Bibliotheca Polyglotta

ñes legs chos kyi cho ga la ni rnam dul ba’i | | me bdag khyim na gnas pa de rnams (6)mkhyen mdzod la | |
nor gyi bdag po daṅ ni mi skyoṅ dpal dag ste | | gñis po dag kyaṅ de phyir dus gcig mkhyen par mdzod | |

693. ’All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems,
694. ’Around them were women to delight and please, these things they cast not from them, for the sake of escape;

21. ‘"Know that all these great kings who were householders were well skilled in attaining the merit which leads to final bliss,--do thou also therefore obtain both simultaneously--royal magnificence and the control over the mind.

icchāmi hi tvām upaguhya gāḍhaṃ kṛtābhiṣekaṃ salilārdram eva |
dhṛtātapattraṃ³ samudīkṣamāṇas tenaiva harṣeṇa vanaṃ praveṣṭum || 9.22 ||

3. EBC: dhṛtātapatraṃ.

(17)汝今可還家崇習於二事
(18)心修増上法爲地増上主

mṅon par dbaṅ bskur byas pa’i chu yis brlan pa ñid | | gduṅ ba skyob pa’i gdugs bzuṅ khyed la drag tu ni | |
ñe bar ’khyud nas kun nas gyen du lta ba ste | | dga’ (7)ba des ni nags su rab tu ’jug par ’dod | |

you then may also come back home, and undertake both necessary duties;
695. ’Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre;

22. ‘"I desire,--when I have once closely embraced thee after thy kingly consecration is once performed, and while thou art still wet with the sacred water,--when I behold thee with the pomp of the royal umbrella,--in the fulness of that joy to enter the forest."

ity abravīd bhūmipatir bhavantaṃ vākyena bāṣpa⁴ grathitākṣareṇa |
śrutvā bhavān arhati tatpriyārthaṃ snehena tatsneham anuprayātum || 9.23 ||

4. EBC: vāṣpa.

(19)垂涙約勅我令宣如是言
(20)既有此勅旨汝應奉教還

de ltar mchi mas ’dud pa’i yi ge’i tshig gis ni | | khyed ñid la ni sa yi bdag pos smras pa ste | |
thos nas de la brtse źiṅ de la dga’ don du | | khyed kyi brtse bas rjes su ’gro bar ’os pa’o | |

let there be no more weeping, but comply with what we say, and let us publish it;
696. ’And having published it with your authority, then you may return and receive respectful welcome.

23. ‘Thus did the king say to thee in a speech whose words were stopped by tears,--surely having heard it, for the sake of what is so dear to him, thou wilt with all affection follow his affection.

śokāmbhasi tvatprabhave hy agādhe duḥkhārṇave majjati śākyarājaḥ |
tasmāt tam uttāraya nāthahīnaṃ nirāśrayaṃ magnam ivārṇave nauḥ⁵ || 9.24 ||

5. EBC: gām.

(21)父王因汝故沒溺憂悲海
(22)無救無所依無由自開釋
(23)汝當爲船師 ¹ 渡著安隱處

1. 渡＝度＜三＞

khyod las byuṅ ba’i mya ṅan chu ni gtiṅ med pa’i | | (33b1)sdug bsṅal rgya mtshor ś’akya’i rgyal po nub gyur te | |
de phyir mgon po rgya mtshor byid la gru bźin du | | dman źiṅ rten daṅ bral ba de ni sgrol mdzod cig | |

Your father and your mother, for your sake, in grief shed tears like the great ocean;
697. ’Having no stay and no dependence now--no source from which the Sâkya stem may grow--you ought, like the captain of the ship, to bring it safely across to a place of safety.

