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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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sthūlodaraḥ śvāsacalaccharīraḥ srastāṃsabāhuḥ kṛśapāṇdugātraḥ |
ambeti vācaṃ karuṇaṃ bruvāṇaḥ paraṃ samāśritya1 naraḥ ka eṣaḥ || 3.41 || 
(6b1)太子問御者 此復何等人 
gsus pa sbom źiṅ dbugs dag skyod pa’i lus pho can | | lag pa cha śas źa źiṅ rid la skya bseṅ lus | |
aa ma źes ni sñiṅ rje’i ṅag dag smras pa po | | gźan la brten nas gnas pa’i mi de su źig yin | | 
The prince asked his charioteer, ’What sort of man, again, is this?’ 
41. ‘Yonder man with a swollen belly, his whole frame shaking as he pants, his arms and shoulders hanging loose, his body all pale and thin, uttering plaintively the word "mother," when he embraces a stranger,--who, pray, is this?’ 
tato ’bravīt sārathir asya saumya dhātuprakopaprabhavaḥ pravṛddhaḥ |
rogābhidhānaḥ sumahān anarthaḥ śakto2 api yenaiṣa kṛto ’svatantraḥ || 3.42 || 
(2)對曰是病者 四大倶錯亂
(3)羸劣無所堪 轉側恃仰人 
(5)de nas kha lo sgyur bas smras pa źi ba kye | | ’di yi khams ni rab ’khrugs rab stobs rab tu ’phel | |
nad ces bya ba mṅon brjod śin tu don med chen po ste | | nus kyaṅ gaṅ gis de ni rab dbaṅ med par byas | | 
229. Replying he said, ’This is a sick man. The four elements all confused and disordered, worn and feeble, with no remaining strength, bent down with weakness, looking to his fellow-men for help.’ 
42. Then his charioteer answered, ‘Gentle Sir, it is a very great affliction called sickness, that has grown up, caused by the inflammation of the (three) humours, which has made even this strong man no longer master of himself.’ 
ity ūcivān rājasutaḥ sa bhūyas taṃ sānukampo naram īkṣamāṇaḥ |
asyaiva jāto3 pṛthag eṣa doṣaḥ sāmānyato rogabhayaṃ prajānām || 3.43 || 
(4)太子聞所説 即生哀愍心
(5)問唯此人病 餘亦當復爾 
rjes su brtse bcas mi de la ni gzigs bźin du | | rgyal po’i (6)sras des slar yaṅ ’di skad ces smras pa | |
skyes gyur skyon de so sor ’di ñid kho na’i ’am | | nad kyi ’jigs la skye dgu rnams kyi spyi la yin | | 
230. The prince hearing the words thus spoken, immediately became sad and depressed in heart, and asked, ’Is this the only man afflicted thus, or are others liable to the same (calamity)?’ 
43. Then the prince again addressed him, looking upon the man compassionately, ‘Is this evil peculiar to him or are all beings alike threatened by sickness?’ 
tato babhāṣe sa rathapraṇetā kumāra sādhāraṇa eṣa doṣaḥ |
evaṃ hi rogaih paripīḍyamāno rujāturo harṣam upaiti lokaḥ || 3.44 || 
(6)對曰此世間 一切倶亦然
(7)有身必有患 愚癡樂朝歡 
de nas śiṅ rta rab tu ’dren pa des smras pa | | gźon nu ñes pa de ni thun moṅ gyur pa ste | |
de ltar nad rnams dag ni yoṅs su (7)gtsor ba ni | | naṅ mthar phyin na ’jig rten dga’ bar ñe bar gśegs | | 
231. In reply he said, ’Through all the world, men are subject to the same condition; those who have bodies must endure affliction, the poor and ignorant, as well as the rich and great.’ 
