Bibliotheca Polyglotta

der ni rnam par thar phyir dam bca’ mdzad pa na | | rgyal po’i rigs las rab ’khruṅs draṅ sroṅ chen po ni | | der ni ñe bar źugs tshe ’jig rten rab (5)dga’ źiṅ | | der ni bdud kyaṅ dam pa’i chos kyi dgrar gyur to | |

1036. The great Rishi, of the royal tribe of Rishis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance.
1037. The spirits, Nâgas, and the heavenly multitude, all were filled with joy; but Mâra Devarâga, enemy of religion, alone was grieved, and rejoiced not;

1. When the great sage, sprung from a line of royal sages, sat down there with his soul fully resolved to obtain the highest knowledge, the whole world rejoiced; but Mâra, the enemy of the good law, was afraid.

yaṃ kāmadevaṃ pravadanti loke citrāyudhaṃ puṣpaśaraṃ tathaiva |
kāmapracārādhipatiṃ tam eva mokṣadviṣaṃ māram udāharanti || 13.2 ||

(20)¹ 五欲自在王具諸戰鬥藝
(21)憎嫉解脱者故名爲波旬

1. \Kāmadeva.

gaṅ la ’dod pa’i lhar ni ’jig rten na smra ba | | sna tshogs mtshon cha me tog mda’ can de bźin du | |
’dod pa rab tu spyod pa’i bdag po de ñid la | | thar ba’i dgra bo bdud du dpe rjod byed pa’o | |

1038. Lord of the five desires, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna.

2. He whom they call in the world Kâmadeva, the owner of the various weapons, the flower-arrowed, the lord of the course of desire,--it is he whom they also style Mâra the enemy of liberation.

tasyātmajā vibhramaharṣadarpās tisro arati¹ prītitṛṣaś ca kanyāḥ |
papracchur enaṃ manaso vikāraṃ sa tāṃś ca tāś caiva vaco abhyuvāca² || 13.3 ||

1. EBC: rati. 2. EBC: babhāṣe.

(22)魔王有三女美貎善儀容
(23)種種惑人術天女中第一
(24)² 第一名欲染次名能悦人
(25)三名可愛樂三女倶時進
(26)白父波旬言不審何憂慼

2. 1 Rati, 2 \Prīti, 3 Tṛṣa.

de yi bu ni rol pa dga’ ba (6)rgyags pa daṅ | | bu mo dga’ ma dges ma sred ma gsum rnams kyis | |
de la sems kyi rnam par ’gyur ba dris pa ste | | des ni de rnams la tshig mṅon par smras | |

1039. Now this Mâra râga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devîs.
1040. The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man), the third Ngai-loh (love joy). These three, at this time, advanced together,
1041. And addressed their father Pisuna and said: ’May we not know the trouble that afflicts you?’

3. His three sons, Confusion, Gaiety, and Pride, and his three daughters, Lust, Delight, and Thirst, asked of him the reason of his despondency, and he thus made answer unto them:

asau munir niścayavarma bibhrat sattvāyudhaṃ buddhiśaraṃ vikṛṣya |
jigīṣur āste viṣayān madīyān tasmād ayaṃ me manaso viṣādaḥ || 13.4 ||

(27)父具以其事寫情告諸女
(28)世有大牟尼身被大誓鎧
(29)執持大³ 我弓智慧剛利箭

3. 我＝強＜三＞

thub pa ’dis ni ṅes pa’i go cha rnam bzuṅ źiṅ | | sems pa’i mtshon cha blo yi mda’ ni bsdogs byas nas | |
bdag cag (7)yul rnams la ni rgyal ’dod bsdad pa ste | | gaṅ phyir ’dis ni bdag gi yid ni rnam par ’gyur | |

The father calming his feelings, addressed his daughters thus:
1042. ’The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses,

4. ‘This sage, wearing the armour of resolution, and having drawn the arrow of wisdom with the barb of truth, sits yonder intending to conquer my realms,--hence is this despondency of my mind.

yadi hy asau mām abhibhūya yāti lokāya cākhyāty apavargamārgam |
śūnyas tato ’yaṃ viṣayo mamādya vṛttāc cyutasyeva videhabhartuḥ || 13.5 ||

(25b1)欲戰伏衆生破壞我境界
(2)我一旦不如衆生信於彼
(3)悉歸解脱道我土則空虚

gal te ’dis bdag zil gyis mnan nas ’gro ba ste | | ’jigs pa la yaṅ thar ba’i lam dag ’chad byed ciṅ | |
lus ’phags jo bo spyod las lhuṅ ba’i bźin du ni | | de phyir ’di (47b1)yis bdag gi yul ni de riṅ stoṅs | |

1043. ’His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him,
1044. ’And all find refuge in the way of his salvation; then will my land be desert and unoccupied.