24. ‘The king of the Sâkyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him helpless and protectorless like an ox drowning in the sea.

bhīṣmeṇa gaṅgodarasaṃbhavena rāmeṇa rāmeṇa ca bhārgaveṇa |
śrutvā kṛtaṃ karma pituḥ priyārthaṃ pitus tvam apy arhasi kartum iṣṭam || 9.25 ||

(24)毘² 林摩王子二羅彌跋³ 祇
(25)聞父勅恭命汝今亦應然

2. 林＝森＜三＞; \Bhīṣma. 3. 祇＝提＜三＞ Rāma \Bhārgava.

chu bo gaṅ g’a’i lto nas byuṅ ba ’jigs byed daṅ | | lhag spyod daṅ ni ṅan spoṅ sras po lhag spyod kyis | |
pha yi dga’ ba’i don du (2)las byas thos nas ni | | khyed kyaṅ yab kyi bźed ba mdzad par ’os pa lags | |

698. ’The royal prince Pi-san-ma, as also Lo-me-po-ti, they respectfully attended to the command of their father, you also should do the same!

25. ‘Having heard that Bhîshma who sprang from Gaṅgâ’s womb, Râma, and Râma the son of Bhrigu,--all did what would please their fathers; surely thou too wilt do thy father’s desire.

saṃvardhayitrīṃ samavehi⁶ devīm agastyajuṣṭāṃ diśam aprayātām |
pranaṣṭavatsām iva vatsalāṃ gām ajasram ārtāṃ karuṇaṃ rudantīm || 9.26 ||

6. EBC: ca samehi.

(26)慈母鞠養恩盡壽報罔極
(27)如牛失其犢悲呼忘眠食

gñen bśes be’u ñams par gyur pa’i ba bźin du | | rgyun mi ’chad par ñam thag sñiṅ rjer du ba mo | |
draṅ sroṅ ri byi bsñen źiṅ phyogs su ma soṅ ba | | yaṅ dag skyed bar byed ba’i lha mo mkhyen par mdzod | |

699. ’Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep;

26. ‘Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya--wilt thou not take some heed of her, who ceaselessly grieves like a fond cow that has lost her calf?

haṃsena haṃsīm iva viprayuktāṃ tyaktāṃ gajeneva vane kareṇum |
ārtāṃ⁷ sanāthām api nāthahīnāṃ trātuṃ vadhūm arhasi darśanena || 9.27 ||

7. EBC: ārttāṃ.

(28)汝今應速還以救我⁴ 生命
(29)孤鳥離群哀龍象獨遊苦
(17b1)憑依者失蔭當思爲救護

4. 我＝其＜三＞

(3)daṅ pa rnam par bral ba’i ṅaṅ mo lta bu daṅ | | nags na glaṅ po daṅ bral glaṅ mo lta bu ni | |
mgon daṅ bcas kyaṅ mgon med dman źiṅ ñam thag pa’o | | btsun mo gzigs pa yis ni skyob par ’os pa yin | |

700. ’You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle,
701. ’Losing the care of their young, ever think of protecting and defending them,

27. ‘Surely thou wilt succour thy wife by the sight of thee, who now mourns widowed yet with her lord still alive,--like a swan separated from her mate or a female elephant deserted in the forest by her companion.

ekaṃ sutaṃ bālam anarhaduḥkhaṃ saṃtāpam antargatam udvahantam⁸ |
taṃ rāhulaṃ mokṣaya bandhuśokād rāhūpasargād iva pūrṇacandram || 9.28 ||

8. EBC: saṃtāpasaṃtapta.

(2)一子⁵ 孩幼孤遭苦莫知告
(3)⁶ 勉彼煢煢苦如人救月蝕

5. 孩＝猶＜三＞ 6. 勉＝免＜三＞

sras gcig byis pa sdug bsṅal ’os pa ma yin pa | | kun nas gduṅ (4)ba mthar gyur pa ni ’dren pa ste | |
gaṅ ba’i zla ba sgra gcan ñe bar bsgyur las bźin | | sgra gcan ’dzin de gñen gyi mya ṅan las thar mdzod | |

so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude;
702. ’Cause, then, this sorrow to dissipate itself; as one who rescues the moon from being devoured,

28. ‘Thy only son, a child little deserving such woe, distressed with sorrow, and [.. .. .. .. ..]--O deliver Râhula from the grief of his kindred like the full moon from the contact of Râhu!

