Jinacaritaṁ
The Life of the Victorious Buddha

[Yasodharākathā]
[The Story of Yasodharā]

 

mahāmoharajaṁ hantvā sasaṅgho dutiye dine
pāvekkhi sapadānena piṇḍāya puram-uttamaṁ [374]

Mahā-moha-rajaṁ hantvā, dutiye dine sa-saṅgho sapadānena piṇḍāya uttamaṁ puraṁ pāvekkhi,

Having destroyed the great delusion, on the second day, together with the Saṅgha, he entered the supreme city (and went) on systematic almsround,

 

tassa pādāravindāniravindāni anekadhā
uggantvā patigaṇhiṁsu akkantakkantaṭhānato [375]

tassa pāda-aravindāni akkanta-akkanta-ṭhānato anekadhā aravindāni uggantvā patiggaṇhiṁsu.

and in every place he stepped upon his lotus-like feet were received by the countless lotuses that had sprung up.

 

dehajotikadambehi gopuraṭṭālamandirā
piñjarattaṁ gatā tasmiṁ pākārappabhutī tadā [376]

Tadā deha-joti-kadambehi tasmiṁ gopura-aṭṭāla-mandirā pākārappabhutī piñjara-attaṁ gatā.

Then through the rays Taking kadamba here to mean rays. In Sanskrit (SED, s.v.) it can mean “a multitude, assemblage, collection, troop, herd”.01 of light (emanating from) his body the city gates, watchtowers, mansions, ramparts and so on in that place themselves became golden.

 

carantaṁ pavisitvāna piṇḍāya puravīthiyaṁ
lokālokakaraṁ vīraṁ santaṁ dantaṁ pabhaṅkaraṁ [377]

Loka-Āloka-Karaṁ Vīraṁ Santaṁ Dantaṁ Pabhaṅkaraṁ pura-vīthiyaṁ pavisitvāna, piṇḍāya carantaṁ,

The One who Makes Light for the World, the Champion, the Peaceful One, the Tamed One, the Light-Maker, having entered the city streets, walked for alms,

 

pasādajanake ramme pāsāde sā yasodharā
sīhapañjarato disvā ṭhitā pemaparāyaṇā [378]

Pasāda-janake Yasodharā ramme pāsāde ṭhitā, sīha-pañjarato disvā, sā pema-parāyaṇā,

and the faithful Yasodharā, while standing in her delightful palace, having seen (him) through the latticed window, Sīhapañjara (lit.: a lion's cage) is a kind of latticed window.02 being overcome with love, she,

 

bhūsane maṇiraṁsīhi bhāsuraṁ rāhulaṁ varaṁ
āmantetvā padassetvā tuyham-eso pitā ti taṁ [379]

bhūsane maṇi-raṁsīhi bhāsuraṁ varaṁ Rāhulaṁ āmantetvā, “Eso tuyhaṁ pitā” ti Taṁ padassetvā,

after calling the noble and resplendent Rāhula, who was decorated with splendid jewels, and pointing Him out, saying: “This is your father”, A reference to the Narasīhagāthā which Yasodharā spoke at this time (there is a text and translation of these gāthās elsewhere on this website).03

 

niketam-upasaṅkamma suddhodanayasassino
vanditvā tam-anekāhi itthīhi parivāritā [380]

Suddhodana-yasassino niketaṁ upasaṅkamma, anekāhi itthīhi parivāritā, taṁ vanditvā,

going to the residence of the famous Suddhodana, surrounded by countless women, and worshipping him,

 

deva devindalīlāya putto tedha pure pure
caritvā carate dāni piṇḍāyā ti ghare ghare [381]

pavedesi pavedetvāgamā mandiram-attano
ānandajalasandohapūritoruvilocanā [382]

“Deva, pure te putto idha pure Deva-Inda-līlāya caritvā, dāni ghare ghare piṇḍāyā carate” ti pavedesi. Pavedetvā ānanda-jala-sandoha-pūrita-uru-vilocanā attano mandiraṁ agamā.

said: “Your Majesty, formerly your son has walked through this city with the grace of the Lord of Gods, but now he walks for alms from house to house!” Having said (that), with her wide eyes full of a great many joyful tears, she returned to her palace.

