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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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(9) 佛所行1 讃卷第二 (13)佛所行2 讃卷第三 3 亦云佛 本行經 (14)馬鳴菩薩4 造 (15) 北涼天竺三藏曇無讖譯
(16) 5 瓶沙王詣太子品第十 
 
KIOUEN III.
VARGA 10. BIMBASÂRA RÂGA INVITES THE PRINCE. 
Book X [Srenya’s Visit] 
sa rājavatsaḥ pṛthupīnavakṣās tau havyamantrādhikṛtau vihāya |
uttīrya gaṅgāṃ pracalattaraṃgāṃ śrīmadgṛhaṃ rājagṛhaṃ jagāma || 10.1 || 
(17)太子辭王師 及正法大臣
(18)冒浪濟恒河 路由靈鷲6 巖 
sku stod rgyas śiṅ rgya chen rgyal po’i sras po ste | | bsreg bya daṅ bsṅags bdag po de dag rnams spaṅs te | | dba’ (4)rlabs g-yo ba’i chu bo gaṅ g’a rgal nas ni | | dpal daṅ ldan pa’i rgyal po’i khab tu gśegs par gyur | | 
777. The royal prince departing from the court-master (i.e. the Purohita) and the great minister, Saddharma, keeping along the stream, then crossing the Ganges, he took the road towards the Vulture Peak, 
1. The prince, he of the broad and lusty chest, having thus dismissed the minister and the priest, crossed the Ganges with its speeding waves and went to Râjagriha with its beautiful palaces. 
śailaiḥ suguptaṃ ca vibhūṣitaṃ ca dhṛtaṃ ca pūtaṃ ca śivais tapodaiḥ |
pañcācalāṅkaṃ nagaraṃ prapede śāntaḥ svayaṃbhūr iva nākapṛṣṭham || 10.2 || 
(19)藏根於五山 特秀峙中亭
(20)林木花果茂 流泉温涼分
(21)入彼五7 山城 寂靜猶8 昇天 
ri rnams dag gis legs par spas daṅ brgyan pa daṅ | | dge daṅ dka’ thub gter bas gzuṅ daṅ gtsaṅ ba ste | |
źi ba raṅ byuṅ tshaṅs pa mtho ris logs su bźin | | ri (5)lṅas mtshan pa’i groṅ khyer rab tu thob par gyur | | 
778. Hidden among the five mountains, standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills,
779. (All these he gazed upon)--then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven. 
2. He reached the city distinguished by the five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious sacred places,--like Brahman in a holy calm going to the uppermost heaven. 
gāmbhīryam ojaś ca niśāmya tasya vapuś ca dīptaṃ puruṣān atītya |
visismiye tatra janas tadānīṃ sthānuvratasyeva vṛṣadhvajasya || 10.3 || 
(22)國人見太子 容徳深且明
(23)少年身光澤 無比丈夫形
(24)悉起奇特想 如見自在幢 
zab mor gyur pa’i mdaṅs dar de yi lugs gsal ba | | skyes bu rnams ni śin tu gnon pa mthoṅ gyur nas | |
khyu mchog rgyal mtshan de yi brtul źugs brtan pa bźin | | der ni de tshe skye bo rnams ni ya mtshan gyur | | 
The country folk, seeing the royal prince, his comeliness and his excessive grace,
780. Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara. 
3. Having heard of his majesty and strength, and his splendid beauty, surpassing all other men, the people of that region were all astonished as at him who has a bull for his sign and is immovable in his vow. 
taṃ prekṣya yo ’nyena yayau sa tasthau yas tatra1 tasthau pathi so ’nvagacchat |
drutaṃ yayau yaḥ sa jagāma dhīraṃ2 yaḥ kaścid āste sma sa cotpapāta || 10.4 || 
(25)横行爲9 止足 隨後10 者速馳
(26)先進悉迴顧 11 瞻目視無厭 
de rab (6)mthoṅ nas gźan gaṅ ma soṅ de gnas śiṅ | | der ni gaṅ źig lam na gnas de rjes ’gro źiṅ | |
gaṅ źig skyen por soṅ ste brtan por soṅ gyur la | | kha cig bsdad pa gaṅ yin de ni laṅs pa’o | | 
781. They stayed the foot, who passed athwart the path; those hastened on, who were behind.; those going before, turned back their heads and gazed with earnest, wistful look. 
4. On seeing him, he who was going elsewhere stood still, and he who was standing there followed him in the way; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up. 
kaścit tam ānarca janaḥ karābhyāṃ satkṛtya kaścic chirasā vavande |
snigdhena kaścid vacasābhyanandan nainaṃ3 jagāmāpratipūjya kaścit || 10.5 || 
(27)四體諸相好 隨見目不移
(28)恭敬來奉迎 合掌禮問訊 
skye bo kha cig de la mchod pa’i lag pa yis | | bsti staṅ byas nas kha cig (7)mgo bos phyag ’tshal źiṅ | |
kha cig gñen po’i tshig gis mṅon par stod byed ciṅ | | kha cig de la rab tu mchod nas soṅ bar gyur | | 
782. The marks and distinguishing points of his person, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation: 
5. Some people reverenced him with their hands, others in worship saluted him with their heads, some addressed him with affectionate words,--not one went on without paying him homage. 