44. Then the charioteer answered, ‘O prince, this evil is common to all; thus pressed round by diseases men run to pleasure, though racked with pain.’ 
iti śrutārthaḥ sa viṣaṇṇacetāḥ prāvepatāmbūrmigataḥ śaśīva |
idaṃ ca vākyaṃ karuṇāyamānaḥ provāca kiṃcinmṛdunā svareṇa || 3.45 || 
(8)太子聞其説 即生大恐怖
(9)身心悉戰動 譬如揚波月 
de ltar don thos sems ni khoṅ du chud pa de | | chu rlabs naṅ soṅ ri boṅ can bźin rab ’dar źiṅ | |
brtse ba thugs rje mṅa’ bas gsuṅ ṅag tshig ’di ni | | cuṅ źig dṅar ba’i dbyaṅs kyis rab tu smras (12b1)pa’o | | 
232. The prince, when these words met his ears, was oppressed with anxious thought and grief; his body and his mind were moved throughout, just as the moon upon the ruffled tide. 
45. Having heard this account, his mind deeply distressed, he trembled like the moon reflected in the waves of water; and full of sorrow he uttered these words in a low voice: 
idaṃ ca rogavyasanaṃ prajānāṃ paśyaṃś ca viśrambham upaiti lokaḥ |
vistīrṇam ajñānam4 aho narāṇāṃ hasanti ye rogabhayair amuktāḥ || 3.46 || 
(10)處斯大苦器 云何能自安
(11)嗚呼世間人 愚惑癡闇障
(12)病賊至無期 而生喜樂心 
skye dgu rnams la rnam par źen pa’i nad ’di ni | | ’jig rten pa dag raṅ bźin gnas śiṅ blo gtad byed | |
mi śes rnam par rgya chen ae ma mi rnams kyis | | gaṅ źig nad las rnam par grol rnams bźad gad byed | | 
233. ’Placed thus in the great furnace of affliction, say! what rest or quiet can there be! Alas! that worldly men, (blinded by) ignorance and oppressed with dark delusion,
234. ’Though the robber sickness may appear at any time, yet live with blithe and joyous hearts!’ 
46. ‘Even while they see all this calamity of diseases mankind can yet feel tranquillity; alas for the scattered intelligence of men who can smile when still not free from the terrors of disease! 
nivartyatāṃ sūta bahiḥ5 prayāṇān narendrasadmaiva rathaḥ prayātu |
śrutvā ca me rogabhayaṃ ratibhyaḥ pratyāhataṃ saṃkucatīva cetaḥ || 3.47 || 
 
’dren pa phyi rol rab tu ’gro las phyir log la | | (2)mi dbaṅ pho braṅ ñid du śiṅ rta rab tu soṅ | |
bdag gi nad kyi ’jigs pa thos nas dga’ ba las | | sems ni ’khums pa bźin du rab tu bcom par gyur | | 
 
47. ‘Let the chariot, O charioteer, be turned back from going outside, let it return straight to the king’s palace; having heard this alarm of disease, my mind shrinks into itself, repelled from pleasures.’ 
tato nivṛttaḥ sa nivṛttaharṣaḥ pradhyānayuktaḥ praviveśa veśma6 |
taṃ dvis tathā prekṣya ca saṃnivṛttaṃ paryeṣaṇaṃ7 bhūmipatiś cakāra || 3.48 || 
(13)於是迴車還 愁憂念病苦
(14)如人被打害 1 捲身待杖至
(15)靜息於閑宮 專求反世樂 
de ltar lan gñis phyir log de ni rab gzigs nas | | sa yi bdag po yis kyaṅ yoṅs su gros byas so | | 
On this, turning his chariot back again, he grieved to think upon the pain of sickness.
235. As a man beaten and wounded sore, with body weakened, leans upon his staff, so dwelt he in the seclusion of his palace, lone-seeking, hating worldly pleasures. 
48. Then having turned back, with all joy departed, he entered his home, absorbed in thought; and having seen him thus return a second time, the king himself entered the city. 
