 pathi vṛkṣamūle sūryaṃ ghanābhogam iva praviṣṭam || 9.8 || 
(6)國奉天神師 執正法大臣
(7)捨除俗威儀 下乘而歩進 
soṅ ste de nas de dag (3)gi ni rṅon pa daṅ | | rnam par bral ba’i sku lus rab tu ’bar ba de | |
ñi ma sdug po’i loṅs spyod dag la źugs pa ltar | | lam ni śiṅ gi rtsa bar ñe bar bźugs pa mthoṅ | | 
then the religious teacher of the country and the great minister holding to the true law,
675. Put off from them their courtly dress, and descending from the chariot gradually advanced, 
8. As they were going, they saw him bereft of all ornaments, but still radiant with his beauty, sitting like a king in the road at the foot of a tree, like the sun under the canopy of a cloud. 
yānaṃ vihāyopayayau tatas taṃ purohito mantradhareṇa sārdham |
yathā vanasthaṃ sahavāmadevo rāmaṃ didṛkṣur munir aurvaśeyaḥ || 9.9 || 
(8)猶王7 婆摩疊 仙人8 婆私吒
(9)往詣山林中 見王子羅摩
(10)各隨其本儀 恭敬禮問訊 
de nas de la mdun na ’don daṅ sṅags ’dzin bcas | | theg pa rnam par spaṅs nas ñe bar gśegs pa ste | |
(4)slar gnas thub pa’i bu ni g-yon gyi lhar bcas pas | | nags gnas lhag spyod lta bar ’dod pa ji ltar ro | | 
like the royal Po-ma-ti (? Bharata) and the Rishi Vasishtha,
676. Went through the woods and forests, and seeing the royal prince Râma, each according to his own prescribed manner, paid him reverence, as he advanced to salute him; 
9. Leaving his chariot, the family priest then went up to the prince with the counsellor, as the saint Aurvaseya went with Vâmadeva, wishing to see Râma when he dwelt in the forest. 
tāv arcayām āsatur arhatas taṃ divīva śukrāṅgirasau mahendram |
pratyarcayām āsa sa cārhatas tau divīva śukrāṅgirasau mahendraḥ || 9.10 || 
(11)猶如9 儵迦羅 及與央耆羅
(12)盡心加恭敬 奉事天帝釋 
lha na pa ba saṅs daṅ phur bus dbaṅ chen bźin | | de dag gis ni de ñid bskyed ciṅ mchod pa’o | |
lha na pa saṅs phur bu dag la dbaṅ chen bźin | | mchod ’os des ni de gñis (5)dag la slar mchod do | | 
677. Or as Sukra, in company with Aṅgiras, with earnest heart paid reverence, and sacrificed to Indra râga. 
10. They paid him honour as was fitting, as Sukra and Aṅgiras honoured Indra in heaven; and he in return paid due honour to them, as Indra in heaven to Sukra and Aṅgiras. 
kṛtābhyanujñāv abhitas tatas tau niṣedatuḥ8 śākyakuladhvajasya |
virejatus tasya ca saṃnikarṣe punarvasū yogagatāv ivendoḥ || 9.11 || 
(13)王子亦隨敬 王師及大臣
(14)如帝釋安慰 儵迦央耆羅
(15)即命彼二人 坐於王子前
(16)如10 富那婆藪 兩星侍月傍 
sbyor bar soṅ ba’i zla ba ñe sar nab so bźin | | de nas kun nas mṅon par rjes gnaṅ byas pa ni | |
de dag ś’a kya’i rigs kyi rgyal mtshan de yi ni | | ñe logs dag tu soṅ ba rnam par mdzes par gyur | | 
678. Then the royal prince in return paid reverence to the . royal teacher and the great minister, as the divine Indra placed at their ease Sukra and Aṅgiras;
679. Then, at his command, the two men seated themselves before the prince, as Pou-na (Punarvasû) and Pushya, the twin stars attend beside the moon; 
11. Then they, having obtained his permission, sat down near him who was the banner of the Sâkya race; and they shone in his proximity like the two stars of the asterism Punarvasû in conjunction with the moon. 
taṃ vṛkṣamūlastham abhijvalantaṃ purohito rājasutaṃ babhāṣe |
yathopaviṣṭaṃ divi pārijāte bṛhaspatiḥ śakrasutaṃ jayantam || 9.12 || 
(17)王師及大臣 啓請於王子
(18)如毘利波低 語彼闍延多 
śiṅ gi rtsa bar gnas pa mṅon par ’bar ba yi | | rgyal po’i (6)sras po de la mdun na ’don gyis smras | |
lha na yoṅs ’dus dag la brgya byin sras po ni | | rgyal ba ñe bar gnas la phur bu ji ltar ro | | 
680. Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-li-po-ti (Brihaspati) spoke to that Gayanta: 
12. The family priest addressed the prince who shone brightly as he sat at the foot of the tree, as Vrihaspati addressed Indra’s son Jayanta, seated in heaven under the heavenly tree pârijâta: 
tvacchokaśalye hṛdayāvagāḍhe mohaṃ gato bhūmitale muhūrtam |
kumāra rājā nayanāmbuvarṣo yat tvām avocat tad idaṃ nibodha || 9.13 || 
(19)父王念太子 如利刺貫心
(20)荒11 迷發狂亂 臥於塵土中
(21)日夜増悲思 流涙常如雨 
khyod kyi mya ṅan zug rdu sñiṅ la btags pa na | | sa yi logs la rmoṅs śiṅ brgyal bar gyur pa ste | |
gźon nu mig gi chu yi char ltar rgyal po yis | | (7)gaṅ źig khyod la smras pa ’di ni mkhyen par mdzod | | 
681. ’Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground;
682. ’By night and day he adds to his sorrowful reflections; his tears flow down like the incessant rain; 
13. ‘O prince, consider for a moment what the king with his eyes raining tears said to thee, as he lay fainting on the ground with the arrow of thy sorrow plunged into his heart. 
jānāmi dharmaṃ prati niścayaṃ te paraimi te bhāvinam9 etam artham |
ahaṃ tv akāle vanasaṃśrayāt te śokāgnināgnipratimena dahye || 9.14 || 
(22)勅我有所命 唯願留心聽
(23)知汝樂法情 決定無所疑 
khyod kyis chos la rab dmigs ṅes par śes pa ste | | khyod kyi ’byuṅ bar ’gyur pa’i don ni śes pa’o | |
khyod kyi dus ma yin par nags su bsñen las bdag | | me daṅ rab mtshuṅs mya ṅan me yis tshig pa’o | | 
and now to seek you out, he has sent us hither. Would that you would listen with attentive mind;
683. ’We know that you delight to act religiously; it is certain, then, without a doubt, 
14. ‘"I know that thy resolve is fixed upon religion, and I am convinced that this purpose of thine is unchanging; but I am consumed with a flame of anguish like fire at thy flying to the woods at an inopportune time. 
tad ehi dharmapriya matpriyārthaṃ dharmārtham eva tyaja buddhim etām |
ayaṃ hi mā śokarayaḥ pravṛddho nadīrayaḥ kūlam ivābhihanti || 9.15 || 
(24)非時入林藪 悲戀12 嬈我心
(25)汝若念法者 應當哀愍我
(26)望寛遠遊情 以慰我懸心
(27)勿令憂悲水 崩壞我心岸 
de phyir tshur (33a1)spyon chos dga’ dag gi dga’ ston du | | chos kyi don du blo gros de ñid thoṅ mdzod daṅ | |
chu bo’i śugs kyis ’gram ṅogs mṅon par bcom pa bźin | | bdag la mya ṅan śugs ’dir rab tu ’phel ba’o | | 
this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart!
684. ’You, if you be indeed, moved by religion, ought to feel some pity for our case;
let your kindly feelings flow abroad, to comfort us who are worn at heart;
685. ’Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; 
15. ‘"Come, thou who lovest duty, for the sake of what is my heart’s desire,--abandon this purpose for the sake of duty; this huge swollen stream of sorrow sweeps me away as a river’s torrent its bank. 
meghāmbukakṣādriṣu yā hi vṛttiḥ samīraṇārkāgnimahāśanīnām |
tāṃ vṛttim asmāsu karoti śoko vikarṣaṇocchoṣaṇadāhabhedaiḥ || 9.16 || 
(28)如雲水草山 風日火雹災
(29)憂悲爲四患 飄乾燒壞心 
rluṅ daṅ ñi ma me daṅ thog chen rnams kyi ni | | ’jug (2)pa gaṅ źig sprin daṅ chu me ri rnams su | |
rnam par ’byer daṅ skems daṅ srog daṅ ’byed rnams kyis | | bdag cag rnams la mya ṅan gyis ’jug pa de byed | | 
as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning;
686. ’For so the grieving heart has these four sorrows, turmoil and drought; passion and overthrow. 