śokāgninā tvadvirahendhanena niḥśvāsadhūmena tamaḥśikhena |
tvaddarśanāmbv icchati dahyamānam⁹ antaḥ¹⁰ puraṃ caiva puraṃ ca kṛtsnam || 9.29 ||

9. EBC: ºdarśanāya rchati dahyamānaḥ 10. EBC: so ’ntaḥ.

(4)擧國諸士女別離苦熾然
(5)歎息煙衝天熏慧眼令闇
(6)唯求見汝水滅火目開明

pho braṅ btsun mo’i ’khor daṅ groṅ khyer mtha’ dag ni | | khyed daṅ bral ba’i bud śiṅ can gyi mya ṅan me | |
phyir ’byuṅ dbugs ni du ba mun pa’i (5)rtse mo yis | | tshig pa dag ni khyed la lta ba’i chu ’dod do | |

so do you reassure the men and women of the land, and remove from them the consuming grief,
703. ’(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’

29. ‘Burned with the fire of anguish within him, to which thy absence adds fresh fuel,--a fire whose smoke is sighs and its flame despair,--he wanders for a sight of thee through the women’s apartments and the whole city.’

sa bodhisattvaḥ paripūrṇasattvaḥ śrutvā vacas tasya purohitasya |
dhyātvā muhūrtaṃ guṇavad guṇajñaḥ pratyuttaraṃ praśritam ity uvāca || 9.30 ||

(7)菩薩聞父王切教苦備至
(8)端坐正思惟隨宜遜順答

mdun na ’don pa de yi tshig dag gsan gyur nas | | byaṅ chub sems dpa’ yoṅs su gaṅ ba’i sems dpa’ des | |
yon tan ldan źiṅ yon tan śes pas yud tsam źig | | bsam gtan mdzad nas rigs pa’i lan ’di (6)smras pa’o | |

704. Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully:

30. The Bodhisattva,--whose perfection was absolute,--having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply:

avaimi bhāvaṃ tanaye pitṝṇāṃ¹¹ viśeṣato yo mayi bhūmipasya |
jānann api vyādhijarāvipadbhyo bhītas tv agatyā svajanaṃ tyajāmi || 9.31 ||

11. EBC: tanayaprasaktaṃ

(9)我亦知父王慈念心過厚
(10)畏生老病死故違罔極恩

pa rnams kyi ni bu la dgoṅs pa śes pa ste | | gaṅ źig bdag las skyoṅ gi ni khyad par du | |
śes pa yin yaṅ na daṅ rga daṅ rgud pa las | | ’jigs te nags su phyin nas raṅ gi skye bo dor | |

705. ’I know indeed that my royal father is possessed of a loving and deeply considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness.

31. ‘I well know the paternal tenderness of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at sickness, old age, and death, I am inevitably forced to leave my kindred.

draṣṭuṃ priyaṃ kaḥ svajanaṃ hi necchen nānte¹² yadi syāt priyaviprayogaḥ |
yadā tu bhūtvāpi ciraṃ¹³ viyogas tato guruṃ snigdham api tyajāmi || 9.32 ||

12. EBC: nāsau. 13. EBC: bhaved.

(11)誰不重所生以終別離故
(12)正使生相守死至莫能留
(13)是故知所重長辭而出家

mthar ni gal te dga’ ba daṅ bral ma yin na | | raṅ gi skye bo dga’ ba lta ’dod cis (7)ma yin | |
gaṅ tshe yun riṅ gyur kyaṅ rnam par ’bral ba ste | | de phyir bla ma brtse ba yin yaṅ ’dor bar bgyi | |

706. ’Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death.
707. ’It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life;

32. ‘Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? but since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving.

maddhetukaṃ yat tu narādhipasya śokaṃ bhavān āha na tat¹⁴ priyaṃ me |
yat svapnabhūteṣu samāgameṣu saṃtapyate bhāvini viprayoge¹⁵ || 9.33 ||

