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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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yathāvad etad vijñāya kṣetrajño hi catuṣṭayam |
ājavaṃjavatāṃ1 hitvā prāpnoti padam akṣaram || 12.41 || 
(2)若知此四法 能離生老死
(3)生老死既盡 逮得無盡處 
bźi po de dag ji lta bźin | | ’gyur med go ’phaṅ ’thob par byed | | 
if these four matters be understood, then we may escape birth, old age, and death.
957. ’Birth, old age, and death being over, then we attain a final place; 
41. ‘The soul, having once learned to distinguish these four properly, having abandoned all (ideas of) straightness or quickness, attains to the immortal sphere. 
ity arthaṃ brāhmaṇā loke paramabrahmavādinaḥ |
brahmacaryaṃ carantīha brāhmaṇān vāsayanti ca || 12.42 || 
(4)世間婆羅門 皆悉依此義
(5)修行於梵行 亦爲人廣説 
de phyir ’jig rten na tshaṅs pa | | mchog tu tshaṅs par smra (6)ba rnams | |
tshaṅs pa’i spyod pa spyod byed ’dir | | tshaṅs pa rnams kyis gnas par byed | | 
the Brahmans all depending on this principle,
958. ’Practising themselves in a pure life, have also largely dilated on it, for the good of the world.’ 
42. ‘For this reason the Brâhmans in the world, discoursing on the supreme Brahman, practise here a rigorous course of sacred study and let other Brâhmans live with them to follow it also.’ 
iti vākyam idaṃ śrutvā munes tasya nṛpātmajaḥ |
abhyupāyaṃ ca papraccha padam eva ca naiṣṭhikam || 12.43 || 
(6)太子聞斯説 復問阿羅藍
(7)云何爲方便 究竟至何所 
mi skyod sras kyis thub pa de’i | | tshig ’di de ltar gsan nas ni | |
mthar thug go ’phaṅ ñid daṅ ni | | thabs mṅon pa dag dran pa’o | | 
The prince hearing these words again enquired of Ârâda:
959. ’Tell me what are the expedients you name, and what is the final place to which they lead, 
43. The prince, having heard this discourse from the seer, asked concerning the means and the final state. 
brahmacaryam idaṃ caryaṃ yathā yāvac ca yatra ca |
dharmasyāsya ca paryantaṃ bhavān vyākhyātum arhati || 12.44 || 
(8)行何等梵行 復應齊幾時
(9)何故修梵行 法應至何所
(10)如是諸要義 爲我具足説」 
ji ltar ji srid gaṅ du ni | | tshaṅs pa’i spyod pa ’di (7)spyad ciṅ | |
chos ’di yis ni mthar thug pa | | khyod kyis rnam par bśad par ’os | | 
and what is the character of that pure (Brahman) life; and again what are the stated periods
960. ’During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’ 
44. ‘Wilt thou please to explain to me how, how far, and where this life of sacred study is to be led, and the limit of this course of life?’ 
ity arāḍo yathāśāstraṃ vispaṣṭārthaṃ samāsataḥ |
tam evānyena kalpena dharmam asmai vyabhāṣata || 12.45 || 
(11)時彼阿羅藍 如其經論説
(12)自以慧方便 更爲略分別 
de ltar thub pas bstan bcos ltar | | rnam gsal don ni mdor bsdus pas | |
cho ga’i rtog pa gźan ñid kyis | | chos de de la smras pa’o | | 
961. Then that Ârâda, according to the Sûtras and Sâstras, spoke, ’Yourself using wisdom is the expedient; but I will further dilate on this a little; 
45. Then Arâḍa, according to his doctrine, declared to him in another way that course of life clearly and succinctly. 
ayam ādau gṛhān muktvā bhaikṣākaṃ liṅgam āśritaḥ |
samudācāravistīrṇaṃ śīlam ādāya vartate || 12.46 || 
(13)初離俗出家 依倚於乞食
(14)廣集諸威儀 奉持於正戒 
’dis ni daṅ por khyim spaṅs nas | | sloṅ mo’i (44b1)rtags ni bsten pa ste | |
phrin las rnam par rgyas pa yi | | tshul khrims blaṅs nas ’jug par byed | | 
962. ’First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct, 
46. ‘The devotee, in the beginning, having left his house, and assumed the signs of the mendicant, goes on, following a rule of conduct which extends to the whole life. 
saṃtoṣaṃ param āsthāya yena tena yatas tataḥ |
viviktaṃ sevate vāsaṃ nirdvaṃdvaḥ śāstravitkṛtī || 12.47 || 
(15)少欲知1 足止 精麁任所得
(16)樂獨修閑居 勤習諸經論 
byed ldan rtsod med bstan bcos rig | | mchog tu tshim pa la gnas nas | |
gaṅ daṅ de yis gaṅ daṅ der | | rnam dben gnas ni bsten pa’o | | 
963. ’Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sûtras and Sâstras, 
47. ‘Cultivating absolute content with any alms from any person, he carries out his lonely life, indifferent to all feelings, meditating on the holy books, and satisfied in himself. 
tato rāgād bhayaṃ dṛṣṭvā vairāgyāc ca paraṃ śivam |
nigṛhṇann indriyagrāmaṃ yatate manasaḥ śame2 || 12.48 || 
(17)見貪欲怖畏 及離欲清2 涼
(18)攝諸根聚落 安心於3 寂默 
de nas chags las ’jigs (2)mthoṅ nas | | chags pa med las mchog źi yaṅ | |
dbaṅ po’i groṅ ni ṅes bzuṅ ste | | yid la źi ni ’bad pa byed | | 
964. ’Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest, 
48. ‘Then having seen how fear arises from passion and the highest happiness from the absence of passion, he strives, by restraining all the senses, to attain to tranquillity of mind. 
atho viviktaṃ kāmebhyo vyāpādādibhya eva ca |
vivekajam avāpnoti pūrvadhyānaṃ vitarkavat || 12.49 || 
(19)離欲惡不善 欲界諸煩惱
(20)遠離生喜樂 得4 初覺觀禪 
de nas ’dod pa rnams las daṅ | | gnod sems sogs las rnam dben ñid | |
bsam gtan daṅ po rnam dpyod ldan | | rnam par dben pa las skyes thob | | 
965. ’Removing desire, and hating vice, all the sorrows of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first dhyâna. 
49. ‘Then he reaches the first stage of contemplation, which is separated from desires, evil intentions and the like, and arises from discrimination and which involves reasoning. 
tac ca dhyānasukhaṃ3 prāpya tat tad eva vitarkayan |
apūrvasukhalābhena hriyate bāliśo janaḥ || 12.50 || 
(21)既得初禪樂 及與覺觀心
(22)而生奇特想 愚癡心樂著
(23)心依遠離樂 命終生5 梵天 
(3)bsam gtan bde ba de thob nas | | de daṅ de ñid rnam dpyod ciṅ | |
sṅar med bde ba thob pa yis | | byis pa’i skye bo ’phrog par byed | | 
966. ’Having obtained this first dhyâna, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away;
967. ’The mind depending on this, then after death, born in the Brahma heavens, 
50. ‘And having obtained this ecstatic contemplation, and reasoning on various objects, the childish mind is carried away by the possession of the new unknown ecstasy. 
śamenaivaṃvidhenāyaṃ kāmadveṣavigarhiṇā |
brahmalokam avāpnoti paritoṣeṇa vañcitaḥ || 12.51 || 
 
