Bibliotheca Polyglotta

gaṅ źig rgyal po’i bstan bcos śes ldan ṅan spoṅ dag | | rig byed draṅ sroṅ de gñis kyis ni ma byas pa | |
de dag gi sras źi ba pa Wa saṅs daṅ ni | | phur bu yis ni dus kyis de ñid bskyed par (5)gyur | |

57. ’Bhrigu, Aṅgira (Aṅgiras?), these two of Rishi family, having passed many years apart from men, each begat an excellently-endowed son,
58. ’Brihaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes);

46. ‘That royal law which neither Bhrigu nor Aṅgiras ever made, those two great seers the founders of families, their two sons Sukra and Vrihaspati left revealed at the end.

sārasvataś cāpi jagāda naṣṭaṃ vedaṃ punar yaṃ dadṛśur na pūrve |
vyāsas tathainaṃ bahudhā cakāra na yaṃ vasiṣṭhaḥ kṛtavān aśaktiḥ || 1.42 ||

(8)⁶ 薩羅薩仙人經論久斷絶
(9)而生婆羅⁷ 婆續復明經論
(10)現在知見生不必由先⁸ 胄
(11)毘耶⁹ 娑仙人多造諸經論

6. Sārasvata. 7. 婆＝娑＜三＞ 8. 胄＝緒＜三＞ 9. 娑＝婆＜三＞; \Vyāsa.

ñams gyur sṅa ma rnams kyis ma mthoṅ rig byed gaṅ | | dbyaṅs can ma yi bu yis kyaṅ ni slar smras pa | |
nus med gnas ’jog gis ni ma byas gyur pa gaṅ | | rgyas pa yis ni de ltar rnam pa maṅ po brjod | |

59. ’Sârasvata, the Rishi, whose works have long disappeared, begat a son, Po-lo-sa, who compiled illustrious Sutras and Shâstras;
60. ’That which now we know and see, is not therefore dependent on previous connection;
Vyâsa, the Rishi, the author of numerous treatises,

47. ‘Yea, the son of Sarasvatî I proclaimed that lost Veda which they had never seen in former ages,--Vyâsa rehearsed that in many forms, which Vasishtha helpless could not compile;

vālmīkir ādau ca sasarja padyaṃ jagrantha yan na cyavano maharṣiḥ |
cikitsitaṃ yac ca cakāra nātriḥ paścāt tad ātreya ṛṣir jagāda || 1.43 ||

(12)末後胤跋彌廣集偈章句
(13)¹⁰ 阿低利仙人不解醫方論

10. Atri.

’pho byed draṅ sroṅ chen pos ma bsdebs gyur pa gaṅ | | tshig gi rkaṅ pa (6)grog mkhar gyis ni daṅ por bskyed | |
gso ba gaṅ yaṅ rgyun śes kyis ni ma mthoṅ ba | | phyi nas de ni draṅ sroṅ rgyun śes bu yis byas | |

61. ’After his death had among his descendants, Poh-mi (Vâlmîki), who extensively collected Gâthâ sections;
Atri, the Rishi, not understanding the sectional treatise on medicine,

48. ‘The voice of Vâlmîki uttered its poetry which the great seer Kyavana could not compose; and that medicine which Atri never invented the wise son of Atri proclaimed after him;

yac ca dvijatvaṃ kuśiko na lebhe tad gādhinaḥ sūnur avāpa rājan |
velāṃ samudre sagaraś ca dadhre nekṣvākavo yāṃ prathamaṃ babandhuḥ || 1.44 ||

(14)後生¹¹ 阿低離善能治百病
(15)二生¹² 駒尸仙不閑外道論

11. Atreya. 12. \Kuśika.

gaṅ yaṅ gñis skyes ñid ni kun śas ma rñed pa | | de ni gtiṅ dpogs bu yis rgyal po la thob bo | | bu ram śiṅ pas daṅ por ma bsdams gyur pa gaṅ | (7)rgya mtsho la ni dug bcas kyis kyaṅ mtshams bzuṅ ṅo | |

62. ’Afterwards begat Âtreya, who was able to control diseases;
the twice-born Rishi Kusi (Kusika), not occupied with heretical treatises,

49. ‘That Brahmanhood which Kusika never attained,--his son, O king, found out the means to gain it; (so) Sagara made a bound for the ocean, which even the Ikshvâkus had not fixed before him.