taṃ jihriyuḥ prekṣya vicitraveṣāḥ prakīrṇavācaḥ pathi maunam īyuḥ |
dharmasya sākṣād iva saṃnikarṣe4 na kaścid anyāyamatir babhūva || 10.6 || 
(29)咸皆大歡喜 隨宜而供養
(19b1)12 瞻仰尊勝顏 俯愧種種形 
de rab mthod nas sna tshogs cha lugs rnams ṅo tsha | | rab bkram tshig ni lam du smra ba med par soṅ | |
dṅos su gźan du chos rnams (37a1)dag gi ñe logs su | | kha cig tshul ma yin pa’i blo gros ma gyur to | | 
783. With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies modestly, 
6. Those who were wearing gay-coloured dresses were ashamed when they saw him, those who were talking on random subjects fell to silence on the road; no one indulged in an improper thought, as at the presence of Religion herself embodied. 
anyakriyāṇām api rājamārge strīṇāṃ nṛṇāṃ vā bahumānapūrvam |
taṃ devakalpaṃ5 naradevasūnuṃ6 nirīkṣamāṇā na tatarpa7 dṛṣṭiḥ || 10.7 || 
(2)13 政素輕躁儀 寂默加肅14 敬
(3)結恨心15 永解 慈和情頓増 
lha daṅ mtshuṅs pa’i mi dbaṅ sras po de mthoṅ nas | | bya ba gźan ma rnams kyaṅ rgyal po’i lam du ni | |
mchod maṅ bkur sti sṅon ’gro bud med rnams kyi ’am | | skyes pa rnams kyis mig (2)daṅ ṅoms par ma gyur to | | 
784. Correcting every careless or unseemly gesture, thus they showed their reverence to him silently; those who with anxious heart, seeking release, were moved by love, with feelings composed bowed down the more. 
7. In the men and the women on the highway, even though they were intent on other business, that conduct alone with the profoundest reverence seemed proper which is enjoined by the rules of royal homage; but his eyes never looked upon them. 
bhruvau lalāṭaṃ mukham īkṣaṇe8 vā vapuḥ karau vā caraṇau gatiṃ vā |
yad eva yas tasya dadarśa tatra tad eva tasyātha babandha9 cakṣuḥ || 10.8 || 
(4)士女公私業 一時悉休廢
(5)敬形宗其徳 隨觀盡忘歸 
dpral ba ’am smin ma dag daṅ źal lam spyan dag daṅ | | sku ’am phyag dag daṅ ni ’gros sam źabs dag ni | |
gaṅ gis de yi gaṅ ñid der ni mthoṅ gyur pa | | de ñid kyis ni de yi mig dag bciṅs par gyur | | 
785. Great men and women, in their several engagements, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. 
8. His brows, his forehead, his mouth, or his eyes,--his body, his hands, his feet, or his gait,--whatever part of him any one beheld, that at once riveted his eyes. 
dṛṣṭvā ca sorṇa10 bhruvam āyatākṣaṃ jvalaccharīraṃ śubhajālahastam |
taṃ bhikṣuveṣaṃ11 kṣitipālanārhaṃ saṃcukṣubhe rājagṛhasya lakṣmīḥ || 10.9 || 
(6)眉間白毫相 脩廣紺青目
(7)擧體金光曜 清淨網縵手
(8)雖爲出家形 有應聖王相 
smin ma mdzod spu daṅ bcas spyan dag (3)yaṅs pa daṅ | | sku lus mdzes śiṅ dge ba’i dra ba daṅ ldan phyag | |
sa skyoṅ ñid du ’os pa’i dge sloṅ cha lugs de | | mthoṅ nas rgyal po’i khab kyi phun tshogs g-yos par gyur | | 
786. For the white circle between his eyebrows adorning his wide and violet colour’d eyes, his noble body bright as gold, his pure and web-joined fingers,
787. All these, though he were but a hermit, were marks of one who was a holy king; 
9. Having beheld him with the beautiful circle of hair between his brows and with long eyes, with his radiant body and his hands showing a graceful membrane between the fingers,--so worthy of ruling the earth and yet wearing a mendicant’s dress,--the Goddess of Râjagriha was herself perturbed. 
śreṇyo ’tha bhartā magadhājirasya bāhyād12 vimānād vipulaṃ janaugham |
dadarśa papraccha ca tasya hetuṃ tatas tam asmai puruṣaḥ śaśaṃsa || 10.10 || 
(9)王舍城士女 長幼悉不安
(10)此人尚出家 我等何16 俗歡 
de nas khaṅ pa’i phyi nas rnam rgyas skye bo’i tshogs | | ma ga dh’a yi khyim gyi ṅo bo bzo sbyaṅs kyis | |
(4)mthoṅ bar gyur te de yi rgyu mtshan dris pa ste | | de nas ’di la skyes bu rnams kyis de smras so | | 
and now the men and women of Râgagriha, the old and young alike, were moved,
788. (And cried), ’This man so noble as a recluse, what common joy is this for us.’ 
