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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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nāyaṃ dharmo virāgāya na bodhāya na muktaye |
jambumūle mayā prāpto yas tadā sa vidhir dhruvaḥ || 12.101 || 
(28)道非1 羸身得 要須身力求
(29)飮食充諸根 根悦令心安 
chos ’di chags bral phyir min źiṅ | | rtogs phyir ma yin thar phyir min | |
de tshe ’dzam bu’i rtsa bar gaṅ | | bdag gis thos te ṅes pa yin | | 
1013. The way opposed to this of ’withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. 
98. ‘This is not the way to passionlessness, nor to perfect knowledge, nor to liberation; that was certainly the true way which I found at the root of the Jambu tree. 
na cāsau durbalenāptuṃ śakyam ity āgatādaraḥ |
śarīrabalavṛddhyartham idaṃ bhūyo ’nvacintayat || 12.102 || 
(24c1)心安順寂靜 靜爲禪定筌
(2)由禪知2 聖法 法力得難得 
’di ni stobs chuṅ gis thob par | | nus pa min phyir gus ’oṅs śiṅ | |
sku yi stobs ni ’phel don (7)du | | slar yaṅ ’di ni rjes su bsams | | 
1014. My mind at rest, I shall enjoy silent composure; composure is the trap for getting ecstasy (dhyâna); whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow. 
99. ‘But that cannot be attained by one who has lost his strength’,--so resuming his care for his body, he next pondered thus, how best to increase his bodily vigour: 
kṣutpipāsāśramaklāntaḥ śramād asvasthamānasaḥ |
prāpnuyān manasāvāpyaṃ phalaṃ katham anirvṛtaḥ || 12.103 || 
(3)寂靜離老死 第一離諸垢
(4)如是等妙法 悉3 由飮食生 
bkres daṅ skom pas yoṅs gtser źiṅ | | ṅal las raṅ gnas med pa’i sems | |
yid kyis thob bya’i ’bras bu ni | | ldog pa med pa gaṅ źig ’thob | | 
1015. And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink. 
100. ‘Wearied with hunger, thirst, and fatigue, with his mind no longer self-possessed through fatigue, how should one who is not absolutely calm reach the end which is to be attained by his mind? 
nirvṛtiḥ prāpyate samyak satatendriyatarpaṇāt |
saṃtarpitendriyatayā manaḥsvāsthyam avāpyate || 12.104 || 
 
rtag par dbaṅ po tshim pa las | | yaṅ dag gnas pa ’thob pa ste | |
dbaṅ po yaṅ (46b1)dag tshim ñid kyis | | yid ni raṅ bźin gnas pa ’thob | | 
 
101. ‘True calm is properly obtained by the constant satisfaction of the senses; the mind’s self-possession is only obtained by the senses being perfectly satisfied. 
svasthaprasannamanasaḥ samādhir upapadyate |
samādhiyuktacittasya dhyānayogaḥ pravartate || 12.105 || 
 
daṅ źiṅ rab daṅ yid kyis ni | | tiṅ ’dzin ñe bar skye ba ste | |
tiṅ ’dzin gyis sbyar sems kyi ni | | bsam gtan sbyor ba rab tu ’jug | | 
 
102. ‘True meditation is produced in him whose mind is self-possessed and at rest,--to him whose thoughts are engaged in meditation the exercise of perfect contemplation begins at once. 
dhyānapravartanād dharmāḥ prāpyante yair avāpyate |
durlabhaṃ śāntam ajaraṃ paraṃ tad amṛtaṃ padam || 12.106 || 
 
bsam gtan rab tu źugs pa las | | rñed dka’ źi źiṅ dga’ med mchog | |
’chi med go ’phaṅ de (2)chos rnams | | gaṅ gis thob pa rab thob po | | 
 
103. ‘By contemplation are obtained those conditions through which is eventually gained that supreme calm, undecaying, immortal state, which is so hard to be reached.’ 
tasmād āhāramūlo ’yam upāya itiniścayaḥ |
āhāra1 karaṇe dhīraḥ kṛtvāmitamatir matim || 12.107 || 
 
de phyir bza’ ba rtsa ba ste | | ’di ni thabs źes ṅes pa yin | |
bza’ ba byed la brtan pa ni | | dpag med blo yis blo mdzad nas | | 
 