16. ‘"That effect which is wrought in the clouds, water, the dry grass, and the mountains by the wind, the sun, the fire, and the thunderbolt,--that same effect this grief produces in us by its tearing in pieces, its drying up, its burning, and its cleaving. 
tad bhuṅkṣva tāvad vasudhādhipatyaṃ kāle vanaṃ yāsyasi śāstradṛṣṭe |
aniṣṭabandhau kuru mayy apekṣāṃ10 sarveṣu bhūteṣu dayā hi dharmaḥ || 9.17 || 
(17a1)且還食土邑 時至更遊仙
(2)不顧於親戚 父母亦棄捐
(3)此豈名慈悲 覆護一切耶 
de phyir re źig nor ’dzin bdag ñid loṅs spyod la | | dus su bstan bcos mthoṅ ste nags su gśegs gyur te | |
’byuṅ po (3)thams cad la ni brtse ba chos yin phyir | | mi ’dod gñen ’dun kho bo la ni ltos par mdzod | | 
But come! return to your native place, the time will arrive when you can go forth again as a recluse.
687. ’But now to disregard your family duties, to turn against father and mother, how can this be called love and affection? that love which overshadows and embraces all. 
17. ‘"Enjoy therefore for a while the sovereignty of the earth,--thou shalt go to the forest at the time provided by the sâstras,--do not show disregard for thy unhappy kindred,--compassion for all creatures is the true religion. 
na caiṣa dharmo vanae eva siddhaḥ pure ’pi siddhir niyatā yatīnām |
buddhiś ca yatnaś ca nimittam atra vanaṃ ca liṅgaṃ ca hi bhīrucihnam || 9.18 || 
(4)法不必山林 在家亦脩閑
(5)覺悟勤方便 是則名出家 
chos de nags ñid kho nar ’grub pa ma yin te | | sdom brtson rnams kyis ṅes par groṅ khyer na yaṅ ’grub | |
’dir ni blo daṅ ’bad pa dag ni mtshan ma ste | | nags daṅ stag ni ’jigs pa dag gi (4)mtshan ma’o | | 
688. ’Religion requires not the wild solitudes; you can practise a hermit’s duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit’s life in truth. 
18. ‘"Religion is not wrought out only in the forests, the salvation of ascetics can be accomplished even in a city; thought and effort are the true means; the forest and the badge are only a coward’s signs. 
maulīdharair aṃsaviṣaktahāraiḥ keyūraviṣṭabdhabhujair11 narendraiḥ |
lakṣmyaṅkamadhye parivartamānaiḥ prāpto gṛhasthair api mokṣadharmaḥ || 9.19 || 
(6)剃髮服染衣 自13 放山藪間
(7)此則懷畏怖 何足名學仙
(8)願得一抱汝 以水雨其頂
(9)冠汝以天冠 置於傘蓋下
(10)矚目一觀汝 然後我出家 
dbu rgyan ’dzin źiṅ dpuṅ par rna cha do śal daṅ | | dpuṅ rgyan rnam par reṅs pa’i phyag mṅa’ mi dbaṅ rnams | |
phun tshogs yan lag dbus na yoṅs su gnas rnams kyis | | khyim na gnas kyaṅ thar ba’i lam ni rab tu thob | | 
689. A shaven head, and garments soiled with dirt,--to wander by yourself through desert wilds,--this is but to encourage constant fears, and cannot be rightly called "an awakened hermit’s (life)."
690. ’Would rather we might take you by the hand, and sprinklewater on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy,
691. ’That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. 
19. ‘"Liberation has been attained even by householders, Indras among men, who wore diadems, and carried strings of pearls suspended on their shoulders, whose garlands were entangled with bracelets, and who lay cradled in the lap of Fortune. 
dhruvānujau yau balivajrabāhū vaibhrājam āṣāḍham athāntidevam |
videharājaṃ janakaṃ tathaiva drumaṃ12 senajitaś ca rājñaḥ || 9.20 || 
(11)14 頭留摩先王 阿闍阿15 渉
(12)跋闍羅婆休 毘跋羅安提
(13)毘提16 訶闍那 那羅濕波羅 
bstan pa’i nu bo (5)stobs daṅ rdo rje’i lag pa daṅ | | rnam mdzes bu daṅ chu stod de nas mthar gnas lha | |
lus ’phags rgyal po skyes byed daṅ ni de bźin du | | groṅ daṅ ljon śiṅ can daṅ sde rgyal rgyal po rnams | | 
The former kings Teou-lau-ma (Druma?), A-neou-ke-o-sa (Anugasa or Anudâsa),
692. ’Po-ke-lo-po-yau (Vagrabâhu), Pi-po-to-’an-ti (Vaibhrâga), Pi-ti-o-ke-na (Vatâgana?), Na-lo-sha-po-lo (Narasavara?), 
20. ‘"Bali and Vajrabâhu, the two younger brothers of Dhruva, Vaibhrâja, âshâḍha and Antideva, and Ganaka also, the king of the Videhas, and king Senajit’s son, his tree of ripe blessing; 
etān gṛhasthān nṛpatīn avehi naiḥśreyase dharmavidhau vinītān |
ubhau13 api tasmād yugapad bhajasva vittādhipatyaṃ14 ca nṛpaśriyaṃ ca || 9.21 || 
(14)如是等諸王 悉皆著天冠
(15)瓔珞以嚴容 手足貫珠環
(16)婇女衆娯樂 不違解脱因 
ñes legs chos kyi cho ga la ni rnam dul ba’i | | me bdag khyim na gnas pa de rnams (6)mkhyen mdzod la | |
nor gyi bdag po daṅ ni mi skyoṅ dpal dag ste | | gñis po dag kyaṅ de phyir dus gcig mkhyen par mdzod | | 
693. ’All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems,
694. ’Around them were women to delight and please, these things they cast not from them, for the sake of escape; 
21. ‘"Know that all these great kings who were householders were well skilled in attaining the merit which leads to final bliss,--do thou also therefore obtain both simultaneously--royal magnificence and the control over the mind. 
icchāmi hi tvām upaguhya gāḍhaṃ kṛtābhiṣekaṃ salilārdram eva |
dhṛtātapattraṃ15 samudīkṣamāṇas tenaiva harṣeṇa vanaṃ praveṣṭum || 9.22 || 
(17)汝今可還家 崇習於二事
(18)心修増上法 爲地増上主 
mṅon par dbaṅ bskur byas pa’i chu yis brlan pa ñid | | gduṅ ba skyob pa’i gdugs bzuṅ khyed la drag tu ni | |
ñe bar ’khyud nas kun nas gyen du lta ba ste | | dga’ (7)ba des ni nags su rab tu ’jug par ’dod | | 
you then may also come back home, and undertake both necessary duties;
695. ’Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; 
22. ‘"I desire,--when I have once closely embraced thee after thy kingly consecration is once performed, and while thou art still wet with the sacred water,--when I behold thee with the pomp of the royal umbrella,--in the fulness of that joy to enter the forest." 
ity abravīd bhūmipatir bhavantaṃ vākyena bāṣpa16 grathitākṣareṇa |
śrutvā bhavān arhati tatpriyārthaṃ snehena tatsneham anuprayātum || 9.23 || 
(19)垂涙約勅我 令宣如是言
(20)既有此勅旨 汝應奉教還 
de ltar mchi mas ’dud pa’i yi ge’i tshig gis ni | | khyed ñid la ni sa yi bdag pos smras pa ste | |
thos nas de la brtse źiṅ de la dga’ don du | | khyed kyi brtse bas rjes su ’gro bar ’os pa’o | | 
let there be no more weeping, but comply with what we say, and let us publish it;
696. ’And having published it with your authority, then you may return and receive respectful welcome. 
23. ‘Thus did the king say to thee in a speech whose words were stopped by tears,--surely having heard it, for the sake of what is so dear to him, thou wilt with all affection follow his affection. 
śokāmbhasi tvatprabhave hy agādhe duḥkhārṇave majjati śākyarājaḥ |
tasmāt tam uttāraya nāthahīnaṃ nirāśrayaṃ magnam ivārṇave nauḥ17 || 9.24 || 
(21)父王因汝故 沒溺憂悲海
(22)無救無所依 無由自開釋
(23)汝當爲船師 17 渡著安隱處 
khyod las byuṅ ba’i mya ṅan chu ni gtiṅ med pa’i | | (33b1)sdug bsṅal rgya mtshor ś’akya’i rgyal po nub gyur te | |
de phyir mgon po rgya mtshor byid la gru bźin du | | dman źiṅ rten daṅ bral ba de ni sgrol mdzod cig | | 
Your father and your mother, for your sake, in grief shed tears like the great ocean;
697. ’Having no stay and no dependence now--no source from which the Sâkya stem may grow--you ought, like the captain of the ship, to bring it safely across to a place of safety. 
24. ‘The king of the Sâkyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him helpless and protectorless like an ox drowning in the sea. 
bhīṣmeṇa gaṅgodarasaṃbhavena rāmeṇa rāmeṇa ca bhārgaveṇa |
śrutvā kṛtaṃ karma pituḥ priyārthaṃ pitus tvam apy arhasi kartum iṣṭam || 9.25 || 
(24)毘18 林摩王子 二羅彌跋19 祇
(25)聞父勅恭命 汝今亦應然 
chu bo gaṅ g’a’i lto nas byuṅ ba ’jigs byed daṅ | | lhag spyod daṅ ni ṅan spoṅ sras po lhag spyod kyis | |
pha yi dga’ ba’i don du (2)las byas thos nas ni | | khyed kyaṅ yab kyi bźed ba mdzad par ’os pa lags | | 
698. ’The royal prince Pi-san-ma, as also Lo-me-po-ti, they respectfully attended to the command of their father, you also should do the same! 
