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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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viyujyamāne hi1 tarau puṣpair api phalair api |
patati cchidyamāne vā tarur anyo na śocate || 4.61 || 
(26)如空野雙樹 華葉倶茂盛
(27)一已被斬伐 第二不知怖
(28)此等諸人輩 無心亦如是」 
me tog rnams daṅ ’bras bu yis | | rnam par spaṅs par gyur pa’i śiṅ | |
’gyel lam yaṅ na bcad pa ste | | śiṅ gźan mdzes par byed ma yin | | 
284. ’Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension,
285. ’So it is in the case of the mass of men, they have no understanding either!’ 
61. ‘(So) even when a tree is deprived of its flowers and fruits, or if it is cut down and falls, no other tree sorrows.’ 
iti dhyānaparaṃ dṛṣṭvā viṣayebhyo gataspṛham |
udāyī nītiśāstrajñas tam uvāca suhṛttayā || 4.62 || 
(29)爾時優陀夷 來至太子所
(7c1)見宴默禪思 心無五欲想 
de ltar bsam gtan mchog mthoṅ (6)nas | | yul rnams la ni ’dod pa thal | |
’char ka tshul lugs bstan bcos śes | | mdza’ bo ñid kyis de la smras | | 
At this time Udâyi came to the place where the prince was,
286. And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), 
62. Seeing him thus absorbed in contemplation, with his desires estranged from all worldly objects, Udâyin, well skilled in the rules of policy, with kindly feelings addressed him: 
ahaṃ nṛpatinā dattaḥ sakhā tubhyaṃ kṣamaḥ kila |
yasmāt tvayi vivakṣā me tayā praṇayavattayā || 4.63 || 
(2)即白太子言 大王先見勅
(3)爲子作良友 今當奉誠言 
kho bo mi skyoṅ dgis byin te | | khyod la grogs su nus pa lo | |
gaṅ phyir khyed la smra ’dod pa | | rab dga’ ldan pa de phyir ro | | 
he forthwith addressed the prince, and said, ’The Mahâraga, by his former appointment,
287. ’Has selected me to act as friend to his son; may I therefore speak some friendly words? 
63. ‘Since I was appointed by the king as a fitting friend for thee, therefore I have a wish to speak to thee in this friendliness of my heart. 
ahitāt pratiṣedhaś ca hite cānupravartanam |
vyasane cāparityāgas trividhaṃ mitralakṣaṇam || 4.64 || 
(4)朋友有三種 能除不饒益
(5)成人饒益事 遭難不遺棄 
phan pa min las rab ’gegs śiṅ | | phan (7)pa la yaṅ rjes rab ’jug | |
sdug pa na yaṅ yoṅs mi gtoṅ | | yoṅs rdzogs śes kyi mtshan ñid do | | 
an enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable,
288. ’Promotes that which is real gain, and stands by a friend in adversity. 
64. ‘To hinder from what is disadvantageous, to urge to what is advantageous--and not to forsake in misfortune,--these are the three marks of a friend. 
so ’haṃ maitrīṃ pratijñāya puruṣārthāt parāṅmukhaḥ2 |
yadi tvā samupekṣeya3 na bhaven mitratā mayi || 4.65 || 
(6)我既名善友 棄捨丈夫1 義
(7)言不盡所懷 何名爲三益
(8)今故説眞言 以表我丹誠 
bdag de byams par dam bcas nas | | skyes bu’i don la phyir phyogs pa | |
gal te khyod la btaṅ sñoms byed | | grogs po ñid kyaṅ ma yin no | | 
I claim the name of "enlightened friend," and would renounce all that is magisterial,
289. ’But yet not speak lightly or with indifference. What then are the three sources of advantage? listen, and I will now utter true words, and prove myself a true and sincere adviser. 
65. ‘If I, after having promised my friendship, were not to heed when thou turnest away from the great end of man, there would be no friendship in me. 
tad bravīmi suhṛd bhūtvā taruṇasya vapuṣmataḥ |
idaṃ na pratirūpaṃ te strīṣv adākṣiṇyam īdṛśam || 4.66 || 
(9)年在於盛時 容色得充備
(10)不重於女人 斯非勝人體
(11)正使無實心 宜應方便納 
de phyir mdza’ bor gyur nas smras | | (16a1)gźon nu’i lus daṅ ldan pa ni | |
khyod kyis ’di ’dra bud med kyis | | yul la mkhas pa’i gzugs brñan min | | 
290. ’When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman’s influence, this is a weak man’s policy (body).
291. ’It is right sometimes to be of a crafty mind, submitting to those little subterfuges, 
66. ‘Therefore I speak as thy friend,--such rudeness as this to women is not befitting for one young in years and graceful in person. 
anṛtenāpi nārīṇāṃ yuktaṃ samanuvartanam |
tadvrīḍāparihārārtham ātmaratyartham eva ca || 4.67 || 
(12)當生軟下心 隨順取其意
(13)愛欲増憍慢 無過於女人
(14)且今心雖背 法應方便隨 
de yi ṅo tsha’i rgod don daṅ | | bdag ñid dga’ ba’i don ñid du | |
bden min gyis kyaṅ mi mo yi | | rjes su ’jug pa rigs pa yin | | 
which find a place in the heart’s undercurrents, and obeying what those thoughts suggest,
292. ’In way of pleasures to be got from dalliance, this is no wrong in woman’s (eye)! even if now the heart has no desire, yet it is fair to follow such devices; 
67. ‘It is right to woo a woman even by guile, this is useful both for getting rid of shame and for one’s own enjoyment. 
saṃnatis cānuvṛttiś ca strīṇāṃ hṛdayabandhanam |
snehasya hi guṇā yonir mānakāmāś ca yoṣitaḥ || 4.68 || 
(15)順女心爲樂 順爲莊嚴具
(16)若人離於順 如樹無花果 
yaṅ dag ’dud daṅ (2)rjes ’jug gi | | bud med rnams kyis sems ’chiṅ ste | |
brtse ba’i yon tan skye gnas phyir | | yid la ’dod pa bud med yin | | 
293. ’Agreement (acquiescence) is the joy of woman’s heart, acquiescence is the substance (the full) of true adornment; but if a man reject these overtures, he’s like a tree deprived of leaves and fruits; 
68. ‘Reverential behaviour and compliance with her wishes are what binds a woman’s heart; good qualities truly are a cause of love, and women love respect. 
tad arhasi viśālākṣa hṛdaye ’pi parāṅmukhe |
rūpasyāsyānurūpeṇa dākṣiṇyenānuvartitum || 4.69 || 
(17)何故應隨順 攝受其事故
(18)已得難得境 勿起輕易想 
de phyir rnam par spaṅs pa’i spyan | | sñiṅ la gźan du phyir bltas kyaṅ | |
’di yi yul daṅ rjes mthun par | | mkhas pa rnam par dpyad par ’os | | 
294. ’Why then ought you to yield and acquiesce? that you may share in all these things. Because in taking, there’s an end of trouble--no light and changeful thoughts then worry us. 
69. ‘Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to please them with a courtesy worthy of this beauty of thine? 
dākṣiṇyam auṣadhaṃ strīṇāṃ dākṣiṇyaṃ bhūṣaṇaṃ param |
dākṣiṇyarahitaṃ rūpaṃ niṣpuṣpam iva kānanam || 4.70 || 
 