śrutvā nimittaṃ tu nivartanasya saṃtyaktam ātmānam anena mene |
mārgasya śaucādhikṛtāya caiva cukrośa ruṣṭo ’pi ca nogradaṇḍaḥ || 3.49 || 
(16)王復聞子還 勅問何因縁
(17)對曰見病2 人 王怖猶失身
(18)深責治路者 心結口不言 
de yi phyir log ṅes (3)pa’i mtshan ma thos gyur nas | | bdag cag rnams ni ’di yis yaṅ dag ’dor sñam ste | |
lam rnams gtsaṅ mar lhag par byed pa po rnams la | | khros śiṅ ’khrugs kyaṅ chad pa drag pos gcod pa med | | 
236. The king hearing once more of his son’s return, asked anxiously the reason why, and in reply was told--’he saw the pain of sickness.’ The king in fear like one beside himself,
237. Roundly blamed the keepers of the way; his heart constrained, his lips spoke not; 
49. Having heard the occasion of the prince’s return he felt himself as deserted by him, and, although unused to severe punishment, even when displeased, he rebuked him whose duty it was to see that the road was clear. 
bhūyaś ca tasmai vidadhe sutāya viśeṣayuktaṃ viṣayapracāram8 |
calendriyatvād api nāma sakto9 nāsmān vijahyād iti nāthamānaḥ || 3.50 || 
(19)復増3 伎女衆 音樂倍勝前
(20)以此悦視聽 樂俗不厭家
(21)晝夜進聲色 其心未始歡 
slar yaṅ sras po de la khyad par ’phags pa daṅ | | ldan pa’i yul (4)la rab tu dpyod pa rnams mdzad ciṅ | |
dbaṅ po g-yo ba ñid kyi phyir yaṅ chags sñam ste | | bdag cag rnam par mi ’dor źes ni mgon blaṅs so | | 
again he increased the crowd of music women, the sounds of merriment twice louder than aforetime,
238. If by these sounds and sights (the prince) might be gratified; and indulging worldly feelings, might not hate his home. Night and day the charm of melody increased, but his heart was still unmoved by it. 
50. And once more he arranged for his son all kinds of worldly enjoyments to their highest point; imploring in his heart, ‘Would that he might not be able to forsake us, even though rendered unable only through the restlessness of his senses.’ 
yadā ca śabdādibhir indriyārthair antaḥpure naiva suto ’sya reme |
tato bahir10 vyādiśati sma yātrāṃ rasāntaraṃ syād iti manyamānaḥ || 3.51 || 
 
gaṅ gi tshe na sgra sgrogs dbaṅ po’i don rnams kyis | | sras po ’di la pho braṅ ’khor na dga’ ba med | |
de nas ro gźan rol gyur cig (5)źes sems śiṅ | | phyi rol ltad mo la ni rnam par bka’ stsal to | | 
 
51. But when in the women’s apartments his son found no pleasure in the several objects of the senses, sweet sounds and the rest, he gave orders for another progress outside, thinking to himself, ‘It may create a diversion of sentiment.’ 
snehāc ca bhāvaṃ tanayasya buddhvā sa rāga11 doṣān avicintya kāṃścit |
yogyāḥ samājñāpayati sma tatra kalāsv abhijñā iti vāramukhyāḥ || 3.52 || 
(22)王自出遊歴 更求勝妙園
(23)4 簡擇諸婇女 美艷極恣顏
(24)5 諂黠能奉事 容媚能惑人 
brtse ba las ni sras po’i dgoṅs ba rtogs nas su | | de la chags pa’i skyon rnams ’ga’ źig ma bsams nas | |
sgyu rtsal rnams la mṅon par śes źes res ma’i gtso | | mdzaṅs ma rnams la des ni yaṅ dag bka’ (6)stsal to | | 
239. The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every point of personal beauty;
240. Quick in wit and able to arrange matters well, fit to ensnare men by their winning looks; 
52. And in his affection pondering on the condition of his son, never thinking of any ills that might come from his haste, he ordered the best singing-women to be in attendance, as well-skilled in all the soft arts that can please. 
