Bibliotheca Polyglotta

de nas bśes kyi sgo nas phan pa min pa’i don | | de ltar ma ga dh’a yi (7)bdag pos smas pa yis | | raṅ gnas rnam par ’gyur mi na rigs gtsaṅ gtsaṅ pa po | | zas gtsaṅ rgyal po’i sras kyis tshig ’di smras pa’o | |

827. Bimbasâra Râga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring:

1. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, self-possessed, unchanged, pure by family and personal purity, the son of Suddhodana thus made answer:

nāścaryam etad bhavato vidhānaṃ¹ jātasya haryaṅkakule viśāle |
yan mitrapakṣe tava mitrakāma syād vṛttir eṣā pariśuddhavṛtteḥ || 11.2 ||

1. EBC: abhidhātuṃ

(5)善得世間宜所説不乖理
(6)訶² 梨名族胄爲人善知識
(7)義懷心虚盡法應如是説

2. 梨＝＜明＞; Haryaṃkakula.

seṅ ges mtshan pa’i yaṅs pa’i rigs su rab skyes pa | | khyed kyi chog de ni ṅo mtshar che ma yin | |
gaṅ phyir bśes gñen phyogs su (39a1)gśegs ’dod khyod kyi ni | | yoṅs su dag pa’i spyod pas spyod pa de yin no | |

828. ’Illustrious and world renowned! Your words are not opposed to reason, descendant of a distinguished family--an Aryan--amongst men a true friend indeed,
829. ’Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus.

2. ‘This is not to be called a strange thing for thee, born as thou art in the great family whose ensign is the lion--that by thee of pure conduct, O lover of thy friends, this line of conduct should be adopted towards him who stands as one of thy friends.

asatsu maitrī svakulānuvṛttā² na tiṣṭhati śrir iva viklaveṣu |
pūrvaiḥ kṛtāṃ prītiparaṃparābhis tām eva santas tu vivardhayanti || 11.3 ||

2. EBC: ºkulānurūpā

(8)世間³ 説凡品不能處仁義
(9)薄徳遇⁴ 近情豈達名勝事

3. 説＝諸＜三＞ 4. 遇＝愚＜三＞

raṅ rigs rjes su spyod pas dam pa min la byams | | dbaṅ po mtshaṅ ba la dpal bźin gnas min la | |
sṅa mas byas pa’i dga’ ba rim rnams kyis | | de ni dam pa rnams (2)kyis rnam par ’phel bar byed | |

In all the world, in its different sections, there is no chartered place for solid virtue (right principles),
830. ’For if virtue flags and folly rules, what reverence can there be,

3. ‘Amongst the bad a friendship, worthy of their family, ceases to continue (and fades) like prosperity among the faint-hearted; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts.

ye cārthakṛcchreṣu bhavanti loke samānakāryāḥ suhṛdāṃ manuṣyāḥ |
mitrāṇi tānīti paraimi buddhyā svasthasya vṛddhiṣv iha ko hi na syāt || 11.4 ||

(10)承習先勝宗崇禮修敬讓」
(11)能於苦難中周濟不相棄
(12)是則爲世間眞善知識相

don ni dka’ ba rnams su mi rnams gaṅ źig gis | | mdza’ bo rnams kyis mñam pa’i don gyur ’jig rten na | |
bśes gñen de rnams blo yis yoṅs su śes bgyi ste | | raṅ gnas dag ni ’phel bar gaṅ gi phyir ma yin | |

or honour paid, to a high name or boast of prowess, inherited from former generations!
831. ’And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship.

4. ‘But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends; who is not the friend of the prosperous man in his times of abundance?

evaṃ ca ye dravyam avāpya loke mitreṣu dharme ca niyojayanti |
avāptasārāṇi dhanāni teṣāṃ bhraṣṭāni nānte janayanti tāpam || 11.5 ||

(13)善友財通濟是名牢固藏
(14)守惜封己利是必速亡失

de ltar gaṅ gis rdzas dag thob nas (3)’jig rten na | | bśes rnams daṅ ni chos la ṅes par sbyor byed pa | |
de rnams kyis ni nor gyi sñiṅ po thob pa ste | | mthar ni ñams las gduṅ bskyed par byed ma yin | |

832. ’A true friend who makes good (free) use of wealth--is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost;

5. ‘So those who, having obtained riches in the world, employ them for the sake of their friends and religion,--their wealth has real solidity, and when it perishes it produces no pain at the end.

suhṛttayā cāryatayā ca rājan khalv eṣa yo māṃ prati niścayas³ te |
atrānuneṣyāmi suhṛttayaiva brūyām ahaṃ nottaram anyad atra || 11.6 ||

3. EBC: vibhāvya mām eva viniścayas.

(15)國財非常寶惠施爲福業
(16)兼施善知識雖散後無悔
(17)既知汝厚懷不爲違逆論
(18)且今以所見率心而相告

rgyal po mdza’ bo ñid daṅ ’phags pa ñid kyis kyaṅ | | khyod kyi ṅes pa gaṅ źig bdag la dmigs pa ’di | |
(4)mdza’ bo ñid kyis ’dir ni rjes su bsñad bgyi ste | | rgol ba gźan min ’dir ni bdag gis smra bar bgyi | |

833. ’The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance;
834. ’You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk.

6. ‘This thy determination concerning me, O king, is prompted by pure generosity and friendship; I will meet thee courteously with simple friendship; I would not utter aught else in my reply.

ahaṃ jarāmṛtyubhayaṃ viditvā mumukṣayā dharmam imaṃ prapannaḥ |
bandhūn priyān aśrumukhān vihāya prāg eva kāmān aśubhasya hetūn || 11.7 ||

(19)畏生老病死欲求眞解脱
(20)捨親離恩愛豈還習五欲

bdag gis rga daṅ ’chi ba’i ’jigs pa rnam rig nas | | thar pa ’dod pas chos ’di rab tu thob pa ste | |
gñen ’dun dga’ pa mchi ma’i gdoṅ ldan rnams spaṅs nas | | mi dge’i rgyur (5)gyur ’dod pa rnams ni sṅon ñid do | |

835. ’I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires)

7. ‘I, having experienced the fear of old age and death, fly to this path of religion in my desire for liberation; leaving behind my dear kindred with tears in their faces,--still more then those pleasures which are the causes of evil.

nāśīviṣebhyo hi⁴ tathā bibhemi naivāśanibhyo gaganāc cyutebhyaḥ |
na pāvakebhyo ’nilasaṃhitebhyo yathā bhayaṃ me viṣayebhya eva⁵ || 11.8 ||

4. EBC: api. 5. EBC: ebhyaḥ.

(21)不畏盛毒蛇凍⁵ 電猛盛火
(22)⁶ 唯畏五欲境流轉勞我心

5. 電＝雹＜三＞ 6. 唯＝惟＜三＞

bdag ni yul rnams dag la ji ltar ’jigs pa ñid | | de ltar sgrul gyi dug rnams la ni mi ’jigs śiṅ | |
nam mkha’ dag las ’phos pa’i thog rnams las min la | | rluṅ daṅ bcas pa’i me rnams dag las ma yin no | |

836. ’And not to fear to revive the poisonous snake, (and after) the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (of life) troubles my heart,

8. ‘I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects.

kāmā hy anityāḥ kuśalārthacaurā riktāś ca māyāsadṛśāś ca loke |
āśāsyamānā api mohayanti cittaṃ nṛṇāṃ kiṃ punar ātmasaṃsthāḥ || 11.9 ||

(23)五欲非常賊劫人善珍寶
(24)詐僞虚非實猶若幻化人
(25)暫思令人惑況常處其中

mi rtag ’dod pa rnams kyis (6)dge ba’i nor rku źiṅ | | stoṅ pa rmi lam sgyu ma daṅ mtshuṅs ’jig rten na | |
yid la smos pa yis kyaṅ rmoṅs par byed pa ste | | mi yi sems ni bdag ñid gnas pa smos ci ’tshal | |

837. ’These five desires, the inconstant thieves--stealing from men their choicest treasures, making them unreal, false, and fickle--are like the man called up as an apparition;
838. ’For a time the beholders are affected (by it), but it has no lasting hold upon the mind;

9. ‘These transient pleasures,--the robbers of our happiness and our wealth, and which float empty and like illusions through the world,--infatuate men’s minds even when they are only hoped for,--still more when they take up their abode in the soul.

kāmābhibhūtā hi na yānti śarma tripiṣṭape kiṃ bata⁶ martyaloke |
kāmaiḥ satṛṣṇasya hi nāsti tṛptir yathendhanair vātasakhasya vahneḥ || 11.10 ||

6. EBC: vata.

(26)五欲爲大礙永障寂滅法
(27)天樂尚不可況處人間欲

kye ma ’dod pas zil gyis non na mtho ris su | | bde ba thob min ’chi ba’i ’jig rten na smos ci | |
rluṅ grogs (7)ldan pa’i me yis bud śiṅ gis ji ltar | | sred daṅ bcas pa’i ’dod pa rnams kyis chim pa med | |

so these five desires are the great obstacles, for ever disarranging the way of peace;
839. ’If the joys of heaven are not worth having,

10. ‘The victims of pleasure attain not to happiness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satisfied with pleasures, as the fire, the friend of the wind, with fuel.