ācāryakaṃ yogavidhau dvijānām aprāptam anyair janako jagāma |
khyātāni karmāṇi ca yāni śaureḥ śūrādayas teṣv abalā babhūvuḥ || 1.45 ||

(16)後伽提那王悉解外道法
(17)甘蔗王始族不能制海潮

slob dpon ñid du bram ze’i rnal ’byor cho ga la | | gźan rnams kyis ma thob pa skyed byed gśegs par gyur | |
khyab ’jug gi ni grags pa’i las rnams gaṅ yin pa | | de rnams la ni dpa’ bo la sogs stebs med gyur | |

63. ’Afterwards (begat) Kia-ti-na râga, who thoroughly understood heretical systems;
the sugar-cane monarch, who began his line, could not restrain the tide of the sea,

50. ‘Ganaka attained a power of instructing the twice-born in the rules of Yoga which none other had ever reached; and the famed feats of the grandson of Sûra (Krishna) Sûra and his peers were powerless to accomplish.

tasmāt pramāṇaṃ na vayo na vaṃśaḥ¹ kaścit kvacic chraiṣṭhyam upaiti loke |
rājñām ṛṣīṇāṃ ca hi tāni² tāni kṛtāni putrair akṛtāni pūrvaiḥ || 1.46 ||

1. EBC: kālaḥ. 2. EBC: hitāni.

(18)至¹³ 娑伽羅王生育千王子
(19)能制大海潮使不越常限
(20)¹⁴ 闍那駒仙人無師得禪道
(21)凡得名稱者皆生於自力
(22)或先勝後劣或先劣後勝
(23)帝王諸神仙不必承本族
(24)是故諸世間不應顧先後
(25)大王今如是應生歡喜心
(26)以心歡喜故永離於疑惑

13. Sagara. 14. Janaka.

de phyir laṅ tsho daṅ ni (4b1)rigs dag tshad ma yin | | la la la lar mchog ñid ñer thob ’jig rten na | |
rgyal daṅ draṅ sroṅ rnams kyis sṅa mas ma byas pa | | de daṅ de dag rnams ni bu rnams dag gis byas | |

64. ’But Sagara-râga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further.
65. ’Ganaka, the Rishi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves;
66. ’Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished; kings like these and godlike Rishis have no need of family inheritance,
67. ’And therefore the world need not regard those going before or following.
So, mighty king! is it with you, you should experience true joy of heart,
68. ’And because of this joy should banish for ever doubt or anxiety.’

51. ‘Therefore it is not age nor years which are the criterion; different persons win pre-eminence in the world at different places; those mighty exploits worthy of kings and sages, when left undone by the ancestors, have been done by the sons.’

evaṃ nṛpaḥ pratyayitair dvijais tair āśvāsitaś cāpy abhinanditaś ca |
śaṅkām aniṣṭāṃ vijahau manastaḥ praharṣam evādhikam āruroha || 1.47 ||

(27)王聞仙人説歡喜増供養
(28)我今生勝子當紹轉輪位

de ltar gñis skyes de rnams kyis ni yid ches te | | mi skyoṅ dbugs ’byin daṅ yan gmṅon par dga’ gyur la | |
(2)mi ’dod the tshom dag ni yid las rnam bstsal te | | rab tu dga’ ba ñid la lhag par ’dzegs par gyur | |

The king hearing the words of the seer was glad, and offered him increased gifts.
69. ’Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority,

52. The king, being thus consoled and congratulated by those well-trusted Brâhmans, dismissed from his mind all unwelcome suspicion and rose to a still higher degree of joy;

prītaś ca tebhyo dvijasattamebhyaḥ satkārapūrvaṃ pradadau dhanāni |
bhūyād ayaṃ bhūmipatir yathokto yāyāj jarām etya vanāni ceti || 1.48 ||

(29)我年已朽邁出家修梵行
(2c1)無令聖王子捨世遊山林

dga’ ba yis ni gñis skyes dam pa de rnams la | | bkur sti sṅon du ’gro ba’i nor rnams rab phul te | |
ji skad smras bźin ’di ni sa yi bdag por gyur | | rgas pa thos nas nags rnams (3)su ni ’gro bar śog | |

whilst I, when old and grey-headed, will go forth to lead a hermit’s life,
70. ’So that my holy king-like son may not give up the world and wander through mountain forests.’