mkhas pa (3)sman yin bud med la | | mkhas pa rab mchog rgyan yin no | |
mkhas pa daṅ bral gzugs dag ni | | me tog med pa’i nags daṅ ’dra | | 
 
70. ‘Courtesy is the balm of women, courtesy is the best ornament; beauty without courtesy is like a grove without flowers. 
kiṃ vā dākṣiṇyamātreṇa bhāvenāstu parigrahaḥ |
viṣayān durlabhāṃl labdhvā na hy avajñātum arhasi || 4.71 || 
 
yaṅ na mkhas pa’i raṅ bźin gyi | | bsam pa raṅ bźin khas len mdzod | |
yul rnams ñes par dka’ thob nas | | phyi śol byed pa ’os ma yin | | 
 
71. ‘But of what use is courtesy by itself? let it be assisted by the heart’s feelings; surely, when worldly objects so hard to attain are in thy grasp, thou wilt not despise them. 
kāmaṃ param iti jñātvā devo ’pi hi puraṃdaraḥ |
gautamasya muneḥ patnīm ahalyāṃ cakame purā || 4.72 || 
(19)欲爲最第一 天猶不能忘
(20)帝釋尚私通 瞿曇仙人妻 
(4)sṅon tshe lha yi dbaṅ pos kyaṅ | | ’dod pa mchog ces śes byas nas | |
goo tam thub pa’i dga’ ldan ma | | bśol med ma la ’dod pa byas | | 
295. ’For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Rishi; 
72. ‘Knowing that pleasure was the best of objects, even the god Puraüdara (Indra) wooed in olden time Ahalyâ the wife of the saint Gautama. 
agastyaḥ prārthayām āsa somabhāryāṃ ca rohiṇīm |
tasmāt tatsadṛśīṃ4 lebhe lopāmudrām iti śrutiḥ || 4.73 || 
(21)2 阿伽陀仙人 長夜脩苦行
(22)爲以求天后 而遂願不果 
zla ba’i chuṅ ma snar ma ni | | draṅ sroṅ ri byis don du gñer | |
de nas de daṅ ’dra ba yi | | brkam bya ma ni rñed ces thos | | 
296. ’So likewise the Rishi Agastya, through a long period of discipline, practising austerities, from hankering after a heavenly queen (Devî), lost all reward of his religious endeavours, 
73. ‘So too Agastya wooed Rohinî, the wife of Soma; and therefore, as Sruti saith, a like thing befell Lopâmudrâ. 
utathyasya5 ca bhāryāyāṃ mamatāyāṃ mahātapaḥ6 |
mārutyāṃ janayām āsa bharadvājaṃ bṛhas7 patiḥ || 4.74 || 
 