jagaty anartho na samo ’sti kāmair mohāc ca teṣv eva janaḥ prasaktaḥ |
tattvaṃ viditvaivam anarthabhīruḥ prājñaḥ svayaṃ ko ’bhilaṣed anartham || 11.11 ||

(28)五欲生渇愛終無滿足時
(29)猶盛風猛火投薪亦無足
(20c1)世間諸非義莫過五欲境
(2)衆生愚貪故樂著而不覺
(3)智者畏五欲不墮於非義

’gro na ’dod pa rnams daṅ mñam pa’i don med med | | rmoṅs las de rnams kho nar skye bo rab tu chags | |
de ñid śes nas de ltar don med ’jigs pa ste | | śes ldan su źig raṅ gis don (39b1)med mṅon par ’dod | |

how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoyment,
840. ’As the fierce wind fans the fire, till the fuel be spent and the fire expires;
of all unrighteous things in the world, there is nothing worse than the domain of the five desires;
841. ’For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall. into the way of unrighteousness;

11. ‘There is no calamity in the world like pleasures,--people are devoted to them through delusion; when he once knows the truth and so fears evil, what wise man would of his own choice desire evil?

samudravastrām api gām avāpya pāraṃ jigīṣanti mahārṇavasya |
lokasya kāmair na vitṛptir asti patadbhir ambhobhir ivārṇavasya || 11.12 ||

(4)王領四海内猶外更希求
(5)愛欲如大海終無止足時

rgya mtsho’i gos can sa ni kun nas thob nas kyaṅ | | rgya mtsho chen po’i pha rol rgal bar ’dod pa ste | |
rgya mtsho’i chu bo rnams daṅ chu bran rnams kyis ltar | | ’jig rten pa yi ’dod pa rnams kyis ṅoms pa med | |

842. ’For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust); like the unbounded ocean, it knows not when and where to stop.

12. ‘When they have obtained all the earth girdled by the sea, kings wish to conquer the other side of the great ocean: mankind are never satiated with pleasures, as the ocean with the waters that fall into it.

devena vṛṣṭe ’pi hiraṇyavarṣe dvīpān samagrāṃś⁷ caturo ’pi jitvā |
śakrasya cārdhāsanam apy avāpya māndhātur āsīd viṣayeṣv atṛptiḥ || 11.13 ||

7. EBC: samudrāṃś.

(6)曼陀轉輪王普天雨黄金
(7)王領四天下復希忉利天
(8)帝釋分半座欲圖致命終

lha yis gser gyi char pa dag kyaṅ phab gyur la | | (2)gliṅ rnams bźi po mtha’ dag la yaṅ loṅs spyad de | |
brgya byin gyi yaṅ gdan phyed dag kyaṅ rab thob nas | | da las nu ni yul rnams dag la ṅoms pa med | |

843. ’Mandha, the Kakravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens;
844. ’Dividing with Sakra his seat, and so thro’ the power of this lust he died;

13. ‘When it had rained a golden shower from heaven, and when he had conquered the continents and the four oceans, and had even obtained the half of Sakra’s throne, Mândhâtri was still unsatisfied with worldly objects.

bhuktvāpi rājyaṃ divi devatānāṃ śatakratau vṛtrabhayāt pranaṣṭe |
darpān maharṣīn api vāhayitvā kāmeṣv atṛpto nahuṣaḥ papāta || 11.14 ||

(9)⁷ 農沙修苦行王三十三天
(10)縱欲心高慢仙人挽歩車
(11)縁斯放逸行即墮蟒蛇中

7. Nahuṣa.

lhan lha rnams kyi yaṅ rgyal srid loṅs spyad nas | | mchod sbyin brgya pa lha min ’jigs las rab ñams tshe | |
rgyags (3)las draṅ sroṅ chen po rnams la’aṅ khur bcom nas | | ’dod pa rnams la ṅoms med sgra med lhuṅ bar ’gyur | |

Nung-Sha (Nyâsa?), whilst practising austerities, got power to rule the thirty-three heavenly abodes,
845. ’But from lust he became proud and supercilious, the Rishi whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit.

14. ‘Though he had enjoyed the kingdom of the gods in heaven, when Indra had concealed himself through fear of Vritra, and though in his pride he had made the great sishis bear his litter, Nahusha fell, unsatisfied with pleasures.

aiḍaś ca rājā tridivaṃ vigāhya nītvāpi devīṃ vaśam urvaśīṃ tām |
lobhād ṛṣibhyaḥ kanakaṃ jihīrṣur jagāma nāśaṃ viṣayeṣv atṛptaḥ || 11.15 ||

(12)⁸ 罣羅轉輪王遊於⁹ 忉利天
(13)取天女爲后 ¹⁰ 賦歛仙人金
(14)仙人忿如咒國滅而命終

8. 罣＝湮＜三＞; \Purūrava. 9. Tridiva. 10. 賦＝税＜三＞

ae la’i rgyal pos mtho ris rnams ni rnam dkrugs te | | bral mdzes lha mo de ñid dbaṅ du blaṅs nas kyaṅ | |
sred phyir draṅ sroṅ rnams las gser dag phrogs pa ste | | yul (4)rnams la ni ṅoms med ñams par soṅ bar gyur | |

846. ’Yen-lo (Yama?) the universal monarch (Kakravartin) wandering abroad thro’ the Trayastrimsas heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted the gold of a Rishi;
847. ’The Rishi, in anger, added a charm, by which the country was ruined, and his life ended.

15. ‘King (Purûravas) the son of Iḍâ, having penetrated into the furthest heaven, and brought the goddess Urvasî into his power,--when he wished in his greed to take away gold from the ṛshis--being unsatisfied with pleasures, fell into destruction.

baler mahendraṃ nahuṣaṃ mahendrād indraṃ punar ye nahuṣād upeyuḥ |
svarge kṣitau vā viṣayeṣu teṣu ko viśvased bhāgyakulākuleṣu || 11.16 ||

(15)¹¹ 波羅¹² 大帝釋大帝釋農沙
(16)農沙歸帝釋天主豈有常
(17)國土非堅固唯大力所居

11. \Bali. 12. 大＝天＜明＞

Po-lo, and Sakra king of Devas, Sakra king of Devas, and Nung-sha (Nyâsa),
848. ’Nung-sha returning (or, restoring) to Sakra; what certainty (constancy) is there, even for the lord of heaven? Neither is any country safe, though kept by the mighty strength of those dwelling in it.

16. ‘Who would put his trust in these worldly objects, whether in heaven or in earth, unsettled as to lot or family,--which passed from Bali to Indra, and from Indra to Nahusha, and then again from Nahusha back to Indra?

cīrāmbarā mūlaphalāmbubhakṣā jaṭā vahanto ’pi bhujaṃgadīrghāḥ |
yair nānya⁸ kāryā munayo ’pi bhagnāḥ kaḥ kāmasaṃjñān mṛgayeta śatrūn || 11.17 ||

8. EBC: anya.

(18)被服於草衣食果飮流¹³ 泉
(19)長髮如垂地寂默無所求

13. 泉＝水＜三＞

śiṅ śun gos can (5)rtsa ba ’bras bu chu za źiṅ | | lag ’gro’i sbrul ltar riṅ ba’i ral ba’i khur rnams kyaṅ | |
gaṅ gis don gźan ma yin thub pa yaṅ ñams te | | ’dod pa źes bya’i dgra bo rnams ni su yis tshol | |

849. ’But when one’s clothing consists of grass, the berries one’s food, the rivulets one’s drink, with long hair flowing to the ground, silent as a Muni, seeking nothing,

17. ‘Who would seek these enemies bearing the name of pleasures, by whom even those sages have been overcome, who were devoted to other pursuits, whose only clothes were rags, whose food was roots, fruits, and water, and who wore their twisted locks as long as snakes?

ugrāyudhaś cogradhṛtāyudho ’pi yeṣāṃ kṛte mṛtyum avāpa bhīṣmāt |
cintāpi teṣām aśivā vadhāya sad⁹ vṛttināṃ kiṃ punar avratānām || 11.18 ||

9. EBC: tad.

(20)如是修苦行終爲欲所壞
(21)當知五欲境行道者怨家

rno ba’i mtshon cha daṅ ni rno ’dzin mtshon cha yaṅ | | gaṅ gi don du ’jigs sde las ni ’chi thob la | |
(6)de dag rnams kyi dge min sems kyaṅ spyod rnams kyis | | ’joms phyir de phyir brtul źugs rnams kyis smos ci dgos | |

850. ’In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man.

18. ‘Those pleasures for whose sake even Ugrâyudha, armed terribly as he was with his weapon, found death at Bhishma’s hands,--is not the mere thought of them unlucky and fatal,--still more the thought of the irreligious whose lives are spent in their service?