tato viśeṣeṇa narendramārge svalaṃkṛte caiva parīkṣite ca |
vyatyasya12 sūtaṃ ca rathaṃ ca rājā prasthāpayām āsa bahiḥ kumāram || 3.53 || 
(25)増修王御道 防制諸不淨
(26)并勅善御者 瞻察擇路行 
de nas khyad par du yaṅ mi yi dbaṅ po’i lam | | legs par brgyan byas ñid daṅ yoṅs su brtags pa la | |
’dren pa daṅ ni śiṅ rta brjes nas rgyal po yis | | gźon nu phyi rol du ni rab tu gśegs su gźug | | 
he placed additional keepers along the king’s way, he strictly ordered every offensive sight to be removed,
241. And earnestly exhorted the illustrious coachman, to look well and pick out the road as he went. 
53. Then the royal road being specially adorned and guarded, the king once more made the prince go out, having ordered the charioteer and chariot to proceed in a contrary direction (to the previous one). 
tatas tathā gacchati rājaputre tair eva devair vihito gatāsuḥ |
taṃ caiva mārge mṛtam uhyamānaṃ sūtaḥ kumāraś ca dadarśa nānyaḥ || 3.54 || 
(27)時彼淨居天 復化爲死人
(28)四人共持輿 現於菩薩前
(29)餘人悉不覺 菩薩御者見 
de nas de ltar rgyal po’i bu ni gśegs pa na | | lha (7)mchog de rnams ñid kyis rnam par sprul pa yi | |
srog soṅ śi ba’i ro de lam du bteg pa ni | | ’dren pa daṅ ni gźon nus mthoṅ ste gźan gyis min | | 
And now that Deva of the pure abode, again caused the appearance of a dead man;
242. Four persons carrying the corpse lifted it on high, and appeared (to be going on) in front of Bodhisattva; the surrounding people saw it not, but only Bodhisattva and the charioteer; 
54. But as the king’s son was thus going on his way, the very same deities created a dead man, and only the charioteer and the prince, and none else, beheld him as he was carried dead along the road. 
athābravīd rājasutaḥ sa sūtaṃ naraiś caturbhir hriyate ka eṣaḥ |
dīnair manuṣyair anugamyamāno bhūṣitaś cāpy13 avarudyate ca || 3.55 || 
(6c1)問此何等輿 幡花雜莊嚴
(2)從者悉憂慼 散髮號哭隨 
de nas ’dren pa rgyal po’i sras po des smras pa | | źan źiṅ stug pa’i mi rnams dag ni rjes ’braṅ źiṅ | |
rgyan gyis brgyan pa yin yaṅ kun nas du ba (13a1)ste | | mi bźi rnams kyis bteg pa pha gi su źig yin | | 
243. (Once more) he asked, ’What is this they carry? with streamers and flowers of every choice description, whilst the followers are overwhelmed with grief, tearing their hair and wailing piteously.’ 
55. Then spoke the prince to the charioteer, ‘Who is this borne by four men, followed by mournful companions, who is bewailed, adorned but no longer breathing?’ 
tataḥ sa śuddhātmabhir eva devaiḥ śuddhādhivāsair abhibhūtacetāḥ |
avācyam apy artham imaṃ niyantā pravyājahārārthavadīśvarāya14 || 3.56 || 
(3)天神教御者 對曰爲死人 
de nas gtsaṅ ba’i bdag ñid gtsaṅ mar gnas pa yi | | lha rnams dag gis sems ni zil non ’dren pa po || ṅes ni brjod par bya ba min kyaṅ don ’di ni | | don ldan dbaṅ phyug la ni rab tu rnam par gsol | | 
244. And now the gods instructing the coachman, he replied and said, 
56. Then the driver,--having his mind overpowered by the gods who possess pure minds and pure dwellings,--himself knowing the truth, uttered to his lord this truth also which was not to be told: 
buddhīndriyaprāṇaguṇair viyuktaḥ supto visaṃjñas tṛṇakāṣṭhabhūtaḥ |
saṃvardhya15 saṃrakṣya ca yatnavadbhiḥ priyapriyais16 tyajyatae eṣa ko ’pi || 3.57 || 
(4)諸根壞命斷 心散念識離
(5)神逝形乾燥 挺直如枯木
(6)親戚諸朋友 恩愛素纒綿
(7)今悉不喜見 遠棄空塜間 
(2)blo daṅ dbaṅ po srog gi yon tan daṅ bral źiṅ | | gñid log miṅ bral rtswa daṅ śiṅ du gyur pa ste | |
brtson ’grus ldan pa rnams kyis bskyed nas bsruṅs nas kyaṅ | | sdug ba sdug pa rnams kyis spaṅs pa de ni su yin nam | | 
’This is a "dead man," all his powers of body destroyed, life departed; his heart without thought, his intellect dispersed;
245. ’His spirit gone, his form withered and decayed; stretched out as a dead log;
family ties broken --all his friends who once loved him, clad in white cerements,
246. ’Now no longer delighting to behold him, remove him to lie in some hollow ditch (tomb).’ 
