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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Aśvaghoṣa: Buddhacarita
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Bhagavatprasūti
Click to Expand/Collapse OptionChapter 2: Antaḥpuravihāra
Click to Expand/Collapse OptionChapter 3: Saṃvegotpatti
Click to Expand/Collapse OptionChapter 4: Strīvighātana
Click to Expand/Collapse OptionChapter 5: Abhiniṣkramaṇa
Click to Expand/Collapse OptionChapter 6: Chandakanivartana
Click to Expand/Collapse OptionChapter 7: Tapovanapraveśa
Click to Expand/Collapse OptionChapter 8: Antaḥpuravilāpa
Click to Expand/Collapse OptionChapter 9: Kumārānveṣaṇa
Click to Expand/Collapse OptionChapter 10: Śreṇyābhigamana
Click to Expand/Collapse OptionChapter 11: Kāmavigarhaṇa
Click to Expand/Collapse OptionChapter 12: Arāḍadarśana
Click to Expand/Collapse OptionChapter 13: Māravijaya
Click to Expand/Collapse OptionChapter 14: Englightenment
Click to Expand/Collapse OptionChapter 15: Turning the Wheel of the Law
Click to Expand/Collapse OptionChapter 16: Many Conversions
Click to Expand/Collapse OptionChapter 17: Conversion (pravrajyā) of the Great Disciples
Click to Expand/Collapse OptionChapter 18: The Instruction of Anāthapiṇḍada
Click to Expand/Collapse OptionChapter 19: The Meeting of Father and Son
Click to Expand/Collapse OptionChapter 20: Acceptance of Jetavana
Click to Expand/Collapse OptionChapter 21: Progress (srotas) of the Mission
Click to Expand/Collapse OptionChapter 22: The Visit to Amrapāli's Grove
Click to Expand/Collapse OptionChapter 23: Fixing the Factors of Bodily Life
Click to Expand/Collapse OptionChapter 24: Compassion for the Licchavis
Click to Expand/Collapse OptionChapter 25: The Journey to Nirvāṇa
Click to Expand/Collapse OptionChapter 26: The Mahāparinirvāṇa
Click to Expand/Collapse OptionChapter 27: Eulogy of Nirvāṇa
Click to Expand/Collapse OptionChapter 28: The Division of the Relics
Click to Expand/Collapse OptionColophon
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svakarmadakṣaś ca yadāntako1 jagad vayaḥsu sarveṣv avaśaṃ vikarṣati2 |
vināśakāle katham avyavasthite jarā pratīkṣyā viduṣā śamepsunā || 11.61 || 
(29)汝言少輕躁 老則應出家
(22a1)我見年1 耆者 力劣無所堪
(2)不如盛壯時 志猛心決定 
raṅ gi las mkhan mthar byed gaṅ gi ’gro ba ni | | na tshod kun la dbaṅ med rnam par ’gugs pa ste | |
rnam gźag ma yin rnam par ñams tshe gaṅ ltar (4)ni | | źi ’dod mkhas pa dag gis dga’ ba rtogs par byed | | 
898. ’You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious),
899. ’Unlike the firmness and power of youth, the will determined and the heart established; 
61. ‘But since Fate is so well skilled in its art as to draw the world in all its various ages into its power,--how shall the wise man, who desires tranquillity, wait for old age, when he knows not when the time of death will be? 
jarāyudho vyādhivikīrṇasāyako yadāntako vyādha ivāśivaḥ3 sthitaḥ |
prajāmṛgān bhāgyavanāśritāṃs tudan vayaḥprakarṣaṃ prati ko manorathaḥ || 11.62 || 
(3)死賊執劍隨 常伺求其便
(4)豈聽至年老 遂志而出家 
gaṅ tshe dga’ ba’i gźu daṅ nad rnams bkram pa’i mda’ | | mthar byed dge ba ma yin rṅon pa bźin gnas pas | |
skye dgu’i ri dwags bskal pa’i nags brten rnams gtor te | | na tshod rab mchog la dmigs yid la re ba yi | | 
but death as a robber with a drawn sword follows us all, desiring to catch his prey;
900. ’How then should we wait for old age, ere we bring our mind to a religious life? 