āsvādam alpaṃ viṣayeṣu matvā saṃyojanotkarṣam atṛptim eva |
sadbhyaś ca garhāṃ niyataṃ ca pāpaṃ kaḥ kāmasaṃjñaṃ viṣam ādadīta¹⁰ || 11.19 ||

10. EBC: āsasāda.

(22)¹⁴ 千臂大力王勇健難爲敵
(23)羅摩仙人殺亦由貪欲故

14. Ugrāyudhda.

yul rnams su ni mya ṅan ñud dur śes gyur nas | | kun nas sbyor źiṅ mchog tu ṅoms pa med pa ñid | |
dam pa rnams kyis smod ciṅ ṅes par sdig pa ste | | ’dod (7)pa’i mig can dug ni su yis len par byed | |

851. ’Even the one-thousand-armed invincible king, strong in his might, finds it hard to conquer this. The Rishi Râma perished because of lust,

19. ‘Who that considers the paltry flavour of worldly objects,--the very height of union being only insatiety,--the blame of the virtuous, and the certain sin,--has ever drawn near this poison which is called pleasure?

kṛṣyādibhiḥ karmabhir arditānāṃ¹¹ kāmātmakānāṃ ca niśamya duḥkham |
svāsthyaṃ ca kāmeṣv akutūhalānāṃ kāmān vihātuṃ kṣamam ātmavadbhiḥ || 11.20 ||

11. EBC: dharmabhir anvitānāṃ

(24)況我刹利種不爲欲所牽
(25)少味境界欲子息長彌増
(26)慧者之所惡欲毒誰服食

źiṅ gi las la sogs pa rnams kyis ñam thag ciṅ | | ’dod pa rnams la mi tshar rnams kyi raṅ gnas daṅ | |
’dod pa’i bdag ñid rnams kyi raṅ gnas thob nas ni | | ’dod pa rnams ni spoṅ bar sems ldan rnams kyis nus | |

852. ’How much more ought I, the son of a Kshatriya, to restrain lustful desire; but indulge in lust a little, and like the child it grows apace,
853. ’The wise man hates it therefore; who would take poison for food?

20. ‘When they hear of the miseries of those who are intent on pleasure and are devoted to worldly pursuits, such as agriculture and the rest, and the self-content of those who are careless of pleasure,--it well befits the self-controlled to fling it away.

jñeyā vipatkāmini kāmasaṃpat siddheṣu kāmeṣu madaṃ hy upaiti |
madād akāryaṃ kurute na kāryaṃ yena kṣato durgatim abhyupaiti || 11.21 ||

(27)種種苦求利悉爲貪所使
(28)若無貪欲者勤苦則不生
(29)慧者見苦過滅除於貪欲

grub ’gyur (40a1)’dod pa rnams su rgyags pa ñer ’thob phyir | | ’dod pa can la ’dod ’byor rgud pa śes bya ste | |
rgyags las bya ba min byed bya ba ma yin la | | gaṅ gis zad ciṅ ṅan ’gror ñe bar ’gro bar ’gyur | |

every sorrow is increased and cherished by the offices of lust.
854. ’If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire;

21. ‘Success in pleasure is to be considered a misery in the man of pleasure, for he becomes intoxicated when his desired pleasures are attained; through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end.

yatnena labdhāḥ parirakṣitāś ca ye vipralabhya pratiyānti bhūyaḥ |
teṣv ātmavān yācitakopam eṣu kāmeṣu vidvān iha ko rameta || 11.22 ||

(21a1)世間謂爲善即皆是惡法
(2)衆生所貪樂生諸放逸故
(3)放逸反自傷死當墮惡趣

gaṅ la ’bad pas thob ciṅ yoṅs su bskyaṅs pa rnams | | (2)rnam par bslus nas slar yaṅ so sor ’gro ba ste | |
bdag ñid ldan pas g-yar po daṅ mtshuṅs de rnams su | | ’dod pa rnams la ’di na mkhas pa su źig dga’ | |

855. ’That which the world calls virtue, is but another form of this baneful law; worldly men enjoying the pleasure of covetous desire then every form of careless conduct results;
856. ’These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways).

22. ‘These pleasures which are gained and kept by toil,--which after deceiving leave you and return whence they came,--these pleasures which are but borrowed for a time, what man of self-control, if he is wise, would delight in them?

anviṣya cādāya ca jātatarṣā yān atyajantaḥ pariyānti duḥkham |
loke tṛṇolkāsadṛśeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.23 ||

(4)勤方便所得而方便¹⁵ 所護
(5)不勤自¹⁶ 亡失非方便能留
(6)猶若假借物智者不貪著

15. 所＝守＜三＞ 16. 亡＝忘＜三＞

btsal nas daṅ ni blaṅs nas skom pa skyes pa yin | | gaṅ rnams mi ’dod sdug bsṅal bar ni yoṅs ’gro la | |
’jig (3)rten dag na rtswa sgron daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su mi dga’ ba yin | |

But by the diligent use of means, and careful continuance therein,
857. The consequences of negligence are avoided, we should therefore dread the non-use of means; recollecting that all things are illusory, the wise man covets them not;

23. ‘What man of self-control could find satisfaction in these pleasures which are like a torch of hay,--which excite thirst when you seek them and when you grasp them, and which they who abandon not keep only as misery?

anātmavanto hṛdi yair vidaṣṭā vināśam archanti na yānti śarma |
kruddhograsarpapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.24 ||

(7)貪欲勤苦求得¹⁷ 以増愛著
(8)非常離散時益復増苦惱
(9)執炬還自燒智者所不著

17. 以＝已＜三＞

dga’ ldan min pa’i sñiṅ la gaṅ gis rnam rmugs te | | rnam par ñams par ’gro ’gyur bde bar ’gro min źiṅ | |
kun nas khros pa’i sbrul daṅ rab mtshuṅs de rnams su | | ’dod pa (4)rnams la sems ldan su yi dga’ ba yin | |

858. ’He who desires such things, desires sorrow, and then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and ever adds grief to grief,
859. Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things.

24. ‘Those men of no self-control who are bitten by them in their hearts, fall into ruin and attain not bliss,--what man of self-control could find satisfaction in these pleasures, which are like an angry, cruel serpent?

asthi kṣudhārtā¹² iva sārameyā bhuktvāpi yān naiva bhavanti tṛptāḥ |
jīrṇāsthikaṅkālasameṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.25 ||

12. EBC: kṣudhārttā.

(10)愚癡卑賤人慳貪毒燒心
(11)終身長受苦未曾得安樂
(12)貪恚如蛇毒智者何由近

ltogs pas ñam thag khyi bźin rus pa zos nas kyaṅ | | gaṅ rnams la ni ṅoms par ’gyur pa ma yin ñid | |
’khogs pa’i nus pa’i keṅ rus daṅ mñam de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

The foolish man and the one who doubts, still encouraging the covetous and burning heart,
860. ’In the end receives accumulated sorrow, not to be remedied by any prospect of rest; covetousness and anger are as the serpent’s poison; the wise man casts away

25. ‘Even if they enjoy them men are not satisfied, like dogs famishing with hunger over a bone,--what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones?

ye rājacaurodakapāvakebhyaḥ sādhāraṇatvāj janayanti duḥkham |
teṣu praviddhāmiṣasaṃnibheṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.26 ||

(13)勤苦¹⁸ 嚙枯骨無味不充飽
(14)徒自困牙齒智者所不嘗

18. 噛＝齧＜三＞

(5)gaṅ gi rgyal po rkun po chu daṅ me rnams las | | thun moṅ gyur pa ñid phyir sdug bsṅal sred byed de | |
rab tu gtor ba’i śa daṅ mtshuṅs bde rnam su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

861. ’The approach of sorrow as a rotten bone; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take,

26. ‘What man of self-control could find satisfaction in these pleasures which are like flesh that has been flung away, and which produce misery by their being held only in common with kings, thieves, water, and fire?

yatra sthitānām abhito vipattiḥ śatroḥ sakāśād api bāndhavebhyaḥ |
hiṃsreṣu teṣv āyatanopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.27 ||

(15)王賊水火分惡子等共財
(16)亦如臭叚肉一聚群鳥爭
(17)貪財亦如是智者所不欣

dgra bo daṅ ni gñen ’dun ’brel pa rnams las kyaṅ | | gaṅ la (6)gnas pa rnams ni skyen par rgud pa ste | |
skye mched daṅ mtshuṅs ñe bar ’tshe ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

862. ’The king will go through fire and water to obtain, the wicked sons labour for wealth as for a piece of putrid flesh, o’er which the hungry flocks of birds contend.
863. ’So should we regard riches; the wise man is ill pleased at having wealth stored up,

27. ‘What man of self-control could find satisfaction in these pleasures, which, like the senses, are destructive, and which bring calamity on every hand to those who abide in them, from the side of friends even more than from open enemies?

girau vane cāpsu ca sāgare ca yān¹³ bhraṃśam archanti vilaṅghamānāḥ¹⁴ |
teṣu drumaprāgraphalopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.28 ||

13. EBC: yad. 14. EBC: archanty abhilaṅghamānāḥ.

(18)有財所集處多起於怨憎
(19)晝夜自守¹⁹ 衞如人畏重怨

19. 衞＝護＜三＞

ri daṅ nags daṅ chu daṅ rgya mtsho rnams su yaṅ | | gaṅ la rnam par ’phyo ba rnams ni lhuṅ ’gyur te | |
ljon śiṅ rtse mo’i ’bras bu daṅ (7)mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

the mind wild with anxious thoughts,
864. ’Guarding himself by night and day, as .a man who fears some powerful enemy,

28. ‘What man of self-control could find satisfaction in those pleasures, which are like the fruit that grows on the top of a tree,--which those who would leap up to reach fall down upon a mountain or into a forest, waters, or the ocean?

tīvraiḥ¹⁵ prayatnair vividhair avāptāḥ kṣaṇena ye nāśam iha prayānti |
svapnopabhogapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt [Verses 11.29 and 11.30 are exchanged in ed. C.] || 11.29 ||

15. EBC: tīrthaiḥ.

(20)東市殺標下人情所憎惡
(21)貪恚癡長標智者常遠離

| rnam pa sna tshogs ’bad pa drag po ’thob pa rnams | | gaṅ gis skad cig gis ’dir ñams par ’gyur ba ste | | rmi lam ñe bar loṅs spyod daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems (40b1)ldan su yi dga’ ba yin | |

like as a man’s feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market,
865. ’So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids;

29. ‘What man of self-control could find satisfaction in those pleasures, which are like snatching up a hot coal,--men never attain happiness, however they pursue them, increase them, or guard them?¹
30. ‘What man of self-control could find satisfaction in those pleasures, which are like the enjoyments in a dream,--which are gained by their recipients after manifold pilgrimages and labours, and then perish in a moment?