25. ‘Having heard that Bhîshma who sprang from Gaṅgâ’s womb, Râma, and Râma the son of Bhrigu,--all did what would please their fathers; surely thou too wilt do thy father’s desire. 
saṃvardhayitrīṃ samavehi18 devīm agastyajuṣṭāṃ diśam aprayātām |
pranaṣṭavatsām iva vatsalāṃ gām ajasram ārtāṃ karuṇaṃ rudantīm || 9.26 || 
(26)慈母鞠養恩 盡壽報罔極
(27)如牛失其犢 悲呼忘眠食 
gñen bśes be’u ñams par gyur pa’i ba bźin du | | rgyun mi ’chad par ñam thag sñiṅ rjer du ba mo | |
draṅ sroṅ ri byi bsñen źiṅ phyogs su ma soṅ ba | | yaṅ dag skyed bar byed ba’i lha mo mkhyen par mdzod | | 
699. ’Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; 
26. ‘Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya--wilt thou not take some heed of her, who ceaselessly grieves like a fond cow that has lost her calf? 
haṃsena haṃsīm iva viprayuktāṃ tyaktāṃ gajeneva vane kareṇum |
ārtāṃ19 sanāthām api nāthahīnāṃ trātuṃ vadhūm arhasi darśanena || 9.27 || 
(28)汝今應速還 以救我20 生命
(29)孤鳥離群哀 龍象獨遊苦
(17b1)憑依者失蔭 當思爲救護 
(3)daṅ pa rnam par bral ba’i ṅaṅ mo lta bu daṅ | | nags na glaṅ po daṅ bral glaṅ mo lta bu ni | |
mgon daṅ bcas kyaṅ mgon med dman źiṅ ñam thag pa’o | | btsun mo gzigs pa yis ni skyob par ’os pa yin | | 
700. ’You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle,
701. ’Losing the care of their young, ever think of protecting and defending them, 
27. ‘Surely thou wilt succour thy wife by the sight of thee, who now mourns widowed yet with her lord still alive,--like a swan separated from her mate or a female elephant deserted in the forest by her companion. 
ekaṃ sutaṃ bālam anarhaduḥkhaṃ saṃtāpam antargatam udvahantam20 |
taṃ rāhulaṃ mokṣaya bandhuśokād rāhūpasargād iva pūrṇacandram || 9.28 || 
(2)一子21 孩幼孤 遭苦莫知告
(3)22 勉彼煢煢苦 如人救月蝕 
sras gcig byis pa sdug bsṅal ’os pa ma yin pa | | kun nas gduṅ (4)ba mthar gyur pa ni ’dren pa ste | |
gaṅ ba’i zla ba sgra gcan ñe bar bsgyur las bźin | | sgra gcan ’dzin de gñen gyi mya ṅan las thar mdzod | | 
so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude;
702. ’Cause, then, this sorrow to dissipate itself; as one who rescues the moon from being devoured, 
28. ‘Thy only son, a child little deserving such woe, distressed with sorrow, and [.. .. .. .. ..]--O deliver Râhula from the grief of his kindred like the full moon from the contact of Râhu! 
śokāgninā tvadvirahendhanena niḥśvāsadhūmena tamaḥśikhena |
tvaddarśanāmbv icchati dahyamānam21 antaḥ22 puraṃ caiva puraṃ ca kṛtsnam || 9.29 || 
(4)擧國諸士女 別離苦熾然
(5)歎息煙衝天 熏慧眼令闇
(6)唯求見汝水 滅火目開明 
pho braṅ btsun mo’i ’khor daṅ groṅ khyer mtha’ dag ni | | khyed daṅ bral ba’i bud śiṅ can gyi mya ṅan me | |
phyir ’byuṅ dbugs ni du ba mun pa’i (5)rtse mo yis | | tshig pa dag ni khyed la lta ba’i chu ’dod do | | 
so do you reassure the men and women of the land, and remove from them the consuming grief,
703. ’(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’ 
29. ‘Burned with the fire of anguish within him, to which thy absence adds fresh fuel,--a fire whose smoke is sighs and its flame despair,--he wanders for a sight of thee through the women’s apartments and the whole city.’ 
sa bodhisattvaḥ paripūrṇasattvaḥ śrutvā vacas tasya purohitasya |
dhyātvā muhūrtaṃ guṇavad guṇajñaḥ pratyuttaraṃ praśritam ity uvāca || 9.30 || 
(7)菩薩聞父王 切教苦備至
(8)端坐正思惟 隨宜遜順答 
mdun na ’don pa de yi tshig dag gsan gyur nas | | byaṅ chub sems dpa’ yoṅs su gaṅ ba’i sems dpa’ des | |
yon tan ldan źiṅ yon tan śes pas yud tsam źig | | bsam gtan mdzad nas rigs pa’i lan ’di (6)smras pa’o | | 
704. Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: 
30. The Bodhisattva,--whose perfection was absolute,--having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply: 
avaimi bhāvaṃ tanaye pitṝṇāṃ23 viśeṣato yo mayi bhūmipasya |
jānann api vyādhijarāvipadbhyo bhītas tv agatyā svajanaṃ tyajāmi || 9.31 || 
(9)我亦知父王 慈念心過厚
(10)畏生老病死 故違罔極恩 
pa rnams kyi ni bu la dgoṅs pa śes pa ste | | gaṅ źig bdag las skyoṅ gi ni khyad par du | |
śes pa yin yaṅ na daṅ rga daṅ rgud pa las | | ’jigs te nags su phyin nas raṅ gi skye bo dor | | 
705. ’I know indeed that my royal father is possessed of a loving and deeply considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. 
31. ‘I well know the paternal tenderness of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at sickness, old age, and death, I am inevitably forced to leave my kindred. 
draṣṭuṃ priyaṃ kaḥ svajanaṃ hi necchen nānte24 yadi syāt priyaviprayogaḥ |
yadā tu bhūtvāpi ciraṃ25 viyogas tato guruṃ snigdham api tyajāmi || 9.32 || 
(11)誰不重所生 以終別離故
(12)正使生相守 死至莫能留
(13)是故知所重 長辭而出家 
mthar ni gal te dga’ ba daṅ bral ma yin na | | raṅ gi skye bo dga’ ba lta ’dod cis (7)ma yin | |
gaṅ tshe yun riṅ gyur kyaṅ rnam par ’bral ba ste | | de phyir bla ma brtse ba yin yaṅ ’dor bar bgyi | | 
706. ’Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death.
707. ’It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life; 
32. ‘Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? but since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving. 
maddhetukaṃ yat tu narādhipasya śokaṃ bhavān āha na tat26 priyaṃ me |
yat svapnabhūteṣu samāgameṣu saṃtapyate bhāvini viprayoge27 || 9.33 || 
(14)聞父王憂悲 増戀切我心
(15)但如夢暫會 倏忽歸無常 
gaṅ yaṅ bdag gi ched du mi yi bdag po yi | | mya ṅan khyod kyis smras des bdag la dga’ ba med | |
gaṅ phyir rmi lam yaṅ dag ’dus par gyur rnams su | | rnam par ’dral (34a1)bar ’gyur la kun nas gduṅ bar byed | | 
hearing of my father, the king, and his grief, my heart is affected with increased love;
708. But yet, all is like the fancy of a dream, quickly reverting to nothingness. 
33. ‘I do not however approve that thou shouldst consider the king’s grief as caused by me, when in the midst of his dream-like unions he is afflicted by thoughts of separations in the future. 
evaṃ ca te niścayam etu buddhir dṛṣṭvā vicitraṃ jagataḥ pracāram28 |
saṃtāpahetur na suto na bandhur ajñānanaimittika eṣa tāpaḥ || 9.34 || 
(16)汝當決定知 衆生性不同
(17)憂苦之所生 不必子與親
(18)所以生離苦 皆從癡惑生 
’gro ba’i spyod pa rnam pa sna tshogs mthoṅ nas ni | | de bźin du yaṅ khyod kyi blo gros ṅes par soṅ | |
bu min gñen min kun nas gduṅ ba’i rgyu yin bźin | | ’chid ba de ni śes pa med pa’i mtshan ma ñid | | 
Know then, without fear of contradiction, that the nature of existing things is not uniform;
709. ’The cause of sorrow is not necessarily the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion; 
34. ‘Thus let thy thoughts settle into certainty, having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow,--this sorrow is only caused by ignorance. 
yathādhva29 gānām iha30 saṃgatānāṃ kāle viyogo niyataḥ prajānām |
prājño janaḥ ko nu bhajeta śokaṃ bandhupratijñātajanair vihīnaḥ31 || 9.35 || 
(19)如人隨路行 中道暫相逢
(20)須臾各分23 析 乖理本自然 
lam du ’gro rnams ’dir ni (2)’dus pa ji lta ba’i | | skye dgu rnams ni dus su ṅes par ’bral ba ste | |
gñen ’dun dam ’cha’ skye bos rnam par dman pa yi | | śes rab ldan pa’i skye bos mya ṅan bsñen nam ci | | 
710. ’As men going along a road suddenly meet mid-way with others, and then a moment more are separated, each one going his own way, 
35. ‘Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road,--what wise man would cherish sorrow, when he loses his kindred, even though he loves them? 
ihaiti hitvā svajanaṃ paratra pralabhya cehāpi punaḥ prayāti |
gatvāpi tatrāpy aparatra gacchaty evaṃ jane tyāgini32 ko ’nurodhaḥ || 9.36 || 
(21)合會暫成親 隨縁理自分
(22)深達親假合 不應生憂悲
(23)此世違親愛 他世更求親
(24)暫親復乖離 處處無非親
(25)常合而常散 散散何足哀 
gźan du raṅ gi skye bo dor nas ’dir ’oṅs la | | ’dir yaṅ rab tu bslus nas slar yaṅ ’gro ba ste | |
der soṅ nas (3)kyaṅ pha rol gźan du ’gro ’gyur la | | de ltar ’dor ldan skyo la rjes su brten nam ci | | 
711. ’So by the force of concomitance, relationships are framed, and then, according to each one’s destiny, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief;
712. ’In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided, everywhere the fetters of kindred are formed!