53. And well-pleased he gave to those most excellent of the twice-born rich treasures with all due honour,--‘May he become the ruler of the earth according to your words, and may he retire to the woods when he attains old age.’

atho nimittaiś ca tapobalāc ca taj janma janmāntakarasya buddhvā |
śākyeśvarasyālayam ājagāma saddharmatarṣād asito maharṣiḥ || 1.49 ||

(2)時近處園中有苦行仙人
(3)名曰¹⁵ 阿私陀善解於相法

15. Asita.

de nas mtshan ma rnams daṅ dka’ thub stobs las ni | | skye ba mthar mdzad bltams pa de ni rtogs gyur nas | | dam pa’i chos la gus pa’i ś’akya’i dbaṅ phyug gi | gnas su dkar min draṅ sroṅ chen por gśegs par gyur | |

And now near the spot within the garden, there was a Rishi, leading the life of an ascetic;
71. His name was Asita, wonderfully skilful in the interpretation of signs;

54. Then having learned by signs and through the power of his penances this birth of him who was to destroy all birth, the great seer Asita in his thirst for the excellent Law came to the palace of the Sâkya king.

taṃ brahmavidbrahmavidaṃ³ jvalantaṃ brāhmyā śriyā caiva tapaḥśriyā ca |
rājño gurur gauravasatkriyābhyāṃ praveśayām āsa narendrasadma || 1.50 ||

3. EBC: vidāṃ.

tshaṅs pa’i dpal ñid kyis kyaṅ dka’ thub dpal (4)gyis ni | | ’bar ba’i tshaṅ rig rnams kyi tshaṅ rig de la ni | |
rgyal po’i bla mas gus pa daṅ ni bkur sti’i phyir | | mi dbaṅ pho braṅ du ni rab tu spyan draṅs so | |

No Chinese

55. Him shining with the glory of sacred knowledge and ascetic observances, the king’s own priest,--himself a special student among the students of sacred knowledge,--introduced into the royal palace with all due reverence and respect.

sa pārthivāntaḥpurasaṃnikarṣaṃ kumārajanmāgataharṣavegaḥ⁴ |
viveśa dhīro vanasaṃjñayeva⁵ tapaḥprakarṣāc ca jarāśrayāc ca || 1.51 ||

4. EBC: vegaṃ. 5. EBC: balasaṃjñayaiva.

(4)來詣王宮門王謂梵天應
(5)苦行樂正法此二相倶現

de ni sa bdag btsun mo’i ’khor gyi ñe logs su | | gźon nu bltams pa la ni dga’ ba’i śugs kyis ’oṅs | |
dka’ thub mchog las daṅ (5)ni rgas pa la brten nas | | brtan pa nags kyi ’du śes kyis ltar rnam par źugs | |

he approached the gate of the palace; the king (beholding him) exclaimed, ’This is none other but Brahmadeva,
72. ’Himself enduring penance from love of true religion, these two characteristics so plainly visible as marks of his austerities.’

56. He entered into the precincts of the king’s gynaeceum, which was all astir with the joy arisen from the birth of the young prince,--grave from his consciousness of power, his pre-eminence in asceticism, and the weight of old age.

tato nṛpas taṃ munim āsanasthaṃ pādyārghyapūrvaṃ pratipūjya samyak |
nimantrayām āsa yathopacāraṃ purā vasiṣṭhaṃ sa ivāntidevaḥ || 1.52 ||

(6)梵行相具足時王大歡喜
(7)即請入宮内恭敬設供養
(8)將入内宮中唯樂見王子
(9)雖有婇女衆如在空閑林
(10)安處正法座加敬尊奉事
(11)如¹⁶ 安低牒王奉事¹⁷ 波尸吒

16. Aṃtideva. 17. \Vaśiṣṭha.

de nas thub pa gdan la gnas pa de la mi skyoṅ gis | | źabs bsil mchod yon sṅon ’gro yaṅ dag rab mchod nas | |
sṅon tshe gnas mchog la ni mtha’ can lhas bźin des | | ji ltar ñe bar spyod la sñan gsan (6)phab pa’o | |

Then the king was much rejoiced;
73. And forthwith he invited him within the palace, and with reverence set before him entertainment,
whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child.
74. Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude;
and now they place a preaching throne and pay him increased honour and religious reverence,
75. As Antideva râga reverenced the priest Vasishtha.