1. =11.30

yān arcayitvāpi na yānti śarma vivardhayitvā paripālayitvā |
aṅgārakarṣū¹⁶ pratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.30 ||

16. EBC: karṣa.

(22)入山林河海多敗而少安
(23)如樹高條果貪取多²⁰ 墮死
(24)貪欲境如是雖見難可取
(25)苦方便求財難集而易散
(26)猶如夢所得智者豈保持
(27)如僞覆火坑蹈者必燒死
(28)貪欲火如是智者所不遊

20. 墮＝仆＜三＞

gaṅ rnams bsgrubs nas daṅ ni rnam par spel nas daṅ | | yoṅs su bskyaṅs nas daṅ ni bde bar ’gro min la | |
lci ba’i me ma mur daṅ rab mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

as those who enter the mountains or the seas have much to contend with and little rest,
866. ’As the fruit which grows on a high tree, and is grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho’ they see the difficulty of getting it,
867. ’Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)!
868. ’Like covering over with a false surface a hole full of fire, slipping thro’ which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it.

2. See verse 29.

vināśam īyuḥ kuravo yadarthaṃ vṛṣṇyandhakā mekhala¹⁷ daṇḍakāś ca |
sūnāsi¹⁸ kāṣṭhapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.31 ||

17. EBC: maithila. 18. EBC: śūlāsi.

(29)如彼²¹ 鳩羅歩弼瑟膩難陀
(21b1)彌郗²² 利檀茶如屠家刀机
(2)愛欲形亦然智者所不爲
(3)束身投水火或投於高巖
(4)而求於天樂徒苦不獲利

21. \Kuru, \Vṛṣṇi Andaka Maithila, Daṇḍaka. 22. 利＝梨＜宋＞＜元＞; ＜明＞

gtum po loṅ byed (2)bcom brlag pa daṅ dna da ka | gaṅ gi don du sgra ṅan rnams ni ñams gyur la | | ro bsregs śiṅ daṅ rab tu mchuṅs bde rnams su | | ’dod pa rnams la bdag ldan su yi dga’ ba yin | |

869. ’Like that Kaurava [Kau-to-po], or Pih-se-ni Nanda, or Ni-k’he-lai Danta, as some kandala’s (butcher’s) appearance,
870. ’Such also is the appearance of lustful desire; the wise man will have nothing to do with it,
he would rather throw his body into the water or fire, or cast himself down over a steep precipice.
871. ’Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit.

31. ‘What man of self-control could find satisfaction in those pleasures which are like a spear, sword, or club,--for the sake of which the Kurus, the Vrishnis and the Andhakas, the Maithilas and the Danḍakas suffered destruction?

sundopasundāv asurau yadartham anyo’nyavairaprasṛtau vinaṣṭau |
sauhārdaviśleṣakareṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.32 ||

(5)²³ 孫陶鉢孫陶阿²⁴ 修輪兄弟
(6)同生相愛念爲欲相殘²⁵ 殺
(7)身死名倶滅皆由貪欲故

23. Sunda, Upasunda, Aśura 24. 須輪＝須倫＜三＞ 25. 殺＝害＜三＞

lha min mdzes sbyin daṅ ni ñe pa’i mdzes sbyin bdag | | gaṅ gi don du phan tshun dgrar (3)soṅ ñams gyur la | |
mdza’ bśes gyur ciṅ rnam par ’bral ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

Sün-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura,
872. ’Lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust;

32. ‘What man of self-control could find satisfaction in those pleasures which dissolve friendships and for the sake of which the two Asuras Sunda and Upasunda perished, victims engaged in mutual enmity?

yeṣāṃ kṛte vāriṇi pāvake¹⁹ ca kravyātsu cātmānam²⁰ ihotsṛjanti |
sapatnabhūteṣv aśiveṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.33 ||

19. EBC: kāmāndhasaṃjñāḥ kṛpayā va ke [sic] 20. EBC: nātmānam.

gaṅ dag rnams kyi don du chu daṅ me la daṅ | | śa za rnams la bdag ñid ’dir ni ’dor ba ste | |
dge ba ma yin dgra bor gyur pa de rnams su | | (4)’dod pa rnams la sems ldan su yi dga’ ba yin | |

33. ‘None, however their intellect is blinded with pleasure, give themselves up, as in compassion, to ravenous beasts; so what man of self-control could find satisfaction in those pleasures which are disastrous and constant enemies?

kāmārtham ajñaḥ²¹ kṛpaṇaṃ karoti prāpnoti duḥkhaṃ vadhabandhanādi |
kāmārtham āśākṛpaṇas tapasvī mṛtyuṃ śramaṃ cārchati²² jīvalokaḥ²³ || 11.34 ||

21. EBC: kāmāndhasaṃjñaḥ. 22. EBC: mṛtyuśramaṃ cārhati. 23. EBC: loke.

(8)貪²⁶ 愛令人賤鞭杖驅策苦
(9)愛欲卑希望長夜形神疲

26. 愛＝欲＜三＞

bśes med ’dod pa’i don du bkren por byed pa ste | | gsod daṅ ’chiṅ ba la sogs sdug bsṅal rab thob la | |
’dod pa’i don du sems ni bkren pa’i dka’ thub can | | gson pa’i ’jig rten ’chiṅ ba daṅ ni ṅal bar ’gro | |

873. ’It is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long night his body and soul are worn out;

34. ‘He whose intellect is blinded with pleasure does pitiable things; he incurs calamities, such as death, bonds, and the like; the wretch, who is the miserable slave of hope for the sake of pleasure, well deserves the pain of death even in the world of the living.

gītair hriyante hi mṛgā vadhāya rūpārtham agnau śalabhāḥ patanti |
matsyo giraty āyasam āmiṣārthī tasmād anarthaṃ viṣayāḥ phalanti || 11.35 ||

(10)麋鹿貪聲死飛鳥隨色貪
(11)淵魚貪鉤餌悉爲欲所困

ri dags rnams (5)ni gsod phyir glu yis ’phrog byed la | | gzugs kyi don du phye ma le ba rnams mer mchod źiṅ | |
śa dag don gñer ña yis lcags ni za ba ste | | de phyir yul rnams don med ñid du ’bras bu smin | |

874. ’Like the stag that covets the power of speech and dies, or the winged bird that covets sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings;

35. ‘Deer are lured to their destruction by songs, insects for the sake of the brightness fly into the fire, the fish greedy for the flesh swallows the iron hook,--therefore worldly objects produce misery as their end.

kāmās tu bhogā iti yan matiḥ²⁴ syād bhogā²⁵ na kecit parigaṇyamānāḥ |
vastrādayo dravyaguṇā hi loke duḥkhapratīkāra iti pradhāryāḥ || 11.36 ||

24. EBC: yan mataṃ. 25. EBC: bhogyā.

(12)觀察資生具非爲自在法
(13)食以療飢患除渇故飮水

’dod pa’i loṅs spyod yin źes gaṅ gi blo yin la | | kha cig loṅs spyod rnams ni (6)yoṅs su spyod pa ste | |
gos sogs rdzas kyi yon tan yin phyir ’jig rten na | | sdug bsṅal źi bar byed ces rab tu gzuṅ bar bya | |

875. ’Considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink,

36. ‘As for the common opinion, "pleasures are enjoyments," none of them when examined are worthy of being enjoyed; fine garments and the rest are only the accessories of things,--they are to be regarded as merely the remedies for pain.

iṣṭaṃ hi tarṣapraśamāya toyaṃ kṣunnāśahetor aśanaṃ tathaiva |
vātātapāmbvāvaraṇāya veśma kaupīnaśītāvaraṇāya vāsaḥ || 11.37 ||

(14)衣被²⁷ 却風寒臥以治睡眠
(15)行疲故求乘立²⁸ 惓求床座
(16)除垢故沐浴皆爲息苦故

27. 却＝御＜三＞ 28. 惓＝倦＜三＞

skom pa rab tu źi phyir chu dag ’dod pa ste | | bkres pa rnam par ñams phyir bza’ ba de bźin du | |
rluṅ daṅ gdud ba sgrib pa’i ched du khaṅ pa ste | | (7)mdoms daṅ graṅ bsgrib pa’i phyir ni bgo ba’o | |