713. ’Ever being bound, and ever being loosened! who can sufficiently lament such constant separations; 
36. ‘Leaving his kindred in another world, he departs hither; and having stolen away from them here, he goes forth once more; "having gone thither, go thou elsewhere also,"--such is the lot of mankind,--what consideration can the yogin have for them? 
yadā ca garbhāt prabhṛti pravṛttaḥ33 sarvāsv avasthāsu vadhāya34 mṛtyuḥ |
kasmād akāle vanasaṃśrayaṃ me putrapriyas tatrabhavān35 avocat || 9.37 || 
(26)處胎漸漸變 分分死更生
(27)一切時有死 山林何非時 
gaṅ tshe mṅal nas bzuṅ ste gnas skabs thams cad du | | gsod pa’i phyir ni ’chi ba rab tu gnas pa ste | |
bu la dga’ ba der ni khyed kyis smras pa yi | | bdag gi nags su brten pa gaṅ phyir dus ma yin | | 
born into the world, and then gradually changing, constantly separated by death and then born again.
714. ’All things which exist in time must perish, the forests and mountains all things thus exist; 
37. ‘Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, hast thou called my departure to the forest ill-timed? 
bhavaty akālo viṣayābhipattau kālas tathaivārthavidhau36 pradiṣṭaḥ |
kālo jagat karṣati sarvakālān nirvāhake37 śreyasi nāsti kālaḥ38 || 9.38 || 
(28)24 侍時受五欲 求財時亦然
(29)一切時死故 除死法無時 
(4)yul la mṅon par lhuṅ tshe dus ma yin pa de | | de bźin nor gyi cho gar źugs pa dus yin no | |
dus rnams kun du dus kyi ’gro ba khyab pa ste | | dge legs ṅes par thob pa dus yod ma yin no | | 
in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance and with time.
715. ’Because, then, death pervades all time, get rid of death, and time will disappear. 
38. ‘There may be an "ill time" in one’s attaining a worldly object,--time indeed is described as inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise. 
rājyaṃ mumukṣur mayi yac ca rājā tad apy udāraṃ sadṛśaṃ pituś ca |
pratigrahītuṃ mama na kṣamaṃ tu lobhād apathyānnam ivāturasya || 9.39 || 
(17c1)欲使我爲王 慈愛法難違
(2)如病服非藥 是故我不堪
(3)高25 位愚癡處 放逸隨愛憎 
gaṅ yaṅ rgyal pos bdag la rgyal srid ’dir bźad la | | de yaṅ yab kyi rgya (5)chen mtshuṅs śiṅ ’dra ba ste | |
sred pa las ni nad pa’i mi ’phrod zas bźin du | | bdag gis rab tu ’dzin par nus pa ma yin no | | 
You desire to make me king, and it is difficult to resist the offices of love;
716. ’But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; 
39. ‘That the king should wish to surrender to me his kingdorn,--this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food. 
kathaṃ nu mohāyatanaṃ nṛpatvaṃ kṣamaṃ prapattuṃ viduṣā nareṇa |
sodvegatā yatra madaḥ śramaś ca parāpacāreṇa39 ca dharmapīḍā || 9.40 || 
(4)終身常畏怖 思慮形神疲
(5)順衆心違法 智者所不爲 
gti mug rmoṅs pa’i gźi ma mi skyoṅ rgyal po ñid | | rab tu ’thob par mi ni mkhas pas gaṅ phyir nus | |
gaṅ du skyo ba daṅ bcas rgyags daṅ (6)ṅal dub daṅ | | pha rol log par spyod pas ches la gnod pa’o | | 
717. ’At last, we come to live in constant fear; thinking anxiously of the outward form, the spirit droops; following the ways of men , the mind resists the right; but, the conduct of the wise is not so. 
40. ‘How can it be right for the wise man to enter royalty, the home of illusion, where are found anxiety, passion, and weariness, and the violation of all right through another’s service? 
jāmbūnadaṃ harmyam iva pradīptaṃ viṣeṇa saṃyuktam ivottamānnam |
grāhākulaṃ cāmbv iva sāravindaṃ Cca sthitaṃ rājyaṃ hi ramyaṃ vyasanāśrayaṃ ca || 9.41 ||40  
(6)七寶妙宮殿 於中盛火然
(7)天廚百味飯 於中有雜毒
(8)蓮華清涼池 於中多毒蟲 
’dzam bu chu gser bźin du gsal ba’i ldiṅ khaṅ ni | | ṅug daṅ ’dres pa’i kha zas bzaṅ po lta bu daṅ | |
gza’ yis ’khrugs pa’i padma daṅ bcas chu lta bu | | rgyal srid daṅ ni gser dag sdug bsṅal dag gi (7)rten | | 
718. ’The sumptuously ornamented and splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons;
719. ’The lily growing on the tranquil lake, in its midst harbours countless noisome insects; 
41. ‘The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles [is the tranquil lotus-bed].’ 
itthaṃ ca rājyaṃ na sukhaṃ na dharmaḥ pūrve yathā jātaghṛṇā narendrāḥ |
vayaḥprakarṣe ’parihāryaduḥkhe rājyāni muktvā vanam eva jagmuḥ || 9.42 ||41  
(9)26 位高爲災宅 慧者所不居
(10)古昔先勝王 見居國多愆
(11)楚毒加衆生 厭患而出家 
de ltar rgyal srid chos min bde ba ma yin pa | | ji ltar mi gtsaṅ skyes te mi dbaṅ sṅa ma rnams | |
sdug bsṅal yoṅs su spaṅ bya na tshod rab mchog tshe | | rgyal srid ṅes par dor nas nags su soṅ bar gyur | | 
and so the towering abode of the rich is the house of calamity; the wise will not dwell therein.
720. ’In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion; 
42. And thus kingship is neither pleasure nor dharma, so that the kings of old, when age came on with it’s unavoidable suffering, felt disgust and, giving up their kingdoms, betook themselves to the forest.1  
varaṃ hi bhuktāni tṛṇāny araṇye toṣaṃ paraṃ ratnam ivopaguhya |
sahoṣitaṃ śrīsulabhair na caiva doṣair adṛśyair iva kṛṣṇasarpaiḥ || 9.43 ||42  
(12)故知王正苦 不如行法安
(13)寧處於山林 食草同禽獸
(14)不堪處深宮 黒27 蛇同其穴 
rin chen bźin du tshim ba mchog ni ñer mkhyud nas | | ’brog (34b1)dgon dag na rtswa dag zos pa mchog yin la | |
sbrul nag bźin du mthoṅ ba ma yin ñes pa ni | | rñed bla’i dpal daṅ lhan cig ñal ba mchog ma yin | | 
721. ’We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life; far better dwell in the wild mountains, and eat the herbs like the beasts of the field;
722. ’Therefore I dare not dwell in the wide palace, for the black snake has its dwelling there. 
43. For it is better to eat herbs in the forest, embracing the highest contentmentas if one were concealing a jewel, than to live with the dangers to which sovereignty is exposed, as if with loathsome black snakes. 
ślāghyaṃ hi rājyāni vihāya rājñāṃ dharmābhilāṣeṇa vanaṃ praveṣṭum |
bhagnapratijñasya na tūpapannaṃ vanaṃ parityajya gṛhaṃ praveṣṭum || 9.44 ||43  
(15)捨王位五欲 任苦遊山林
(16)此則爲隨順 樂法漸増明
(17)今棄閑靜林 還家受五欲
(18)日夜苦法増 此則非所應 
rgyal srid rnam par spaṅs pa rgyal po rnams kyi chos | | mṅon par ’dod pas nags su rab ’jug bsṅags pa ste | |
nags (2)tshal yoṅs su dor nas khyim du rab ’jug pa | | dam bca’ ñe bar bcom pa’i ’thad pa ma yin no | | 
I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds.
723. ’This, then, would be the consequence of compliance, that I;
who, delighting in religion, am gradually getting wisdom, should now quit these quiet woods, and returning home, partake of sensual pleasures,
724. ’And thus by night and day increase my store of misery. Surely this is not what should be done! 
