仓央嘉措情歌（中英对照）·于道泉译
仓央嘉措情歌·于道泉译（1930年英文版）
仓央嘉措情歌
The Love-songs of 6th Dalai Lama Tshang•yang Gya•tsho
于道泉中英对照译本
1
从东边的山尖上，
白亮的月儿出来了。
“未生娘”*的脸儿，
在心中已渐渐地显现。
1
From the mountain peaks in the east,
The silvery moon has peeped out.
And the face of that young maiden,
Has gradually appeared in my mind.
注：“未生娘”系直译藏文之ma-skyes-a-ma一词，为“少女”之意。
2
去年种下的幼苗
今岁已成禾束；
青年老后的体躯，
比南方的弓*还要弯。
2
The young sprouts planted last year,
(Have become) bundles of straw this year.
The aged bodies of (former) youths,
Are more bent than the bows from the south.
注：制弓所用之竹，乃来自南方不丹等地。
3
自己的意中人儿，
若能成终身的伴侣，
犹如从大海底中，
得到一件珍宝。
3
If the one in whom ihave lost heart,
Can become my lifelong companion.
It would be just like getting a jewel,
From the bottom of the sea.
4
邂逅相遇的情人，
是肌肤皆香的女子，
犹如拾了一块白光的松石*，
却又随手抛弃了。
4
The lover from whom I met and parted by chance,
Is a girl with a perfumed body.
It is like picking up a turquoise of whitish luster,
And throwing it away off-hand.
注：“松石”乃是藏族人民最喜欢的一种宝石，好的价值数千元。在西藏有好多人相信最好的松石有避邪护身的功用。
5
伟人大官的女儿，
若打量伊美丽的面貌，
就如同高树的尖儿，
有一个熟透的果儿。
5
If one looks at the beautiful appearance of the daughter,
Of a great man and high official;
It is like looking at a ripened fruit,
On the top of a talltree.
6
自从看上了那人，
夜间睡思断了。
因日间未得到手，
想得精神累了吧!
6
Since I lost heart in that person,
I have suffered from sleeplessness during the night.
Is it because I was unable to get her in the daytime,
So I have become tired in spirit?
7
花开的时节已过，
“松石蜂儿”*并未伤心，
同爱人的因缘尽时，
我也不必伤心。
7
The season of flowers has passed,
And the turquoise-colored bee does not moan,
When fate has separated me from my lover,
I should (also) not moan.
注：据藏族人民说的西藏有两种蜜蜂，一种黄色的叫作黄金蜂gser-sbarng，一种蓝色的叫作松石蜂gyu-sbrang。
8
草头上严霜的任务*，
是作寒风的使者。
鲜花和蜂儿拆散的，
一定就是“它”啊。
8
The business of Hoar-frost on the grass,
(Is to be) the messenger of the north-wind;
(He) is in deed the very person,
Which separates the bees from the flowers.
注：这一句意义不甚明了，原文中Rtsi-thog一字乃达斯氏《藏英字典》中所无。在库伦印行的一本《藏蒙字典》中有rtstog一字，译作蒙文tuemuesue(禾)。按thog与tos本可通用，故rtsi-tog或即rtsi-thog的另一拼法。但是将rtsi-thog解作 (禾)字，这一行的意义还是不明。最后我将rtsi字当作rtswahi字的误写，将kha字当作khag字的误写，乃勉强译出。这样办好像有点过于大胆，不过我还没有别的办法能使这一行讲得通。
9
野鹅同芦苇发生了感情，
虽想少住一会儿。
湖面被冰层盖了以后，
自己的心中乃失望。
9
A goose having become attached to the reed,
And wanted to stay a little while;
But the lake froze all over,
Then he became quite disappointed.
10
渡船*虽没有心，
马头却向后看我；
没有信义的爱人，
已不回头看我。
10
Although a ferry-boat is heartless,
The horse-head turns its head and looks at me,
But that unfaithful lover (of mine),
No longer turns her head to look at me.
注：在西藏的船普通有两种：一种叫作ko-ba的皮作的，只顺流下行时用。因为船身很轻，到了下游后撑船的可以走上岸去，将船背在背上走到上游再载着客或货往下游航行。另一种叫做gru-shan是木头作的，专作摆渡用。这样的摆渡船普通都在船头上安一个木刻的马头，马头都是安作向后看的样子。
11
我和市上的女子
用三字作的同心结儿，
没用解锥去解，
在地上自己开了。
11
I and the girl of the market place,
Made that “true love knot” in three words.