876. ’We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat,
877. ’We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience;

37. ‘Water is desired for allaying thirst; food in the same way for removing hunger; a house for keeping off the wind, the heat of the sun, and the rain; and dress for keeping off the cold and to cover one’s nakedness.

nidrāvighātāya tathaiva śayyā yānaṃ tathādhvaśramanāśanāya |
tathāsanaṃ sthānavinodanāya snānaṃ mṛjārogyabalāśrayāya || 11.38 ||

de bźin ñid ni rnam par ’joms phyir gnas yin la | | de bźin lam la ṅal ba ñams phyir theg pa ste | |
de bźin gnas ni rnam par sbyoṅ phyir stan yin la | | gtsad daṅ nad med stobs la brten phyir khrus yin no | |

we may gather therefore that these five desires have no permanent character;
878. ’For as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings;

38. ‘So too a bed is for removing drowsiness; a carriage for remedying the fatigue of a journey; a seat for alleviating the pain of standing; so bathing as a means for washing, health, and strength.

duḥkhapratīkāranimittabhūtās tasmāt prajānāṃ viṣayā na bhogāḥ²⁶ |
aśnāmi bhogān iti ko ’bhyupeyāt prājñaḥ pratīkāravidhau pravṛttaḥ²⁷ || 11.39 ||

26. EBC: bhogyāḥ. 27. EBC: pravṛttān.

(17)是故應當知五欲非自在
(18)如人得熱病求²⁹ 諸冷治藥

29. 諸＝請＜三＞

sdug bsṅal rab tu źi (41a1)pa’i che du gyur pa ste | | de bźin skye dgu rnams kyi yul nas loṅs spyod min | |
rab tu źi ba’i cho gar rab źugs śes rab can | | loṅs spyod rnams ni bza’ źes su yis khas len byed | |

foolish men regard these things as permanent,
879. ’And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them.

39. ‘External objects therefore are to human beings means for remedying pain, not in themselves sources of enjoyment; what wise man would allow that he enjoys those delights which are only used as remedial?

yaḥ pittadāhena vidahyamānaḥ śītakriyāṃ bhoga iti vyavasyet |
duḥkhapratīkāravidhau pravṛttaḥ kāmeṣu kuryāt sa hi bhogasaṃjñām || 11.40 ||

(19)貪求止苦患愚夫謂自在
(20)而彼資生具亦非定止苦
(21)又令苦法増故非自在法

gaṅ źig ’gro ba’i gduṅ bas rnam par gduṅs pa ni | | (2)loṅs spyod yin źes graṅ ba’i bya bar nan tan byed | |
sdug bsṅal źi ba’i bdag ñid la ni rab ’jug ciṅ | | des ni ’dod pa rnams la loṅs spyod ’du śes byed | |

880. ’To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases;

40. ‘He who, when burned with the heat of bilious fever, maintains that cold appliances are an enjoyment, when he is only engaged in alleviating pain,--he indeed might give the name of enjoyment to pleasures.

kāmeṣv anaikāntikatā ca yasmād ato ’pi me teṣu na bhogasaṃjñā |
yae eva bhāvā hi sukhaṃ diśanti tae eva duḥkhaṃ punar āvahanti || 11.41 ||

(22)温衣非常樂時過亦生苦
(23)月光夏則涼冬則増寒苦

gaṅ phyir ’dod pa rnams la mtha’ gcig gyur min te | | de phyir bdag gis de la loṅs spyod ’du śes med | |
(3)dṅos po gaṅ ñid kyis ni bde ba ster byed pa | | de ñid kyis ni slar yaṅ sdug bsṅal ’dren par byed | |

881. ’And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slave-governed loses his renown.

41. ‘Since variableness is found in all pleasures, I cannot apply to them the name of enjoyment; the very conditions which mark pleasure, bring also in its turn pain.

gurūṇi vāsāṃsy agurūṇi caiva sukhāya śīte²⁸ hy asukhāya gharme²⁹ |
candrāṃśavaś candanam eva coṣṇe sukhāya dukhāya bhavanti śīte || 11.42 ||

28. EBC: gīte. 29. EBC: dharme.

(24)乃至世八法悉非決定相
(25)苦樂相不定奴王豈有³⁰ 間

30. 間＝聞＜三＞

bgo ba lci mo daṅ ni lci ba ma yin ñid | | graṅ daṅ dro ba’i tshe na bde daṅ bde min la | |
zla ’od rnams daṅ tsandan ñid kyaṅ dro ba na | | bde ba’i phyir daṅ sdug bsṅal phyir yin graṅ (4)ba na’o | |

882. ’But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance.
883. ’Whatever our condition in the world, still sorrows accumulate around us.

42. ‘Heavy garments and fragrant aloe-wood are pleasant in the cold, but an annoyance in the heat; and the moonbeams and sandal-wood are pleasant in the heat, but a pain in the cold.

dvaṃdvāni sarvasya yataḥ prasaktāny alābhalābhaprabhṛtīni loke |
ato ’pi naikāntasukho ’sti kaścin naikāntaduḥkhaḥ puruṣaḥ prṭhivyām || 11.43 ||

(26)教令衆奉用以王爲勝者
(27)教令即是苦猶擔能任重
(28)普銓世輕重衆苦集其身

gaṅ phyir rñed daṅ ma rñed la sogs ’jig rten na | | kun gyi gñis su ’dzin pa rnams ni rab źugs te | |
de phyir mtha’ gcig bde ba yod pa ma yin źiṅ | | sa na skyes bu kha cig mtha’ gcig sdug bsṅal min | |

43. ‘Since the well-known opposite pairs, such as gain and loss and the rest, are inseparably connected with everything in this world,--therefore no man is invariably happy on the earth nor invariably wretched.

dṛṣṭvā vimiśrāṃ³⁰ sukhaduḥkatāṃ me rājyaṃ ca dāsyaṃ ca mataṃ samānam |
nityaṃ hasaty eva hi naiva rājā na cāpi saṃtapyatae eva dāsaḥ || 11.44 ||

30. EBC: ca miśrāṃ.

(29)爲王多怨憎雖親或成患
(21c1)無親而獨立此復有何歡

bde daṅ sdug bsṅal ñid ni rnam par (5)’dres mthoṅ nas | | rgyal srid daṅ ni bran ñid mñam pa bdag gi lugs | |
rgyal po ñid ni rtag par rgod pa ma yin źiṅ | | bran ni kun nas gduṅ ba ñid kyaṅ ma yin no | |

Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief;
884. ’Without friends and living alone, what joy can there be in this?

44. ‘When I see how the nature of pleasure and pain are mixed, I consider royalty and slavery as the same; a king does not always smile, nor is a slave always in pain.

ājñā nṛpatve ’bhyadhiketi yat syān³¹ mahānti duḥkhāny ata eva rājñaḥ |
āsaṅgakāṣṭhapratimo hi rājā lokasya hetoḥ parikhedam eti || 11.45 ||

31. EBC: yasmāt

(2)雖王四天下用皆不過一
(3)營³¹ 求於萬事唐苦何益身

31. 求＝救＜三＞

gaṅ phyir mi skyoṅ ñid du bka’ luṅ lhag par gyur | | de phyir rgyal po’i sdug bsṅal dag ni chen po (6)ñid | |
kun nas brten pa’i śiṅ daṅ rab mtshuṅs rgyal po ni | | srid pa’i rgyu las yoṅs su ṅal bar ’gro ba ñid | |

Though a man rules over the four kingdoms, yet only one part can be enjoyed;
885. ’To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties.

45. ‘Since to be a king involves a wider range of command, therefore the pains of a king are great; for a king is like a peg,--he endures trouble for the sake of the world.

rājye nṛpas tyāgini bahva³² mitre viśvāsam āgacchati ced vipannaḥ |
athāpi viśrambham upaiti neha kiṃ nāma saukhyaṃ cakitasya rājñaḥ || 11.46 ||

32. EBC: vaṅka.

(4)未若止貪求息事爲大安
(5)居王五欲樂不王閑寂歡
(6)歡樂既同等何用王位爲

rgyal srid ’dor ldan bśes min maṅ por mi skyoṅ gis | | gal te blo gtad ’cha’ bar gyur na rgud pa ste | |
ci ste yaṅ na blo gtad ñe bar byed min na | | ’dir (7)ni ’jigs ldan rgyal po’i bde ba źes bya ci | |

Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest.
886. ’A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king!