44. For it is praiseworthy for kings to leave their kingdoms and enter the forest in the desire for dharma, but it is not fitting to break one’s vow and forsaking the forest to go to one’s home. 
jātaḥ kule ko hi naraḥ sasattvo dharmābhilāṣeṇa vanaṃ praviṣṭaḥ |
kāṣāyam utsṛjya vimuktalajjaḥ puraṃdarasyāpi puraṃ śrayeta || 9.45 ||44  
(19)名族大丈夫 樂法而出家
(20)永背名稱族 建大丈夫志
(21)毀形被法服 樂法遊山林 
rigs su skyes śiṅ sems pa daṅ bcas mi gaṅ gis | | chos ni mṅon par ’dod pas nags su rab źugs la | |
ṅur smrig rab tu dor nas ṅo tsha rnam spaṅs nas | | groṅ khyer ’joms pa yi (3)yaṅ groṅ la bsñen ma yin | | 
that the great leader of an illustrious tribe, having left his home from love of religion,
725. ’And for ever turned his back upon tribal honour, desiring to confirm his purpose as a leader,--that he,--discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,-- 
45. For what man of resolution and good family, having once gone to the forest in the desire for dharma, would cast off the robe and, dead to shame, proceed to the city even of Puraüdara? 
lobhād dhi mohād athavā bhayena yo vāntam annaṃ punar ādadīta |
lobhāt sa mohād athavā bhayena saṃtyajya kāmān punar ādadīta || 9.46 ||45  
(22)今復棄法服 有違慚愧心
(23)天王尚不可 況歸人勝28 宅
(24)已吐貪恚癡 29 而復還服食
(25)如人反食吐 此苦安可堪 
sred daṅ rnam par rmoṅs daṅ yaṅ na ’jigs pa yis | | gaṅ źig skyugs pa’i bza’ ba slar yaṅ len byed la | |
sred pa de ni rmoṅs daṅ yaṅ na ’jigs pa yis | | ’dod pa rnams ni dor nas slar yaṅ len par byed | | 
726. ’Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven’s kingly state, cannot be done! how much less to gain an earthly, though distinguished, home!
727. ’For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear? 
46. For only the man, who from greed, delusion or fear, would take again the food he has vomited up, would from greed, delusion or fear, abondon the lusts of the flesh and then return to them. 
yaś ca pradīptāc charaṇāt kathaṃcin niṣkramya bhūyaḥ praviśet tad eva |
gārhasthyam utsṛjya sa dṛṣṭadoṣo mohena bhūyo ’bhilaṣed grahītum || 9.47 ||46  
(26)如30 世舍被燒 方便馳走出
(27)須臾還復入 此豈爲黠夫
(28)見生老死過 厭患而出家
(29)今當還復入 愚癡與彼同
(18a1)處宮修解脱 則無有是處
(2)解脱寂靜生 王者31 如楚罰 
gaṅ źig rab ’bar khaṅ pa dag nas ci źig (4)ltar | | byuṅ nas slar yaṅ de ñid kho nar rab ’jug la | |
ñas pa mthoṅ de khyim na gnas pa dor nas ni | | rmoṅs pas slar yaṅ len par mṅon par ’dod pa’o | | 
728. ’Like a man whose house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man!
729. ’So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company?
730. ’He who enjoys a royal estate and yet seeks rescue, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; 
47. And the man who, after escaping with difficulty from a burning house, would enter that very house again, only he, after giving up the state of a householder, because he sees its dangers, would desire out of delusion to assume it again. 
yā ca śrutir mokṣam avāptavanto nṛpā gṛhasthā iti naitad asti |
śamapradhānaḥ kva ca mokṣadharmo daṇḍapradhānaḥ kva ca rājadharmaḥ || 9.48 ||47  
(3)寂靜廢王威 王正解脱乖
(4)動靜猶水火 二理何得倶 
gaṅ yaṅ mi skyoṅ khyim na gnas pas thar pa ni | | ’thob pa daṅ ldan źes thos de ni med pa ste | |
źi ba gtso bo’i thar pa’i chos ni gaṅ la yaṅ | | (5)chad pa gtso bo’i rgyal po’i chos ni gaṅ du’o | | 
731. ’To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles, cannot be united. 
48. As for the tradition that kings obtained final emancipation while remaining in their homes, this is not the case. How can the dharma of salvation in which quietude predominates be reconciled with the dharma of kings in which severity of action predominates? 
śame ratiś cec chithilaṃ ca rājyaṃ rājye matiś cec chamaviplavaś ca |
śamaś ca taikṣṇyaṃ ca hi nopapannaṃ śītoṣṇayor aikyam ivodakāgnyoḥ || 9.49 ||48  
(5)決定修解脱 亦不居王位
(6)若言居王位 兼修解脱者
(7)此則非決定 決定解32 亦然 
źi ba dga’ ba gal te rgyal srid dman pa ste | | rgyal srid la blo gal te źi ba rnam par ñams | |
graṅ daṅ dro daṅ me daṅ chu yi gcig ñid bźin | | źi ba daṅ ni rno ñid ’thad pa ma yin no | |
me daṅ chu yi ’du ba yod pa ma yin la | | khram daṅ draṅ (6)po’i ’du ba yod pa ma yin źiṅ | |
’phags daṅ sdig pa’i ’du ba yod pa ma yin te | | źi daṅ chad pa’i ’du ba yod pa ma yin no | | 
732. ’So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king, and at the same time prepare deliverance for himself,
733. ’There is no certainty in this! to seek certain escape is not to risk it thus; 
49. If a king delights in quietude, his kingdom collapses; if his mind turns to his kingdom, his quietude is ruined. For quietude and severity are incompatible, like the union of water which is cold and fire which is hot. 
tan niścayād vā vasudhādhipās te rājyāni muktvā śamam āptavantaḥ |
rājyāṅgitā vā nibhṛtendriyatvād anaiṣṭhike mokṣakṛtābhimānāḥ || 9.50 ||49  
(8)既非決定心 或出還復入
(9)我今已決定 斷親屬鉤餌
(10)正方便出家 云何還復入 
de phyir sa ’dzin bdag po de rnams ṅes pas sam | | rgyal po’i srid rnams spaṅs te źi ba thob pa can | |
rgyal srid dag la bsñen nam dbaṅ po sbas ñid las | | (7)mthar ma thug par thar par mṅon pa’i ṅa rgyal byas | | 
it is through this uncertain frame of mind that once a man gone forth is led to go back home again;
734. ’But I, my mind is not uncertain; severing the baited hook of relationship, with straightforward purpose, I have left my home. Then tell me, why should I return again?’ 
50. Either therefore these lords of the earth resolutely cast aside their kingdoms and obtained quietude, or stained by kingship, the claimed to have attained liberation on the ground that their senses were under control, but in fact only reached a state that was not final. 
teṣāṃ ca rājye ’stu śamo yathāvat prāpto vanaṃ nāham aniścayena |
chittvā hi pāśaṃ gṛhabandhusaṃjñaṃ muktaḥ punar na pravivikṣur asmi || 9.51 ||50  
 
de dag rnams kyi rgyal srid la źi ji lta bźin | | bdag ni nags tshal rab thob ṅes pas ma yin źiṅ | |
khyim daṅ gñen gyi ’du śes źags pa bcad nas ni | | thar gyur slar yaṅ rab tu ’jug par ’dod ma yin | | 
 
51. Or let it be conceded they duly attained quitude while holding kingship, still I have not gone to the forest with an undecided mind; for having cut through the net known as home and kindred I am freed and have no intention of re-entering the net." 
ity ātmavijñānaguṇānurūpaṃ muktaspṛhaṃ hetumad ūrjitaṃ ca |
śrutvā narendrātmajam uktavantaṃ pratyuttaraṃ mantradharo ’py uvāca || 9.52 || 
(11)大臣内思惟 太子33 大丈夫
(12)深識徳隨順 所説有因縁
(13)而告太子言 如王子所説 
de ltar bdag (35a1)ñid rnam śes yon tan rjes mthun pa | | re ’dod spaṅs śiṅ gtan tshigs ldan pa sgrogs pa ste | |
mi dbaṅ bdag ñid skyes kyi smra ldan thos gyur nas | | gsaṅ sṅags ’dzin pa yis kyaṅ lan ni smras pa’o | | 
735. The great minister, inwardly reflecting, (thought), ’The mind of the royal prince, my master, is full of wisdom, and agreeable to virtue, what he says is reasonable and fitly framed.’
736. Then he addressed the prince and said: ’According to what your highness states, 
42. Having heard the king’s son uttering this discourse, well suitable to his virtues and knowledge of the soul, freed from all desires, full of sound reasons, and weighty,--the counsellor thus made answer: 
yo niścayo dharmavidhau51 tavāyam nāyaṃ na yukto na tu kālayuktaḥ |
śokāya dattvā52 pitaraṃ vayaḥsthaṃ syād dharmakāmasya hi te na dharmaḥ || 9.53 || 
(14)求法法應爾 但今非是時
(15)父王衰暮年 念子増憂悲 
gaṅ źig chos kyi cho gar ṅes pa khyod kyi ’di | | (2)rig pa min pa ma yin ’di ni dus rig min | |
na tshod la gnas yab ma mya ṅan phyir byin nas | | chos ’dod khyod kyi chos ma yin par gyur pa’o | | 
he who seeks religion must seek it rightly; but this is not the fitting time (for you);
737. ’Your royal father, old and of declining years, thinking of you his son, adds grief to grief; 
43. ‘This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time; it could not be thy duty, loving duty as thou dost, to leave thy father in his old age to sorrow. 
nūnaṃ ca buddhis tava nātisūkṣmā dharmārthakāmeṣv avicakṣaṇā vā |
hetor adṛṣṭasya phalasya yas tvaṃ pratyakṣam arthaṃ paribhūya yāsi || 9.54 || 
(16)雖曰樂解脱 反更爲非法
(17)雖樂出無慧 不思深細理
(18)不見因求果 徒捨現法34 歡 
ṅes par khyed kyi blo yaṅ śin tu phra min pa | | yaṅ na chos daṅ don daṅ ’dod par mkhas ma min | |
gaṅ źig ma mthoṅ ’bras bu’i don du khyed ñid (3)kyis | | mṅon sum don ni yoṅs su brñas par mdzad nas gśegs | | 
you say indeed, "I find my joy in rescue. To go back would be apostacy."