5. ‘If he succeeds in overcoming me and proclaims to the world the path of final bliss, all this my realm will to-day become empty, as did that of the disembodied lord when he violated the rules of his station.

tad yāvad evaiṣa na labdhacakṣur madgocare tiṣṭhati yāvad eva |
yāsyāmi tāvad vratam asya bhettuṃ setuṃ nadīvega ivātivṛddhaḥ³ || 13.6 ||

3. EBC: ivābhivṛddhaḥ.

(4)譬如人犯戒其身則空虚
(5)及慧眼未開我國猶得安
(6)當往壞其志斷截其橋梁

de phyir ji srid ’dis ni spyan mig ma thob ciṅ | | ji srid bdag gi spyod yul dag na gnas pa ñid | |
chu bo śin tu ’phel ba’i śugs kyis zam pa bźin | | de srid ’di yi brtul źugs ’joms su ’gro ba’o | |

But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i.e. unprotected),
1045. ’So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house).’

6. ‘While, therefore, he stands within my reach and while his spiritual eyesight is not yet attained, I will assail him to break his vow as the swollen might of a river assails a dam.’

tato dhanuḥ puṣpamayaṃ gṛhītvā śarān jaganmoha⁴ karāṃś ca pañca |
so ’śvatthamūlaṃ sasuto ’bhyagacchad asvāsthyakārī manasaḥ prajānām || 13.7 ||

4. EBC: śarāṃs tathā moha.

(7)執弓持五箭男女眷屬倶
(8)詣彼吉安林願衆生不安

de nas me tog las byas gźu (2)ni bzuṅ nas daṅ | | kun du rmoṅs par byed pa’i mda’ lṅa rnams bzuṅ nas | |
skye dgu rnams kyi yid kyi raṅ gnas mi byed pa | | de ni bur bcas aa śwad tha yi rtsa bar soṅ | |

1046. Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ’fortunate rest’ with the vow that the world (all flesh) should not find peace.

7. Then having seized his flower-made bow and his five infatuating arrows, he drew near to the root of the Asvattha tree with his children, he the great disturber of the minds of living beings.

atha praśāntaṃ munim āsanasthaṃ pāraṃ titīrṣuṃ bhavasāgarasya |
viṣajya savyaṃ karam āyudhāgre krīḍan⁵ śareṇedam uvāca māraḥ || 13.8 ||

5. EBC: krīḍañ.

(9)見牟尼靜默欲度三有海
(10)左手執強弓右手彈利箭

de nas srid pa ’khor ba’i pha rol rgal ’dod pa’i | | thub pa rab tu źi bar gdan la bźugs pa la | |
lag pa (3)g-yas pa mtshon cha’i rtse mor bduṅs nas ni | | mda’ yis rol źiṅ bdud kyis ’di ni smras pa’o | |

1047. Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow,

8. Having fixed his left hand on the end of the barb and playing with the arrow, Mâra thus addressed the calm seer as he sat on his seat, preparing to cross to the further side of the ocean of existence:

uttiṣṭha bhoḥ kṣatriya mṛtyubhīta cara svadharmaṃ⁶ tyaja mokṣadharmam |
bāṇaiś⁷ ca yajñaiś ca⁸ vinīya lokaṃ⁹ lokāt padaṃ¹⁰ prāpnuhi vāsavasya || 13.9 ||

6. EBC: varasva dharmaṃ. 7. EBC: vāṇaiś. 8. EBC: . 9. EBC: lokān. 10. EBC: lokān parān.

(11)而告菩薩言汝刹利速起
(12)死甚可怖畏當修汝自法

kye ho rgyal rigs ’chi bas ’jigs pa loṅs mdzod cig | | thar pa’i chos ni spoṅs la ’jig rten mdzod | |
mda’ daṅ mchod sbyin rnams kyis ’jig rten pham byas nas | | ’jig (4)rten dag nas dbaṅ po’i go ’phaṅ ’thob par mdzod | |