104. Having thus resolved, ‘this means is based upon eating food,’ the wise seer of unbounded wisdom, having made up his mind to accept the continuance of life, 
snāto nairañjanātīrād uttatāra śanaiḥ kṛśaḥ |
bhaktyāvanataśākhāgrair dattahastas taṭadrumaiḥ || 12.108 || 
(5)思惟斯義已 澡浴尼連濱
(6)浴已欲出池 羸劣莫能起
(7)天神按樹枝 擧手攀而出 
khrus byas nee rañdza ’gram nas | | lag byin ’gram gyi ljon śiṅ ni | |
gus pa yis dud yal ga’i rtses | | sku lus rid (3)pa dal bus draṅs | | 
1016. Having carefully considered this principle, bathing in the Nairañgana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise;
1017. Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) came forth. 
105. And having bathed, thin as he was, slowly came up the bank of the Nairaÿjanâ, supported as by a hand by the trees on the shore, which bent down the ends of their branches in adoration. 
atha gopādhipasutā daivatair abhicoditā |
udbhūtahṛdayānandā tatra nandabalāgamat || 12.109 || 
(8)時彼4 山林側 有一牧牛長
(9)長女名難陀 淨居天來告
(10)菩薩在林中 汝應往供養 
de nas lha rnams kyis bskul ba’i | | ba laṅ skyoṅ bdag bu mo ni | |
sñiṅ la dga’ skyes ’gyur ba yi | | dga’ stobs ma ni der ’oṅs so | | 
At this time on the opposite side of the grove there was a certain chief herdsman,
1018. Whose eldest daughter was called Nandâ. One of the Suddhavâsa Devas addressing her said, ’Bodhisattva dwells in the grove, go you then, and present to him a religious offering.’ 
106. Now at that time Nandabalâ, the daughter of the leader of the herdsmen, impelled by the gods, with a sudden joy risen in her heart, had just come near, 
sitaśaṅkhojjvalabhujā nīlakambalavāsinī |
saphena mālānīlāmbur yamuneva saridvarā || 12.110 || 
(11)5 難陀婆羅闍 歡喜到其所
(12)手貫白珂釧 身服青染衣
(13)青白相映發 如水淨6 沈漫 
duṅ dkar gyis ’bar lag pa can | | la ba sṅon po gon pa mo | |
dbu ba daṅ bcas chu sṅon phreṅ | | chu mchog ya mu na bźin no | | 
1019. Nandâ Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i.e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye);
1020. The grey and the white together contrasted in the light, as the colours of the rounded river bubble; 
107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the river Yamunâ, with its dark blue water and its wreath of foam. 
sā śraddhāvardhitaprītir vikasallocanotpalā |
śirasā praṇipatyainaṃ grāhayām āsa pāyasam || 12.111 || 
(14)信心増踴躍 稽首菩薩足
(15)敬奉香乳糜 惟垂哀愍受 
(4)spyan mig autpala rab rgyas śiṅ | | dad pas ’phel ba’i dga’ ma des | |
de la mgo yis rab btud nas | | ’o ma draṅs par gyur pa’o | | 
with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet,
1021. She reverently offered him perfumed rice milk, begging him of his condescension to accept it. 
108. She, having her joy increased by her faith, with her lotus-like eyes opened wide, bowed down before him and persuaded him to take some milk. 
kṛtvā tadupabhogena prāptajanmaphalāṃ sa tām |
bodhiprāptau samartho ’bhūt saṃtarpitaṣaḍindriyaḥ || 12.112 || 
(16)菩薩受而食 彼得現法果
(17)食已諸根悦 堪受於菩提 
des de gsol nas brel[?] ni | | skye ba’i ’bras bu thob byas nas | |
yaṅ dag dbaṅ po drug tshim ste | | byaṅ chub ’thob par nus par gyur | | 
Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act.
1022. Having eaten it, all his members refreshed, he became capable of receiving Bodhi; 