au bha thya yi chuṅ ma ni | | rluṅ (5)gi bu mo mthun ma la | |
dka’ thub chen po’i phur bu yis | | bar dwa dza bskyed par gyur | | 
 
74. ‘The great ascetic Vrihaspati begot Bharadvâja on Mamatâ the daughter of the Maruts, the wife of Autathya. 
bṛhas8 pater mahiṣyāṃ ca juhvatyāṃ juhvatāṃ varaḥ |
budhaṃ vibudhakarmāṇaṃ9 janayām āsa candramāḥ || 4.75 || 
 
draṅ sroṅ phur bu’i chuṅ ma ni | | sbyin sreg ma la sbyin sreg mchog | |
zla ba yis ni lag pa yi | | lha yi las byed bskyed par gyur | | 
 
75. ‘The Moon, the best of offerers, begat Budha of divine nature on the spouse of Vrihaspati as she was offering a libation. 
kālīm caiva purā kanyāṃ jalaprabhavasaṃbhavām |
jagāma yamunātīre jātarāgaḥ parāśaraḥ || 4.76 || 
(23)3 婆羅墮仙人 及與月天子
(24)4 婆羅舍仙人 與5 迦賓闍羅
(25)如是比衆多 悉爲女人壞 
sṅon tshe bu mo nag mo ni | | chur skyes ma las skyes ma la | |
rtsi ba (6)logs skyes ni chags skyes śiṅ | | ya nu ni yi gliṅ du phyin | | 
297. ’The Rishi Brihaspati, and Kandradeva putra; the Rishi Parâsara, and Kavañgara (Kia-pin-ke-lo):
298. ’All these, out of many others, were overcome by woman’s love. 
76. ‘So too in old time Parâsara, overpowered by passion on the bank of the Yamunâ, lay with the maiden Kâlî who was the daughter of the son of the Water (Agni). 
mātaṅgyām akṣamālāyāṃ garhitāyāṃ riraṃsayā |
kapiñjalādaṃ tanayaṃ vasiṣṭho ’janayan muniḥ || 4.77 || 
 
gnod sbyin phreṅ ma rigs ṅan ma | | snod ma la ni dga’ ’dod pas | |
goṅ ma sreg ni za ba’i bu | | thub pa gnas mchog gis bskyed do | | 
 
77. ‘The sage Vasishtha through lust begot a son Kapiÿjalâda on Akshamâlâ a despised low-caste woman. 
yayātiś caiva rājarṣir vayasy api vinirgate |
viśvācyāpsarasā sārdhaṃ reme caitrarathe vane || 4.78 || 
 
’gro mgyogs rgyal po draṅ sroṅ ñid | | na tshod rnam par soṅ ba yi | |
lha mo sna tshogs (7)mchod mar bcas | | sna tshogs śiṅ rta’i nags su dga’ | | 
 
78. ‘And the seer-king Yayâti, even when the vigour of his prime was gone, sported in the Caitraratha forest with the Apsaras Visvâcî. 
strīsaṃsargaṃ vināśāntaṃ pāṇḍur jñātvāpi kauravaḥ |
mādrīrūpaguṇākṣiptaḥ siṣeve kāmajam sukham || 4.79 || 
 
bud med ’grogs min źi ba ni | | skya ba seṅ gis ni śes nas kyaṅ | |
dga’ ma’i gzugs yon gyis bkug ste | | ’dod las skyes pa’i bde ba bsten | | 
 
79. ‘And the Kaurava king Pânḍu, though he knew that intercourse with his wife would end in death, yet overcome by the beauty and good qualities of Mâdrî yielded to the pleasures of love. 
karālajanakaś caiva hṛtvā brāhmaṇakanyakām |
avāpa bhraṃśam apy evaṃ10 na tu seje na11 manmatham || 4.80 || 
 
skyed mdzad rgyal po dmar ser yaṅ | | bram ze’i bu mo phrogs nas ni | (16b1)na babs thob pa ñid yin kyaṅ | | yid dkrugs ’dod pa ma bsten min | | 
 
80. ‘And so Karâlajanaka, when he carried off the Brâhman’s daughter, incurred loss of caste thereby, but he would not give up his love. 
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