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

Ancient.Buddhist.Texts
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Buddha-carita, or The Life of Buddha - 59 tato vthādhāritabhūṣaṇasrajaḥ kalāguṇaiśca praṇayaiśca niṣphalaiḥ | sva eva bhāve vinighya manmatha pura yayurbhagnamanorathāḥ striyaḥ || 4.101 101. And the women, having worn their garlands and ornaments in vain, with their graceful arts and endearments all fruitless, concealing their love deep in their hearts, 1 returned to the city with broken hopes. tataḥ purodyānagatā janaśriya nirīkṣya sāya pratisahtā punaḥ | anityatā sarvagatā vicitayan viveśa dhiṣṇya kṣitipālakātmajaḥ || 4.102 102. Having thus seen the beauty 2 of the troop of women who had gone out to the citygarden, now withdrawn in the evening, — the prince, pondering the transitoriness which envelopes all things, entered his dwelling. tataḥ śrutvā rājā viṣayavimukha tasya tu mano na śiśye tā rātri hdayagataśalyo gaja iva | atha śrāto matre bahuvividhamārge sasacivo na so ’nyatkāmebhyo niyamanamapaśyatsutamateḥ || 4.103 103. Then the king, when he heard how his mind turned away from all objects of sense, could not lie down all that night, like an elephant with an arrow in its heart; but wearied in all sorts of consultation, he and his ministers could find no other means beside these (despised) pleasures to restrain his son’s purpose. iti śrībuddhacarite mahākāvye strīvighātano nāma caturthaḥ sargaḥ || 4 || [Such is the fourth chapter in the great poem Śri Buddhacarita, called The Women Rejected] 1 Reading sva eva bhāve from the Tibetan. 2 Reading śriyam for striyam.

Buddha-carita, or The Life of Buddha - 60 Book V: [Abhiniṣkramaṇo] [Flight] sa tathā viṣayairvilobhyamānaḥ paramohairapi śākyarājasūnuḥ | na jagāma rati na śarma lebhe hdaye siha ivātidigdhaviddhaḥ || 5.1 1. He, the son of the Śākya king, even though thus tempted by the objects of sense which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply pierced in his heart by a poisoned arrow. atha matrisutaiḥ kṣamaiḥ kadācitsakhibhiścitrakathaiḥ ktānuyātraḥ | vanabhūmididkṣayā śamepsurnaradevānumato vahiḥ pratasthe || 5.2 2. Then one day accompanied by some worthy sons of his father’s ministers, friends full of varied converse, — with a desire to see the glades of the forest and longing for peace, he went out with the king’s permission. navarukmakhalīnakikiṇīka pracalaccāmaracāruhemabhāḍam | abhiruhya sa kaṭhaka sadaśva prayayau ketumiva drumābjaketuḥ || 5.3 3. Having mounted his good horse Kathaka, decked with bells and bridle-bit of new gold, with beautiful golden harness and the chowrie waving, 1 he went forth like the moon 2 mounted on a comet. sa nikṣṭatarā vanātabhūmi vanalobhācca yayau mahīguṇecchuḥ | salilormivikārasīramārgā vasudhā caiva dadarśa kṣyamāṇām || 5.4 4. Lured by love of the wood and longing for the beauties of the ground, 3 he went to a spot near at hand 4 on the forest-outskirts; and there he saw a piece of land being ploughed, with the path of the plough broken like waves on the water. halabhinnavikīrṇaśaṣpadarbhā hatasūkṣmakrimikāḍajatukīrṇām | samavekṣya rasā tathāvidhā tā svajanasyeva badhe bhśa śuśoca || 5.5 5. Having beheld the ground in this condition, with its young grass scattered and torn by the plough, and covered with the eggs and young of little insects which were killed, he was filled with deep sorrow as for the slaughter of his own kindred. 1 ‘The white bushy tail of the Tibet cow, fixed on a gold or ornamented shaft, rose from between the ears of the horse’. Wilson, Hundu Drama, I, p. 200. 2 The Tibetan has tog-la ljon·da chu·skyes tog·can, ‘like him who has the sign of a tree and water-born (lotus,) (mounted) on a comet’, but with no further explanation. Could this mean the moon as oṣadhipati and as kumu eśa? 3 Should we read -guṇecchuḥ for -guṇācchaḥ? 4 Nikṣṭatarām; one MS. reads vikṣṭa-, ‘ploughed’.