10. Then Srenya, the lord of the court of the Magadhas, beheld from the outside of his palace the immense concourse of people, and asked the reason of it; and thus did a man recount it to him: 
jñānaṃ paraṃ vā pṛthivīśriyaṃ vā viprair ya ukto ’dhigamiṣyatīti |
sa eṣa13 śākyādhipates tanūjo nirīkṣyate pravrajito janena || 10.11 || 
(11)爾時17 瓶沙王 處於高觀上
(12)見彼諸士女 惶惶異常儀
(13)勅召一外人 備問何因縁
(14)恭跪王樓下 具白所見聞
(15)昔聞釋氏種 18 殊特殊勝子
(16)神慧超世表 應王領八方
(17)今出家在此 衆人悉奉迎 
ye śes mchog gam yaṅ na sa yi dpal dag ni | | ’thob par ’gyur źes bram ze rnams kyis gaṅ smras pa | |
rab tu gśegs par skye bos ṅes par mthoṅ ba yi | | ś’akya’i bdag po’i sras po de ni (5)’di yin no | | 
At this time Bimbasâra Râga, placed upon a high tower of observation,
789. Seeing all those men and women, in different ways exhibiting one mark of surprise, calling before him some man outside, enquired at once the cause of it;
790. This one bending his knee below the tower, told fully what he had seen and heard,
’That one of the Sâkya race, renowned of old, a prince most excellent and wonderful,
791. ’Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.’ 
11. ‘He who was thus foretold by the Brâhmans, "he will either attain supreme wisdom or the empire of the earth,"--it is he, the son of the king of the Sâkyas, who is the ascetic whom the people are gazing at.’ 
tataḥ śrutārtho manasāgatāstho14 rājā babhāṣe puruṣaṃ tam eva |
vijñāyatāṃ kva pratigacchatīti tathety athainaṃ puruṣo ’nvagacchat || 10.12 || 
(18)王聞心驚喜 形留神已馳
(19)勅使者速還 伺候進趣宜
(20)奉教密隨從 瞻察所施爲 
de nas don thos yid kyis chags śiṅ źen gyur pa’i | | rgyal po yis ni skyes bu de ñid la smras pa | |
de ni gaṅ du soṅ źes rnam par śes par mdzod | | de nas de ltar bgyi źes skyes bu rjes su soṅ | | 
792. The king on hearing this was deeply moved at heart, and though his body was restrained, his soul had gone. Calling his ministers speedily before him, and all his nobles and attendants,
793. He bade them follow secretly the (prince’s) steps, to observe what charity was given. 
12. The king, having heard this and perceived its meaning with his mind, thus at once spoke to that man: ‘Let it be known whither he is going;’ and the man, receiving the command, followed the prince. 
alolacakṣur yugamātradarśī nivṛttavāg yantritamandagāmī |
cacāra bhikṣāṃ sa tu bhikṣuvaryo nidhāya gātrāṇi calaṃ ca cetaḥ || 10.13 || 
(21)19 澄靜端目視 20 庠歩顯眞儀
(22)入里行乞食 爲諸乞士21 光 
g-yo mi sbyan ni gña’ śiṅ gaṅ tsam gzigs pa ste | | gsuṅ ni kun nas sñoms (6)śiṅ zab mo’i ’gros mṅa’ ba | |
g-yo ba’i sems daṅ lus rnams dag ni ṅes bsṅams nas | | dge sloṅ mchog ñid de yaṅ bsod sñoms la gśegs so | | 
(So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence
794. He entered on the town and begged his food, according to the rule of all great hermits, 
13. With unrestless eyes, seeing only a yoke’s length before him, with his voice hushed, and his walk slow and measured, he, the noblest of mendicants, went begging alms, keeping his limbs and his wandering thoughts under control. 
ādāya bhaikṣaṃ ca yathopapannaṃ yayau gireḥ prasravaṇaṃ viviktam |
nyāyena tatrābhyavahṛtya cainan mahīdharaṃ pāṇḍavam āruroha || 10.14 || 
(23)歛形心不亂 好惡靡不安
(24)精麁隨所得 持鉢歸閑林
(25)食訖漱清流 樂靜安白山 
ji ltar ñe bar ’thad pa’i bsod sñoms bsnams nas ni | | rnam par dben źiṅ char rab ’bab par rab gśegs la | |
der ni (7)tshul bźin rigs pas mṅon par gsol gyur nas | | de ni sa ’dzin ri bo skya bseṅ la ’dzegs so | | 
with joyful mien and undisturbed mind, not anxious whether much or little alms were given;
795. Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain. 
14. Having received such alms as were offered, he retired to a lonely cascade of the mountain; and having eaten it there in the fitting manner, he ascended the mountain Pânḍava. 
tasmin navau lodhravanopagūḍhe mayūranādapratipūrṇakuñje |
kāṣāyavāsāḥ sa babhau nṛsūryo yathodayasyopari bālasūryaḥ || 10.15 || 
(26)青林22 別高崖 丹華23 殖其間
(27)孔雀等24 衆鳥 翻飛而亂鳴 
ro dha’i nags kyis ñe bar spas pa’i ri bo der | | rma bya’i skad kyis rab gaṅ lo ma’i spyil bo na | |
’char ri’i steṅ na ñi ma gźon nu ji lta bar | | dur smrig gos kyis ñi ma’i ñi ma de mdzes (37b1)so | | 
796. (There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; 
15. In that wood, thickly filled with lodhra trees, having its thickets resonant with the notes of the peacocks, he the sun of mankind shone, wearing his red dress, like the morning sun above the eastern mountain. 