I did not try to unite it with an awl,
It became untied of its own accord.
12
从小爱人的“福幡”*
竖在柳树的一边，
看柳树的阿哥自己，
请不要“向上”抛石头。
12
The fortune-bringing flag of my lover,
Is hoisted on one side of the willow tree.
Brother the willow keeper,
Do not throw stones at it your-self I pray.
注：在西藏各处的屋顶和树梢上边都竖着许多印有梵、藏文咒语的布幡，叫作rlung-bskyed或dar-lcog。藏族人民以为可以借此祈福。
13
写成的黑色字迹，
已被水和"雨"滴消灭；
未曾写出的心迹，
虽要拭去也无从。
13
Words written with black ink,
Have been effaced by water drops.
Unwritten designs in the mind,
(You) cannot erase them even if (you) want to.
14
嵌的黑色的印章，
话是不会说的。
请将信义的印儿，
嵌在各人的心上。
14
The black seal printed with a stamp,
Does not know how to speak,
Please stamp the seal of faith,
On the heart of each of us.
15A
有力的蜀葵花儿，
"你"若去作供佛的物品，
也将我年幼的松石峰儿，
带到佛堂里去。
15A
That powerful mallow flower,
If you go and become an offering article,
Please also bring me, the youthful turquoise-colored bee,
To the temple of the gods.
15B
我的意中人儿*
若是要去学佛，
我少年也不留在这里，
要到山洞中去了。
15B
If the one in whom I have lost heart do not stay,
And goes in for the religion of the gods,
Neither I, the youth, will remain here,
But will go to the hermit’s cavern in the hills.
注：达斯本作“意中的女子”。
16
我往有道的喇嘛面前，
求他指我一条明路。
只因不能回心转意，
又失足到爱人那里去了。
16
I went to a holy Lama,
And asked for spiritual advice.
But I was unable to change my mind,
So again I drifted to (my) lover’s side.
17A
我默想喇嘛底脸儿，
心中却不能显现；
我不想爱人底脸儿，
心中却清楚地看见。
17A
The Lama’s face which I try to meditate upon,
Does not appear in my mind.
The lover’s face which I do not meditate upon,
Appears in my mind clear and distinct.
17B
若以这样的“精诚”，
用在无上的佛法，
即在今生今世，
便可肉身成佛。
17B
If one’s mind is so (inclined)
Toward the sublime doctrine.
He could with this very body
Obtain Buddhahood in this very life.
18
洁净的水晶山上的雪水，
铃荡子*上的露水，
加上甘露药的酵“所酿成的美酒”，
智慧天女*当垆。
若用圣洁的誓约去喝，
即可不遭灾难。
18
The snow water from the pure Crystal Mountain,
And dew drops from the klu-bdud-rdo-rje[此处英文版和汉文版注解有出入]grass.
When elixir is used as yeast,(and brewed into wine),
(and let the) wine seller be the Goddess of wisdom.
So if we drink such wine with a sacred vow,
We shall never have to taste the waters of bitterness.
注一：“铃荡子”藏文为klu-bdud-rde-rje，因为还未能找到它的学名，或英文名，所以不知道是什么样的一种植物。
注二：“智慧天女”原文为Ye-shes-mkhah-hgro。乃Ye-shes-kyi-mkhah-hgro-ma之略。
Ye-shes意为"智慧"。mkhah-hgro-ma直译为"空行女"。此处为迁就语气故译作"智慧天女"。按mkhah-hgro- ma-词在藏文书中都用它译梵文之dakini一字，而dakini在汉文佛经中译音作“厂茶吉泥”，乃是能盗食人心的夜叉鬼(参看丁氏《佛学大辞典》 1892页中)而在西藏传说中"空行女"即多半是绝世美人。在西藏故事中常有“空行女”同世人结婚的事，和汉族故事中的狐仙颇有点相似。
普通藏族人民常将“空行女”与“救度母”(sgrol-ma)相混。
19
当时来运转的际〔机〕会，
我竖上了祈福的宝幡。
就有一位名门的才女。
请我到伊家去赴宴。*
19
When fortune smiles at me,
I hoisted a fortune-bringing flag.