62. ‘When death stands ready like a hunter, with old age as his weapon, and diseases scattered about as his arrows, smiting down living creatures who fly like deer to the forest of destiny, what desire can there be in any one for length of life? 
ato4 yuvā vā sthaviro ’thavā śiśus tathā tvarāvān iha kartum arhati |
yathā bhaved dharmavataḥ kṛtātmanaḥ5 pravṛttir iṣṭā vinivṛttir eva vā || 11.63 || 
(5)無常爲獵師 老弓病利箭
(6)於生死曠野 常伺衆生鹿
(7)得便斷其命 孰聽終年壽 
(5)de phyir gźon nam rgan daṅ yaṅ na byis pa ni | | rab tu ’jug par ’dod dam rnam par ldog pa ñid | |
chos ldan bdag ñid byas pa ji lta bar gyur pa | | de ltar myur ba ldan pas ’dir ni bya bar ’os | | 
Inconstancy is the great hunter, age his bow, disease his arrows,
901. ’In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age? 
63. ‘It well befits the youthful son or the old man or the child so to act with all promptitude that they may choose the action of the religious man whose soul is all mercy,--nay, better still, his inactivity. 
yad āttha cāpīṣṭa6 phalāṃ kulocitāṃ kuruṣva dharmāya makhakriyām iti |
namo makhebhyo na hi kāmaye sukhaṃ parasya duḥkhakriyayā yad iṣyate7 || 11.64 || 
(8)夫人之所爲 若生若滅事
(9)少長及中年 悉2 應勤方便 
yaṅ na ’dod pa’i ’bras bu rigs su ’os pa rnams | | chos phyir mchod sbyin bya ba (6)gyis źes gaṅ smras pa | |
gaṅ źig gźan gyi sdug bsṅal bya bas ’dod pa ste | | mchod sbyin rnams la phyag ’tshal bde ba ’dod pa med | | 
902. ’And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 
64. ‘And as for what thou saidst, "be diligent in sacrifices for religion, such as are worthy of thy race and bring a glorious fruit,"--honour to such sacrifices! I desire not that fruit which is sought by causing pain to others! 
paraṃ hi hantuṃ vivaśaṃ phalepsayā na yuktarūpaṃ karuṇātmanaḥ sataḥ |
kratoḥ phalaṃ yady api śāśvataṃ bhavet tathāpi kṛtvā kim u yat kṣayātmakam8 || 11.65 || 
(10)祠祀修大會 是皆愚癡故
(11)應當崇正法 反殺以祠天
(12)害生而求福 此則無慈人 
’bras bu ’dod pas dbaṅ med pha rol gsod pa la | | sñiṅ rje’i bdag ñid dam pa rnams kyi rigs tshul min | |
gaṅ yaṅ mchod sbyin dag gi ’bras (7)bu rtag gyur pa | | sñiṅ rje’i bdag ñid gaṅ gis de ltar byas nas ci | | 
903. ’To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods!
904. ’Destroying life to gain religious merit, what love can such a man possess? 
65. ‘To kill a helpless victim through a wish for future reward,--it would be an unseemly action for a merciful-hearted good man, even if the reward of the sacrifice were eternal; but what if, after all, it is subject to decay? 
bhavec ca dharmo yadi nāparo vidhir vratena śīlena manaḥśamena vā |
tathāpi naivārhati sevituṃ kratuṃ viśasya yasmin param ucyate phalam || 11.66 || 
(13)害生果有常 猶尚不應殺
(14)況復求無常 而害生祠祀 
sems ni źi ba yis sam tshul khrims brtul źugs kyis | | gal te chos tshul gźan gyi cho ga ma yin la | |
de lta na yaṅ mchod sbyin bsñen par ’os min te | | gaṅ du gźan la ’tshes nas ’bras bur brjod pa’o | | 
even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly;
905. ’How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship? 
66. ‘And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion,--still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter. 
ihāpi tāvat puruṣasya tiṣṭhataḥ pravartate yat parahiṃsayā sukham |
tad apy aniṣṭaṃ saghṛṇasya dhīmato bhavāntare kiṃ bata9 yan na dṛśyate || 11.67 || 
(15)若無戒聞慧 修禪寂靜者
(16)不應從世間 祠祀設大會 
’di (42b1)ñid du yaṅ re źig skyes bu gnas pa yi | | bde ba gaṅ źig pha rol ’tshe bas rab źugs pa | |
de yaṅ brtse bcas blo daṅ ldan pa’i ’dod min te | | gaṅ źig sred pa’i mtha’ mar mi mthoṅ kye ma ci | | 
this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct.