14. EBC: arhati na. 15. EBC: viprayogaiḥ.

(14)聞父王憂悲増戀切我心
(15)但如夢暫會倏忽歸無常

gaṅ yaṅ bdag gi ched du mi yi bdag po yi | | mya ṅan khyod kyis smras des bdag la dga’ ba med | |
gaṅ phyir rmi lam yaṅ dag ’dus par gyur rnams su | | rnam par ’dral (34a1)bar ’gyur la kun nas gduṅ bar byed | |

hearing of my father, the king, and his grief, my heart is affected with increased love;
708. But yet, all is like the fancy of a dream, quickly reverting to nothingness.

33. ‘I do not however approve that thou shouldst consider the king’s grief as caused by me, when in the midst of his dream-like unions he is afflicted by thoughts of separations in the future.

evaṃ ca te niścayam etu buddhir dṛṣṭvā vicitraṃ jagataḥ pracāram¹⁶ |
saṃtāpahetur na suto na bandhur ajñānanaimittika eṣa tāpaḥ || 9.34 ||

16. EBC: vividhapracāram.

(16)汝當決定知衆生性不同
(17)憂苦之所生不必子與親
(18)所以生離苦皆從癡惑生

’gro ba’i spyod pa rnam pa sna tshogs mthoṅ nas ni | | de bźin du yaṅ khyod kyi blo gros ṅes par soṅ | |
bu min gñen min kun nas gduṅ ba’i rgyu yin bźin | | ’chid ba de ni śes pa med pa’i mtshan ma ñid | |

Know then, without fear of contradiction, that the nature of existing things is not uniform;
709. ’The cause of sorrow is not necessarily the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion;

34. ‘Thus let thy thoughts settle into certainty, having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow,--this sorrow is only caused by ignorance.

yathādhva¹⁷ gānām iha¹⁸ saṃgatānāṃ kāle viyogo niyataḥ prajānām |
prājño janaḥ ko nu bhajeta śokaṃ bandhupratijñātajanair vihīnaḥ¹⁹ || 9.35 ||

17. EBC: yadādhva. 18. EBC: iva. 19. EBC: priyaḥ sann api bandhuhīnaḥ.

(19)如人隨路行中道暫相逢
(20)須臾各分⁷ 析乖理本自然

7. 析＝散＜三＞

lam du ’gro rnams ’dir ni (2)’dus pa ji lta ba’i | | skye dgu rnams ni dus su ṅes par ’bral ba ste | |
gñen ’dun dam ’cha’ skye bos rnam par dman pa yi | | śes rab ldan pa’i skye bos mya ṅan bsñen nam ci | |

710. ’As men going along a road suddenly meet mid-way with others, and then a moment more are separated, each one going his own way,

35. ‘Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road,--what wise man would cherish sorrow, when he loses his kindred, even though he loves them?

ihaiti hitvā svajanaṃ paratra pralabhya cehāpi punaḥ prayāti |
gatvāpi tatrāpy aparatra gacchaty evaṃ jane tyāgini²⁰ ko ’nurodhaḥ || 9.36 ||

20. EBC: jano yogini.

(21)合會暫成親隨縁理自分
(22)深達親假合不應生憂悲
(23)此世違親愛他世更求親
(24)暫親復乖離處處無非親
(25)常合而常散散散何足哀

gźan du raṅ gi skye bo dor nas ’dir ’oṅs la | | ’dir yaṅ rab tu bslus nas slar yaṅ ’gro ba ste | |
der soṅ nas (3)kyaṅ pha rol gźan du ’gro ’gyur la | | de ltar ’dor ldan skyo la rjes su brten nam ci | |

711. ’So by the force of concomitance, relationships are framed, and then, according to each one’s destiny, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief;
712. ’In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided, everywhere the fetters of kindred are formed!
713. ’Ever being bound, and ever being loosened! who can sufficiently lament such constant separations;

36. ‘Leaving his kindred in another world, he departs hither; and having stolen away from them here, he goes forth once more; "having gone thither, go thou elsewhere also,"--such is the lot of mankind,--what consideration can the yogin have for them?