46. ‘A king is unfortunate, if he places his trust in his royalty which is apt to desert and loves crooked turns; and on the other hand, if he does not trust in it, then what can be the happiness of a timid king?

yadā ca jitvāpi mahīṃ samagrāṃ vāsāya dṛṣṭaṃ puram ekam eva |
tatrāpi caikaṃ bhavanaṃ niṣevyaṃ śramaḥ parārthe nanu rājabhāvaḥ || 11.47 ||

gaṅ tshes ni mtha’ dag rgyal bar gyur nas kyaṅ | | gnas pa’i ched du groṅ khyer gcig pu ñid mthoṅ źiṅ | |
de ñid la yaṅ pho braṅ gcig pu bsñen bya ste | | rgyal por gyur pa pha rol don du ṅal lam ci | |

47. ‘And since after even conquering the whole earth, one city only can serve as a dwelling-place, and even there only one house can be inhabited, is not royalty mere labour for others?

rājño ’pi vāsoyugam³³ ekam eva kṣutsaṃnirodhāya tathānnamātrā |
śayyā tathaikāsanam ekam eva śeṣā viśeṣā nṛpater madāya || 11.48 ||

33. EBC: vāse yugam.

rgyal po sdod pa’i gnas kyaṅ (41b1)gña’ śiṅ gcig ñid do | | de bźin bkres pa ’gegs phyir bza’ ba tsam yin la | |
de bźin ñal lam gcig daṅ stan ni gcig ñid de | | lhag daṅ lhag min mi skyoṅ gis ni rgyags phyir ro | |

48. ‘And even in royal clothing one pair of garments is all he needs, and just enough food to keep off hunger; so only one bed, and only one seat; all a king’s other distinctions are only for pride.

tuṣṭyartham etac ca phalaṃ yadīṣṭam ṛte ’pi rājyān mama tuṣṭir asti |
tuṣṭau ca satyāṃ puruṣasya loke sarve viśeṣā nanu nirviśeṣāḥ || 11.49 ||

gal te tshim pa’i don du ’bras bu de ’dod na | | rgyal srid rnams daṅ bral yaṅ bdag ni (2)tshim pa yod | |
tshim pa yod par gyur na skyes bu’i ’jig rten na | | khyad par med pa ma yin thams cad khyad par ro | |

49. ‘And if all these fruits are desired for the sake of satisfaction, I can be satisfied without a kingdom; and if a man is once satisfied in this world, are not all distinctions indistinguishable?

tan nāsmi kāmān prati saṃpratāryaḥ kṣemaṃ³⁴ śivaṃ mārgam anuprapannaḥ |
smṛtvā suhṛttvaṃ tu punaḥ punar māṃ brūhi pratijñāṃ khalu pālayeti³⁵ || 11.50 ||

34. EBC: kṣeme. 35. EBC: pālayanti.

de phyir dge daṅ źi ba’i lam ni rab thob pa | | kho bo ’dod pa rnams la slu bya ma yin la | |
mdza’ bśes ñid du dran par byas nas yaṅ ṅaṅ yaṅ | | dam bca’ (3)ṅes par skyoṅs źes bdag la smras pa’o | |

50. ‘He then who has attained the auspicious road to happiness is not to be deceived in regard to pleasures; remembering thy professed friendship, tell me again and again, do they keep their promise?

na hy asmy amarṣeṇa vanaṃ praviṣṭo na śatrubāṇair avadhūtamauliḥ |
kṛtaspṛho nāpi phalādhikebhyo gṛhṇāmi naitad vacanaṃ yatas te || 11.51 ||

(7)汝勿作方便導我於五欲
(8)我情之所³² 期清涼虚通道
(9)汝欲相饒益助成我所求

32. 期＝願＜三＞

bdag ni nags su źugs pa mi bzod pas min la | | dgra bo’i mda’ rnams kyis ni mgo bo ’dar ba min | |
’bras bu lhag pa rnams las re ba byas min te | | de phyir khyed kyi tshig de bzuṅ ba ma yin no | |

887. ’Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road);
888. ’But you desire to entangle me in relationships and duties, and destroy the completion of what I seek;

51. ‘I have not repaired to the forest through anger, nor because my diadem has been dashed down by an enemy’s arrows; nor have I set my desires on loftier objects, that I thus refuse thy proposal.

yo dandaśūkaṃ kupitaṃ bhujaṃgaṃ muktvā vyavasyed dhi punar grahītum |
dāhātmikāṃ vā jvalitāṃ tṛṇolkāṃ saṃtyajya kāmān sa punar bhajeta || 11.52 ||

(10)我不畏怨家不求生天樂
(11)心不懷俗利而捨於天冠
(12)是故違汝情不³³ 從於來旨

33. 從於＝獲從＜三＞

gaṅ źig yaṅ yaṅ śin tu sos (4)’debs khros pa’i sbrul | | spaṅs nas slar yaṅ len pa la ni nan tan byed | |
yaṅ na sreg pa’i raṅ bźin ’bar ba’i rtswa yi me | | spaṅs nas ’dod pa rnams ni slar yaṅ de yis brten | |

I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven;
889. ’My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule.

52. ‘Only he who, having once let go a malignant incensed serpent, or a blazing hay-torch all on fire, would strive again to seize it, would ever seek pleasures again after having once abandoned them.

andhāya yaś ca spṛhayed anandho baddhāya mukto vidhanāya cāḍhyaḥ³⁶ |
unmattacittāya ca kalyacittaḥ spṛhāṃ sa kuryād viṣayātmakāya || 11.53 ||

36. EBC: vāḍhyaḥ.

(13)如免毒蛇口豈復還執持
(14)執炬而自燒何能不速捨

gaṅ źig ma loṅ loṅ ba’i phyir ni ’dod pa ste | | grol ba ’chiṅ ba’i phyir daṅ phyug po nor med phyir | |
(5)raṅ bźin gnas pa’i sems ni bsñon pa’i sems phyir la | | yul gyi bdag ñid phyir ni ’dod par de yis byed | |

890. ’A hare rescued from the serpent’s mouth, would it go back again to be devoured? holding a torch and burning himself, would not a man let it go?

53. ‘Only he who, though seeing, would envy the blind, though free the bound, though wealthy the destitute, though sound in his reason the maniac,--only he, I say, would envy one who is devoted to worldly objects.

bhaikṣopabhogīti ca³⁷ nānukampyaḥ kṛtī jarāmṛtyubhayaṃ titīrṣuḥ |
ihottamaṃ śāntisukhaṃ ca yasya paratra duḥkhāni ca saṃvṛtāni || 11.54 ||

37. EBC: bhikṣopabhogī vara.

(15)有目羨盲人已解復求縛
(16)富者願貧窮智者習愚癡
(17)世有如此人則我應樂國

gaṅ źig ’dir ni mchog tu źi ba’i bde ba daṅ | | gźan du sdug bsṅal rnams ni kun nas sgrib pa ste | |
byed ldan rga daṅ ’chi ba’i ’jigs las sgrol ’dod pa | | sloṅ mo ñe (6)bar rgyu źes rjes su brtse bya min | |

891. ’A man blind. and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant?
892. ’Has the world such men as these? then will I again enjoy my country.

54. ‘He who lives on alms, my good friend, is not to be pitied, having gained his end and being set on escaping the fear of old age and death; he has here the best happiness, perfect calm, and hereafter all pains are for him abolished.

lakṣmyāṃ mahatyām api vartamānas tṛṣṇābhibhūtas tv anukampitavyaḥ |
prāpnoti yaḥ śāntisukhaṃ na ceha paratra duḥkhaiḥ³⁸ pratigṛhyate ca || 11.55 ||

38. EBC: duḥkhaṃ.

(18)欲度生老死節身行乞食
(19)寡欲守空閑後世免惡道
(20)是則二世安汝今勿哀我

gaṅ źig ’dir ni źi ba’i bde ba ’thob min la | | gźan du sdug bsṅal rnams kyis rab tu ’dzin byed ciṅ | |
phun tshogs chen po’i bdag ñid la yaṅ rnam gnas pa’i | | sred pas zil gyis gnon la rjes su brtse bar byas | |

(But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food;
893. ’With appetites moderated, to keep in my retreat; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not.

55. ‘But he is to be pitied who is overpowered by thirst though set in the midst of great wealth,--who attains not the happiness of calm here, while pain has to be experienced hereafter.

evaṃ tu vaktuṃ bhavato ’nurūpaṃ sattvasya vṛttasya kulasya caiva |
mamāpi voḍhuṃ sadṛśaṃ pratijñāṃ sattvasya vṛttasya kulasya caiva || 11.56 ||

(21)當哀爲王者其心常虚渇
(22)今世不獲安後世受苦報

sems pa yi daṅ spyod pa yi (7)daṅ rigs ñid kyi | khyod kyis brjod pa la ni rjes su mthun pa ste | | sems pa yi daṅ spyod pa yi daṅ rigs ñid kyi | | kho bo yi yaṅ dam bca’ ’dren par mtshuṅs pa’o | |

894. ’Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as their meed.