1048. He addressed Bodhisattva and said: ’Kshatriya! rise up quickly! for you may well fear! your death is at hand; you may practise your own religious system,

9. ‘Up, up, O thou Kshatriya, afraid of death! follow thine own duty and abandon this law of liberation! and having conquered the lower worlds by thy arrows [and sacrifices], proceed to gain the higher worlds of Indra.

panthā hi niryātum ayaṃ yaśasyo yo vāhitaḥ pūrvatamair narendraiḥ |
jātasya rājarṣikule viśāle bhaikṣākam aślāghyam idaṃ prapattum || 13.10 ||

(13)捨離解脱法習戰施福會
(14)調伏諸世間終得生天樂
(15)此道善名稱先勝之所行
(16)仙王高宗胄乞士非所應

gaṅ źig mi dbaṅ sṅa ma rnams kyis ’drims pa ste | | ṅes par ’byuṅ la ’di ni grags pa’i lam yin źiṅ | |
rgyal po’i draṅ sroṅ rnams kyaṅ rigs su skyes pa yis | | sloṅ mo rab thob la ni ’di ni bsṅags ma yin | |

1049. ’But let go this effort after the law of deliverance (for others); wage warfare in the field of charity as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven;
1050. ’This is a way renowned and well established, in which former saints (victors) have walked, Rishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you.

10. ‘That is a glorious path to travel, which has been followed by former leaders of men; this mendicant life is ill-suited for one born in the noble family of a royal sage to follow.

athādya nottiṣṭhasi niścitātman¹¹ bhava sthiro mā vimucaḥ pratijñām |
mayodyato hy eṣa śaraḥ sa eva yaḥ śūrpake¹² mīnaripau vimuktaḥ || 13.11 ||

11. EBC: niścitātmā. 12. EBC: sūryake.

(17)今若不起者且當安汝意
(18)愼莫捨⁴ 要誓試我一放箭

4. 要＝約＜三＞

ji srid ṅes (5)pa’i bdag ñid de riṅ mi ldaṅ ba | | dam bca’ rnam par ma dor brtan par gyur cig daṅ | |
gaṅ źig ña dgra s’u rwa ka la rnam spaṅs pa’i | | de ñid bdag gis mda’ ’di ’bar bar byas pa’o | |

1051. ’Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrow,

11. ‘But if thou wilt not rise, strong in thy purpose,--then be firm if thou wilt and quit not thy resolve,--this arrow is uplifted by me,--it is the very one which was shot against Sûryaka, the enemy of the fish.

spṛṣṭaḥ¹³ sa cānena kathaṃcid aiḍaḥ somasya naptāpy abhavad vicittaḥ |
sa cābhavac chaṃtanur¹⁴ asvatantraḥ kṣīṇe yuge kiṃ bata¹⁵ durbalo ’nyaḥ || 13.12 ||

13. EBC: pṛṣṭaḥ. 14. EBC: chāṃtanur. 15. EBC: vata.

(19)⁵ 罣羅月光孫亦由我此箭
(20)小觸如風吹其心發狂亂

5. 罣＝湮＜三＞; Iḍā.

’dis ni cuṅ źig reg pa tsam gyis ae la de | | zla ba’i tsha bo yin yaṅ sems med gyur pa (6)ste | |
źi ba’i lus źes bya ba de yaṅ der ’gyur nas | | zad pa’i dus su kye ma mi gźan smos ci dgos | |

1052. ’How that Aila, grandchild of Soma, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman;

12. ‘So too, I think, when somewhat probed by this weapon, even the son of Iḍâ, the grandson of the moon, became mad; and Sântanu also lost his self-control,--how much more then one of feebler powers now that the age has grown degenerate?

tat kṣipram uttiṣṭha labhasva saṃjñāṃ bāṇo¹⁶ hy ayaṃ tiṣṭhati lelihānaḥ |
priyāvidheyeṣu ratipriyeṣu yaṃ cakravākeṣv iva¹⁷ notsṛjāmi || 13.13 ||

16. EBC: vāṇo. 17. EBC: api.

(21)寂靜苦行仙聞我此箭聲
(22)心即大恐怖惛迷失本性

de phyir skyen par loṅs la ’du śes thob gyis daṅ | | yaṅ yaṅ śin tu ro myaṅ mda’ ni mnan pa ste | |
dga’ ma’i byar ’os dga’ źiṅ dges pa rnams la ni | | gaṅ źig ṅaṅ pa (7)rnams la bźin du mi ’phen no | |