The I am invited to the feast,
By a girl of a good family.
注：这一节乃是极言宝幡效验之速。
20
我向露了白齿微笑的女子们的*
座位间普遍地看了一眼，
一人差涩的目光流转时，
从眼角间射到我少年的脸上。
20
I cast a glance at a bevy of sitted lasses,
With white teeth and smiling looks,
(One of them) looked at my face bashfully,
From the corner of her eyes.
注：在这一句中藏文有lpags-pa(皮)字颇觉无从索解。
21
因为心中热烈的爱慕，
问伊是否愿作我的亲密的伴侣?
伊说：若非死别，
决不生离。
21
Because (I) desperately fell in love with (her),
(I) asked whether (she) would care to become (my) intimate companion.
“Unless we are separated by death,
We should never part alive.” Was (her) answer.
22
若要随彼女的心意，
今生与佛法的缘分断绝了；
若要往空寂的山岭间去云游，
就把彼女的心愿违背了。
22
If I reciprocate with the feelings of the girl,
My share in religion during this life will be deprived.
If I wander among the solitary mountain ranges,
It would be contradictory to the wishes of the girl.
23
公〔工〕布少年的心情，
好似拿在网里的蜂儿。
同我作了三日的宿伴，
又想起未来与佛法了。*
23
The mind of the young man from Kong-po,
Is like a bee captured in a net,
He has been (my) sleeping companion for three days,
(And now he) is pondering about the future and religion.
注：这一节是一位女子讥讽伊的爱人工布少年的话，将拿在网里的蜂儿之各处乱撞，比工布少年因理欲之争而发生的不安的心情。公〔工〕布kong-po乃西藏地名，在拉萨东南。
24
终身伴侣啊，我一想到你，
若没有信义和羞耻，
头髻上带的松石，
是不会说话的啊!*
24
(When I ) think about you ,(my) permanent consort,
If (you are) unfaithful and shameless,
The turquoise (which you) wear on you head,
Dose not know how to speak.
注：这一节是说女子若不贞，男子无从监督，因为能同女子到处去的，只有伊头上戴的松石。
25
你露出白齿儿微笑，
是正在诱惑我呀?
心中是否有热情，
请发一个誓儿!
25
(You are) smiling with your teeth shown out,
And is enticing (me) the youth.
Whether you have warmth in your heart,
Please prove it by an oath.
26
情人邂逅相遇，*
被当垆的女子撮合。
若出了是非或债务，
你须担负他们的生活费啊!
26
lovers who met each other by chance,
Are united by mother the wine seller,
If troubles and debts should result from this,
You must take care of them.
注：这一句乃是藏人民常说的一句成语，直译当作“情人犹如鸟同石块在露上相遇”；意思是说鸟落在某一块石头上，不是山鸟的计划，乃系天缘。以此比情人的相遇全系天缘。
27
心腹话不向父母说，
却在爱人面前说了。
从爱人的许多牡鹿*之间，
秘密的话被仇人听去了。
27
One does not confide his secrets to his parents,
But tells them to his lover.
And from the lover’s many “stage”,
His secret sayings are heard by his enemy.
注：此处的牡鹿，系指女子的许多“追逐者”。
28
情人艺桌拉茉*，
虽是被我猎人捉住的。
却被大力的长官
讷桑嘉鲁夺去了。*
28
My lover Yid-hphrog-lha-mo,
Was captured by me the hunter,
(But she) was robbed from me,
By Nor-bzang-rgya-lu the powerful officer.
注一：此名意译当作“夺人心神的仙女”。
注二：有一个故事藏在这一节里边，但是讲这个故事的书在北平打不到，我所认识的藏族人士又都不知道这个故事，所以不能将故事中的情节告诉读者。
29
宝贝在手里的时候，
不拿它当宝贝看；
宝贝丢了的时候，
却又急的心气上涌。
29
When the jewel is in one’s own possession,
One does not appreciate it as a jewel.
But when the jewel has passed into other hands,
Then one’s heart aches with distress.
30
爱我的爱人儿，
被别人娶去了。
心中积思成痨，
身上的肉都消瘦了。
30
The lover who loves me,
Has gone to become another’s companion.
So I became sick of consumption,
And my body has become emaciated.