56. ‘Thus to speak to me is well worthy of thy character, thy mode of life, and thy family; and to carry out my resolve is also befitting my character, my mode of life, and my family.

ahaṃ hi saṃsāraśareṇa³⁹ viddho viniḥsṛtaḥ śāntim⁴⁰ avāptukāmaḥ |
neccheyam āptuṃ tridive ’pi rājyaṃ nirāmayaṃ kiṃ bata⁴¹ mānuṣeṣu || 11.57 ||

39. EBC: rasena. 40. EBC: śāntam. 41. EBC: vata.

(23)汝以名勝族大丈夫禮義
(24)厚懷處於我樂同世歡娯
(25)我亦應報徳勸汝同我利

bdag kyaṅ ’khor ba’i rgya mtsho’i mda’ yis rnam phug pa | | źi ba thob par ’dod pas rnam bar ṅes ’byuṅ ste | |
nad med mtho ris na (42a1)yaṅ rgyal srid ’thob pa ru | | ’dod pa med na kye ma mi rnams su smos ci | |

895. ’You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements;
896. ’I, too, in return, for your sake, beseech you to share my reward with me;

57. ‘I have been wounded by the enjoyment of the world, and I have come out longing to obtain peace; I would not accept an empire free from all ill even in the third heaven, how much less amongst men?

trivargasevāṃ nṛpa yat tu kṛtsnataḥ paro manuṣyārtha iti tvam āttha mām |
anartha ity eva mamātra darśanaṃ⁴² kṣayī trivargo hi na cāpi tarpakaḥ || 11.58 ||

42. EBC: āttha mamārthadarśanaṃ

mi skyoṅ gaṅ yaṅ sde gsum mtha’ dag brten pa ni | | rab mchog mi yi don źes khyed kyis bdag la smras | |
de ltar don med ces ni bdag gi bstan pa ’dir | | mdzad ldan sde tshan gsum (2)ni tshim byed kyaṅ ma yin | |

58. ‘But as for what thou saidst to me, O king, that the universal pursuit of the three objects is the supreme end of man,--and thou saidst that what I regard as the desirable is misery,--thy three objects are perishable and also unsatisfying.

pade tu yasmin na jarā na bhīr na ruṅ⁴³ na janma naivoparamo na cādhayaḥ⁴⁴ |
tam eva manye puruṣārtham uttamaṃ na vidyate yatra punaḥ punaḥ kriyā || 11.59 ||

43. EBC: bhīrutā. 44. EBC: vādhayaḥ.

gaṅ du dga’ bar ’gro min ’jigs min nad ma yin | | skyoṅ min ñe bar ’da’ min sems kyi nad rnams min | |
gaṅ na yaṅ daṅ yaṅ du bya ba yod min pa | | de ñid skyes bu’i don ni mchog tu śes pa’o | |

59. ‘But that world in which there is no old age nor fear, no birth, nor death, nor anxieties, that alone I consider the highest end of man, where there is no ever-renewed action.

yad apy avocaḥ paripālyatāṃ jarā navaṃ vayo gacchati vikriyām iti |
aniścayo ’yaṃ capalaṃ hi dṛśyate jarāpy adhīrā dhṛtimac ca yauvanam || 11.60 ||

(26)若習³⁴ 三品樂是名世丈夫
(27)此亦爲非義常求無足故
(28)若無生老死乃名大丈夫

34. Trivargasevā.

ji srid na tshod so ma rnam par ’gyur bar ’gro | | de srid dga’ ba (3)yoṅs su skyoṅs mdzod źes smras pa | |
’di ni ṅes pa ma yin g-yo bar mthoṅ ba ste | | rga ba brtan pa min daṅ laṅ tsho brtan ldan mthoṅ | |

he who indulges in (practises) the threefold kinds of pleasure, this man the world calls "Lord,"
897. ’But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed!

60. ‘And as for what thou saidst "wait till old age comes, for youth is ever subject to change;"--this want of decision is itself uncertain; for age too can be irresolute and youth can be firm.

svakarmadakṣaś ca yadāntako⁴⁵ jagad vayaḥsu sarveṣv avaśaṃ vikarṣati⁴⁶ |
vināśakāle katham avyavasthite jarā pratīkṣyā viduṣā śamepsunā || 11.61 ||

45. EBC: yadā tu ko. 46. EBC: sarveṣu ca saṃvikarṣati.

(29)汝言少輕躁老則應出家
(22a1)我見年³⁵ 耆者力劣無所堪
(2)不如盛壯時志猛心決定

35. 耆＝老＜三＞

raṅ gi las mkhan mthar byed gaṅ gi ’gro ba ni | | na tshod kun la dbaṅ med rnam par ’gugs pa ste | |
rnam gźag ma yin rnam par ñams tshe gaṅ ltar (4)ni | | źi ’dod mkhas pa dag gis dga’ ba rtogs par byed | |

898. ’You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious),
899. ’Unlike the firmness and power of youth, the will determined and the heart established;

61. ‘But since Fate is so well skilled in its art as to draw the world in all its various ages into its power,--how shall the wise man, who desires tranquillity, wait for old age, when he knows not when the time of death will be?

jarāyudho vyādhivikīrṇasāyako yadāntako vyādha ivāśivaḥ⁴⁷ sthitaḥ |
prajāmṛgān bhāgyavanāśritāṃs tudan vayaḥprakarṣaṃ prati ko manorathaḥ || 11.62 ||

47. EBC: ivāśritaḥ.

(3)死賊執劍隨常伺求其便
(4)豈聽至年老遂志而出家

gaṅ tshe dga’ ba’i gźu daṅ nad rnams bkram pa’i mda’ | | mthar byed dge ba ma yin rṅon pa bźin gnas pas | |
skye dgu’i ri dwags bskal pa’i nags brten rnams gtor te | | na tshod rab mchog la dmigs yid la re ba yi | |

but death as a robber with a drawn sword follows us all, desiring to catch his prey;
900. ’How then should we wait for old age, ere we bring our mind to a religious life?

62. ‘When death stands ready like a hunter, with old age as his weapon, and diseases scattered about as his arrows, smiting down living creatures who fly like deer to the forest of destiny, what desire can there be in any one for length of life?

ato⁴⁸ yuvā vā sthaviro ’thavā śiśus tathā tvarāvān iha kartum arhati |
yathā bhaved dharmavataḥ kṛtātmanaḥ⁴⁹ pravṛttir iṣṭā vinivṛttir eva vā || 11.63 ||

48. EBC: suto. 49. EBC: kṛpātmanaḥ

(5)無常爲獵師老弓病利箭
(6)於生死曠野常伺衆生鹿
(7)得便斷其命孰聽終年壽

(5)de phyir gźon nam rgan daṅ yaṅ na byis pa ni | | rab tu ’jug par ’dod dam rnam par ldog pa ñid | |
chos ldan bdag ñid byas pa ji lta bar gyur pa | | de ltar myur ba ldan pas ’dir ni bya bar ’os | |

Inconstancy is the great hunter, age his bow, disease his arrows,
901. ’In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age?

63. ‘It well befits the youthful son or the old man or the child so to act with all promptitude that they may choose the action of the religious man whose soul is all mercy,--nay, better still, his inactivity.

yad āttha cāpīṣṭa⁵⁰ phalāṃ kulocitāṃ kuruṣva dharmāya makhakriyām iti |
namo makhebhyo na hi kāmaye sukhaṃ parasya duḥkhakriyayā yad iṣyate⁵¹ || 11.64 ||

50. EBC: vā dīpta. 51. EBC: kriyayāpadiśyate.

(8)夫人之所爲若生若滅事
(9)少長及中年悉³⁶ 應勤方便

36. 應＝爲＜明＞

yaṅ na ’dod pa’i ’bras bu rigs su ’os pa rnams | | chos phyir mchod sbyin bya ba (6)gyis źes gaṅ smras pa | |
gaṅ źig gźan gyi sdug bsṅal bya bas ’dod pa ste | | mchod sbyin rnams la phyag ’tshal bde ba ’dod pa med | |

902. ’And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means,

64. ‘And as for what thou saidst, "be diligent in sacrifices for religion, such as are worthy of thy race and bring a glorious fruit,"--honour to such sacrifices! I desire not that fruit which is sought by causing pain to others!

paraṃ hi hantuṃ vivaśaṃ phalepsayā na yuktarūpaṃ karuṇātmanaḥ sataḥ |
kratoḥ phalaṃ yady api śāśvataṃ bhavet tathāpi kṛtvā kim u yat kṣayātmakam⁵² || 11.65 ||

52. EBC: upakṣayātmakam.

(10)祠祀修大會是皆愚癡故
(11)應當崇正法反殺以祠天
(12)害生而求福此則無慈人

’bras bu ’dod pas dbaṅ med pha rol gsod pa la | | sñiṅ rje’i bdag ñid dam pa rnams kyi rigs tshul min | |
gaṅ yaṅ mchod sbyin dag gi ’bras (7)bu rtag gyur pa | | sñiṅ rje’i bdag ñid gaṅ gis de ltar byas nas ci | |

903. ’To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods!
904. ’Destroying life to gain religious merit, what love can such a man possess?

65. ‘To kill a helpless victim through a wish for future reward,--it would be an unseemly action for a merciful-hearted good man, even if the reward of the sacrifice were eternal; but what if, after all, it is subject to decay?

bhavec ca dharmo yadi nāparo vidhir vratena śīlena manaḥśamena vā |
tathāpi naivārhati sevituṃ kratuṃ viśasya yasmin param ucyate phalam || 11.66 ||

(13)害生果有常猶尚不應殺
(14)況復求無常而害生祠祀

sems ni źi ba yis sam tshul khrims brtul źugs kyis | | gal te chos tshul gźan gyi cho ga ma yin la | |
de lta na yaṅ mchod sbyin bsñen par ’os min te | | gaṅ du gźan la ’tshes nas ’bras bur brjod pa’o | |

even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly;
905. ’How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship?

