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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:
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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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tato mārabalaṃ jitvā dhairyeṇa ca śamena ca |
paramārthaṃ vijijñāsuḥ sa dadhyau dhyānakovidaḥ || 14.1 || 
(22)菩薩降魔已 志固心安1 隱
(23)2 求盡第一義 入於深妙禪 
de nas brtan daṅ źi ba yis | | bdud kyi stobs ni pham mdzad nas | | (4)don dam rnam par mkhyen bźed pa | | bsam gtan mkhas de bsam gtan mdzad | | 
1111. Bodhisattva having subdued Mâra, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth, he entered into deep and subtle contemplation, 
1. Then, having conquered the hosts of Mâra by his firmness and calmness, he the great master of meditation set himself to meditate, longing to know the supreme end. 
sarveṣu dhyānavidhiṣu prāpya caiśvaryam uttamam |
sasmāra prathame yāme pūrvajanmaparaṃparām || 14.2 || 
(24)自在諸三昧 次第現在前
(25)初夜入正受 憶念過去生 
bsam gtan cho ga thams cad la | | dbaṅ phyug dam pa rab brñes nas | |
sṅon gyi skye ba rim pa ni | | daṅ po’i thun la dran pa’o | | 
1112. Self-contained. Every kind of Sâmadhi in order passed before his eyes. During the first watch he entered on ’right perception,’ and in recollection all former births passed before his eyes; 
2. And having attained the highest mastery in all kinds of meditation, he remembered in the first watch the continuous series of all his former births. 
amutrāham ayaṃ nāma cyutas tasmād ihāgataḥ |
iti janmasahasrāṇi sasmārānubhavann iva || 14.3 || 
(26)從某處某名 而來生於此
(27)如是百千萬 死生悉了知 
che ge mo bdag mid ’di ni | | de nas ’phos te ’dir ’oṅs pa’o | |
źes (5)ni skye ba stoṅ phrag rnams | | rjes su myoṅ ba bźin du dran | | 
1113. Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew; 
3. ‘In such a place I was so and so by name, and from thence I passed and came hither,’ thus he remembered his thousands of births, experiencing each as it were over again. 
smṛtvā janma ca mṛtyuṃ ca tāsu tāsūpapattiṣu |
tataḥ sattveṣu kāruṇyaṃ cakāra karuṇātmakaḥ || 14.4 || 
(28)受生死無量 一切衆生類
(29)悉曾爲親3 屬 而起大悲心 
’thad pa de daṅ de rnams su | | skye bar ’chi ba dran nas ni | |
de nas sems can la thugs rjes | | thugs rje’i bdag ñid can gyis mdzad | | 
1114. Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart. 
4. And having remembered each birth and each death in all those various transmigrations, the compassionate one then felt compassion for all living beings. 
kṛtveha svajanotsargaṃ punar anyatra ca kriyāḥ |
atrāṇaḥ khalu loko ’yaṃ paribhramati cakravat || 14.5 || 
(27a1)大悲心念已 又觀彼衆生
(2)輪迴六趣中 生死無窮極 
raṅ gi skye bo bor nas ni | | slar yaṅ gźan du bya ba rnams | |
ṅes par ’jig rten (6)mgon med ’di | | ’khor lo bźin du yoṅs su ’khor | | 
1115. This sense of deep compassion passed, he once again considered ’all that lives,’ and how they moved within the six portions of life’s revolution, no final term to birth and death; 
5. Having wilfully rejected the good guides in this life and done all kinds of actions in various lives, this world of living beings rolls on helplessly, like a wheel. 
ity evaṃ smaratas tasya babhūva niyatātmanaḥ |
kadalīgarbhaniḥsāraḥ saṃsāra iti niścayaḥ || 14.6 || 
(3)虚僞無堅固 如芭蕉夢幻
(4)即於中夜時 逮得淨天眼 
de ltar ṅes pa’i bdag ñid ni | | de yi dran par gyur pa ste | |
chu śiṅ sñiṅ po sñiṅ po med | | ’khor ba de ltar ṅes par ro | | 
1116. Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas, 
6. As he thus remembered, to him in his strong self-control came the conviction, ‘All existence is insubstantial, like the fruit of a plantain.’ 
dvitīye tv āgate yāme so ’dvitīyaparākramaḥ |
divyaṃ lebhe1 paraṃ cakṣuḥ2 sarvacakṣuṣmatāṃ varaḥ || 14.7 || 
(5)見一切衆生 如觀鏡中像 
thun ni gñis pa byuṅ ba na | | gñis med pha rol gnon pa de | |
mig daṅ ldan pa kun gyi mchog | | lha (7)yi spyan ni thob par gyur | | 
1117. And beheld before him every creature, as one sees images upon a mirror; 
7. When the second watch came, he, possessed of unequalled energy, received a pre-eminent divine sight, like the highest of all sight-gifted beings. 