 

tato sesanarindānaṁ indo indo valaṅkato
kampamānopagantvāna vegena jinasantikaṁ [383]

Tato va sesa-nara-Indānaṁ Indo, alaṅkato Indo, kampamāno, vegena Jina-santikaṁ upagantvāna,

Then the Lord of all other Lords of Men, decorated like the Lord (of the Gods, Sakka), trembling, having quickly gone into the vicinity of the Victor, (said):

 

sakyapuṅgava te nesa vaṁso mā cara mā cara
vaṁse puttekarājā pi na piṇḍāya carī pure [384]

“Sakya-puṅgava! Na esa te vaṁso! Mā cara, mā cara! Vaṁse, Putta, eka-Rājā pi pure piṇḍāya na carī.”

“Noble Sakyan! This is not (the way of) your lineage! Do not roam about, do not roam about! In our lineage, Son, not even one King in former times roamed about for alms!”

 

iti vutte narindena munindo guṇasekharo
tuyham-eso mahārāja vaṁso mayhaṁ pananvayo [385]

Iti vutte Nara-indena, Muni-Indo, Guṇa-Sekharo: “Mahā-Rāja, eso tuyhaṁ vaṁso! Mayhaṁ pana anvayo

The Lord of Men having spoken thus, the Lord of Sages, the Head of all Virtues, (said): Great King, that is your lineage! But my tradition

 

buddhavaṁso ti sambuddhavaṁsaṁ tassa pakāsayi
atho tasmiṁ ṭhito yeva desento dhammam-uttariṁ [386]

Buddha-vaṁso” ti, Sambuddha-vaṁsaṁ tassa pakāsayi; atho tasmiṁ ṭhito yeva Uttariṁ Dhammaṁ desento:

is the Lineage of the Buddhas”, and so he declared his lineage (to be that of) the Sambuddhas; then while standing in that very place he preached the Supreme Dhamma (saying):

 

uttiṭṭhe nappamajjeyya dhammam-iccādim-uttamaṁ
gāthaṁ manoramaṁ vatvā sotūnaṁ sivam-āvahaṁ [387]

“Uttiṭṭhe na-ppamajjeyya, Dhammaṁ...” Dhp168: uttiṭṭhe nappamajjeyya, Dhammaṁ sucaritaṁ care, Dhammacārī sukhaṁ seti asmiṁ loke paramhi ca - One should rise up, one should not be heedless, one should live the Dhamma life well, the one who lives according to Dhamma sleeps happily in this world and in the next.04 icc-ādiṁ uttamaṁ mano-ramaṁ sotūnaṁ siva ṁ āvahaṁ gāthaṁ vatvā,

“One should rise up, one should not be heedless, (one should live) the Dhamma...” and so on, and having spoken this supreme, delightful verse, which brought bliss to the ears,

 

dassanaggarasaṁ datvā santappetvā tam-uttamo
tenābhiyācito tassa niketaṁ samupāgato [388]

Uttamo dassana-agga-rasaṁ datvā, taṁ santappetvā, tena-abhiyācito tassa niketaṁ samupāgato.

the Supreme One, having given (the King) a taste of the foremost insight, That is, having made him attain the first of the four paths (sotāpatti).05 and satisfied him, being requested by (the King) went to his residence.

 

saddhiṁ vīsasahassehi tādīhi dipaduttamaṁ
madhurodanapānena santappetvā mahīpati [389]

Mahī-pati vīsa-sahassehi Tādīhi saddhiṁ Dipada-Uttamaṁ madhura-odana-pānena santappetvā,

The Master of the Earth, having satisfied with sweet rice and drinks the Supreme Man, together with twenty-thousand Such-Like (Arahats), i.e. Arahats.06

 

cūḷāmaṇimarīcīhi piñjarañjalikehi taṁ
rājūhi saha vanditvā nisīdi jinasantike [390]

saha cūḷā-maṇi-marīcīhi piñjara-añjalikehi Rājūhi Taṁ vanditvā, Jina-santike nisīdi.

together with the gold-like Kings, with their bright bejewelled crowns, having worshipped Him with reverential salutation, sat down in the vicinity of the Victor.