yadā ca garbhāt prabhṛti pravṛttaḥ²¹ sarvāsv avasthāsu vadhāya²² mṛtyuḥ |
kasmād akāle vanasaṃśrayaṃ me putrapriyas tatrabhavān²³ avocat || 9.37 ||

21. EBC: prajānāṃ. 22. EBC: nubadhāya. 23. EBC: tatra bhavān.

(26)處胎漸漸變分分死更生
(27)一切時有死山林何非時

gaṅ tshe mṅal nas bzuṅ ste gnas skabs thams cad du | | gsod pa’i phyir ni ’chi ba rab tu gnas pa ste | |
bu la dga’ ba der ni khyed kyis smras pa yi | | bdag gi nags su brten pa gaṅ phyir dus ma yin | |

born into the world, and then gradually changing, constantly separated by death and then born again.
714. ’All things which exist in time must perish, the forests and mountains all things thus exist;

37. ‘Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, hast thou called my departure to the forest ill-timed?

bhavaty akālo viṣayābhipattau kālas tathaivārthavidhau²⁴ pradiṣṭaḥ |
kālo jagat karṣati sarvakālān nirvāhake²⁵ śreyasi nāsti kālaḥ²⁶ || 9.38 ||

24. EBC: tathaivābhividhau. 25. EBC: arcārhake. 26. EBC: sarvakālaḥ.

(28)⁸ 侍時受五欲求財時亦然
(29)一切時死故除死法無時

8. 侍＝時＜三＞

(4)yul la mṅon par lhuṅ tshe dus ma yin pa de | | de bźin nor gyi cho gar źugs pa dus yin no | |
dus rnams kun du dus kyi ’gro ba khyab pa ste | | dge legs ṅes par thob pa dus yod ma yin no | |

in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance and with time.
715. ’Because, then, death pervades all time, get rid of death, and time will disappear.

38. ‘There may be an "ill time" in one’s attaining a worldly object,--time indeed is described as inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise.

rājyaṃ mumukṣur mayi yac ca rājā tad apy udāraṃ sadṛśaṃ pituś ca |
pratigrahītuṃ mama na kṣamaṃ tu lobhād apathyānnam ivāturasya || 9.39 ||

(17c1)欲使我爲王慈愛法難違
(2)如病服非藥是故我不堪
(3)高⁹ 位愚癡處放逸隨愛憎

9. 位＝低＜三＞

gaṅ yaṅ rgyal pos bdag la rgyal srid ’dir bźad la | | de yaṅ yab kyi rgya (5)chen mtshuṅs śiṅ ’dra ba ste | |
sred pa las ni nad pa’i mi ’phrod zas bźin du | | bdag gis rab tu ’dzin par nus pa ma yin no | |

You desire to make me king, and it is difficult to resist the offices of love;
716. ’But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion;

39. ‘That the king should wish to surrender to me his kingdorn,--this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food.

kathaṃ nu mohāyatanaṃ nṛpatvaṃ kṣamaṃ prapattuṃ viduṣā nareṇa |
sodvegatā yatra madaḥ śramaś ca parāpacāreṇa²⁷ ca dharmapīḍā || 9.40 ||

27. EBC: paropacāreṇa.

(4)終身常畏怖思慮形神疲
(5)順衆心違法智者所不爲

gti mug rmoṅs pa’i gźi ma mi skyoṅ rgyal po ñid | | rab tu ’thob par mi ni mkhas pas gaṅ phyir nus | |
gaṅ du skyo ba daṅ bcas rgyags daṅ (6)ṅal dub daṅ | | pha rol log par spyod pas ches la gnod pa’o | |

717. ’At last, we come to live in constant fear; thinking anxiously of the outward form, the spirit droops; following the ways of men , the mind resists the right; but, the conduct of the wise is not so.

40. ‘How can it be right for the wise man to enter royalty, the home of illusion, where are found anxiety, passion, and weariness, and the violation of all right through another’s service?

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