The Buddha-Carita or The Life of Buddha by Ven. Aśvaghoṣa
A Sanskrit and English line by line (interlinear) version of one of the most important and influential biographies of the Buddha (together with extensive annotation). A Sanskrit and English line by line (interlinear) version of one of the most important and influential biographies of the Buddha (together with extensive annotation).
Buddha-carita, or The Life of Buddha - 121 54. ‘Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort. naraḥ pitṇāmanṇaḥ prajābhirvedairṣīṇā kratubhiḥ surāṇām | utpadyate sārdhamṇaistribhistairyasyāsti mokṣaḥ kila tasya mokṣaḥ || 9.55 (9.65) 55. ‘A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him, — whoever has liberation (from these,) he indeed has liberation. ityevametena vidhikrameṇa mokṣa sayatnasya vadati tajjñāḥ | prayatnavato ’pi hi vikrameṇa mumukṣavaḥ khedamavāpnuvati || 9.56 (9.66) 56. ‘Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness. tatsaumya mokṣe yadi bhaktirasti nyāyena sevasva vidhi yathoktam | eva bhaviṣyatyupapattirasya satāpanāśaśca narādhipasya || 9.57 (9.67) 57. ‘Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end. yā ca pravttā bhavadoṣabuddhistapovanebhyo bhavana praveṣṭum | tatrāpi citā tava tāta mā bhūt pūrve ’pi jagmuḥ svagha vanebhyaḥ || 9.58 (9.68) 58. ‘And as for thy meditations on the evils of life ending in thy return from the forest to thy home, — let not the thought of this trouble thee, my son, — those in old time also have returned from the forests to their houses. tapovanastho ’pi vtaḥ prajābhirjagāma rājā puramabarīṣaḥ | tathā mahī vipraktāmanāryaistapovanādetya rarakṣa rāmaḥ || 9.59 (9.69) 59. ‘The king Ambarīṣa, 1 though he had dwelt in the forest, went back to the city, surrounded by his children; so too Rāma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again. tathaiva śālvādhipatirdrumākṣo vanātsasūnuḥ svapura praviśya | brahmarṣibhūtaśca munervaśiṣṭhāddadhre śriya sāktiratidevaḥ || 9.60 (9.70) 1 Probably the son of Nābhāga.
Buddha-carita, or The Life of Buddha - 122 60. ‘So too Drumākṣa, the king of the Śālvas, came to his city from the forest with his son; and Sākti Antideva, 1 after he had become a Brahmarṣi, received his royal dignity from the saint Vaśiṣṭha.’ evavidhā dharmayaśaḥpradīptā vanāni hitvā bhavanānyabhīyuḥ | tasmānna doṣo ’sti gha praveṣṭu tapovanāddharmanimittameva || 9.61 (9.71) 61. ‘Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one’s home, if it be only for the sake of duty.’ tato vacastasya niśamya matriṇaḥ priya hita caiva npasya cakṣuṣaḥ | anūnamavyastamasaktamadruta dhtau sthito rājasuto ’bravīdvacaḥ || 9.62 (9.72) 62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king, — firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, 2 neither tedious 3 nor hasty: ihāsti nāstīti ya eṣa saśayaḥ parasya vākyairna mamātra niścayaḥ | avetya tattva tapasā śamena vā svaya grahīṣyāmi yadatra niścitam || 9.63 (9.73) 63. ‘This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it. na me kṣama sagaśata hi darśana grahītumavyaktapara parāhatam | buddhaḥ parapratyayato hi ko vrajejjano ’dhakāre ’dha ivādhadeśitaḥ || 9.64 (9.74) 64. ‘It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another’s belief? Mankind are like the blind directed in the darkness by the blind. 1 This might mean Atideva (cf. I, 57, IX, 20) the son of Sakti, but in Mahābh. XII, 1013 we have Ratideva the son of Sakti; cf. Burnouf on Rudraka and Udraka, Introduction, p. 386. [The Tibetan takes sākti as sbyin·sreg·da·bcas, ‘together with burnt offering’. H.W.] Would this imply an old reading sāhuti?— For Atideva’s connection with Vaśiṣṭha see Mahābh. XII, 8591. 2 I read avyastam. 3 Or ‘prejudiced’?