906. ’It ill behoves us then to follow with the world, and attend these sacrificial assemblies, 
67. ‘Even that happiness which comes to a man, while he stays in this world, through the injury of another, is hateful to the wise compassionate heart; how much more if it be something beyond our sight in another life? 
na ca pratāryo ’smi phalapravṛttaye bhaveṣu rājan ramate na me manaḥ |
latā ivāmbhodharavṛṣṭitāḍitāḥ pravṛttayaḥ sarvagatā hi cañcalāḥ || 11.68 || 
(17)殺生得現樂 慧者不應殺
(18)況復殺衆生 而求後世福
(19)三界有爲果 悉非我所樂
(20)諸趣流動法 如風水3 草 
rgyal po ’khor bar bdag gi yid ni dga’ med ciṅ | | ’bras bur rab tu ’jug phyir bdag (2)ni bslu bya min | |
chu ’dzin char gyis brgyab pa’i ljon śiṅ bźin du ni | | kun du soṅ ba’i rab tu ’jug pa rnams ni g-yo | | 
and seek some present good in killing that which lives; the wise avoid destroying life!
907. ’Much less do they engage in general sacrifices, for the purpose of gaining future reward!
the fruit (reward) promised in the three worlds is none of mine to choose for happiness!
908. ’All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass; 
68. ‘I am not to be lured into a course of action for future reward,--my mind does not delight, O king, in future births; these actions are uncertain and wavering in their direction, like plants beaten by the rain from a cloud. 
ihāgataś cāham ito didṛkṣayā muner arāḍasya vimokṣavādinaḥ |
prayāmi cādyaiva nṛpāstu te śivaṃ vacaḥ kṣamethā mama tattva10 niṣṭhuram || 11.69 || 
(21)是故我遠來 爲求眞解脱
(22)聞有阿羅4 灆 善説解脱道
(23)今當往詣彼 大仙牟尼所
(24)誠言苦抑斷 我今5 誨謝汝 
rnam par thar pa smra ldan rtsibs phur thub pa ni | | blta bar ’dod pas bdag ni ’dir yoṅs de yi phyir | |
mi skyoṅ khoṅ la dge bar gyur cig de ni ’gro | | (3)bdag gi de ñid ltos med dag ni bzod par mdzod | | 
such things therefore I put away from me, and I seek for true escape.
909. ’I hear there is one O-lo-lam (Arâda Kâlâma) who eloquently (well) discourses on the way of escape,
I must go to the place where he dwells, that great Rishi and hermit.
910. ’But in truth, sorrow must be banished; I regret indeed leaving you; 
69. ‘I have come here with a wish to see next the seer Arâḍa who proclaims liberation; I start this very day,--happiness be to thee, O king; forgive my words which may seem harsh through their absolute freedom from passion. 
avendravad11 divy ava śaśvad arkavad guṇair ava śreya ihāva gām ava |
avāyur āryair ava satsutān ava śriyaś ca rājann ava dharmam ātmanaḥ || 11.70 || 
(25)願汝國安隱 善護如帝釋
(26)慧明照天下 猶如盛日光
(27)殊勝大地主 端心護其命
(28)正化護其子 以法王天下 
lha na dbaṅ po bźin sruṅs rtag par ñi bźin sruṅs | | yon tan gyis sruṅs sa sruṅs ’dir ni dge legs sruṅs | |
tshe sruṅs ’phags pa yis sruṅs dam pa’i bu rnams daṅ | | dpal sruṅs rgyal po’i bdag ñid kyis ni (4)chos sruṅs śig | | 
may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-râga!
911. ’May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun!
may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny!
912. ’May you direct and defend its sons! ruling your empire in righteousness! 