tatrainam15 ālokya sa rājabhṛtyaḥ śreṇyāya rājñe kathayāṃ cakāra |
saṃśrutya rājā sa ca bāhumānyāt tatra pratasthe nibhṛtānuyātraḥ || 10.16 || 
(28)法服25 助鮮26 明 如日照27 扶桑
(29)使見安住彼 次第具上聞」 
der ni de ñid rgyal po’i ’khor de mthoṅ gyur nas | | bzo sbyaṅs rgyal po la ni gtam dag byas pa ste | |
thos nas rgyal po des kyaṅ mchod pha maṅ po las | | der ni sbas pa’i rjes su ’braṅ bas rab tu soṅ | | 
797. His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen; 
16. That royal attendant, having thus watched him there, related it all to the king Srenya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue. 
sa pāṇḍavaṃ pāṇḍavatulyavīryaḥ śailottamaṃ śailasamānavarṣmā |
maulīdharaḥ siṃhagatir nṛsiṃhaś calatsaṭaḥ siṃha ivāruroha || 10.17 || 
(19c1)王聞心馳敬 即勅嚴駕行
(2)天冠佩花服 師子王遊歩 
skya bseṅ ri bo mchog la skya bseṅ na daṅ ni | | brtson ’grus mñam (2)źiṅ ri bo daṅ mñam sku lus can | |
mi yi seṅ ge’i ’gros can cod pan ’dzin pa ste | | ral pa g-yo ba’i seṅ ge bźin du ’dzegs par gyur | | 
798. The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes; then, as the lion-king, he strided forth, 
17. He who was like the Pânḍavas in heroism, and like a mountain in stature, ascended Pânḍava, that noblest of mountains,--a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain. 
tataḥ sma16 tasyopari śṛṅgabhūtaṃ śāntendriyaṃ paśyati bodhisattvam |
paryaṅkam āsthāya virocamānaṃ śaśāṅkam udyantam ivābhrakuñjāt17 || 10.18 || 
(3)簡擇諸宿重 安靜審諦士
(4)導從百千衆 雲騰昇白山 
de nas de yi steṅ na rtse mor gyur pa yi | | byaṅ chub sems dpa’ dbaṅ po ñe bar źi ba ni | |
ri bod gis mtshan sprin gyi sbubs nas byuṅ ba bźin | | (3)skyil mo kruṅ gis bźugs nas rnam par mdzes pa mthoṅ | | 
799. And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 
18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued senses, as if the mountain were moving, and he himself were a peak thereof,--like the moon rising from the top of a cloud. 
taṃ rūpalakṣmyā ca śamena caiva dharmasya nirmāṇam ivopaviṣṭam |
savismayaḥ praśrayavān narendraḥ svayaṃbhuvaṃ śakra ivopatasthe || 10.19 || 
(5)見菩薩28 嚴儀 寂靜諸情根
(6)端坐山巖室 如月麗青天
(7)妙色淨端嚴 猶若法化身 
gzugs daṅ phun sum tshogs daṅ ñe bar źi ba yi | | chos kyi sprul pa bźin du ñe bar bźugs de la | |
ya mtshan daṅ bcas rab tu bsñen ldan mi dbaṅ po | | raṅ byuṅ la ni brgya byin gyis bźin ñe bar gnas | | 
800. And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag, as the moon shining limpid in the pure heavens,
801. So (was) his matchless beauty and purity of grace; then as the converting presence of religion 
19. Him, distinguished by his beauty of form and perfect tranquillity as the very creation of Religion herself,--filled with astonishment and affectionate regard the king of men approached, as Indra the self-existent (Brahman). 
taṃ nyāyato nyāyavidāṃ variṣṭhaṃ18 sametya papraccha ca dhātusāmyam |
sa cāpy avocat sadṛśena sāmnā nṛpaṃ manaḥsvāsthyam anāmayaṃ ca || 10.20 || 
(8)虔心肅然發 恭歩漸親近
(9)猶如天帝釋 詣摩醯29 首羅 
rigs pa (4)yis ni rigs pa rig pa rnams kyi mchog | | khams mñam gyur pa de la soṅ nas dris pa ste | |
de ñid kyis kyaṅ mtshuṅs śiṅ źi bas mi skyoṅ la | | yid ni raṅ bźin gnas daṅ nad med smras par gyur | | 
dwelling within the heart makes it reverential, so (beholding him) he reverently approached,
802. Even as divine Sâkara comes to the presence of Mo-hi-su-ma, 
20. He, the chief of the courteous, having courteously drawn nigh to him, inquired as to the equilibrium of his bodily humours; and the other with equal gentleness assured the king of his health of mind and freedom from all ailments. 
tataḥ śucau vāraṇakarṇanīle śilātale saṃniṣasāda19 rājā |
upopaviśyānumataś20 ca tasya bhāvaṃ vijijñāsur idaṃ babhāṣe || 10.21 || 
(10)歛容執禮儀 敬問彼和安
(11)菩薩詳而動 隨順反相酬 
de nas gtsaṅ la glaṅ po’i rna ba ltar sdo ba’i | | rdo ba’i logs la rgyal po yaṅ (5)dag ṅes gnas śiṅ | |
ñe sar ñe bar bsdad nas rjes su mthun pa yis | | de yi dgoṅs pa rnam par śes ’dod ’di smras so | | 
so with every outward form of courtesy and reverence (the king approached) and asked him respectfully of his welfare.
