The Buddha-Carita or The Life of Buddha by Ven. Aśvaghoṣa

Buddha-carita, or The Life of Buddha - 175
gatapraharṣā viphalīktaśramā praviddhapāṣāṇakaḍagaradrumā |
diśaḥ pradudrāva tato ’sya sā camūrhatāśrayeva dviṣatā dviṣaccamūḥ || 13.71
71. With their triumph at an end, their labour all fruitless, and all their stones, straw,
and trees thrown away, that host of his fled in all directions, like some hostile army
when its camp has been destroyed by the enemy.
dravati saparapakṣe nirjite puṣpaketau jayati jitatamaske nīrajaske mahārṣau |
yuvatiriva sahāsā dyauścakāśe sacadrā surabhi ca jalagarbha puṣpavarṣa
papāta || 13.72
72. When the flower-armed god 1 thus fled away vanquished with his hostile forces and
the passionless sage remained victorious, having conquered all the power of darkness,
the heavens shone out with the moon like a maiden with a smile, and a sweet-smelling
shower of flowers fell down wet with dew.
tathāpi pāpīyasi nirjite gate diśaḥ praseduḥ prababhau niśākaraḥ |
divo nipeturbhuvi puṣpavṣṭayo rarāja yoṣeva vikalmaṣā niśā | 13.73*
73. 2 When the wicked one thus fled vanquished, the different regions of the sky grew
clear, the moon shone forth, showers of flowers fell down from the sky upon the
earth, and the night gleamed out like a spotless maiden. 3
iti śrībuddhacarite mahākāvye ’śvaghoṣakte
māravijayo nāma trayodaśaḥ sargaḥ || 13 ||
[Such is the thirteenth chapter in the great poem Śri Buddhacarita,
written by Aśvaghosa, called Defeat of Māra]
1 Māra identified with Kāmadeva, cf. ver. 2.
2 Should we read tathā hi for tathāpi? [Ed. this verse is quite rightly rejected as spurious by
Johnson.]
3 [Ed: the following is slightly incorrect as the original part of Aśvaghoṣa’s work continues up
to Chapter XIV, verse 31 (as numbered in Cowell’s edition) as has been established by
Johnson.]
Here the original work of Aśvaghoṣa ends according to the gloss at the close of the Cambridge
MS.C; the four remaining books were added, to supply an old lacuna, by Amtānanda a
modern Nepalese author. The Chinese and Tibetan translations seem to agree with the
Sanskrit for part of the fourteenth book, but they soon diverge widely from it. The four books
are included in the translation as a literary curiosity.