70. ‘Now therefore do thou guard (the world) like Indra in heaven; guard it continually like the sun by thy excellencies; guard its best happiness here; guard the earth; guard life by the noble; guard the sons of the good; guard thy royal powers, O king; and guard thine own religion. 
himāriketūdbhavasaṃbhavāntare12 yathā dvijo yāti vimokṣayaṃs tanum |
himāriśatrukṣaya13 śatrughātane14 tathāntare yāhi vimokṣayan15 manaḥ || 11.71 || 
(29)水雪火爲怨 縁火煙幢起
(22b1)煙幢成浮雲 浮雲興大雨
(2)有鳥於空中 飮雨不雨身
(3)殺重怨爲宅 居宅6 怨重殺
(4)有殺重怨者 汝今應伏彼
(5)令其得解脱 如飮不雨身 
kha ba’i dgra yi rdeg las skyes pa las skyes nas | | ji ltar gñis skyes gaṅ źig lus ni rnam thar ’gro | |
kha ba’i dgra yi dgra yis khyim gyi dgra ’joms naṅ | | naṅ du de ltar gaṅ źig yid ni rnam par thar gśegs mdzod | | 
Water and snow and fire are opposed to one another, but the fire by its influence causes vapour,
913. ’The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies(?)
914. ’Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it!
915. ’And bid these find release, as those who drink and yet are parched with thirst.’ 
71. ‘As in the midst of a sudden catastrophe arising from the flame of (fire), the enemy of cold, a bird, to deliver its body, betakes itself to the enemy of fire (water),--so do thou, when occasion calls, betake thyself, to deliver thy mind, to those who will destroy the enemies of thy home.’ 
nṛpo ’bravīt sāñjalir āgataspṛho yatheṣṭam āpnotu16 bhavān avighnataḥ |
avāpya kāle kṛtakṛtyatām imāṃ mamāpi kāryo bhavatā tv anugrahaḥ || 11.72 || 
(6)時王即叉手 敬徳心歡喜
(7)如汝之所求 願令果速成
(8)汝速成果已 當還攝受我 
thal mo daṅ bcas re thob mi skyoṅ gis smras pa | | (5)khyed kyis ji ltar ’dod pa bgegs med thob par śog | |
bya ba byas pa kun nas thob ba dus su ’dir | | kho bo yi yaṅ rjes su ’dzin pa khyed kyis mdzad pa’o | | 
Then the king clasping together his hands, with greatest reverence and joyful heart,
916. (Said), ’That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’ 
72. The king himself, folding his hands, with a sudden longing come upon him, replied, ‘Thou art obtaining thy desire without hindrance; when thou hast at last accomplished all that thou hast to do, thou shalt show hereafter thy favour towards me.’ 
sthiraṃ pratijñāya tatheti pārthive tataḥ sa vaiśvaṃtaram āśramaṃ yayau |
parivrajantaṃ tam udīkṣya17 vismito nṛpo ’pi vavrāja puriṃ girivrajam18 || 11.73 || 
(9)菩薩心内許 要令隨汝願
(10)交辭而隨路 往詣阿羅藍
(11)王與諸7 群屬 合掌自隨送
(12)咸起奇特想 8 而還王舍城 
de ltar gyur źes brtan pa’i dam bca’ mdzad nas sa skyoṅ la | | de nas de ni thams cad sgrol gyi dka’ thub gnas su gśegs | |
yoṅs (6)su gśegs pa de mthoṅ nas kyaṅ ya mtshan gyur pa yi | | mi skyoṅ ñid kyaṅ ri yi tshogs kyi groṅ khyer ñid du soṅ | | 
917. Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arâda Kâlâma dwelt,
918. Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Râgagriha! 
73. Having given his firm promise to the monarch, he proceeded to the Vaisvantara hermitage; and, after watching him with astonishment, as he wandered on in his course, the king and his courtiers returned to the mountain (of Râjagiri). 
iti 19 buddhacarite mahākāvye 20 kāmavigarhaṇo nāmaikādaśaḥ sargaḥ ||11|| 
 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | ’dod pa la rnam par smod pa’i le’u ste bcu gcig pa’o || 
 
 
 
(13) 9 佛所行讃10 阿羅藍鬱頭藍品第十二 
 
VARGA 12. VISIT TO ARÂDA UDRARÂMA. 
Book XII [Visit to Arâḍa] 
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