57. ‘This is some poor man who, bereft of his intellect, senses, vital airs and qualities, lying asleep and unconscious, like mere wood or straw, is abandoned alike by friends and enemies after they have carefully swathed and guarded him.’ 
iti praṇetuḥ sa niśamya vākyaṃ saṃcukṣubhe kiṃcid uvāca cainam |
kiṃ kevalo ’syaiva17 janasya dharmaḥ sarvaprajānām ayam īdṛśo ’ntaḥ || 3.58 || 
(8)太子聞死聲 悲痛心交結
(9)問唯此人死 天下亦倶然 
de ltar tshig ni rab tu ’dren pa las thos nas | | cuṅ źig (3)kun nas bskyod ciṅ de ñid la smras pa | |
chos ’di ñid ni skye ba ’di ñid kyaṅ gi’am | | mthar gyur ’di ’dra skye dgu kun gyi yin nam ci | | 
The prince hearing the name of DEATH, his heart constrained by painful thoughts,
247. He asked, ’Is this the only dead man, or does the world contain like instances?’ 
58. Having heard these words of the charioteer he was somewhat startled and said to him, ‘Is this an accident peculiar to him alone, or is such the end of all living creatures?’ 
tataḥ praṇetā vadati sma tasmai sarvaprajānām idam18 antakarma19 |
hīnasya madhyasya mahātmano vā sarvasya loke niyato vināśaḥ || 3.59 || 
(10)對曰普皆爾 夫始必有終
(11)長幼及中年 有身莫不壞 
de nas rab tu ’dren pas ’di ñid la gsol pa | | mthar gyur las ’di skye dgu rnams ni kun gyi ste | |
dman daṅ ’briṅ daṅ bdag ñid chen po (4)thams cad kyi | | ’jig rten dag ni rnam par ṅes par rnam par ñams par ’gyur | | 
Replying thus he said, ’All, everywhere, the same; he who begins his life must end it likewise;
248. ’The strong and lusty and the middle-aged, having a body, cannot but decay (and die).’ 
59. Then the charioteer replied to him, ‘This is the final end of all living creatures; be it a mean man, a man of middle state, or a noble, destruction is fixed to all in this world.’ 
tataḥ sa dhīro ’pi narendrasūnuḥ śrutvaiva mṛtyuṃ viṣasāda sadyaḥ |
aṃsena saṃśliṣya ca kūbarāgraṃ provāca nihrādavatā svareṇa || 3.60 || 
(12)太子心驚怛 身垂車軾前
(13)息殆絶而嘆 世人一何誤 
de nas mi dbaṅ sras pa de ni bstan na yaṅ | | ’chi ba thos nas de ma thag tu yi mug ciṅ | |
dpuṅ pas śiṅ rta’i śiṅ gi rtse la rab ’khyud nas | | gdaṅs sñan daṅ ldan dbyaṅs kyis rab tu smras (5)pa’o | | 
The prince now harassed and perplexed in mind; his body bent upon the chariot leaning-board,
249. With bated breath and struggling accents, stammered thus, ’Oh worldly men! how fatally deluded! 
60. Then the king’s son, sedate though he was, as soon as he heard of death, immediately sank down overwhelmed, and pressing the end of the chariotpole with his shoulder spoke with a loud voice, 
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