 

tā pi nekasatā gantvā sundarā rājasundarī
narindena anuññātā nisīdiṁsu tahiṁ tadā [391]

Sundarā nekasatā tā pi Rāja-sundarī gantvā, Nara-Indena anuññātā, Tahiṁ nisīdiṁsu. Tadā

Also countless hundreds of the King's beautiful women having gone, being permitted by the Lord of Men, sat down near Him. Then

 

desetvā madhuraṁ dhammaṁ tilokatilako jino
aham-pajja na gaccheyyaṁ sace bimbāya mandiraṁ [392]

Ti-Loka-Tilako Jino madhuraṁ Dhammaṁ desetvā: “Sace ahaṁ pi ajja Bimbāya mandiraṁ na gaccheyyaṁ

the Ornament of the Three Worlds, the Victor, having preached the sweet Dhamma (thought): “If today I do not go to Bimbā's palace,

 

dayāya hadayaṁ tassā phāleyyā ti dayālayo
sāvakaggayugaṁ gayha mandiraṁ pitarā gato [393]

tassā hadayaṁ dayāya phāleyyā” ti. Dayā-Ālayo Sāvaka-Agga-yugaṁ gayha Pitarā mandiraṁ gato.

her heart through pity might break.” (Therefore) the One who has Pity as his Abode took the pair of Chief Disciples (Sāriputta and Moggallāna), and went to his Father's palace.

 

nisīdi pavisitvāna buddho buddhāsane tahiṁ
chabbaṇṇaraṁsijālehi bhāsuranto va bhānumā [394]

Buddho pavisitvāna, chaḷ-vaṇṇa-raṁsi-jālehi bhāsuranto bhānumā va tahiṁ Buddha-āsane nisīdi.

The Buddha, having entered (the palace), with his six coloured halo shining forth like the sun sat down in that place on the Buddha seat.

 

manosilācuṇṇasamānadeha-
marīcijālehi virājamānā
pakampitā hemalatā va bimbā
bimbādharā satthusamīpam-āga [395]

Bimbā manosilā-cuṇṇa-samāna-deha-marīci-jālehi virājamānā, bimbādharā, pakampitā hema-latā va Satthu-samīpaṁ āga.

Bimbā, whose body was resplendent with rays of light like one powdered with realgar, whose lips were as red as the Bimba fruit, A play on the name Bimbā. According to DPPN the name is probably her given name, and all other names we come across, like Rāhulamātā (Rāhula's Mother), Yosadharā (Fame Bearer), Subhaddakā (Very Fortunate One) are probably epithets that have later gained the force of proper names.07 trembling like a golden creeper, went near to the Teacher.

 

satthu pādesu samphassa sītaluttamavārinā
nibbāpesi mahāsokapāvakaṁ hadayindhane [396]

Satthu pādesu samphassa, sītala-uttama-vārinā, hadaya-indhane mahā-soka-pāvakaṁ nibbāpesi.

The touch of the Teacher's feet, like supremely cool water, extinguished the great firey grief (burning) in the fuel of her heart.

 

rājā satthu pavedesi bimbāyātibahuṁ guṇaṁ
munindo pi pakāsesi candakiṇṇarajātakaṁ [397]

Rājā Bimbāya-atibahuṁ guṇaṁ Satthu pavedesi; Muni-Indo pi Canda-Kiṇṇara-jātakaṁ pakāsesi.

