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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.).
 
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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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tataḥ śamavihārasya muner ikṣvākucandramāḥ |
arāḍasyāśramaṃ bheje vapuṣā pūrayann iva || 12.1 || 
(14)甘蔗1 月光胄 到彼寂靜林
(15)敬詣於牟尼 大仙阿羅藍 
de nas lus kyis gaṅ ba bźin | | (7)bu ram śiṅ ba’i zla ba yis | | źi bar gnas ba’i thub pa yis | | rtsibs ’phur gyis ni gnas su bsñen | | 
919. The child of the glorious sun of the Ikshvâku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rishi Arâda Râma, 
1. Then the moon of the Ikshvâku race turned towards the hermitage of the sage Arâḍa of tranquil life,--as it were, doing honour to it by his beauty. 
sa kālāmasagotreṇa tenālokyaiva dūrataḥ |
uccaiḥ svāgatam ity uktaḥ samīpam upajagmivān || 12.2 || 
(16)2 迦藍玄族子 遠見菩薩來
(17)高聲遙讃歎 安慰言善來 
sgyu rtsal śes kyi rigs de yis | | rgyaṅ nas gzigs nas mthon po yis | |
legs par ’oṅs źes smras pa ste | | druṅ du ñe bar gśegs pa’o | | 
920. The dark-clad (?) followers of the Kalam (Saṅghârâma) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ’Welcome,’ 
2. He drew near, on being addressed in a loud voice ‘Welcome’ by the kinsman of Kâlâma, as he saw him from afar. 
tāv ubhau nyāyataḥ pṛṣṭvā dhātusāmyaṃ parasparam |
dāravyor medhyayor vṛṣyoḥ śucau deśe niṣedatuḥ1 || 12.3 || 
(18)合掌交恭敬 3 相問安吉不
(19)相勞問畢已 4 庠序而就坐 
de gñis phan tshun rigs par ni | | (43a1)khams ni sñoms par dris nas su | |
śiṅ gtsaṅ brtul źugs gdan dag la | | sa phyogs gtsaṅ bar bźugs pa’o | | 
921. As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age) they sat down; 
3. They, having mutually asked after each other’s health as was fitting, sat down in a clean place on two pure wooden seats. 
tam āsīnaṃ nṛpasutaṃ so ’bravīn munisattamaḥ |
bahumānaviśālābhyāṃ darśanābhyāṃ pibann iva || 12.4 || 
(20)梵志見太子 容貎審諦儀
(21)沐浴伏其徳 如渇飮甘露 
bkur maṅ rnam par yaṅs pa yis | | lta byed dag gis ’thuṅ ba bźin | |
mi skyoṅ sras po bźugs de la | | thub pa mchog des smras ba’o | | 
922. The Brahmakârins observing the prince, (beheld) his personal beauty and carefully considered his appearance; respectfully they satisfied themselves of his high qualities, like those who, thirsty, drink the ’pure dew.’ 
4. The best of sages, having seen the prince seated, and as it were drinking in the sight of him with eyes opened wide in reverence, thus addressed him: 
viditaṃ me yathā saumya niṣkrānto bhavanād asi |
chittvā snehamayaṃ pāśaṃ pāśaṃ dṛpta iva dvipaḥ || 12.5 || 
(22)擧手告太子 5 久知汝出家
(23)斷親愛纒鎖 猶如象脱覊
(24)深智覺慧明 能免斯毒果 
(2)źi ba bdag gi śes pa ltar | | khyim nas ṅes par ’byuṅ bar ’gyur | |
gñis ’thuṅ rgyags pas źags pa ltar | | brtse ba’i źags pa bcad nas ’oṅs | | 
923. (Then) with raised hands they addressed the prince, ’Have you (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint?
924. ’Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world). 
5. ‘I know, gentle youth, how thou hast come forth from thy home, having severed the bond of affection, as a wild elephant its cord. 
sarvathā dhṛtimac caiva prājñaṃ caiva manas tava |
yas tvaṃ prāptaḥ śriyaṃ tyaktvā latāṃ viṣaphalām iva || 12.6 || 
 
khyod kyi yid ni śes rab daṅ | | kun nas brtan pa ldan pa ñid | |
dug gi ljon ba’i ’bras bu bźin | | gaṅ khyod dpal dor nas (3)’oṅs so | | 
 