803. Bodhisattva, answering as he was moved, in his turn made similar enquiries. 
21. Then the king sat down on the clean surface of the rock, dark blue like an elephant’s ear; and being seated, with the other’s assent, he thus spoke, desiring to know his state of mind: 
prītiḥ parā me bhavataḥ kulena kramāgatā caiva parīkṣitā ca |
jātā vivakṣā svavayo21 yato me tasmād idaṃ snehavaco nibodha || 10.22 || 
(12)時王勞問畢 端坐清淨石
(13)瞪矚瞻神儀 顏和情交悦 
rim pas ’oṅs pa ñid daṅ yoṅs su brtags pa ste | | khyod kyi rigs kyis bdag gi dga’ ba mchog yin la | |
gaṅ phyir bdag la raṅ gi na tshod smra (6)’dod pa | | skyes te de phyir brtse ba’i tshig ’di mkhyen par mdzod | | 
Then the king, the questioning over, sat down with dignity upon a clean-faced rock.
804. And so he steadfastly beheld the divine appearance (of the prince), 
22. ‘I have a strong friendship with thy family, come down by inheritance and well proved; since from this a desire to speak to thee, my son, has arisen in me, therefore listen to my words of affection. 
ādityapūrvaṃ vipulaṃ kulaṃ te navaṃ vayo dīptam idaṃ vapuś ca |
kasmād iyaṃ te matir akrameṇa bhaikṣākae evābhiratā na rājye || 10.23 || 
(14)伏聞名高族 30 盛徳相承襲
(15)欽情久蘊積 今欲決所疑 
khyod kyi rigs ni rnam rgyas sṅon du ñi ma ste | | lus kyaṅ na tshod gsar pa gsal la mdzes pa ’di | |
gaṅ phyir ’di ni khyod kyi blo gros rim med pas | | sloṅ mo ñid la mṅon dga’ rgyal srid la ma yin | | 
the sweetness and complacency of his features revealing what his station was and high estate, his family renown, received by inheritance,
805. The king who for a time restrained his feelings, now wishful to get rid of doubts, 
23. ‘When I consider thy widespread race, beginning with the sun, thy fresh youth, and thy conspicuous beauty,--whence comes this resolve of thine so out of all harmony with the rest, set wholly on a mendicant’s life, not on a kingdom? 
gātraṃ hi te lohitacandanārhaṃ kāṣāyasaṃśleṣam anarham etat |
hastaḥ prajāpālanayogya eṣa bhoktuṃ na cārhaḥ paradattam annam || 10.24 || 
(16)日光之31 元宗 祚隆已萬世
(17)令徳紹遺嗣 弘廣萃於今
(18)賢明年幼少 何故而出家 
khyod kyi (7)lus ’di tsandana dmar po ’os pa ste | | dur smrig gis dkris de ni ’os pa ma yin no | |
lag pa ’di ni skye dgu skyoṅ bar ’os pa ste | | gźan gyis byin pa’i bza’ ba za bar ’os ma yin | | 
(enquired) (why one) descended from the royal family of the sun-brightness having attended to religious sacrifices thro’ ten thousand generations,
806. Whereof the virtue had descended as his full inheritance, increasing and accumulating until now, (why he) so excellent in wisdom, so young in years, had now become a recluse, 
24. ‘Thy limbs are worthy of red sandal-wood perfumes,--they do not deserve the rough contact of red cloth; this hand is fit to protect subjects, it deserves not to hold food given by another. 
tat saumya rājyaṃ yadi paitṛkaṃ tvaṃ snehāt pitur necchasi vikrameṇa |
na ca kramaṃ22 marṣayituṃ matis te bhuṅkṣvārdham23 asmadviṣayasya śīghram || 10.25 || 
(19)超世聖王子 乞食不存榮
(20)妙體應塗香 何32 故服33 袈裟
(21)手宜握天下 反以受薄餐
(22)若不代父王 受禪享其土
(23)吾今分半國 庶望少留情 
de phyir źi ba gal te yab kyi rgyal srid la | | khyod kyi yab kyi brtse las stobs kyis mi ’dod ciṅ | |
(38a1)khyod kyi blo gros rim par bzod par ma gyur na | | skyen par kho bo’i yul gyi phyed la loṅs spyod mdzod | | 
807. Rejecting the position of a Kakravartin’s son, begging his food, despising family fame, his beauteous form, fit for perfumes and anointings, why clothed with coarse Kasâya garments;
808. The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food;
if indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land,
809. Then would I divide with you my empire; 
25. ‘If therefore, gentle youth, through thy love for thy father thou desirest not thy paternal kingdom in thy generosity,--then at any rate thy choice must not be excused,--accepting forthwith one half of my kingdom. 