31
情人被人偷去了，
我须求签问卜去罢。
那天真烂漫的女子，
使我梦寐不忘。
31
(My) lover has been stolen and lost,
It is time for me to draw lot and consult fortune tellers.
That candid minded girl,
Has haunted my dreams.
32
若当垆的女子不死*，
酒是喝不尽的。
我少年寄身之所，
的确可以在这里。
32
If that girl does not die,
Then wine is inexhaustible.
So it is in deed possible for (me) the youth,
To make this a place of refuge.
注：西藏的酒家多系娼家，当垆女多兼操神女生涯，或撮合痴男怨女使在酒家相会。可参看第26节。
33
彼女不是母亲生的，
是桃树上长的罢!
伊对一人的爱情，
比桃花凋谢得还快呢!
33
Is that girl not born from a mother,
And was produced on a peach tree?
(Her) love towards a man withers up,
Even quicker than those peach flowers.
34
我自小相识的爱人，
莫非是与狼同类?
狼虽有成堆的肉和皮给它，
还是预备住在上面。*
34
Is my sweetheart whom I know from my boyhood,
Not of the same species with the wolf?
(The Wolf) would make preparations for running up to the mountain,
Even if heaps of meat and skin are given to it.
注：这一节是一个男子以自己的财力不能买得一个女子永久的爱，怨恨女子的话。
35
野马往山上跑，
可用陷井或绳索捉住；
爱人起了反抗，
用神通力也捉拿不住。
35
When a wild horse goes up a mountain,
It can be captured with a snare or lasso.
But when a lover has become rebellious,
She cannot be captured even by supernatural powers.
36
躁急和暴怒联合，
将鹰的羽毛弄乱了；
诡诈和忧虑的心思，
将我弄憔悴了。
36
Anger and ill humour[原文如此] combined，
Have made the feathers of the vulture disheveled.
Intrigues and worldly cares,
Have completely worn me out
37
黄边黑心的浓云，
是严霜和灾雹的张本；
非僧非俗的班第*，
是我佛教法的仇敌。
37
The cloud which has a yellow brim and a black center,
Is the foreboding of frost and hail.
A ban-dhe which is nether monk nor layman,
Is an enemy of the Teachings of Buddha.
注：藏文为ban-dhe。据叶式客(Yaschke)的《藏英字典》的二义：(1)佛教僧人，(2)本波pon po教出家人。按“本波教”为西藏原始宗教，和内地的道教极相似。在西藏常和佛教互相排斥。此处ban dhe似系作第二义解。
38
表面化水的冰地，
不是骑牡马的地方；
秘密爱人的面前，
不是谈心的地方。
38
The ground which is melted on the surface and frozen at the bottom,
Is not a place to send a mare,
In the presence of a secret paramour,
is not prudent to express one’s heart.
39
初六和十五日的明月*，
到〔倒〕是有些相似；
明月中的兔儿，
寿命却消磨尽了。*
39
The moon of the sixth and the fifteen day,
Appear very much alike.
And the life of the hare in the center of the moon,
Has become completely exhausted.
注一：这一句藏文原文中有tshes-chen一字为达斯氏字典中所无。但此字为达斯氏字典中所无。但此字显然是翻译梵文mahatithi一字。据威廉斯氏《梵英字典》796页谓系阴历初六日。
注二：这一节的意义不甚明了。据我看，若将这一节的第1、2两行和第42节的第1、2两行交换地位，这两节的意思，好像都要依为通顺一点。据一位西藏友人说这一切中的明月是比为政的君子，兔儿是比君子所嬖幸的小人。
40
这月去了，
下月来了。
等到吉祥白月的月初*，
我们即可会面。*
40
This month passes away,
And the nest month comes.
(I) will come to visit you at the beginning,
Of that auspicious “light half of the month”.
注一：印度历法自月盈至满月谓之（白月）。见丁氏《佛学大辞典》904页下。
注二：这一节据说是男女相约之词。
41
中间的弥卢山王*，
请牢稳地站着不动。
日月旋转的方向，
并没有想要走错。
41
Meru the king of mountains in the middle,
Please firmly stands there without swerve.
The sun and moon have no wish,
To go astray in their course of revolving around.