6. ‘In every way thy mind is stedfast and wise, who hast come here after abandoning royal luxury like a creeper-plant with poisonous fruit. 
nāścaryaṃ jīrṇavayaso yaj jagmuḥ pārthivā vanam |
apatyebhyaḥ śriyaṃ dattvā bhuktocchiṣṭām iva srajam || 12.7 || 
(25)古昔明勝王 捨位付其子
(26)如人佩花鬘 朽故而棄捨
(27)未若汝盛年 不6 受聖王位 
loṅs spyad lhag ma’i phreṅ ba bźin | | bu rnams dag la dpal byin nas | |
sa skyoṅ ’khogs pa’i na tshod rnams | | gaṅ źig nags ’oṅs ṅo mtshar min | | 
In old time the monarch Ming Shing (brightly victorious) gave up his kingly estate to his son,
925. ’As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king; 
7. ‘It is no marvel that kings have retired to the forest who have grown old in years, having given up their glory to their children, like a garland left behind after being used. 
idaṃ me matam āścaryaṃ nave vayasi yad bhavān |
abhuktvaiva śriyaṃ prāptaḥ sthito viṣayagocare || 12.8 || 
 
bdag gi lugs ni ṅo mtshar te | | so ma’i na tshod la khyod kyis | |
yul gyi spyod yul la gnas pa | | dpal (4)ñid loṅs ma spyad nas ’oṅs | | 
 
8. ‘But this is to me indeed a marvel that thou art come hither in life’s fresh prime, set in the open field of the world’s enjoyments, ere thou hast as yet tasted of their happiness. 
tad vijñātum imaṃ dharmaṃ paramaṃ bhājanaṃ bhavān |
jñānaplavam2 adhiṣṭhāya śīghraṃ duḥkhārṇavaṃ tara || 12.9 || 
(28)觀汝深固志 堪爲正法器
(29)當乘智慧舟 超度生死海 
de phyir chos ’di śes pa la | | khyod ni dam pa’i snod yin la | |
ye śes gru po byin brlabs nas | | skyen par sdug bsṅal rgya mtsho sgrol | | 
926. ’We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death: 
9. ‘Verily thou art a worthy vessel to receive this highest religion; having mastered it with full knowledge, cross at once over the sea of misery. 
śiṣye yady api vijñāte śāstraṃ kālena varṇyate3 |
gāmbhīryād vyavasāyāc ca na parīkṣyo4 bhavān mama || 12.10 || 
(22c1)凡人誘來學 審才而後教
(2)我今已知汝 堅固決定志
(3)但當任意學 終無隱7 於子 
gaṅ yaṅ slob mar śes pa na | | dus kyis bstan bcos la ’jug ste | |
zab pa las daṅ nan tan las | | bdag gi yoṅs (5)rtog khyod ma yin | | 
927. ’The common class, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm:
928. ’And now you have undertaken the purpose of learning, (I am persuaded) you will not in the end shrink from it.’ 
10. ‘Though the doctrine is generally efficient only after a time, when the student has been thoroughly tested, thou art easy for me to examine from thy depth of character and determination.’ 
iti vākyam arāḍasya vijñāya sa nararṣabhaḥ5 |
babhūva paramaprītaḥ provācottaram eva ca || 12.11 || 
(4)太子聞其教 歡喜而報言
(5)汝以平等心 善誨無愛憎
(6)但當虚心受 所願便已獲 
de ltar rtsibs ’phur ñid kyi tshig | | mi yi draṅ sroṅ ṅes gsan nas | |
mchog tu dga’ bar gyur pa yis | | lan gñis rab tu smras pa’o | | 
The prince hearing this exhortation, with gladness made reply:
929. ’You have with equal intention, illustrious! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 
11. The prince, having heard these words of Arâḍa, was filled with great pleasure and thus made reply: 
viraktasyāpi yad idaṃ saumukhyaṃ bhavataḥ param |
akṛtārtho ’py anenāsmi kṛtārtha iva saṃprati || 12.12 || 
(7)夜行得炬火 迷方者蒙導
(8)度海得輕舟 我今亦如是 
don ma byas kyaṅ ’di yi ni | | don byas bźin du da lta ñid | |
chags daṅ bral ba gaṅ ’di ni | | dam pa khyed kyi mṅon du gyur | | 
930. ’That I may in my night journey obtain a torch, to guide me safely thro’ treacherous places; a handy boat to cross over the sea;--may it be so even now with me! 
12. ‘This extreme kindliness which thou showest to me, calmly passionless as thou art, makes me, imperfect as I am, seem even already to have attained perfection. 
didṛkṣur iva hi jyotir yiyāsur iva daiśikam |
tvaddarśanam6 ahaṃ manye titīrṣur iva ca plavam || 12.13 || 
(9)今已蒙哀許 敢問心所疑
(10)生老病死患 云何而可免」 
blta (6)bar ’dod pas ’od bźin daṅ | | sgrol bar ’dod pas gru bźin daṅ | |
gro bar ’dod pas lam mkhan bźin | | khyed mthoṅ ba la bdag gis śes | | 
931. ’But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 
13. ‘I feel at the sight of thee like one longing to see who finds a light,--like one wishing to journey, a guide,--or like one wishing to cross, a boat. 
tasmād arhasi tad vaktuṃ vaktavyaṃ yadi manyase |
jarāmaraṇarogebhyo yathāyaṃ parimucyate || 12.14 || 
(11)爾時阿羅藍 聞太子所問
(12)自以諸經論 略爲其解説 
rga daṅ ’chi ba’i ’jigs rnams las | | gal te gsuṅ byar dgoṅs nas ni | | de phyir gsuṅ bar ’os pa’o | | 
932. At this time O-lo-lam (Arâda Kâlâma) hearing the question asked by the prince, briefly from the various Sûtras and Sâstras, quoted passages in explanation of a way of deliverance. 
14. ‘Wilt thou therefore deign to tell me that secret, if thou thinkest it should be told, whereby thy servant may be delivered from old age, death, and disease.’ 
ity arāḍaḥ kumārasya māhātmyād eva coditaḥ |
saṃkṣiptaṃ kathayāṃ cakre svasya śāstrasya niścayam || 12.15 || 
(13)汝是機悟士 聰中之第一
(14)今當聽我説 生死起滅義 
de ltar rtsibs ’phur gyis gźon (7)nu’i | | bdag ñid che las bskul ba ñid | |
raṅ ñid kyi ni bstan bcos kyi | | ṅes par mdor bsdus gsuṅs pa’o | | 
933. ’But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death; 
15. Arâḍa, thus impelled by the noble nature of the prince, declared in a concise form the tenets of his doctrine: 
śrūyatām ayam asmākaṃ siddhāntaḥ śṛṇvatāṃ vara |
yathā bhavati saṃsāro yathā caiva nivartate7 || 12.16 || 
(15)8 性變生老死 此五爲衆生
(16)性者爲純淨 轉變者9 五大
(17)我覺及與見 隨境根名變 
ji ltar ’khor ba yin pa la | | ji ltar ṅes par ldog pa ñid | |
ñan pa rnams kyi mchog grub mtha’ | | kho bo’i ’di ni gson mdzod cig | | 
934. ’Nature, and change, birth, old age, and death, these five (attributes) belong to all; "nature" is (in itself) pure and without fault; the involution of this with the five elements,
935. ’Causes an awakening and power of perception, which, according to its exercise, is the cause of "change;" 
16. ‘O best of hearers, hear this our firmly-settled theory, how our mortal existence arises and how it revolves. 
prakṛtiś ca vikāraś ca janma mṛtyur jaraiva ca |
tat tāvat sattvam ity uktaṃ sthirasattva parehi tat8 || 12.17 || 
 