evaṃ hi na syāt svajanāvamardaḥ kālakrameṇāpi śamaśrayā śrīḥ |
tasmāt kuruṣva praṇayaṃ mayi tvaṃ sadbhiḥ sahīyā hi satāṃ samṛddhiḥ || 10.26 || 
(24)既34 免逼親嫌 時過隨所從
(25)當體我誠言 貪35 徳爲良隣 
de lta na ni raṅ gi skye la gnod min źiṅ | | dus kyi rim pa yis kyaṅ dpal gaṅ bsṅags pa ste | |
de phyir khyod kyis bdag la brtse ba mdzod cig daṅ | | (2)dam pa rnams daṅ bcas pas dam pa’i dpal ’phel lo | | 
saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus:
810. ’Give just weight I pray you to my truthful words, desire for power is kin to nobleness, 
26. ‘If thou actest thus there will be no violence shown to thine own people, and by the mere lapse of time imperial power at last flies for refuge to the tranquil mind; therefore be pleased to do me a kindness,--the prosperity of the good becomes very powerful, when aided by the good. 
atha tv idānīṃ kulagarvitatvād asmāsu viśrambhaguṇo na te ’sti |
vyūḍhāny anīkāni24 vigāhya bāṇair25 mayā sahāyena parān26 jigīṣa || 10.27 || 
(26)或恃名勝族 才徳容貎兼
(27)不欲降高節 屈下受人恩
(28)當給勇健士 器仗隨軍資 
ci ste da ni rigs kyis kheṅs pa ñid las ni | | bdag cag rnams la khyod la blo gtad yon tan med | |
sṅe rgyas rnams ni mda’ yis rnam par dkrugs byas nas | | bdag daṅ bcas pas pha rol rnams ni pham par mdzod | | 
and so is just pride of fame or family or wealth or personal appearance;
811. ’No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; 
27. ‘But if from thy pride of race thou dost not now feel confidence in me, then plunge with thy arrows into countless armies, and with me as thy ally seek to conquer thy foes. 
tad buddhim atrānyatarāṃ vṛṇīṣva dharmārthakāmān vidhivad bhajasva |
vyatyasya rāgād iha27 hi trivargaṃ pretyeha ca bhraṃśam28 avāpnuvanti || 10.28 || 
(29)自力廣收羅 天下孰不推
(20a1)明人知時取 法財五欲増 
(3)de phyir ’dir ni gñis dbus gcig blo tshol mdzod la | | chos don ’dod pa rnams la chog bźin bsñen mdzod | |
’di na sde tshan gsum po chags las rnam bzlog nas | | ’di daṅ gźan du phyin nas lhuṅ ba kun nas ’thob | | 
812. ’But when by one’s own power a kingdom falls to hand, who would not then accept the reins of empire? The wise man knows the time to take religion, wealth, and worldly pleasure. 
28. ‘Choose thou therefore one of these ends, pursue according to rule religious merit, wealth, and pleasure; for these, love and the rest, in reverse order, are the three objects in life; when men die they pass into dissolution as far as regards this world. 
yo hy arthadharmau paripīḍya kāmaḥ syād dharmakāmau29 paribhūya cārthaḥ |
kāmārthayoś coparameṇa dharmas tyājyaḥ sa kṛtsno yadi kāṅkṣito ’rthaḥ30 || 10.29 || 
(2)若不獲三利 終始徒勞勤
(3)崇法捨財色 財爲一36 分人 
gaṅ źig don daṅ chos la gnod nas ’dod pa daṅ | | chos daṅ ’dod pa (4)yoṅs su brñas nas don daṅ ni | |
’dod daṅ don dag ñe bar źi bas chos de ni | | don byas gal te mtha’ dag ’dod na don yin no | | 
813. ’But if he obtains not the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire of worldly men; 
29. ‘That which is pleasure when it has overpowered wealth and merit, is wealth when it has conquered merit and pleasure; so too it is merit, when pleasure and wealth fall into abeyance; but all would have to be alike abandoned, if thy desired end were obtained. 
tasmāt trivargasya niṣevaṇena tvaṃ rūpam etat saphalaṃ kuruṣva |
dharmārthakāmādhigamaṃ hy anūnaṃ nṛṇām anūnaṃ puruṣārtham āhuḥ || 10.30 || 
(4)富財捨法欲 此則保財37 資
(5)貧窶而忘法 五欲孰能歡 
de phyir sde tshan gsum la ṅes par bsñen pa yis | | khyod kyis gzugs ’di ’bras bu bcas pa ñid du mdzod | |
chos daṅ don daṅ ’dod pa dman min thob pa la | | (5)mi rnams dag gis dman min skyes bu’i don du smra | | 
814. ’To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! 