tatas tena sa divyena pariśuddhena cakṣuṣā |
dadarśa nikhilaṃ lokam ādarśae iva nirmale || 14.8 || 
(6)衆生生生死 貴賤與貧富 
de nas des ni lha yi spyan | | yoṅs su dag pa de yis ni | |
me loṅ dri ma med pa ltar | | ’jig rten mtha’ dag la gzigs so | | 
all creatures born and born again to die, noble and mean, the poor and rich, 
8. Then by that divine perfectly pure sight he beheld the whole world as in a spotless mirror. 
sattvānāṃ paśyatas tasya nikṛṣṭotkṛṣṭakarmaṇām |
pracyutiṃ copapattiṃ ca vavṛdhe karuṇātmatā || 14.9 || 
(7)清淨不淨業 隨受苦樂報 
mchog daṅ mchog min las rnams kyis | | sems can rnams kyi ’chi ’pho daṅ | |
skye ba gzigs pa de yis ni | | thugs rje’i bdag (51b1)ñid ’phel bar gyur | | 
1118. Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. 
9. As he saw the various transmigrations and rebirths of the various beings with their several lower or higher merits from their actions, compassion grew up more within him. 
ime duṣkṛtakarmāṇaḥ prāṇino yānti durgatim |
ime ’nye śubhakarmāṇaḥ pratiṣṭhante tripiṣṭape || 14.10 || 
(8)觀察惡業者 當生4 惡趣中
(9)修習善業者 生於人天中 
’di rnams sdig pa’i las can rnams | | srog chags rnams ni ṅan ’gror ’gro | |
’di gźan dge ba’i las can rnams | | mtho ris su ni rab gnas so | | 
First he considered and distinguished evil-doers (works), that such must ever reap an evil birth;
1119. Then he considered those who practise righteous deeds, that these must gain a place with men or gods; 
10. ‘These living beings, under the influence of evil actions, pass into wretched worlds,--these others, under the influence of good actions, go forward in heaven. 
upapannāḥ pratibhaye narake bhṛśadāruṇe |
amī duḥkhair bahuvidhaiḥ pīḍyante kṛpaṇaṃ bata3 || 14.11 || 
(10)若生5 地獄者 受無量種苦 
śin tu mi bzad dmyal ba ru | | rab tu ’jigs par gyur pa rnams | |
’di rnams sdug bsṅal sna tshogs (2)kyis | | kye ma bkren pas gtser par byed | | 
but those again born in the nether hells, (he saw) participating in every kind of misery; 
11. ‘The one, being born in a dreadful hell full of terrors, are miserably tortured, alas! by many kinds of suffering; 
pāyyante kvathitaṃ kecid agnivarṇam ayorasam |
āropyante ruvanto ’nye niṣṭaptastambham āyasam || 14.12 || 
(11)呑飮於洋銅 鐵槍貫其體 
kha cig me yi kha dog gi | lcags khu khol ma ’thuṅ bar byed | | lcags kyi ka ba tshan mo la | | gźan rnams cho ṅes ’debs śiṅ ’dzeg | | 
1120. Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, 
12. ‘Some are made to drink molten iron of the colour of fire, others are lifted aloft screaming on a red-hot iron pillar; 
pacyante piṣṭavat kecid ayaskumbhīṣv avāṅmukhāḥ |
dahyante karuṇaṃ kecid dīpteṣv aṅgārarāśiṣu || 14.13 || 
(12)投之沸湯 驅入盛火聚 
lcags zaṅs rnams su khas bub rnams | | kha cig thug pa bźin du ’tshed | |
me mdag phuṅ po (3)’bar rnams su | | kha cig sñiṅ rje bar sreg go | | 
confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 
13. ‘Others are baked like flour, thrown with their heads downwards into iron jars; others are miserably burned in heaps of heated charcoal; 
kecit tīkṣṇair ayodaṃṣṭrair bhakṣyante dāruṇaiḥ śvabhiḥ |
kecid dhṛṣṭair ayastuṇḍair vāyasair āyasair iva || 14.14 || 
(13)長牙群犬食 利嘴6 鳥啄腦 
kha cig lcags kyi mche rno can | | mi bzad khyi rnams kyis za źiṅ | |
kha cig ma ruṅs lcags mchu can | | lcags ’dra’i bya rog rnams kyis za | | 
1121. Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds; 
14. ‘Some are devoured by fierce dreadful dogs with iron teeth, others by gloating crows with iron beaks and all made as it were of iron; 
kecid dāhapariśrāntāḥ śītacchāyābhikāṅkṣiṇaḥ |
asipattravanaṃ4 nīlaṃ baddhā iva viśanty amī || 14.15 || 
(14)畏火7 赴叢林 劍葉截其體 
kha cig gduṅ bas yoṅs ṅal rnams | | bsil ba’i grib ma mṅon ’dod pas | |
ral gri’i (4)lo ma’i nags sṅon por | | ’di rnams bciṅs pa bźin du źugs | | 
dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 
15. ‘Some, wearied of being burned, long for cold shade; these enter like bound captives into a dark blue wood with swords for leaves. 