注：“弥卢山王”藏文为ri-rgyal-lhun-po。ri-rgyal意为“山王”lxunpo意为“积”，乃译梵文之Meru一字。按Meru普通多称作Sumeru，汉文佛化中译意为"善积"，译音有“须弥山”“修迷楼”“苏迷卢”等，但世人熟知的，只有“须弥山”一句。在西藏普通称此已为ri rab。古代印度人以为须弥山是世界的中心，日月星辰都绕着它转。这样的思想虽也曾传入我国内地，却不像在西藏那样普遍。在西藏没有一个不知道ri rab这个名字。
42
初三的明月发白，
它已尽了发白的能事，
请你对我发一个
和十五日的夜色一样的誓约。*
42
The moon on the third day is bright,
And it has done its best to be bright,
(I) beg that you make (me),
A promise like the night of the 15th day.
注：这一节意义不甚明了。
43
住在十地*界中的
有誓约的金刚护法，
若有神通的威力，
请将佛法的冤家驱逐。
43
The oath-bound Diamond Protector of religion,
Who lives in the realm of the “Ten stages”.
If you have supernatural powers,
Then please get rid of the enemies of the teaching.
注：菩萨修行时所经的境界有十地：(1)喜欢地(2)离垢地(3)发光地(4)焰慧地(5)极难胜地(158)现前地(7)远行地(8)不动地(9)善慧地(10)法云地。见丁氏《佛学大辞典》225页中。护法亦系菩萨化身，故亦在十地界中。
44
杜鹃从寞地来时，
适时的地气也来了；
我同爱人相会后，
身心都舒畅了。
44
When the cuckoo comes from the country Mon,
Then the seasonable essence of the soil also comes.
Since I have met my lover,
My body and mind have become relaxed.
45
若不常想到无常和死。
虽有绝顶的聪明，
照理说也和呆子一样。
45
If a man does not think of transientness and death,
Even if he be exceedingly clever,
He is like a fool in a sense.
46
不论虎狗豹狗，
用香美的食物喂它就熟了；
家中多毛的母老虑，*
熟了以后却变的更要凶恶。
46
(No matter whether) it is a “lion dog” or “leopard dog”,
We can tame it by giving delicious things to it.
But the “hairy lioness” (which we keep) at home,
Would become more malicious after she has been tamed.
注：指家中悍妇。
47
虽软玉似的身儿已抱惯，
却不能测知爱人心情的深浅。
只在地上画几个图形，
天上的星度却已算准。
47
Although (I have become) familiar with (her) tender body,
(I am) unable to fathom the heart of (my) lover.
(But we only have to) scratch a few figures on the ground,
And the dis tances of the stars on the skies are correctly computed.
48
我同爱人相会的地方，
是在南方山峡黑林中，
除去会说话的鹦鹉以外，
不论谁都不知道。
会说话的鹦鹉请了，
请不要到十字路上去多话!*
48
The place of rendezvous of me and my lover,
Is inside the dark forest in the Sorthern valley.[原文如此]
Except Parrot the talker,
There is no one who knows (the fact).
Parrot the talker I beg you,
Do not tell (people) on the cross road.
注：这一句在达斯本中作“不要泄露秘密”。
49
在拉萨拥挤的人群中，
琼结*人的模样俊秀。
要来我这里的爱人，
是一位琼结人哪!
49
Among the crowded multitude of Lhasa,
Those from Chung-rgyal are handsome in appearance.
My lover who is coming to me,
Is one of those among the Chung-rgyal people.
注：据贝尔氏说西藏人都以为若是这位达赖喇嘛娶了他那从琼结来的爱人，他的子孙一定要强大起来，使中国不能统治，所以中国政府乃早把他去掉了。(《西藏之过去及现在》39页。按：贝尔著作中有很错误的言论，读者要注意。)
据贝尔氏说琼结Chung rgyal乃第五代达赖生地，但是他却没有说是在什么地方。据藏族学者说是在拉萨东南，约有两天的路程。我以为它或者就是hphyong-rgyas(达斯氏字典852页)因为这两字在拉萨方言中读音是相似的。
50A
有腮胡的老黄狗，
心比人都伶俐。
不要告诉人我薄暮出去
不要告诉人我破晓回来。
(You) old bearded yellow dog,
(Who) is more sagacious than man in intelligence,
Do not tell (people) that I went out at nightfall,
Do not tell (people) that I came back at daybreak.