<strong>Buddha</strong>-carita, <strong>or</strong> <strong>The</strong> <strong>Life</strong> <strong>of</strong> <strong>Buddha</strong> - 60<br />

Book V: [Abhiniṣkramaṇo]<br />

[Flight]<br />

sa tathā viṣayairvilobhyamānaḥ paramohairapi śākyarājasūnuḥ |<br />

na jagāma rati na śarma lebhe hdaye siha ivātidigdhaviddhaḥ || 5.1<br />

1. He, the son <strong>of</strong> the Śākya king, even though thus tempted <strong>by</strong> the objects <strong>of</strong> sense<br />

which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply<br />

pierced in his heart <strong>by</strong> a poisoned arrow.<br />

atha matrisutaiḥ kṣamaiḥ kadācitsakhibhiścitrakathaiḥ ktānuyātraḥ |<br />

vanabhūmididkṣayā śamepsurnaradevānumato vahiḥ pratasthe || 5.2<br />

2. <strong>The</strong>n one day accompanied <strong>by</strong> some w<strong>or</strong>thy sons <strong>of</strong> his father’s ministers, friends<br />

full <strong>of</strong> varied converse, — with a desire to see the glades <strong>of</strong> the f<strong>or</strong>est and longing f<strong>or</strong><br />

peace, he went out with the king’s permission.<br />

navarukmakhalīnakikiṇīka pracalaccāmaracāruhemabhāḍam |<br />

abhiruhya sa kaṭhaka sadaśva prayayau ketumiva drumābjaketuḥ || 5.3<br />

3. Having mounted his good h<strong>or</strong>se Kathaka, decked with bells and bridle-bit <strong>of</strong> new<br />

gold, with beautiful golden harness and the chowrie waving, 1 he went f<strong>or</strong>th like the<br />

moon 2 mounted on a comet.<br />

sa nikṣṭatarā vanātabhūmi vanalobhācca yayau mahīguṇecchuḥ |<br />

salil<strong>or</strong>mivikārasīramārgā vasudhā caiva dadarśa kṣyamāṇām || 5.4<br />

4. Lured <strong>by</strong> love <strong>of</strong> the wood and longing f<strong>or</strong> the beauties <strong>of</strong> the ground, 3 he went to a<br />

spot near at hand 4 on the f<strong>or</strong>est-outskirts; and there he saw a piece <strong>of</strong> land being<br />

ploughed, with the path <strong>of</strong> the plough broken like waves on the water.<br />

halabhinnavikīrṇaśaṣpadarbhā hatasūkṣmakrimikāḍajatukīrṇām |<br />

samavekṣya rasā tathāvidhā tā svajanasyeva badhe bhśa śuśoca || 5.5<br />

5. Having beheld the ground in this condition, with its young grass scattered and t<strong>or</strong>n<br />

<strong>by</strong> the plough, and covered with the eggs and young <strong>of</strong> little insects which were killed,<br />

he was filled with deep s<strong>or</strong>row as f<strong>or</strong> the slaughter <strong>of</strong> his own kindred.<br />

1 ‘<strong>The</strong> white bushy tail <strong>of</strong> the Tibet cow, fixed on a gold <strong>or</strong> <strong>or</strong>namented shaft, rose from<br />

between the ears <strong>of</strong> the h<strong>or</strong>se’. Wilson, Hundu Drama, I, p. 200.<br />

2 <strong>The</strong> Tibetan has tog-la ljon·da chu·skyes tog·can, ‘like him who has the sign <strong>of</strong> a tree and<br />

water-b<strong>or</strong>n (lotus,) (mounted) on a comet’, but with no further explanation. Could this mean<br />

the moon as oṣadhipati and as kumu eśa?<br />

3 Should we read -guṇecchuḥ f<strong>or</strong> -guṇācchaḥ?<br />

4 Nikṣṭatarām; one MS. reads vikṣṭa-, ‘ploughed’.

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