pāṭyante dāruvat kecit kuṭhārair baddha5 bāhavaḥ |
duḥkhe ’pi na vipacyante6 karmabhir dhāritāsavaḥ || 14.16 || 
(15)利刀解其身 或利斧斫剉 
kha cig sta re rnams kyis ni | | lag pa bteg rnams śiṅ ltar ’gems | |
las rnams kyis bzuṅ srog rnams ni | | sdug bsṅal na yaṅ rnam mi smin | | 
1122. While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit; 
16. ‘Others having many arms are split like timber with axes, but even in that agony they do not die, being supported in their vital powers by their previous actions. 
sukhaṃ syād iti yat karma kṛtaṃ duḥkhanivṛttaye |
phalaṃ tasyedam avaśair duḥkham evopabhujyate || 14.17 || 
(16)受斯極苦毒 業行不令死
(17)樂修不淨業 極苦受其報 
sdug bsṅal zlog pa’i don ched du | | bde ba yin (5)źes las gaṅ byas | |
de yi ’bras de dbaṅ med kyis | | sdug bsṅal kho na ñer loṅs spyod | | 
drinking the bitterest poisons, their fate yet holds them back from death.
1123. Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; 
17. ‘Whatever deed was done only to hinder pain with the hope that it might bring pleasure, its result is now experienced by these helpless victims as simple pain. 
sukhārtham aśubhaṃ kṛtvā ya ete bhṛśaduḥkhitāḥ |
āsvādaḥ sa kim eteṣāṃ karoti sukham aṇv api || 14.18 || 
(18)味著須臾頃 苦報甚久長
(19)戲笑種8 禍因 號泣而受罪 
bde don mi dge ba byas nas | | gaṅ de śin tu sdug bsṅal rnams | |
de dag rnams kyi ro myaṅ des | | bde ba phra mo yaṅ byed dam | | 
a momentary taste of pleasure here, a dreary length of suffering there;
1124. A laugh or joke because of others’ pain, a crying out and weeping now at punishment received. 
18. These who did something evil for the sake of pleasure and are now grievously pained,--does that old taste produce even an atom of pleasure to them now? 
hasadbhir yat kṛtaṃ karma kaluṣaṃ kaluṣātmabhiḥ |
etat pariṇate kāle krośadbhir anubhūyate || 14.19 || 
(20)惡業諸衆生 若見自報者
(21)氣脈則應斷 恐怖崩血死 
sdig pa’i bdag ñid rgod rnams kyis | | sdig pa’i (6)las ni byas pa gaṅ | |
de ni mṅon du gyur pa’i tshe | | cho ṅe rnams kyis rjes su myoṅ | | 
Surely if living creatures saw the consequence of all their evils deeds, self-visited,
1125. With hatred would they turn and leave them, fearing the ruin following--the blood and death. 
19. ‘The wicked deed which was done by the wicked-hearted in glee,--its consequences are reaped by them in the fulness of time with cries. 
yady evaṃ7 pāpakarmāṇaḥ paśyeyuḥ karmaṇāṃ phalam |
vameyur uṣṇaṃ rudhiraṃ8 marmasv abhihatā iva || 14.20 || 
(22)造諸畜生業 業種種各異
(23)死墮9 畜生道 種種各異身 
gal te de ltar sdig las can | | las kyi ’bras bu mthoṅ ba ste | |
dmigs su mṅon par bsnun pa bźin | | skyen par khrag ni skyugs pa ñid | | 
He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return,
1126. (And) when death ensues born in some other form (beast shape), different in kind according to the deeds. 
20. ‘If only evil doers could see the fruits of their actions, they would vomit hot blood as if they were smitten in a vital part. 
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