1053. ’And how the Rishi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature;

13. ‘Therefore quickly rise up and come to thyself - for this arrow is ready, darting out its tongue, which I do not launch even against the cakravâka birds, tenderly attached as they are and well deserving the name of lovers.’

ity evam ukto ’pi yadā nirāstho naivāsanaṃ śākyamunir bibheda |
śaraṃ tato ’smai visasarja māraḥ kanyāś ca kṛtvā purataḥ sutāṃś ca || 13.14 ||

(23)況汝⁶ 末世中望脱我此箭
(24)汝今速起者幸可得安全

6. \Kṣine yuge.

gaṅ tshe de skad brjod kyaṅ chags pa daṅ bral ba’i | | ś’akya thub pas gdan ni bśig pa ma yin ñid | |
de nas ’di la bdud kyis mda’ ni ’phaṅs pa ste | | bu mo rnams daṅ bu rnams bdun nas byas nas so | |

1054. ’How much less can you--a late-born one--hope to escape this dart of mine. Quickly arise then! if hardly you may get away!

14. But when, even though thus addressed, the Sâkya saint unheeding did not change his posture, then Mâra discharged his arrow at him, setting in front of him his daughters and his sons.

tasmiṃs tu bāṇe¹⁸ api sa vipramukte cakāra nāsthāṃ na dhṛteś cacāla |
dṛṣṭvā tathainaṃ viṣasāda māraś cintāparītaś ca śanair jagāda || 13.15 ||

18. EBC: vāṇe.

(25)此箭毒⁷ 熾盛 ⁸ 慷慨而戰掉
(26)計力堪箭者自安猶尚難
(27)況汝不堪箭云何能不驚

7. 熾＝猛＜三＞ 8. 慷慨＝懍憸＜三＞

der ni de yis mda’ ni rab tu ’phaṅs na yaṅ | | (48a1)chags par byas pa med ciṅ brtan las g-yos pa med | |
de ltar de mthoṅ gyur nas bdud ni yi mug ciṅ | | bsam mno yoṅs su ldan pa dal bus smras par ’gyur | |

1055. ’This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity?
1056. ’How is it that you fear not this dread arrow? say! why do you not tremble?’

15. But even when that arrow was shot he gave no heed and swerved not from his firmness; and Mâra, beholding him thus, sank down, and slowly thus spoke, full of thought:

śailendraputrīṃ prati yena viddho devo ’pi śaṃbhuś calito babhūva |
na cintayaty eṣa tam eva bāṇaṃ¹⁹ kiṃ syād acitto na śaraḥ sa eṣaḥ || 13.16 ||

19. EBC: vāṇaṃ.

(28)魔説如斯事迫⁹ 脅於菩薩
(29)菩薩心怡然不疑亦不怖

9. 脅＝愶＜三＞

ri dbaṅ bu mo la dmigs gaṅ gis phug pa yi | | bde ’byuṅ lha yaṅ yoṅs su g-yos par gyur (2)pa ste | |
’dis ni mda’ de ñid la sems bar mi byed pa | | sems med yin nam mda’ ’di de ma yin nam ci | |

Mâra uttered such fear-inspiring threats, bent on overawing Bodhisattva.
1057. But Bodhisattva’s heart remained unmoved; no doubt, no fear was present.

16. ‘He does not even notice that arrow by which the god Sambhu was pierced with love for the daughter of the mountain and shaken in his vow; can he be destitute of all feeling? is not this that very arrow?

tasmād ayaṃ nārhati puṣpabāṇaṃ²⁰ na harṣaṇaṃ nāpi rater niyogam |
arhaty ayaṃ bhūtagaṇair asaumyaiḥ²¹ saṃtrāsanātarjanatāḍanāni || 13.17 ||