66. ‘And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion,--still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter.

ihāpi tāvat puruṣasya tiṣṭhataḥ pravartate yat parahiṃsayā sukham |
tad apy aniṣṭaṃ saghṛṇasya dhīmato bhavāntare kiṃ bata⁵³ yan na dṛśyate || 11.67 ||

53. EBC: vata.

(15)若無戒聞慧修禪寂靜者
(16)不應從世間祠祀設大會

’di (42b1)ñid du yaṅ re źig skyes bu gnas pa yi | | bde ba gaṅ źig pha rol ’tshe bas rab źugs pa | |
de yaṅ brtse bcas blo daṅ ldan pa’i ’dod min te | | gaṅ źig sred pa’i mtha’ mar mi mthoṅ kye ma ci | |

this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct.
906. ’It ill behoves us then to follow with the world, and attend these sacrificial assemblies,

67. ‘Even that happiness which comes to a man, while he stays in this world, through the injury of another, is hateful to the wise compassionate heart; how much more if it be something beyond our sight in another life?

na ca pratāryo ’smi phalapravṛttaye bhaveṣu rājan ramate na me manaḥ |
latā ivāmbhodharavṛṣṭitāḍitāḥ pravṛttayaḥ sarvagatā hi cañcalāḥ || 11.68 ||

(17)殺生得現樂慧者不應殺
(18)況復殺衆生而求後世福
(19)三界有爲果悉非我所樂
(20)諸趣流動法如風水³⁷ 草

37. ＝漂＜宋＞＜元＞, 瓢＜明＞

rgyal po ’khor bar bdag gi yid ni dga’ med ciṅ | | ’bras bur rab tu ’jug phyir bdag (2)ni bslu bya min | |
chu ’dzin char gyis brgyab pa’i ljon śiṅ bźin du ni | | kun du soṅ ba’i rab tu ’jug pa rnams ni g-yo | |

and seek some present good in killing that which lives; the wise avoid destroying life!
907. ’Much less do they engage in general sacrifices, for the purpose of gaining future reward!
the fruit (reward) promised in the three worlds is none of mine to choose for happiness!
908. ’All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass;

68. ‘I am not to be lured into a course of action for future reward,--my mind does not delight, O king, in future births; these actions are uncertain and wavering in their direction, like plants beaten by the rain from a cloud.

ihāgataś cāham ito didṛkṣayā muner arāḍasya vimokṣavādinaḥ |
prayāmi cādyaiva nṛpāstu te śivaṃ vacaḥ kṣamethā mama tattva⁵⁴ niṣṭhuram || 11.69 ||

54. EBC: kṣamethāḥ śamatattva.

(21)是故我遠來爲求眞解脱
(22)聞有阿羅³⁸ 灆善説解脱道
(23)今當往詣彼大仙牟尼所
(24)誠言苦抑斷我今³⁹ 誨謝汝

38. ＝藍＜三＞ 39. 誨＝悔＜三＞

rnam par thar pa smra ldan rtsibs phur thub pa ni | | blta bar ’dod pas bdag ni ’dir yoṅs de yi phyir | |
mi skyoṅ khoṅ la dge bar gyur cig de ni ’gro | | (3)bdag gi de ñid ltos med dag ni bzod par mdzod | |

such things therefore I put away from me, and I seek for true escape.
909. ’I hear there is one O-lo-lam (Arâda Kâlâma) who eloquently (well) discourses on the way of escape,
I must go to the place where he dwells, that great Rishi and hermit.
910. ’But in truth, sorrow must be banished; I regret indeed leaving you;

69. ‘I have come here with a wish to see next the seer Arâḍa who proclaims liberation; I start this very day,--happiness be to thee, O king; forgive my words which may seem harsh through their absolute freedom from passion.

avendravad⁵⁵ divy ava śaśvad arkavad guṇair ava śreya ihāva gām ava |
avāyur āryair ava satsutān ava śriyaś ca rājann ava dharmam ātmanaḥ || 11.70 ||

55. EBC: athendravad.

(25)願汝國安隱善護如帝釋
(26)慧明照天下猶如盛日光
(27)殊勝大地主端心護其命
(28)正化護其子以法王天下

lha na dbaṅ po bźin sruṅs rtag par ñi bźin sruṅs | | yon tan gyis sruṅs sa sruṅs ’dir ni dge legs sruṅs | |
tshe sruṅs ’phags pa yis sruṅs dam pa’i bu rnams daṅ | | dpal sruṅs rgyal po’i bdag ñid kyis ni (4)chos sruṅs śig | |

may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-râga!
911. ’May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun!
may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny!
912. ’May you direct and defend its sons! ruling your empire in righteousness!

70. ‘Now therefore do thou guard (the world) like Indra in heaven; guard it continually like the sun by thy excellencies; guard its best happiness here; guard the earth; guard life by the noble; guard the sons of the good; guard thy royal powers, O king; and guard thine own religion.

himāriketūdbhavasaṃbhavāntare⁵⁶ yathā dvijo yāti vimokṣayaṃs tanum |
himāriśatrukṣaya⁵⁷ śatrughātane⁵⁸ tathāntare yāhi vimokṣayan⁵⁹ manaḥ || 11.71 ||

56. EBC: saṃplavāntare. 57. EBC: śatruṃ kṣaya. 58. EBC: ghātinas. 59. EBC: vimocayan.

(29)水雪火爲怨縁火煙幢起
(22b1)煙幢成浮雲浮雲興大雨
(2)有鳥於空中飮雨不雨身
(3)殺重怨爲宅居宅⁴⁰ 怨重殺
(4)有殺重怨者汝今應伏彼
(5)令其得解脱如飮不雨身

40. 怨重＝重怨＜三＞

kha ba’i dgra yi rdeg las skyes pa las skyes nas | | ji ltar gñis skyes gaṅ źig lus ni rnam thar ’gro | |
kha ba’i dgra yi dgra yis khyim gyi dgra ’joms naṅ | | naṅ du de ltar gaṅ źig yid ni rnam par thar gśegs mdzod | |

Water and snow and fire are opposed to one another, but the fire by its influence causes vapour,
913. ’The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies(?)
914. ’Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it!
915. ’And bid these find release, as those who drink and yet are parched with thirst.’

71. ‘As in the midst of a sudden catastrophe arising from the flame of (fire), the enemy of cold, a bird, to deliver its body, betakes itself to the enemy of fire (water),--so do thou, when occasion calls, betake thyself, to deliver thy mind, to those who will destroy the enemies of thy home.’

nṛpo ’bravīt sāñjalir āgataspṛho yatheṣṭam āpnotu⁶⁰ bhavān avighnataḥ |
avāpya kāle kṛtakṛtyatām imāṃ mamāpi kāryo bhavatā tv anugrahaḥ || 11.72 ||

60. EBC: āpnoti.

(6)時王即叉手敬徳心歡喜
(7)如汝之所求願令果速成
(8)汝速成果已當還攝受我

thal mo daṅ bcas re thob mi skyoṅ gis smras pa | | (5)khyed kyis ji ltar ’dod pa bgegs med thob par śog | |
bya ba byas pa kun nas thob ba dus su ’dir | | kho bo yi yaṅ rjes su ’dzin pa khyed kyis mdzad pa’o | |

Then the king clasping together his hands, with greatest reverence and joyful heart,
916. (Said), ’That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’

72. The king himself, folding his hands, with a sudden longing come upon him, replied, ‘Thou art obtaining thy desire without hindrance; when thou hast at last accomplished all that thou hast to do, thou shalt show hereafter thy favour towards me.’

sthiraṃ pratijñāya tatheti pārthive tataḥ sa vaiśvaṃtaram āśramaṃ yayau |
parivrajantaṃ tam udīkṣya⁶¹ vismito nṛpo ’pi vavrāja puriṃ girivrajam⁶² || 11.73 ||

61. EBC: samudīkṣya. 62. EBC: ca prāpur imaṃ giriṃ vrajan.

(9)菩薩心内許要令隨汝願
(10)交辭而隨路往詣阿羅藍
(11)王與諸⁴¹ 群屬合掌自隨送
(12)咸起奇特想 ⁴² 而還王舍城

41. 群＝眷＜三＞ 42. 而還王舍城次行＋（答瓶沙王品竟）六字＜宋＞＜元＞

de ltar gyur źes brtan pa’i dam bca’ mdzad nas sa skyoṅ la | | de nas de ni thams cad sgrol gyi dka’ thub gnas su gśegs | |
yoṅs (6)su gśegs pa de mthoṅ nas kyaṅ ya mtshan gyur pa yi | | mi skyoṅ ñid kyaṅ ri yi tshogs kyi groṅ khyer ñid du soṅ | |

917. Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arâda Kâlâma dwelt,
918. Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Râgagriha!

73. Having given his firm promise to the monarch, he proceeded to the Vaisvantara hermitage; and, after watching him with astonishment, as he wandered on in his course, the king and his courtiers returned to the mountain (of Râjagiri).

iti ⁶³ buddhacarite mahākāvye ⁶⁴ kāmavigarhaṇo nāmaikādaśaḥ sargaḥ ||11||

63. EBC adds śrī. 64. EBC adds aśvaghoṣakṛte .

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | ’dod pa la rnam par smod pa’i le’u ste bcu gcig pa’o ||

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