50B
薄暮出去寻找爱人，
破晓下了雪了。
住在布达拉时，
是瑞晋仓央嘉措。
50B
I went to seek for lover at nightfall,
And snow has fallen at day break.
When I live at Potala,
I am rig-hdsin-m Tshan-dbyangs-rgya-mtsho.
[此处仓央嘉措的人名译法同标题不同，原文如此]
50C
在拉萨下面住时，
是浪子宕桑汪波，
秘密也无用了，
足迹已印在了雪上。*
50C
When I stay at the Lhasa city below,
I am Dang-bzang-dbang-po the libertine,
There is no use to keep it secret (now),
Footprints have been left on the snow.
注：当仓央嘉措为第六代达赖时在布达拉官正门旁边又开了一个旁门，将旁门的钥匙自己带。等到晚上守门的把正门锁了以后，他就戴上假发，扮作在家人的模样从旁出去，到拉萨民间，改名叫作宕桑汪波，去过他的花天酒地的生活。待破晓即回去将旁门锁好，将假发卸去，躺
在床上装作老实人。这样好久，未被他人识破；有一次在破晓未回去以前下了大雪，回去时将足迹印在雪上。宫中的侍者早起后见有足迹从旁门直到仓央嘉措的卧室，疑有贼人进去。以后根究足迹的来源，直找到荡妇的家中；又细看足迹乃是仓央嘉措自己的。乃恍然大悟。从此这件秘密被人知道了。
51
被中软玉似的人儿，
是我天真烂熳的情人。
你是否用假情假意，
要骗我少年财宝?
51
(You) tender skinned girl in the beddings,
Who is my candid-minded sweetheart.
Are you not playing a trick,
In order to rob my money and treasures?
52
将帽子戴在头上，
将发辫抛在背后。
他说：“请慢慢地走*!”
他说：“请慢慢地住。”
他问：“你心中是否悲伤?”
他说：“不久就要相会!”*
52
(He) put his hat on (his) head,
And threw (his) queue on (his) back,
“Go slowly please”? said (the one),
“Stay slowly please”? said (the other).
“Will you not be sad”? asked (the one),
“(We shall) soon come together”! answered (the other).
注一：“慢慢地走”和“慢慢地住”乃藏族人民离别时一种通常套语，犹如汉人之“再见”。
注二：这一节据说是仓央嘉措预言他要被拉藏汗掳去的事。
53
白色的野鹤啊，
请将飞的本领借我一用。
我不到远处去耽搁，
到理塘去一遭就回来。
53
Oh you white crane,
Please Lend me your power to fly.
I will not linger at far away places,
But shall make a trip to Litang and come back.
注：据说这一节是仓面嘉措预言他要在理塘转生的话。藏族朋友还告诉了我一个故事，也是这位达赖要在理塘转生为第七代达赖的预言。现在写它出来。据说仓央嘉措去世以后，西藏人民急于要知道他到哪里去转生，先到箭头寺去向那里的护法神请示，不得要领。乃又到噶玛沙(skar-ma- shangi)去请示。那里的护法神附人身以后，只拿出了一
面铜锣来敲一下。当时人都不明白这是什么意思，等到达赖在理塘转生的消息传来以后，乃都恍然大悟。原来作响锣的铜藏文作li(理)若把锣一敲就发thang(塘)的一声响，这不是明明白白地说达赖在要理塘转生么!
54
死后地狱界中的，
法王*有善恶业的镜子，*
在这里虽没有准则，
在那里须要报应不爽，*
让他们得胜啊!*
54
(After) death in the realm of hell
The “King of law” has a “mirror of deeds”
(Retribution) is not certain here.
But there you must make it certain
Let them be victorious.
注一：“法王”有三义：(1)佛为法王；(2)护持佛法之国王为法王；(3)阎罗为法王。(见达斯氏字典430页)。此处系指阎罗。
注二：“善恶业镜”乃冥界写取众生善恶业的镜子。(可参看丁氏《佛学大辞典》2348页上。)
注三：这一节是仓央嘉措向阎罗说的话。
注四：“让他们得胜啊”原文为dsa-yantu乃是一个梵文字。藏文字在卷终常有此字。
55
卦箭中鹄的以后，*
箭头钻到地里去了；
我同爱人相会以后，
心又跟着伊去了。
55
After the “arrow of luck” has tit the mark,
It penetrated into the earth,
After I have met my lover,
My mind has (gone and) followed (her).