738. ’But yet your joy denotes unwisdom, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty. 
44. ‘Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure,--when for the sake of an unseen result thou departest disregarding a visible end. 
punarbhavo ’stīti ca kecid āhur nāstīti kecin niyatapratijñāḥ |
evaṃ yadā saṃśayito ’yam arthas tasmāt kṣamaṃ bhoktum upasthitā śrīḥ || 9.55 || 
(19)有言有後世 又復有言無
(20)有無既不判 何爲捨現樂 
yaṅ srid yod ces kha cig dag ni smra ba ste | | med ces kha cig dag ni ṅes par dam ’cha’o | |
de ltar gaṅ tshe don ’di the tshom gyur pa ste | | de phyir loṅs spyod par nus dpal ni ñe bar gnas | | 
739. ’There are some who say, There is "hereafter;" others there are who say, "Nothing hereafter." So whilst this question hangs in suspense, why should a man give up his present pleasure? 
45. ‘Again, some say that there is another birth,--others with confident assertion say that there is not; since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand. 
bhūyaḥ pravṛttir yadi kācid asti raṃsyāmahe tatra yathopapattau |
atha pravṛttiḥ parato na kācit siddho ’prayatnāj jagato ’sya mokṣaḥ || 9.56 || 
(21)若當有後世 應任其所得
(22)若言後世無 無即爲解脱 
gal te (4)slar yaṅ rab tu ’jug pa gaṅ yaṅ yod | | der ni ji ltar ’bad pa dag la dga’ bar bgyi | |
ci ste gźan du rab tu ’jug pa gaṅ yaṅ med | | ’gro ba ’di yi ’bad rtsol med las thar pa ’grub | | 
740. ’If perchance there is "hereafter," we ought to bear (patiently) what it brings; if you say, "Hereafter is not," then there is not either rescue (salvation)! 
46. ‘If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort. 
astīti kecit paralokam āhur mokṣasya yogaṃ na tu varṇayanti |
agner yathā hy auṣṇyam53 apāṃ dravatvaṃ tadvat pravṛttau prakṛtiṃ vadanti || 9.57 || 
(23)35 有言有後世 不説解脱因
(24)如地堅火暖 水濕風飄動
(25)後世亦復然 此則性自爾 
kha cig ’jig rten pha rol yod ces smra ba ste | | thar pa’i sbyor ba la ni bsṅags pa byed (5)ma yin | |
ji ltar me yi dro daṅ chu yi gśer ba ñid | | de ltar rab tu ’jug par raṅ bźin ñid du smra | | 
741. ’If you say, "Hereafter is," you would not say, "Salvation causes it." As earth is hard, or fire is hot, or water moist, or wind is mobile,
742. ’"Hereafter" is just so. It has its own distinct nature. 
47. ‘Some say there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature and water liquid, so they hold that there is a special nature in our power of action. 
kecit svabhāvād iti varṇayanti śubhāśubhaṃ caiva bhavābhavau ca |
svābhāvikaṃ sarvam idaṃ ca yasmād ato ’pi mogho bhavati prayatnaḥ || 9.58 || 
(26)有説淨不淨 各從自性起
(27)言可方便移 此則愚癡説 
dge daṅ mi dge ñid daṅ srid daṅ srid min la | | kha cig raṅ bźin las źes bsṅags pa byed pa ste | |
gaṅ phyir ’di dag thams cad raṅ bźin las yin te | | de yi phyir (6)yaṅ rab tu ’bad pa don med ’gyur | | 
So when we speak of pure and impure, each comes from its own distinctive nature.
743. ’If you should say, "By some contrivance this can be removed," such an opinion argues folly. 
48. ‘Some maintain that all things arise from inherent properties,--both good and evil and existence and non-existence; and since all this world thus arises spontaneously, therefore also all effort of ours is vain. 
yad indriyāṇāṃ niyataḥ pracāraḥ priyāpriyatvaṃ viṣayeṣu caiva |
saṃyujyate yaj jarayārtibhiś54 ca kas tatra yatno nanu sa svabhāvaḥ || 9.59 || 
(28)諸根行境界 自性皆決定
(29)愛念與不念 自性定亦然 
gaṅ źig dbaṅ po rnams kyis ṅes par rab spyod pa | | yul rnams la ni dga’ ba daṅ ni mi dga’ ñid | |
gaṅ źig dga’ daṅ nad rnams dag gis sbyor byed de | | de la gaṅ gis ’bad dam de ni raṅ bźin no | | 
Every root within the moral world (world or domain of conduct) has its own nature predetermined;
744. ’Loving remembrance and forgetfulness, these have their nature fixed and positive; 
49. ‘Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects,--then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously? 
adbhir hutāśaḥ śamam abhyupaiti tejāṃsi cāpo gamayanti śoṣam |
bhinnāni bhūtāni śarīrasaṃsthāny aikyaṃ ca gatvā55 jagad udvahanti || 9.60 || 
(18b1)老病死等苦 誰方便使然
(2)謂水能滅火 火令水煎消
(3)自性増相壞 性和成衆生 
chu rnams kyis ni me rnams (7)źi bar ñe ’gro źiṅ | | ’od zer rnams kyis chu ni rkams par byed pa ste | |
lus la yaṅ dag gnas pa’i ’byuṅ ba tha dad rnams | | gcig ñid gyur nas ’gro ba dag ni ’dren par byed | | 
so likewise age, disease, and death, these sorrows, who can escape by strategy? (contrivance, upâya).
745. ’If you say, "Water can put out fire," or "Fire can cause water to boil and pass away," (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; 
50. ‘The fire becomes quenched by water, and fire causes water to evaporate; and different elements, united in a body, producing unity, bear up the world. 
yat pāṇipādodarapṛṣṭhamūrdhnāṃ56 nirvartate garbhagatasya bhāvaḥ |
yad ātmanas tasya ca tena yogaḥ svābhāvikaṃ tat kathayanti tajjñāḥ || 9.61 || 
(4)如人處胎中 手足諸體分
(5)神識自然成 誰有爲之者 
gaṅ źig lag pa rkaṅ pa lto rgyab mgo rnams kyis | | mṅal du soṅ ba’i ṅo bo ṅes par sgrub byed la | |
(35b1)gaṅ tshe bdag ñid de yi de yis sbyor ba ste | | raṅ bźin las byuṅ de śes rnams kyis de smra’o | | 
746. ’So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? 
51. ‘That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul,--the wise declare that all this comes of itself spontaneously. 
kaḥ kaṇṭakasya prakaroti taikṣṇyaṃ vicitrabhāvaṃ mṛgapakṣiṇāṃ vā |
svabhāvataḥ sarvam idaṃ pravṛttaṃ na kāmakāro ’sti kutaḥ prayatnaḥ || 9.62 || 
(6)蕀刺誰令利 此則性自然
(7)及種種禽獸 無欲使爾者 
bya daṅ ri dags rnams kyi sna tshogs ṅo bo daṅ | | tsher ma’i rnon po ñid du rab tu byed pa su | |
rab tu ’jug pa ’di kun raṅ bźin las yin la | | ’dod pa byed pa yod min ’bad pa gaṅ las (2)so | | 
747. ’Who is he that points the prickly thorn? This too is nature, self-controlling. And take again the different kinds of beasts, these are what they are, without desire (on their part); 
52. ‘Who causes the sharpness of the thorn? or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will? 
sargaṃ vadantīśvaratas tathānye tatra prayatne puruṣaṣya ko ’rthaḥ |
ya eva hetur jagataḥ pravṛttau hetur nivṛttau niyataḥ sa eva || 9.63 || 
(8)諸有生天者 36 自在天所爲
(9)及37 餘造化者 無自力方便
(10)若有所由生 彼亦能令滅
(11)何須自方便 而求於解脱 
de bźin gźan rnams dbaṅ phyug las skyes smra ba ste | | der ni skyes bu’i rab tu ’jug pa la don ci | |
’gro ba’i rab tu ’jug la gaṅ ñid rgyu yin źiṅ | | ldog pa la ni ṅes par de ñid rgyu yin no | | 
748. ’And so, again, the heaven-born beings, whom the self-existent (Isvara) rules, and all the world of his creation; these have no self-possessed power of expedients;
749. ’For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance? 