109. By partaking that food having made her obtain the full reward of her birth, he himself became capable of gaining the highest knowledge, all his six senses being now satisfied, 
paryāptāpyānamūrtiś2 ca sārthaṃ sva3 yaśasā muniḥ |
kāntidhairye babhāraikaḥ śaśāṅkārṇavayor dvayoḥ4 || 12.113 || 
(18)身體蒙光澤 徳問轉崇高
(19)如百川増海 初月日増明 
phul (5)byuṅ rgyas pa’i sku mṅa’ źiṅ | | raṅ gi grags bcas thub pa ni | |
nus gyur rgya mtsho gñis dag gis | | mdzes daṅ bstan pa gcig pus bzuṅ | | 
his body and limbs glistening with (renewed strength), and his energies swelling higher still,
1023. As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness. 
110. The seer, having his body now fully robust, together with his glorious fame, one beauty and one majesty being equally spread in both, shone like the ocean and the moon. 
āvṛtta iti vijñāya taṃ jahuḥ pañca bhikṣavaḥ5 |
manīṣiṇam ivātmānaṃ nirmuktaṃ pañca dhātavaḥ6 || 12.114 || 
(20)五比丘見已 驚起嫌怪想
(21)謂其道心退 捨而擇善居
(22)如人得解脱 五大悉遠離 
bdag ni ṅes par grol ba la | | blo ldan khams lṅa rnams kyis ltar | |
kun nas ’jug ces rnam śes nas | | dge sloṅ lṅa rnams kyis de dor | | 
The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection;
1024. They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed. 
111. Thinking that he had returned to the world the five mendicants left him, as the five elements leave the wise soul when it is liberated. 
vyavasāyadvitīyo ’tha śādvalās tīrṇabhūtalam |
so ’śvatthamūlaṃ prayayau bodhāya kṛtaniścayaḥ || 12.115 || 
(23)菩薩獨遊行 詣彼7 吉祥樹
(24)當於彼樹下 成等正覺道
(25)其地廣平正 柔澤軟草生 
(6)de nas ’bad rtso la gñis pa ni | | byaṅ chub ched du ṅes mdzad de | |
rtswa ’jam bkram pa’i sa gźi la | | aa śwad tha yi rtsa bar gśegs | | 
1025. Bodhisattva wandered on alone, directing his course to that ’fortunate’ tree, beneath whose shade he might accomplish his search after complete enlightenment.
1026. (Over) the ground wide and level, producing soft and pliant grass, 
112. Accompanied only by his own resolve, having fixed his mind on the attainment of perfect knowledge, he went to the root of an Asvattha tree, where the surface of the ground was covered with young grass. 
tatas tadānīṃ gajarājavikramaḥ padasvanenānupamena bodhitaḥ |
mahāmuner āgatabodhiniścayo jagāda kālo bhujagottamaḥ stutim || 12.116 || 
(26)安8 祥師子歩 歩歩地震動
(27)地動感9 盲龍 歡喜目開明 
de tshe glaṅ po’i ’gros mṅa’ ba’i | | dbe med źabs kyi sgra yis sad par byas pa ni | |
thub pa chen po’i byaṅ chub des par rtogs pa yi | | grub mchog nag po źes (7)byas bstod pa smras par gyur | | 
easily he advanced with lion step, pace by pace, (whilst) the earth shook withal;
1027. And as it shook, Kâla nâga aroused, was filled with joy, as his eyes were opened to the light. 
113. Then Kâla, the best of serpents, whose majesty was like the lord of elephants, having been awakened by the unparalleled sound of his feet, uttered this praise of the great sage, being sure that he was on the point of attaining perfect knowledge: 
yathā mune tvaccaraṇāvapīḍitā muhur muhur niṣṭanatīva medinī |
yathā ca te rājati sūryavat prabhā dhruvaṃ tvam iṣṭaṃ phalam adya bhokṣyase || 12.117 || 
(28)言曾見先佛 地動相如今
(29)牟尼徳尊長 大地所不勝
(25a1)歩歩足履地 轟轟震動聲
(2)妙光照天下 猶若朝日明 
ji ltar thub pa khyod kyis źabs kyis brdzis pa ni | | yaṅ nas yaṅ du sa ni sgra skad sgrogs pa ’dra | |