注：系用射的以占卜吉凶的箭。(参看达斯氏《藏英字典》673页b)
56
印度东方的孔雀，
公［工］布谷底的鹦鹉，
生地各各不同，
聚处在法轮拉萨。
56
Peacocks from the east of India,
Parrots from the valley of Kong-yul,
Their birth places are not the same,
(But) their meeting place is Lhasa (called) the “Wheel of Religion”.
注：“法轮”乃拉萨别号，犹如以前的北京称为“首善之区”。
57
人们说我的话，
我心中承认是对的。
我少年琐碎的脚步，
曾到女店东家里去过。*
57
What people say about me,
(I) privately admit it to be true
(I), the youth, with my graceful steps,
Indeed went to the house of the hotel-mistress.
注：据说这一节是仓央嘉措的秘密被人晓是了以后，有许多人背地里议论他，他听到以后暗中承认的话。
58
柳树爱上了小鸟，
小鸟爱上了柳树。
若两人爱情和谐，
鹰即无隙可乘。
58
The willow fell in love with the small bird,
The small bird fell in love with the willow.
If (they) love (each other) in harmony,
The hawk will be unable (to get a chance).
59
在极短的今生之中，
邀得了这些宠幸；
在来生童年的时候，
看是否能再相逢。
59
I have asked so much (favour),
During this short lifetime,
(We) will see whether (I shall) have the honor to meet (you),
During our childhood in the next life.
60
会说话的鹦鹉儿，
请你不要作声。
柳林里的画眉姐姐，
要唱一曲好听的调儿。
60
(You) parrot the talker,
Please hold your tongue.
Sister Thrush in the willow grove,
Is going to sing a sweet song.
61
后面凶恶的龙魔*，
不论怎样利害；
前面树上的苹果，
我必须摘一个吃。*
61
No matter how terrible,
Is the powerful dragon-demon behind,
I have determined to pluck
An apple (hanging on the) front of the tree.
注一：龙有西藏传说中有两种：一种叫做klu，读作“卢”，是有神通，能兴云作雨，也能害人的灵物。一种叫做hbrug，读作"朱"，是夏出冬伏，只能随同klu行雨，无甚本领，而也与人无害的一种动物。藏族人民通常都以为下雨时的雷声即系hbrug的鸣声，所以“雷”在藏文中叫做hbrug -skad。klu常住在水中，或树上。若住在水中，他的附近就常有上半身作女子身等等的怪鱼出现。若是有人误在他的住处捕鱼，或抛弃不干净的东西，他就使那人生病。他若在树上住时，永远是住在"女树(mo-Shing)上。依西藏传说，树也分男女，凡结鲜艳的果子的树是女树。因为他有神通。所以他住在树上时我们的肉眼看不见他。不过若是树上住着一个klu，人只可拾取落在地下的果子，若是摘树上的果子吃，就得风湿等病，所以风湿在藏文中叫klu病 (Klu-nad)。
注二：这一节是荡子的话。枝上的苹果是指荡子意中的女子。后面的毒龙是指女子家中的父亲或丈夫。
62
第一最好是不相见，
如此便可不至相恋；
第二最好是不相识，
如此便可不用相思。*
62
In the first place it is best not to see,
(Then there) is no chance to fall in love.
In the second place it is best not to become intimate,
(Then you will) not be forlorn (when you) miss.
注：这一节据藏族学者说应该放在29节以后。
整理者言：这个对照本的底本是于道泉先生1930年出版的《第六代达赖喇嘛仓央嘉措情歌》，但本文整理自西藏人民出版社1982年6月1版1印的《仓央嘉措及其情歌研究》（资料汇编），编者为黄颢、吴碧云。这个版本是仓央嘉措情歌研究的早期资料汇集，很有参考意义，但是其排版印刷却粗疏不堪，不论汉文、英文（藏文俺不懂），都有很多错误，这次补入英文版本，改正了一些明显的排印错误，还有些错误无可参照，只能留待来日。中括号内为整理者注，其余均为原注。日已凌晨，人困马乏，若有错误，希望大家指出来，共同订正。