’dod daṅ sdaṅ ba rnam smad ba’i | | źi ba’i cho ga de ’dra ’dis | |
tshaṅs pa’i ’jig rten thob pa ste | | yoṅs su tshim pas gnas pa’o | | 
 
51. ‘With a tranquillity of this kind, which disdains desire or dislike, he reaches the world of Brahman, deceived by the delight. 
jñātvā vidvān vitarkāṃs tu manaḥsaṃkṣobhakārakān |
tadviyuktam avāpnoti dhyānaṃ prītisukhānvitam || 12.52 || 
(24)慧者能自知 方便6 止覺觀
(25)精勤求上進 第二禪相應
(26)味著彼喜樂 得生7 光音天 
rnam dpyod (4)yid ni skyoṅ byed rnams | | mkhas par rnam par śes nas kyaṅ | |
de las rnam par grol ba ni | | bsam gtan dga’ ba’i bde ldan thob | | 
the enlightened are able to know themselves; by the use of means is produced further inward illumination;
968. ’Diligently persevering, seeking higher advance, accomplishing the second dhyâna, tasting of that great joy, we are born in the Kwong-yin heaven (Abhâsvara); 
52. ‘But the wise man, knowing that these reasonings bewilder the mind, reaches a (second) stage of contemplation separate from this, which has its own pleasure and ecstasy. 
hriyamāṇas tayā prītyā yo viśeṣaṃ na paśyati |
sthānaṃ bhāsvaram āpnoti deveṣv ābhāsvareṣu saḥ4 || 12.53 || 
(27)方便離喜樂 増修第三禪
(28)安樂不求勝 生於8 遍淨天 
gaṅ źig khyad par ma mthoṅ źiṅ | | dga’ ba de yis phrogs pa de | |
’od gsal ba yi lha rnams su | | ’od gsal ba yi gnas ’thob bo | | 
969. ’Then by the use of means putting away this delight, practising the third dhyâna, resting in such delight and wishing no further excellence, there is a birth in the Subhakritsna (hin-tsing) heaven; 
53. ‘And he who, carried away by this pleasure, sees no further distinction, obtains a dwelling full of light, even amongst the âbhâsura deities. 
yas tu prītisukhāt tasmād vivecayati mānasam |
tṛtīyaṃ labhate dhyānaṃ sukhaṃ prītivivarjitam [Ed. C reads 12.57 after 12.54.] || 12.54 || 
(29)捨彼意樂者 逮得第四禪
(23c1)苦樂已倶息 或生解脱想 
gaṅ (5)yaṅ dga’ pa’i bde de las | | yid ni rnam par dben byed pa | |
dga’ ba’i bde ba daṅ bral ba | | bsam gtan gsum pa thob par byed | | 
970. ’Leaving the thought of such delight, straightway we reach the fourth dhyâna, all joys and sorrows done away, the thought of escape produced, 
54. ‘But he who separates his mind from this pleasure and ecstasy, reaches the third stage of contemplation ecstatic but without pleasure. 
yas tu tasmin sukhe magno na viśeṣāya yatnavān |
śubhakṛtsnaiḥ sa sāmānyaṃ sukhaṃ prāpnoti daivataiḥ || 12.55 || 
(2)9 任彼四禪報 得生10 廣果天
(3)以彼久壽故 名之爲廣果 
 