The King told the Teacher of the very many virtues of Bimbā; The Jātakanidāna relates how she imitated the hard life of the Bodhisatta by wearing patched robes, eating only once a day, sleeping on a hard bed, and giving up the use of perfumes and so on; she also refused the advances of various princes.08 and the Lord of Sages related the Candakiṇṇara Jātaka. Jātaka 485. It tells the story of how the King of Banaras, lusting for the future Bimbā shot the Bodhisatta, her husband, but despite the King's advances she refused to have anything to do with him, so he left. She then called on Sakka and he came down to Earth and healed the Bodhisatta, and warned them not to go near the haunts of men again.09

 

tadā nandakumārassa sampatte maṅgalattaye
vivāho abhiseko ca iti gehappavesanaṁ [398]

Tadā Nanda-Kumārassa vivāho ca abhiseko ca geha-ppavesanaṁ iti maṅgala-ttaye sampatte.

Then these three festivals arrived for Prince Nanda: his wedding, consecration, and house-warming.

 

maṅgalānaṁ pure yeva pabbājesi pabhaṅkaro
anicchantaṁ va netvā taṁ ārāmaṁ rammam-uttamaṁ [399]

Pabhaṅkaro maṅgalānaṁ pure yeva, taṁ rammaṁ uttamaṁ ārāmaṁ netvā, anicchantaṁ va pabbājesi.

The Light-Maker, just prior to the festivals, having led (Nanda) to the delightful and supreme (Nigrodha) monastery, even without his consent gave him the going-forth (ordination).

 

attānam-anugacchantaṁ dāyajjatthaṁ sakatrajaṁ
kumāraṁ rāhulañ-cāpi kumārābharaṇujjalaṁ [400]

Dāyajja-atthaṁ attānaṁ anugacchantaṁ saka-atra-jaṁ Kumāra-ābharaṇa-ujjalaṁ Rāhulaṁ Kumāraṁ ca api:

Seeking his inheritance, his son the Prince Rāhula, wearing his glorious Prince's ornaments, while following (Him), (said):

 

sukhā va chāyā te me ti uggirantaṁ giraṁ piyaṁ
dāyajjaṁ me dadāhī ti dāyajjam-me dadāhi ca [401]

“Te chāyā va me sukhā” ti piyaṁ giraṁ uggirantaṁ ca: “Me dāyajjaṁ dadāhi, me dāyajjam dadāhī” ti.

“To me even your shadow is pleasant”, and speaking with his lovely voice (he said): “Give me my inheritance, give me my inheritance!”

 

ārāmam-eva netvāna pabbājesi niruttaraṁ
saddhammaratanaṁ datvā dāyajjaṁ tassa dhīmato [402]

Ārāmaṁ eva netvāna, tassa niruttaraṁ Sad-Dhamma-Ratanaṁ dāyajjaṁ datvā, dhīmato pabbājesi.

Having led him to the monastery, and given him the inheritance of the upsurpassed True Dhamma Treasure, (the Buddha) gave the going forth (ordination) to the devout (Rāhula).

 

nikkhamma tamhā sugataṁsumāli
tahiṁ tahiṁ jantusaroruhāni
saddhammaraṁsīhi vikāsayanto
upāgato rājagahaṁ punāpi [403]

Tamhā nikkhamma, Sugata-aṁsu-māli Sad-Dhamma-raṁsīhi tahiṁ tahiṁ jantu-saroruhāni vikāsayanto, puna-api Rājagahaṁ upāgato.

Having left (Kapilavatthu), the Fortunate (Buddha) Sun, spreading the rays of the True Dhamma on the lotus-like people in this place and that place, once again entered Rājagaha.

 

kusumākulasundaratarupavane
padumuppalabhāsurasaranikare
puthucaṅkamamaṇḍitasitasikate
subhasītavane viharati sugato [404]

Sugato kusuma-ākula-sundara-taru-upavane paduma-uppala-bhāsura-sara-nikare puthu-caṅkama-maṇḍita-sita-sikate subha-Sīta-Vane viharati.

The Fortunate (Buddha) lived in the beautiful Cool Wood, which is crowded with beautiful flowers and trees in the nearby woods, and has a multitude of lotuses and waterlilies in its shining lakes, and many covered walkways with white sand.