57. Then the king, having duly honoured the sage, who was seated in his seat, with water for the feet and an arghya offering, invited him (to speak) with all ceremonies of respect, as did Antideva in olden time to Vasishtha:

dhanyo ’smy anugrāhyam idaṃ kulaṃ me yan māṃ didṛkṣur bhagavān upetaḥ |
ājñāpyatāṃ kiṃ karavāṇi saumya śiṣyo ’smi viśrambhitum arhasīti || 1.53 ||

(12)時王白仙人我今得大利
(13)勞屈大仙人辱來攝受我
(14)諸有所應爲唯願¹⁸ 時教勅

18. 時＝垂＜元＞＜明＞

bdag gi rigs ni rjes su bzuṅ phyir nor ldan des | | gaṅ źig bdag la gzigs phyir bcom ldan ñer gśegs la | |
bka’ drin gnaṅ bar mdzod cig źi ba ci bgyi bgyi | | kho bo slob ma lags so thugs rjes mdzad par rigs | |

Then the king addressing the Rishi, said, ’Most fortunate am I,
76. ’Great Rishi! that you have condescended to come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’

58. ‘I am indeed fortunate, this my family is the object of high favour, that thou shouldst have come to visit me; be pleased to command what I should do, O benign one; I am thy disciple, be pleased to show thy confidence in me.’

evaṃ nṛpeṇopanimantritaḥ san sarveṇa bhāvena munir yathāvat |
sa vismayotphulla⁶ viśāladṛṣṭir gambhīradhīrāṇi vacāṃsy uvāca || 1.54 ||

6. EBC: savismayotphulla.

(15)如是勸請已仙人大歡喜
(16)善哉常勝王衆徳悉皆備

de ltar mi skyoṅ gis ni dṅos bo thams cad kyis | | (7)ñe bar gsol btab gyur pa’i thub pa ji lta bźin | |
rab rgyas yaṅs pa’i spyan ni ya mtshan daṅ bcas pas | | zab ba daṅ ni brtan pa’i chig rnams smras pa’o | |

77. Thus requested and invited the Rishi felt unutterable joy, and said, ’All hail, ever victorious monarch! possessed of all noble (virtuous) qualities,

59. The sage, being thus invited by the king, filled with intense feeling as was due, uttered his deep and solemn words, having his large eyes opened wide with wonder:

mahātmani tvayy upapannam etat priyātithau tyāgini dharmakāme |
sattvānvayajñānavayo anurūpā snigdhā yad evaṃ mayi te matiḥ syāt || 1.55 ||

(17)愛樂來求者惠施崇正法
(18)仁智殊勝族謙恭善隨順」

chos ’dod gtoṅ ba daṅ ldan ’gron la sdug ciṅ phaṅs | | bdag ñid chen po khyed la ’thad pa ’di yin la | |
sems (5a1)pa rjes ’gro ye śes laṅ tsho rjes mthun pa | | khyod kyi blo gros gñen gaṅ de ltar bdag la yin | |

78. ’Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound.

60. ‘This is indeed worthy of thee, great-souled as thou art, fond of guests, liberal and a lover of duty,--that thy mind should be thus kind towards me, in full accordance with thy nature, family, wisdom, and age.

etac ca tad yena nṛparṣayas te dharmeṇa sūkṣmeṇa dhanāny avāpya⁷ |
nityaṃ tyajanto vidhivad babhūvus tapobhir āḍhyā vibhavair daridrāḥ || 1.56 ||

7. EBC: sūkṣmāṇi dhanāny apāsya.

(19)宿¹⁹ 殖衆妙因勝果²⁰ 現於今
(20)汝當聽我説今者²¹ 來因縁

19. 殖＝植＜三＞ 20. 現＝見＜三＞ 21. 來＝之＜三＞

de daṅ de ni gaṅ gis mi skyoṅ draṅ sroṅ des | | phra mo’i chos kyi nor rnams rab tu thob byas nas | |
rtag par cho ga bźin du mchod sbyin byas gyur pa | | dka’ thub rnams (2)kyis phyug ciṅ nor rnams dag gis dbul | |

79. ’Because of your righteous deeds in former lives, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting.