971. ’We dwell in this fourth dhyâna, and are born in the Vrihat-phala heaven; because of its long enduring years, it is thus called Vrihat-phala (extensive-fruit); 
55. ‘Upon this stage some teachers make their stand, thinking that it is indeed liberation, since pleasure and pain have been left behind and there is no exercise of the intellect. 
tādṛśaṃ sukham āsādya yo na rajyaty upekṣakaḥ5 |
caturthaṃ dhyānam āpnoti sukhaduḥkhavivarjitam || 12.56 || 
(4)於彼禪定起 見有身爲過
(5)増進修智慧 厭離第四禪
(6)決定増進求 方便除色欲 
de ’dra’i bde ba ’dir thob nas | | gaṅ źig chags min btaṅ sñoms śiṅ | |
bde daṅ sdug bsṅal rnam spaṅs pa’i | | bsam gtan bźi pa thob par (6)byed | | 
972. ’Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyâna,
973. ’Firmly resolved to persevere in the search, still contriving to put away every desire after form, 
56. ‘But he who, immersed in this ecstasy, strives not for a further distinction, obtains an ecstasy in common with the Subhakritsna deities. 
tatra kecid vyavasyanti mokṣa ity abhimāninaḥ6 |
sukhaduḥkhaparityāgād avyāpārāc ca cetasaḥ || 12.57 || 
(7)始自身諸竅 漸次修虚解
(8)終則堅固分 悉成於空觀 
bde daṅ sdug bsṅal źi phyir daṅ | | sems kyi bya ba med pa’i phyir | |
thar źes mṅon pa’i ṅa rgyal gyis | | der yaṅ kha cig ’bad ba byed | | 
gradually from every pore of the body there is perceived a feeling of empty release,
974. ’And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. 
57. ‘But he who, having attained such a bliss desires it not but despises it, obtains the fourth stage of contemplation which is separate from all pleasure or pain. 
asya dhyānasya tu phalaṃ samaṃ devair bṛhatphalaiḥ |
kathayanti bṛhatkālaṃ bṛhat7 prajñāparīkṣakāḥ || 12.58 || 
 
bsam gtan de yi ’bras bu ni | | ’bras bu che bas lhas mñam par | |
loṅs spyod śes rab che rnams kyis | | chen po’i dus su smra ba’o | | 
 
58. ‘The fruit of this contemplation which is on an equality with the Vrihatphala deities, those who investigate the great wisdom call the Vrihatphala. 
samādher vyutthitas tasmād dṛṣṭvā doṣāṃś charīriṇām |
jñānam ārohati prājñaḥ śarīravinivṛttaye || 12.59 || 
 
(7)tiṅ ’dzin de las rnams laṅs śiṅ | | lus skyes skyon rnams mthoṅ nas ni | |
lus las rnam par ldog pa’i phyir | | śes ldan bsam gtan la ’jog go | | 
 
59. ‘But rising beyond this contemplation, having seen the imperfections of all embodied souls, the wise man climbs to a yet higher wisdom in order to abolish all body. 
tatas tad dhyānam utsṛjya viśeṣe kṛtaniścayaḥ |
kāmebhya iva sa prājño8 rūpād api virajyate || 12.60 || 
 
de nas bsam gtan de bor nas | | khyad par la ni ṅes byas pa’i | |
śes rab ldan de ’dod las bźin | | gzugs rnams las (45a1)kyaṅ chags pa med | | 
 
60. ‘Then, having abandoned this contemplation, being resolved to find a further distinction, he becomes as disgusted with form itself as he who knows the real is with pleasures. 
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