20. EBC: ºvāṇaṃ 21. EBC: ºśeṣaiḥ

(25c1)魔王即放箭兼進三玉女
(2)菩薩不視箭亦不顧三女
(3)魔王惕然疑心口自相語
(4)曾爲¹⁰ 雪山女射¹¹ 魔醯首羅
(5)能令其心變而不動菩薩

10. Sailendra. 11. 魔＝摩＜明＞; Śambhu.

de phyir me tog mda’ ’di ’os pa ma yin źiṅ | | dga’ ba ma yin dga’ bar sbyor ba ’os ma yin | |
’di ni źi ba ma yin ’byuṅ bo’i tshogs rnams kyis | | ’jigs daṅ (3)bsdigs daṅ rdeg pa rnams ni ’os pa’o | |

Then Mâra instantly discharged his arrow, whilst the three women came in front;
1058. Bodhisattva regarded not the arrow, nor considered ought the women three.
Mâra râga now was troubled much with doubt, and muttered thus ’twixt heart and mouth:
1059. ’Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved,

17. ‘He is not worthy of my flower-shaft, nor my arrow "gladdener," nor the sending of my daughter Rati (to tempt him); he deserves the alarms and rebukes and blows from all the gathered hosts of the demons.’

sasmāra māraś ca tataḥ svasainyaṃ vighnaṃ śame²² śākyamuneś cikīrṣan |
nānāśrayāś cānucarāḥ parīyuḥ śala²³ drumaprāsagadāsihastāḥ || 13.18 ||

22. EBC: vidhvaṃsanaṃ. 23. EBC: śara.

(6)非復以此箭及天三玉女
(7)所能移其心令起於愛恚」
(8)當更合軍衆以力強逼迫
(9)作此思惟時魔軍忽然集
(10)種種各異形執戟持刀劍
(11)¹² 戟樹捉金杵種種戰鬥具

12. 戟＝戴＜三＞

de nas bdud kyis raṅ gi sde ni dran pa ste | | ś’akya thub pa’i bgegs ni mñam por byed ’dod pa | |
ral gri be con śiṅ rtse ljon śiṅ rtse gsum mduṅ lag rnams | | sna tshogs bsam pa daṅ ldan rjes su ’braṅs rnams ’oṅs | |

1060. ’And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him.
1061. ’Now must I assemble my army-host, and press him sore by force;’
having thought thus awhile, Mâra’s army suddenly assembled round;
1062. Each (severally) assumed his own peculiar form; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces; (thus were they) armed with every sort of weapon;

18. Then Mâra called to mind his own army, wishing to work the overthrow of the Sâkya saint; and his followers swarmed round, wearing different forms and carrying arrows, trees, darts, clubs, and swords in their hands;

varāhamīnāśvakharoṣṭravaktrā vyāghrarkṣasiṃhadviradānanāś ca |
ekekṣaṇā naikamukhās triśīrṣā lambodarāś caiva pṛṣodarāś ca || 13.19 ||

(12)猪魚驢馬頭駝牛兕虎形
(13)師子龍象首及餘禽獸類

phag (4)daṅ ña daṅ boṅ bu rṅa mo’i gdoṅ can rnams | | stag daṅ dom daṅ seṅ ge gñis ’thuṅ gdoṅ can rnams | |
mig gcig kha ni du ma mgo bo gsum ldan rnams | | gsus pa ’phyad ba rnams daṅ gsus pa che ba rnams | |

1063. Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger; lion-headed, dragon-headed, (and like) every other kind of beast;

19. Having the faces of boars, fishes, horses, asses, and camels, of tigers, bears, lions, and elephants,--one-eyed, many-faced, three-headed,--with protuberant bellies and speckled bellies;

ajānusakthā²⁴ ghaṭajānavaś ca daṃṣṭrāyudhāś caiva nakhāyudhāś ca |
karaṅkavaktrā²⁵ bahumūrtayaś ca bhagnārdhavaktrāś ca mahāmukhāś ca || 13.20 ||

24. EBC: ajāsu saktā. 25. EBC: kabandhuhastā.

(14)或一身多頭或面各一目
(15)或復衆多眼或大腹長身

brla rnams pus mo’i bar du bum pa’i bus mo rnams | | mche (5)ba’i mtshon cha rnams daṅ sen mo’i mtshon cha rnams | |
keṅ rus gdoṅ can rnams daṅ gzugs ni maṅ po rnams | | gdoṅ phyed gźom pa rnams daṅ gdoṅ ni chen po rnams | |

1064. Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies,

20. Blended with goats, with knees swollen like pots, armed with tusks and with claws, carrying headless trunks in their hands, and assuming many forms, with half-mutilated faces, and with monstrous mouths;

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