ji ltar khyod kyi ’od ni ñi mar snaṅ ba ste | | khyod kyis ṅes par ’dod pa’i go ’phaṅ mkhyen pa ñid | | 
Forthwith he exclaimed: ’When formerly I saw the Buddhas of old, there was the sign of an earthquake as now;
1028. ’The virtues of a Muni are so great in majesty, that the great earth cannot endure them;
as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking;
1029. ’A brilliant light now illumes the world, as the shining of the rising sun; 
114. ‘Inasmuch as the earth, pressed down by thy feet, O sage, resounds repeatedly, and inasmuch as thy splendour shines forth like the sun, thou shalt assuredly to-day enjoy the desired fruit. 
yathā bhramantyo divi cāṣa7 paṅktayaḥ pradakṣiṇaṃ tvāṃ kamalākṣa kurvate |
yathā ca saumyā divi vānti vāyavas tvam adya buddho niyataṃ bhaviṣyasi || 12.118 || 
(3)五百群青雀 右遶空中旋
(4)柔軟清涼風 隨順而迴轉 
ji ltar mkha’ la khug rta’i phreṅ ba rnams bskor źiṅ | | padma’i (47a1)spyan mṅa’ khyed la skor ba byed pa ñid | |
ji ltar mkha’ la rluṅ rnams źi bar ’gro ba ste | | khyod kyis ṅes par de riṅ saṅs rgyas ’gyur ba ñid | | 
five hundred bluish tinted birds (I see), wheeling round to the right, flying through space;
1030. ’A gentle, soft, and cooling breeze blows around in an agreeable way; 
115. ‘Inasmuch as lines of birds fluttering in the sky offer thee reverential salutation, O lotus-eyed one, and inasmuch as gentle breezes blow in the sky, thou shalt certainly to-day become the Buddha.’ 
tato bhujaṃgapravareṇa saṃstutas tṛṇāny upādāya śucīni lāvakāt |
kṛtapratijño niṣasāda bodhaye mahātaror mūlam upāśritaḥ śuceḥ || 12.119 || 
(5)如斯諸瑞相 悉同過去佛
(6)以是知菩薩 當成正覺道
(7)從彼穫草人 得淨柔軟草
(8)布10 施於樹下 正身而安坐
(9)11 加趺不傾動 如龍絞縛身 
de nas glu mchog gis ni yaṅ dag bstod pa ni | | lco ga las ni gtsaṅ ma’i rtswa rnams ñer blaṅs nas | |
byaṅ chub śiṅ (2)chen rtsa ba dge la rab brtan ciṅ | | byaṅ chub ched du dam bca’ mdzad ciṅ bźugs pa’o | | 
all these auspicious (miraculous) signs are the same as those of former Buddhas;
1031. ’Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom.
And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass,
1032. ’Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Nâga; 
116. Being thus praised by the best of serpents, and having taken some pure grass from a grasscutter, he, having made his resolution, sat down to obtain perfect knowledge at the foot of the great holy tree. 
tataḥ sa paryaṅkam akampyam uttamaṃ babandha suptoragabhogapiṇḍitam |
bhinadmi tāvad bhuvi naitad āsanaṃ na yāmi yāvat kṛtakṛtyatām iti || 12.120 || 
(10)要不起斯12 坐 究竟其所作
(11)發斯眞誓言 天龍悉歡喜 
de nas gñid log lto ’phye’i gdeṅs kas bsdus pa la | | des ni rdo rje’i skyil kruṅ g-yo med mchog bciṅs te | |
ji srid bya ba byas pa ñid ni ma thob par | | de srid sa las gdan de ’byed par mi (3)bgyi’o | | 
1033. ’Nor shall he rise again from off his seat till he has completed his undertaking.’ And so he (the Nâga) uttered these words by way of confirmation. The heavenly Nâgas, filled with joy, 
117. Then he sat down on his hams in a posture, immovably firm and with his limbs gathered into a mass like a sleeping serpent’s hood, exclaiming, ‘I will not rise from this position on the earth until I have obtained my utmost aim.’ 
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