30. ‘Do thou therefore by pursuing the three objects of life, cause this beauty of thine to bear its fruit; they say that when the attainment of religion, wealth, and pleasure is complete in all its parts, then the end of man is complete. 
tan niṣphalau nārhasi kartum etau pīnau bhujau cāpavikarṣaṇārhau |
māndhātṛvaj jetum imau hi yogyau lokān api trīn iha31 kiṃ punar gām || 10.31 || 
(6)是故三事倶 徳流而道宣
(7)法財五欲備 名世大丈夫
(8)無令圓相身 徒勞而無功
(9)38 曼陀轉輪王 王領四天下
(10)帝釋分半39 坐 力不能王天
(11)今汝傭長臂 足攬人天境 
de phyir gźu ni rnam par ’geṅs ’os rgyas pa’i phyag | | ’di dag ’bras bu med par byed par ’os min te | |
ṅa las nu bźin ’dis ni ’jig rten gsum rnams kyaṅ | | pham par ’os pa yin na sa ’dir smos ci dgos | | 
815. ’But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master;
816. ’Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit);
Mandha(ri) the Kakravartin, as a monarch, ruled the four empires of the world,
817. ’And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; 
31. ‘Do not thou let these two brawny arms lie useless which are worthy to draw the bow; they are well fitted like Mândhâtri’s to conquer the three worlds, much more the earth. 
snehena khalv etad ahaṃ bravīmi naiśvaryarāgeṇa na vismayena |
imaṃ hi dṛṣṭvā tava bhikṣuveṣaṃ32 jātānukampo ’smy api cāgatāśruḥ || 10.32 || 
(12)我不恃王力 而欲強相留
(13)見汝改形好 40 愛著出家衣 
brtse bas ṅes par de ni (6)bdag gis smra ba ste | | ya mtshan gyis min dbaṅ phyug ñid kyi chags pas min | |
khyod kyis dge sloṅ ñid kyi cha lugs ’di mthoṅ nas | | rjes su brtse bskyes nas mchi ma raṅ byuṅ ṅo | | 
818. ’I do not rely upon my kingly power, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit’s garb, 
32. ‘I speak this to you out of affection,--not through love of dominion or through astonishment; beholding this mendicant-dress of thine, I am filled with compassion and I shed tears. 
yāvat svavaṃśapratirūpa rūpaṃ33 na te jarābhyety abhibhūya bhūyaḥ |
tad bhuṅkṣva bhikṣāśramakāma kāmān kāle ’si kartā priyadharma dharmam [Pādas ab and cd are exchanged in C.] || 10.33 || 
(14)既以敬其徳 矜苦惜其人
(15)41 今見行乞求 我願奉其土 
de phyir raṅ rigs rab mtshuṅs khyod kyi gzugs ji srid | | rga bas zil gyis mnan nas slar yaṅ ma’oṅs bar | |
(7)sloṅ mo’i gnas ’dod ’dod pa rnams la loṅs spyod la | | dus su chos la dga’ ba chos ni gyis mdzod cig | | 
819. ’Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours; 
33. ‘O thou who desirest the mendicant’s stage of life enjoy pleasures now; in due time, O thou lover of religion, thou shalt practise religion;--ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race. 
śaknoti jīrṇaḥ khalu dharmam āptuṃ kāmopabhogeṣv agatir jarāyāḥ |
ataś ca yūnaḥ kathayanti kāmān madhyasya vittaṃ sthavirasya dharmam || 10.34 || 
(16)少壯受五欲 中年習用財
(17)年耆諸根熟 是乃順法時 
’khogs pas ṅes par chos ni ’thob par nus pa ste | | ’dod pa ñe bar spyod la rgas pa’i ’gro ba med | |
de phyir dar la bab pa’i ’dod pa rnams smra ste | | bar ma’i nor yin rgan po rnams (38b1)kyi chos yin no | | 
820. ’Whilst you are young and lusty enjoy yourself. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; 
34. ‘The old man can obtain merit by religion; old age is helpless for the enjoyment of pleasures; therefore they say that pleasures belong to the young man, wealth to the middle-aged, and religion to the old. 
dharmasya cārthasya ca jīvaloke pratyarthibhūtāni hi yauvanāni |
saṃrakṣyamānāny api durgrahāṇi kāmā yatas tena pathā34 haranti || 10.35 || 
(18)壯年守法財 必爲欲所壞
(19)老則氣虚微 隨順求寂默
(20)耆年愧財欲 行法擧世宗 
gson pa’i ’jig rten dag na chos daṅ don dag ni | | rnam par ’gal bar gyur ba yin phyir laṅ tsho rnams | |
yaṅ dag sruṅ ba yin yaṅ thub par dka’ ba ste | | gaṅ phyir ’dod pas lam de las ni ’phrog par byed | | 
821. ’When young to encourage religious fervour, is to destroy the sources of desire; but when old and the breath (of desire) is less eager, then is the time to seek religious solitude;
822. ’When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life; 
35. ‘Youth in this present world is the enemy of religion and wealth,--since pleasures, however we guard them, are hard to hold, therefore, wherever pleasures are to be found, there they seize them. 
vayāṃsi jīrṇāni vimarśavanti35 dhīrāṇy avasthānaparāyaṇāni |
alpena yatnena śamātmakāni bhavanty agatyaiva36 ca lajjayā ca || 10.36 || 
(21)壯年心輕躁 馳騁五欲境
(22)42 疇侶契纒綿 情交相感深 
na tshod ’khogs pa rnams ni rnam spyod ldan pa ste | | śin tu (2)brtan pa’i gnas skabs mchog tu sod ba rnams | |
ṅo tsha ba ñid phyir daṅ soṅ ba ma yin phyir | | ’bad pa ñuṅ dus źi ba’i bdag ñid gyur pa’o | | 
but when young, and the heart light and elastic, then is the time to partake of pleasure,
823. ’In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse; 
36. ‘Old age is prone to reflection’, it is grave and intent on remaining quiet; it attains unimpassionedness with but little effort, unavoidably, and for very shame. 
