Bibliotheca Polyglotta

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 śīte¹ hy asukhāya gharme² |
candrāṃśavaś candanam eva coṣṇe sukhāya dukhāya bhavanti śīte || 11.42 ||

1. EBC: gīte. 2. EBC: dharme.

(24)乃至世八法悉非決定相
(25)苦樂相不定奴王豈有¹ 間

1. 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 vimiśrāṃ³ sukhaduḥkatāṃ me rājyaṃ ca dāsyaṃ ca mataṃ samānam |
nityaṃ hasaty eva hi naiva rājā na cāpi saṃtapyatae eva dāsaḥ || 11.44 ||

3. 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 syān⁴ mahānti duḥkhāny ata eva rājñaḥ |
āsaṅgakāṣṭhapratimo hi rājā lokasya hetoḥ parikhedam eti || 11.45 ||

4. EBC: yasmāt

(2)雖王四天下用皆不過一
(3)營² 求於萬事唐苦何益身

2. 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 bahva⁵ mitre viśvāsam āgacchati ced vipannaḥ |
athāpi viśrambham upaiti neha kiṃ nāma saukhyaṃ cakitasya rājñaḥ || 11.46 ||

5. 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 vāsoyugam⁶ ekam eva kṣutsaṃnirodhāya tathānnamātrā |
śayyā tathaikāsanam ekam eva śeṣā viśeṣā nṛpater madāya || 11.48 ||

6. 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 kṣemaṃ⁷ śivaṃ mārgam anuprapannaḥ |
smṛtvā suhṛttvaṃ tu punaḥ punar māṃ brūhi pratijñāṃ khalu pālayeti⁸ || 11.50 ||

7. EBC: kṣeme. 8. 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³ 期清涼虚通道
(9)汝欲相饒益助成我所求

3. 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⁴ 從於來旨

4. 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 cāḍhyaḥ⁹ |
unmattacittāya ca kalyacittaḥ spṛhāṃ sa kuryād viṣayātmakāya || 11.53 ||

9. 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 ca¹⁰ nānukampyaḥ kṛtī jarāmṛtyubhayaṃ titīrṣuḥ |
ihottamaṃ śāntisukhaṃ ca yasya paratra duḥkhāni ca saṃvṛtāni || 11.54 ||

10. 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 duḥkhaiḥ¹¹ pratigṛhyate ca || 11.55 ||

11. 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 saṃsāraśareṇa¹² viddho viniḥsṛtaḥ śāntim¹³ avāptukāmaḥ |
neccheyam āptuṃ tridive ’pi rājyaṃ nirāmayaṃ kiṃ bata¹⁴ mānuṣeṣu || 11.57 ||

12. EBC: rasena. 13. EBC: śāntam. 14. 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 darśanaṃ¹⁵ kṣayī trivargo hi na cāpi tarpakaḥ || 11.58 ||

15. 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 ruṅ¹⁶ na janma naivoparamo na cādhayaḥ¹⁷ |
tam eva manye puruṣārtham uttamaṃ na vidyate yatra punaḥ punaḥ kriyā || 11.59 ||

16. EBC: bhīrutā. 17. 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⁵ 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

5. 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.

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