53. ‘Others say that creation comes from äsvara, what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act. 
kecid vadanty ātmanimittam eva prādurbhavaṃ caiva bhavakṣayaṃ ca |
prādurbhavaṃ tu pravadanty ayatnād yatnena mokṣādhigamaṃ bruvanti || 9.64 || 
(12)有言38 我令生 亦復我令滅
(13)有言無由生 要方便而滅 
38. Atman. 
kha cig bdag gi mtshan ma ñid du smra ba ste | | rab tu skye ba ñid daṅ srid pa zaṅ (3)pa yaṅ | |
’bad pa med las rab tu skye bar smra ba ste | | ’bad pa yis ni thar pa ’thob par smra pa’o | | 
750. ’There are those who say, "I" (the soul) is the cause of birth, and others who affirm, "I" (the soul) is the cause of death. There are some who say, "Birth comes from nothingness, and without any plan of ours we perish:" 
54. ‘Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort. 
naraḥ pitṝṇām anṛṇaḥ prajābhir vedair ṛṣīṇāṃ kratubhiḥ surāṇām |
utpadyate sārdham ṛṇais tribhis tair yasyāsti mokṣaḥ kila tasya mokṣaḥ || 9.65 || 
(14)如人生育子 不負於祖宗
(15)學仙人遺典 奉天大祠祀
(16)此三無所負 則名爲解脱 
lha yi mchod sbyin draṅ sroṅ rnams kyi rig byed daṅ | | pha yi bu lon med pa bu rnams kyis te mi | |
gaṅ gi grol ba yod pa de yi thar pa źes | | bu lon gsum po de daṅ lhan cig skyes (4)pa’o | | 
751. ’Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rishis, or called to offer mighty sacrifices to the gods,
752. ’Born in either state, untouched by poverty, then their famous name becomes to them "escape," 
55. ‘A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,--whoever has liberation (from these,) he indeed has liberation. 
ity evam etena vidhikrameṇa mokṣaṃ sayatnasya vadanti tajjñāḥ |
prayatnavanto ’pi hi vikrameṇa mumukṣavaḥ khedam avāpnuvanti || 9.66 || 
(17)古今之所傳 此三求解脱
(18)若以餘方便 徒勞而無實 
de ltar cho ga’i bya ba’i rim pa ’di yis ni | | ’bad rtsol bcas pa’i thar pa de śes rnam smra la | |
’bad rtsol ldan pa yin yaṅ rnam par gnon pa yis | | thar pa ’dod pa rnams ni ṅal ba thob par byed | | 
their virtues handed down by name to us; yet if these attained their happiness (found deliverance),
753. ’Without contrivance of their own, how vain and fruitless is the toil of those who seek "escape." 
56. ‘Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness. 
tat saumya mokṣe yadi bhaktir asti nyāyena sevasva vidhiṃ yathoktam |
evaṃ bhaviṣyaty upapattir asya saṃtāpanāśaś ca narādhipasya || 9.67 || 
(19)汝欲求解脱 唯習上方便
(20)父王憂悲息 解脱道39 得申 
de phyir źi ba gal te thar gus yod na | | cho gar brjod pa ji ltar (5)rigs pas bsñen mdzod daṅ | |
’di yi ñe bar ’thad pa de ltar gyur pa ste | | mi yi bdag po’i kun nas gduṅ ba ñams par ’gyur | | 
And you, desirous of deliverance, purpose to practise some high expedient,
754. ’Whilst your royal father frets and sighs; for a short while you have assayed the road, 
57. ‘Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end. 
yā ca pravṛttā tava doṣa57 buddhis tapovanebhyo bhavanaṃ praveṣṭum |
tatrāpi cintā tava tāta mā bhūt pūrve ’pi jagmuḥ svagṛhān58 vanebhyaḥ || 9.68 || 
(21)捨家遊山林 還歸亦非過
(22)昔奄婆40 梨王 久處苦行林
(23)捨徒衆眷屬 還家居王位 
dka’ thub nags tshal dag nas khaṅ par ’jug pa la | | khyod kyi skyon gyi blo gros gaṅ źig rab źugs te | |
yab gcig der yaṅ khyod kyi bsam par ma gyur (6)daṅ | | sṅam rnams kyaṅ nags nas raṅ gi khaṅ par gśegs | | 
and leaving home have wandered thro’ the wilds, to return then would not now be wrong;
755. ’Of old, king Ambarîsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 
58. ‘And as for thy meditations on the evils of life ending in thy return from the forest to thy home,--let not the thought of this trouble thee, my son,--those in old time also have returned from the forests to their houses. 
tapovanastho ’pi vṛtaḥ prajābhir jagāma rājā puram ambarīṣaḥ |
tathā mahīṃ viprakṛtām anāryais tapovanād etya rarakṣa rāmaḥ || 9.69 || 
(24)國王子羅摩 去國處山林
(25)聞國風俗離 還歸維正化 
dka’ thub nags na gnas pa bu rnams kyis bskor te | | rgyal po aa ma ri sha groṅ du źugs gyur la | |
de bźin ’phags min rnams kyis sa ni rnam bcom pa | | dka’ thub nags nas ’oṅs nas raṅs byed kyis gsuṅs (7)so | | 
756. ’And so Râma, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage, returned and governed righteously. 
59. ‘The king Ambarîsha, though he had dwelt in the forest, went back to the city, surrounded by his children; so too Râma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again. 
tathaiva śālvādhipatir drumākhyo59 vanāt sasūnur nagaraṃ viveśa60 |
brahmarṣibhūtaś ca muner vasiṣṭhād61 dadhre śriyaṃ sāṃkṛtir antidevaḥ || 9.70 || 
(26)41 娑樓婆國王 名曰42 頭樓摩
(27)父子遊山林 終亦倶還國 
de bźin rdo ba daṅ bcas bdag po’i ljon śiṅ miṅ | | nags gnas bu daṅ bcas pa groṅ du bźugs pa ste | |
tshaṅs pa’i draṅ sroṅ gyur daṅ thub pa gnas ’jog las | | sbyin sreg daṅ bcas mtha’ can lha yis dpal bzuṅ ṅo | | 
757. ’And so the king of Sha-lo-po, called To-lo-ma (Druma), father and son, both wandered forth as hermits, but in the end came back again together; 
60. ‘So too Drumâksha, the king of the Sâlvas, came to his city from the forest with his son; and Sâükriti Antideva, after he had become a Brahmarshi, received his royal dignity from the saint Vasishtha.’ 
evaṃvidhā dharmayaśaḥpradīptā vanāni hitvā bhavanāny atīyuḥ62 |
tasmān na doṣo ’sti gṛhaṃ prayātuṃ63 tapovanād dharmanimittam eva || 9.71 || 
(28)婆私43 晝牟尼 及與安低疊
(29)山林修梵行 44 父亦歸本國
(18c1)如是等先勝 正法善名稱
(2)悉還王領國 如燈照世間
(3)是故捨山林 正法化非過 
rnam pa de ltar chos daṅ grags par rab bźugs pa | | (36a1)nags rnams bor nas khaṅ khyim rnams su soṅ ba ste | |
de phyir dka’ thub nags nas chos kyi ched du ñid | | khyim na rab tu ’gro ba skyon yod ma yin no | | 
758. ’So Po-’sz-tsau Muni (Vasishtha?), with On-tai-tieh (Âtreya?), in the wild mountains practising as Brahmakârins, these too returned to their own country.
759. ’Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world.
760. ’Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’ 
61. ‘Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one’s home, if it be only for the sake of duty.’ 
tato vacas tasya niśamya mantriṇaḥ priyaṃ hitaṃ caiva nṛpasya cakṣuṣaḥ |
anūnam avyastam asaktam adrutaṃ dhṛtau sthito rājasuto ’bravīd vacaḥ || 9.72 || 
(4)太子聞大臣 愛語饒益説
(5)以常理不亂 無礙而庠序
(6)固志安隱説 而答於大臣 
de nas mi skyoṅ rgyal po’i dga’ daṅ phan pa ñid | | byas pa’i blon po de yi tshig dag gsan (2)nas ni | |
dman min ma ’khrugs chags min brtan daṅ gnas pa la | | myur min tshig ni rgyal po sras kyis smras pa’o | | 
The royal prince, listening to the great minister, loving words without excess of speaking,
761. Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: 
62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king,--firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty: 
ihāsti nāstīti ya eṣa saṃśayaḥ parasya vākyair na mamātra niścayaḥ |
avetya tattvaṃ tapasā śamena ca64 svayaṃ grahīṣyāmi yad atra niścitam || 9.73 || 
64. EBC: vā 
(7)有無等猶豫 二心疑惑増
(8)而作有無説 我不決定取
(9)淨智修苦行 決定我自知 
’dir ni yod daṅ med ces the tshom gaṅ de ni | | gźan gyi tshig gis bdag la ’di na ṅes pa med | |
dka’ thub daṅ ni źi bas de ñid rtogs gyur nas | | (3)gaṅ ’dir ṅes par bdag ñid kyis ni gzuṅ bar bgyi | | 
762. ’The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination;
763. ’Purity of life, wisdom, the practice of asceticism, these are matters to which I earnestly apply myself, 
63. ‘This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it. 
na me kṣamaṃ saṃśayajaṃ65 hi darśanaṃ grahītum avyaktaparasparāhatam66 |
budhaḥ67 parapratyayato hi ko vrajej jano ’ndhakāre ’ndha ivāndhadeśikaḥ68 || 9.74 || 
(10)世間猶豫論 展轉相傳習
(11)無有眞實義 此則我不安 
phan tshun gnod ciṅ mi gsal the tshom skye ba yi | | lta ba dag ni len par bdag gis nus ma yin | |
mun par loṅ bas loṅ ba’i lam mkhan byed pa bźin | | mkhas pa’i skye bo su źig gźan gyi rkyen gyis ’gro | | 
the world is full of empty studies (discoveries) which our teachers in their office skilfully involve;
764. ’But they are without any true principle, and I will none of them! 