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<strong>Buddha</strong>-carita, <strong>or</strong> <strong>The</strong> <strong>Life</strong> <strong>of</strong> <strong>Buddha</strong> - 121<br />
54. ‘Some say that the coming into being and the destruction <strong>of</strong> being are alike caused<br />
<strong>by</strong> the soul, but they say that coming into being arises without eff<strong>or</strong>t, while the<br />
attainment <strong>of</strong> liberation is <strong>by</strong> eff<strong>or</strong>t.<br />
naraḥ pitṇāmanṇaḥ prajābhirvedairṣīṇā kratubhiḥ surāṇām |<br />
utpadyate sārdhamṇaistribhistairyasyāsti mokṣaḥ kila tasya mokṣaḥ || 9.55 (9.65)<br />
55. ‘A man discharges his debt to his ancest<strong>or</strong>s <strong>by</strong> begetting <strong>of</strong>fspring, to the saints <strong>by</strong><br />
sacred l<strong>or</strong>e, to the gods <strong>by</strong> sacrifices; he is b<strong>or</strong>n with these three debts upon him, —<br />
whoever has liberation (from these,) he indeed has liberation.<br />
ityevametena vidhikrameṇa mokṣa sayatnasya vadati tajjñāḥ |<br />
prayatnavato ’pi hi vikrameṇa mumukṣavaḥ khedamavāpnuvati || 9.56 (9.66)<br />
56. ‘Thus <strong>by</strong> this series <strong>of</strong> rules the wise promise liberation to him who uses eff<strong>or</strong>t; but<br />
however ready f<strong>or</strong> eff<strong>or</strong>t with all their energy, those who seek liberation will find<br />
weariness.<br />
tatsaumya mokṣe yadi bhaktirasti nyāyena sevasva vidhi yathoktam |<br />
eva bhaviṣyatyupapattirasya satāpanāśaśca narādhipasya || 9.57 (9.67)<br />
57. ‘<strong>The</strong>ref<strong>or</strong>e, gentle youth, if thou hast a love f<strong>or</strong> liberation, follow rightly the<br />
prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an<br />
end.<br />
yā ca pravttā bhavadoṣabuddhistapovanebhyo bhavana praveṣṭum |<br />
tatrāpi citā tava tāta mā bhūt pūrve ’pi jagmuḥ svagha vanebhyaḥ || 9.58<br />
(9.68)<br />
58. ‘And as f<strong>or</strong> thy meditations on the evils <strong>of</strong> life ending in thy return from the f<strong>or</strong>est<br />
to thy home, — let not the thought <strong>of</strong> this trouble thee, my son, — those in old time<br />
also have returned from the f<strong>or</strong>ests to their houses.<br />
tapovanastho ’pi vtaḥ prajābhirjagāma rājā puramabarīṣaḥ |<br />
tathā mahī vipraktāmanāryaistapovanādetya rarakṣa rāmaḥ || 9.59 (9.69)<br />
59. ‘<strong>The</strong> king Ambarīṣa, 1 though he had dwelt in the f<strong>or</strong>est, went back to the city,<br />
surrounded <strong>by</strong> his children; so too Rāma, seeing the earth oppressed <strong>by</strong> the base, came<br />
f<strong>or</strong>th from his hermitage and ruled it again.<br />
tathaiva śālvādhipatirdrumākṣo vanātsasūnuḥ svapura praviśya |<br />
brahmarṣibhūtaśca munervaśiṣṭhāddadhre śriya sāktiratidevaḥ || 9.60<br />
(9.70)<br />
1 Probably the son <strong>of</strong> Nābhāga.