raṅ bźin daṅ ni rnam ’gyur daṅ | | (43b1)skye daṅ ’chi daṅ rga ba ste | |
re źig sems ba źes brjod pa | | brtan pa’i sems pa de śes mdzod | | 
 
17. ‘"The evolvent" and "the evolute," birth, old age, and death,--know that this has been called the reality by us; do thou receive our words, O thou who art stedfast in thy nature. 
tatra tu prakṛtiṃ9 nāma viddhi prakṛtikovida |
pañca bhūtāny ahaṃkāraṃ buddhim avyaktam eva ca || 12.18 || 
(18)色聲香味觸 是等名境界
(19)手足語二道 是10 五名業根 
de la raṅ bźin śes bya ba | | raṅ bźin śes ba śes par mdzod | |
’byuṅ ba lṅa yi bdag ñid daṅ | | blo daṅ mi gsal ba ñid do | | 
form, sound, order, taste, touch, these are called the five objects of sense (dhâtu);
936. ’As the hand and foot are called the "two ways" (methods of moving?) so these are called "the roots" of action (the five skandhas); 
18. ‘But know, O thou who art deep in the search into the nature of things, that the five elements, egoism, intellect, and "the unmanifested" are the "evolvents;" 
vikāra iti budhyasva10 viṣayān indriyāṇi ca |
pāṇipādaṃ ca vādaṃ ca pāyūpasthaṃ tathā manaḥ || 12.19 || 
(20)眼耳鼻舌身 是名爲覺根
(21)意根兼二義 亦業亦名覺
(22)性轉變爲因 11 知因者爲我 
rnam ’gyur źes bya mkhyen par mdzod | | yul (2)rnams daṅ ni dbaṅ po rnams | |
lag pa rkaṅ pa dag daṅ ni | | ’phoṅs daṅ mdoms daṅ de bźin yid | | 
the eye, the ear, the nose, the tongue, the body, these are named the "roots" (instruments) of understanding.
937. ’The root of "mind" (manas) is twofold, being both material, and also intelligent; "nature" by its involutions is "the cause," the knower of the cause is "I" (the soul); 
19. ‘But know that the "evolutes" consist of intellect, external objects, the senses, and the hands, feet, voice, anus, and generative organ, and also the mind. 
asya kṣetrasya vijñānāt kṣetrajña iti saṃjñi ca |
kṣetrajña iti cātmānaṃ kathayanty ātmacintakāḥ || 12.20 || 
 
’di yi źiṅ ni śes pa la | | źiṅ śes pa źes bya ba ste | |
źiṅ śes pa źes bdag ñid du | | bdag tu bsam byed rnams kyis smras | | 
 
20. ‘There is also a something which bears the name kshetrajÿa, from its knowledge of this "field" (kshetra or the body); and those who investigate the soul call the soul kshetrajÿa. 
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