64. ‘It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another’s belief? Mankind are like the blind directed in the darkness by the blind. 
adṛṣṭatattvasya sato ’pi kiṃ tu me śubhāśubhe saṃśayite śubhe matiḥ |
vṛthāpi khedo hi69 varaṃ śubhātmanaḥ sukhaṃ na tattve ’pi vigarhitātmanaḥ || 9.75 || 
(12)明人別眞僞 信豈由他生
(13)猶如生盲人 以盲人爲導
(14)於夜大闇中 當復何所45 從 
de ñid (4)ma mthoṅ gyur kyaṅ ’on kyaṅ kho bo yi | | dge daṅ mi dger the tshom na dge blo gros gyur | |
’bras bu med phyir la yaṅ dge ba’i bdag ñid mchog | | smod pa’i bdag ñid de ñid la yaṅ bde ba med | | 
The enlightened man distinguishes truth from falsehood; but how can truth (faith) be born from such as those?
765. ’For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them? 
65. ‘But even though I cannot discern the truth, yet still, if good and evil are doubted, let one’s mind be set on the good; even a toil in vain is to be chosen by him whose soul is good, while the man of base soul has no joy even in the truth. 
imaṃ tu dṛṣṭvāgamam avyavasthitaṃ yad uktam āptais tad avehi sādhv iti |
prahīṇadoṣatvam avehi cāptatāṃ prahīṇadoṣo hy anṛtaṃ na vakṣyati || 9.76 || 
(15)於淨不淨法 世間生疑惑
(16)設不見眞實 應行清淨道
(17)寧苦行淨法 非樂行不淨 
rnam gźag med pa’i luṅ ’di yaṅ ni mthoṅ gyur (5)nas | | tshad ldan rnams kyis gaṅ smras de ni legs rtogs mdzod | |
ñes la rab dman tshad ldan ñid ni rtogs mdzod daṅ | | ñes pa rab tu dman pas bden min smra ba yin | | 
766. Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity,
767. Or rather follow the pure law of self-denial, hate the practice of impurity, 
66. ‘But having seen that this "sacred tradition" is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth. 
gṛhapraveśaṃ prati yac ca me bhavān uvāca rāmaprabhṛtīn nidarśanam |
na te pramāṇaṃ na hi dharmaniścayeṣv alaṃ pramāṇāya parikṣatavratāḥ || 9.77 || 
(18)觀彼相承説 無一決定相
(19)眞言虚心受 永離諸過患
(20)語過虚僞説 智者所不言 
khyim la ’jug par dmigs gaṅ bdag la khyod kyis ni | | smras śiṅ raṅs byed la sogs rnams ni dpe (6)bstan te | |
de rnams tshad min chos des rnams su nus med ciṅ | | tshad ma’i ched du brtul źugs rnams ni yoṅs su zad | | 
reflect on what was said of old, not obstinate in one belief or one tradition,
768. ’With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words. 
67. ‘And as for what thou saidst to me in regard to my returning to my home, by alleging Râma and others as examples, they are no authority,--for in determining duty, how canst thou quote as authorities those who have broken their vows? 
tad evam apy eva ravir mahīṃ pated api sthiratvaṃ himavān giris tyajet |
adṛṣṭatattvo viṣayonmukhendriyaḥ śrayeya na tv eva gṛhān pṛthagjanaḥ || 9.78 || 
(21)如説羅摩等 捨家修梵行
(22)終歸還本國 服習五欲者
(23)此等爲陋行 智者所不依 
de lta na yaṅ ñi ma sa la lhuṅ gyur la | | gaṅs daṅ ldan pa’i ri bos brtan ñid ’dor na yaṅ | |
de ñid ma mthoṅ yul la kha bltas dbaṅ po ni | | khyim rnams (7)dag la so so skye bo mi bsñen to | | 
769. As to what you say of Râma and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures,
770. ’Such men as these walk vainly; those who are wise place no dependence on them. 
68. ‘Even the sun, therefore, may fall to the earth, even the mountain Himavat may lose its firmness; but never would I return to my home as a man of the world, with no knowledge of the truth and my senses only alert for external objects. 
ahaṃ viśeyaṃ jvalitaṃ hutāśanaṃ na cākṛtārthaḥ praviśeyam ālayam |
iti pratijñāṃ sa cakāra garvito yatheṣṭam utthāya ca nirmamo yayau || 9.79 || 
(24)我今當爲汝 略説其要義
(25)日月墜於地 須彌雪山轉
(26)我身終不易 退入於非處
(27)寧46 身投盛火 不以義不畢
(28)還歸於本國 入於五欲火 
bdag ni ’bar bar gyur pa’i me la ’jug pa ste | | don ma byas par khyim gyi gźi la rab mi ’jug | |
de ltar thugs rgyal ldan des dam bca’ mdzad gyur ciṅ | | ji ltar ’dod bźin bźeṅs nas ṅar ’dzin med par gśegs | | 
Now, for your sakes, permit me, briefly, to recount this one true principle (i.e. purpose) (of action):
771. "The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place,
772. ’"Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on),
and to return once more to my own land, there to enter the fire of the five desires,
773. ’"Let it befall me as my own oath records:"--so spake the prince, his arguments as pointed as the brightness of the perfect sun; 
69. ‘I would enter the blazing fire, but not my house with my purpose unfulfilled.’ Thus he proudly made his resolve, and rising up in accordance with it, full of disinterestedness, went his way. 
tataḥ sabāṣpau70 sacivadvijāv ubhau niśamya tasya sthiram eva niścayam |
viṣaṇṇavaktrāv anugamya duḥkhitau śanair agatyā puram eva jagmatuḥ || 9.80 || 
(29)表斯要誓47 已 除起而長辭
(19a1)太子辯鋒炎 猶如盛日光 
de nas mchi ma daṅ bcas blon (36b1)daṅ gñis skyes gñis | | de yi bstan pa ñid daṅ ṅes pa thos gyur nas | | gti mug bźin ldan rjes su soṅ nas sdug bsṅal ga | dal bus soṅ nas groṅ khyer ñid du sod par gyur | | 
then rising up he passed some distance off.’
774. The Purohita and the minister, their words and discourse prevailing nothing, 
70. Then the minister and the Brâhman, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned of necessity to the city. 
tatsnehād atha nṛpateś ca bhaktitas tau sāpekṣaṃ pratiyayatuś ca tasthatuś ca |
durdharṣaṃ ravim iva dīptam ātmabhāsā taṃ draṣṭuṃ na hi pathi śekatur na moktum || 9.81 || 
(2)王師及大臣 言論莫能勝
(3)相謂計已盡 唯當辭退還 
de nas de la brtse daṅ mi skyoṅ la gus las | | de dag ltos byas rab tu soṅ źiṅ gnas gyur (2)la | |
gsal źiṅ snaṅ bas ñi ma blta bar dka’ ba ltar | | de ni lam du lta bar ma nus ’dor bar min | | 
conversed together, after which, resolving to depart on their return,
775. With great respect they quietly inform the prince, not daring to intrude their presence on him further; 
71. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back; they could neither behold him on the road nor yet lose the sight of him,--shining in his own splendour and beyond the reach of all others, like the sun. 
tau jñātuṃ paramagater gatiṃ tu tasya pracchannāṃś carapuruṣāñ chucīn vidhāya |
rājānaṃ priyasutalālasaṃ nu gatvā drakṣyāvaḥ katham iti jagmatuḥ kathaṃcit || 9.82 || 
(4)深敬嘆太子 不敢強逼48 留
(5)敬奉王命故 不敢速疾還
(6)徘徊於中路 行邁顧遲遲
(7)選擇黠慧人 審諦機悟士
(8)隱身密伺候 然後捨而還 
mchog tu gśegs te gśegs pa śes phyir de dag gis | | so pa’i skyes bu gtsaṅ ma sbas pa rnams byas nas | |
dga’ źiṅ sras po ’dod pa’i rgyal po la soṅ nas | | ji ltar (3)blta’am źes ni ji ltar yaṅ soṅ ṅo | | 
and yet regarding the king’s commands, not willing to return with unbecoming haste,
776. They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned,
Hiding their true position, as men of title; then passing on, they speeded on their way. 
72. Having placed faithful emissaries in disguise to find out the actions of him who was the supreme refuge of all, they went on with faltering steps, saying to each other, ‘How shall we approach the king and see him, who is longing for his dear son?’ 
iti 71 buddhacarite mahākāvye kumārānveṣaṇo nāma navamaḥ sargaḥ ||9|| 
 
saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | gźon nu rjes su tshol ba’i le’u ste dgu pa’o || 
 
 
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