61. ‘This is the true way in which those seer kings of old, rejecting through duty all trivial riches, have ever flung them away as was right,--being poor in outward substance but rich in ascetic endurance.

prayojanaṃ yat tu mamopayāne tan me śṛṇu prītim upehi ca tvam |
divyā mayāditya⁸ pathe śrutā vāg bodhāya jātas tanayas taveti || 1.57 ||

8. EBC: mayādivya.

(21)我從日道來聞空中天説
(22)言王生太子當成正覺道

bdag gi ñe bar ’oṅs la dgos pa gaṅ yin pa | | bdag gi de ni gson mdzod dga’ bar ñer soṅ khyed | |
byaṅ chub rtogs pa’i ched du khyod kyi sras bltams źes | | lha yi ṅag dag bdag gi ñi ma’i lam du thos | |

80. ’As I was coming on the sun’s way, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence;

62. ‘But hear now the motive for my coming and rejoice thereat; a heavenly voice has been heard by me in the heavenly path, that thy son has been born for the sake of supreme knowledge.

śrutvā vacas tac ca manaś ca yuktvā jñātvā nimittaiś ca tato ’smy upetaḥ |
didṛkṣayā śākyakuladhvajasya śakradhvajasyeva samucchritasya || 1.58 ||

(23)并見先瑞相今故來到此
(24)欲觀釋迦王建立正法幢

ṅag de thos nas daṅ ni (3)yid la bsgoms nas daṅ | | mtshan ma rnams kyis śes nas de nas ñe bar ’oṅs | |
brgya byin gyi ni rgyal mtshan yaṅ dag bsgreṅ ba bźin | | ś’akya’i rigs kyi rgyal mtshan blta bar ’dod pa yis | |

81. ’Moreover I beheld such other portents, as have constrained me now to seek your presence; desiring to see the Sâkya monarch who will erect the standard of the true law.’

63. ‘Having heard that voice and applied my mind thereto, and having known its truth by signs, I am now come hither, with a longing to see the banner of the Sâkya race, as if it were Indra’s banner being set up.’

ity etad evaṃ vacanaṃ niśamya praharṣasaṃbhrāntagatir narendraḥ |
ādāya dhātryaṅkagataṃ kumāraṃ saṃdarśayām āsa tapodhanāya || 1.59 ||

(25)王聞仙人説決定離疑網
(26)命持太子出以示於仙人

źes pa’i tshig ’di de ltar thos par gyur nas ni | | mi dbaṅ rab tu dga’ bas kun nas g-yos (4)gyur te | |
yum gyi paṅ du son las gźon nu blaṅs nas ni | | dka’ thub nor can la ni yaṅ dag bstan par gyur | |

82. The king hearing the Rishi’s. words was fully assured; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Rishi.

64. Having heard this address of his, the king, with his steps bewildered with joy, took the prince, who lay on his nurse’s side, and showed him to the holy ascetic.

cakrāṅkapādaṃ sa tato⁹ maharṣir jālāvanaddhāṅgulipāṇipādam |
sorṇabhruvaṃ vāraṇavastikośaṃ savismayaṃ rājasutaṃ dadarśa || 1.60 ||

9. EBC: tathā.

(27)仙人觀太子足下千輻輪
(28)手足網縵指眉間白毫²² 跱
(29)馬藏隱密相容色炎光明
(3a1)見生未曾²³ 想流涙長歎息

22. 跱＝峙＜三＞ 23. 想＝相＜三＞

de nas draṅ sroṅ che des źabs la ’khor los mtshan | | phyag daṅ źabs kyi sor mo dra bas ’brel pa daṅ | |
glaṅ po bźin du mdoms nub smin ma mdzod spur bcas | | (5)ya mtshan daṅ bcas rgyal po’i sras ni mthoṅ bar gyur | |

83. The Rishi, beholding the prince, the thousand-rayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows the white wool-like prominence,
84. His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept and sighed deeply.

65. Thus the great seer beheld the king’s son with wonder,--his foot marked with a wheel, his fingers and toes webbed, with a circle of hair between his eyebrows, and signs of vigour like an elephant.

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