ataś ca lolaṃ viṣayapradhānaṃ pramattam akṣāntam adīrghadarśi |
bahucchalaṃ yauvanam abhyatītya nistīrya kāntāram ivāśvasanti || 10.37 || 
(23)年宿寡綢繆 順法者所宗
(24)五欲悉休廢 増長樂法心 
de ñid phyir na g-yo źiṅ yul ni gtso bo daṅ | | rab myos bzod pa ma yin riṅ por mthoṅ min la | |
’brog dgon dag la des par thar nas dbugs (3)phyuṅ bźin | | g-yo sgyu maṅ bo’i laṅ tsho śin tu ’das nas so | | 
but as-years creep on, giving up indulgence, to observe the ordinances of religion,
824. ’To mortify the five desires, and go on increasing a joyful and religious heart, 
37. ‘Therefore having passed through the deceptive period of youth, fickle, intent on external objects, heedless, impatient, not looking at the distance,--they take breath like men who have escaped safe through a forest. 
tasmād adhīraṃ capalapramādi navaṃ vayas tāvad idaṃ vyapaitu |
kāmasya pūrvaṃ hi vayaḥ śaravyaṃ na śakyate rakṣitum indriyebhyaḥ || 10.38 || 
 
de phyir mi brtan g-yo la bag med ldan pa yi | | na tshod gsar pa ’di ni re źig rnam par ’oṅ | |
’dod pa’i lha yi sṅon du na tshod dben yin la | | dbaṅ po rnams las bsruṅ bar nus pa ma yin no | | 
 
38. ‘Let therefore this fickle time of youth first pass by, reckless and giddy,--our early years are the mark for pleasure, they cannot be kept from the power of the senses. 
atho cikīrṣā tava dharma eva yajasva yajñaṃ kuladharma eṣaḥ |
yajñair adhiṣṭhāya hi nākapṛṣṭhaṃ yayau marutvān api nākapṛṣṭham || 10.39 || 
(25)43 具崇王者法 大會奉天神
(26)當乘神龍背 受樂上昇天 
ci ste khyod kyi chos ñid (4)mdzad par ’dod pa ni | | mchod spyin gyis lha mchod mdzod ’di ni rigs kyi chos | |
mchod spyin rnams kyis mtho ris logs ni byin brlabs nas | | lha dbaṅ ñid kyaṅ mtho ris logs su gśegs par ’gyur | | 
is not this the law of the eminent kings of old, who as a great company paid worship to heaven,
825. ’And borne on the dragon’s back, received the joys of celestial abodes? 
39. Or if religion is really thy one aim, then offer sacrifices,--this is thy family’s immemorial custom,--climbing to highest heaven by sacrifices, even Indra, the lord of the winds, went thus to highest heaven. 
suvarṇakeyūravidaṣṭabāhavo maṇipradīpojjvalacitramaulayaḥ |
nṛparṣayas tāṃ hi gatiṃ gatā makhaiḥ śrameṇa yām eva maharṣayo yayuḥ || 10.40 || 
(27)先勝諸聖王 嚴身寶瓔珞
(28)祠祀設大會 終歸受天福 
gser gyi dpuṅ rgyan rnam par bciṅs pa’i phyag rnams daṅ | | nor bu’i sgron mas ’bar (5)ba’i dpuṅ rgyan sna tshogs can | |
mi skyod draṅ sroṅ rnams daṅ draṅ sroṅ chen po rnams | | ṅal bas gar gśegs ’gros der mchod spyin rnams kyis gśegs | | 
All these divine and victorious monarchs, glorious in person, richly adorned,
826. ’Thus having as a company performed their religious offering, in the end received the reward of their conduct in heaven.’ 
40. ‘With their arms pressed by golden bracelets, and their variegated diadems resplendent with the light of gems, royal sages have reached the same goal by sacrifices which great sages reached by self-mortification.’ 
ity evaṃ magadhapatir vaco babhāṣe yaḥ samyag valabhid iva bruvan babhāse37 |
tac chrutvā na sa vicacāla38 rājasūnuḥ kailāso girir iva naikacitrasānuḥ || 10.41 || 
(29)如是瓶沙王 種種方便説
(20b1)太子志堅固 44 不動如45 須彌 
de ltar ma gadh’a yi bdag pos tshig smras pa | | gaṅ źig dbaṅ po’i bźin du smra ba yaṅ dag mdzes | |
sna tshogs du ma’i sa (6)phyogs ti se’i gaṅs ri ltar | | rgyal po’i sras des de thos gyur nas rnam ma g-yos | | 
Thus Bimbasâra Râga (used) every kind of winning expedient in argument;
The royal prince unmoved and fixed remained firm as Mount Sumeru. 
41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like Indra; but having heard it, the prince did not falter, (firm) like the mountain Kailâsa, having its many summits variegated (with lines of metals). 
iti 39 buddhacarite mahākāvye ’śvaghoṣakṛte śreṇyābhigamano nāma daśamaḥ sargaḥ ||10|| 
 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | bzo sbyaṅs sṅon du soṅ ba’i le’u ste bcu pa’o || 
 
 
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