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

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Buddha-carita, or The Life of Buddha - 133 Book XI: [Kāmavigarhaṇo] [The Passions Spurned] athaivamukto magadhādhipena suhnmukhena pratikūlamartham | svastho ’vikāraḥ kulaśaucaśuddhaḥ śauddhodanirvākyamida jagāda || 11.1 1. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, self-possessed, unchanged, pure by family and personal purity, the son of Śuddhodana thus made answer: nāścaryametadbhavato ’bhidhātu jātasya haryakakule viśāle | yanmitrapakṣe tava mitrakāma syādvttireṣā pariśuddhavtteḥ || 11.2 2. ‘This is not to be called a strange thing for thee, born as thou art in the great family whose ensign is the lion 1 — that by thee of pure conduct, O lover of thy friends, this line of conduct should be adopted towards him who stands as one of thy friends. asatsu maitrī svakulānurūpā na tiṣṭhati śrīriva viklaveṣu | pūrvaiḥ ktā prītiparaparābhistāmeva satastu vivardhayati || 11.3 3. ‘Amongst the bad a friendship, worthy of their family, ceases to continue (and fades) like prosperity among the faint-hearted; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts. ye cārthakcchreṣu bhavati loke samānakāryāḥ suhdā manuṣyāḥ | mitrāṇi tānīti paraimi buddhyā svasthasya vddhiṣviha ko hi na syāt || 11.4 4. ‘But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends; who is not the friend of the prosperous man in his times of abundance? eva ca ye dravyamavāpya loke mitreṣu dharme ca niyojayati | avāptasārāṇi dhanāni teṣā bhraṣṭāni nāte janayati tāpam || 11.5 5. ‘So those who, having obtained riches in the world, employ them for the sake of their friends and religion, — their wealth has real solidity, and when it perishes it produces no pain at the end. 1 So the Tibetan explains haryaka, sen·ges mcan·pai.
Buddha-carita, or The Life of Buddha - 134 suhttayā cāryatayā ca rājan vibhāvya māmeva viniścayaste | atrānuneṣyāmi suhttayaiva brūyāmaha nottaramanyadatra || 11.6 6. ‘This thy determination concerning me, O king, is prompted by pure generosity and friendship; 1 I will meet thee courteously with simple friendship; I would not utter aught else in my reply. aha jarāmtyubhaya viditvā mumukṣayā dharmamima prapannaḥ | badhūnpriyānaśrumukhān vihāya prāgeva kāmānaśubhasya hetūn || 11.7 7. ‘I, having experienced the fear of old age and death, fly to this path of religion in my desire for liberation; leaving behind my dear kindred with tears in their faces, — still more then those pleasures which are the causes of evil. nāśīviṣebhyo ’pi tathā bibhemi naivāśanibhyo gaganāccyutebhyaḥ | na pāvakebhyo ’nilasahitebhyo yathā bhaya me viṣayebhya ebhyaḥ || 11.8 8. ‘I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects. kāmā hyanityāḥ kuśalārthacaurā riktāśca māyāsadśāśca loke | āśāsyamānā api mohayati citta nṇā ki punarātmasasthāḥ || 11.9 9. ‘These transient pleasures, — the robbers of our happiness and our wealth, and which float empty and like illusions through the world, — infatuate men’s minds even when they are only hoped for, — still more when they take up their abode in the soul. kāmābhibhūtā hi na yāti śarma tripiṣṭape ki vata martyaloke | kāmaiḥ satṣṇasya hi nāsti tptiryathedhanairvātasakhasya vahneḥ || 11.10 10. ‘The victims of pleasure attain not to happiness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satisfied with pleasures, as the fire, the friend of the wind, with fuel. jagatyanartho na samo ’sti kāmairmohācca teṣveva janaḥ prasaktaḥ | tattva viditvaivamanarthabhīruḥ prājñaḥ svaya ko ’bhilaṣedanartham || 11.11 11. ‘There is no calamity in the world like pleasures, — people are devoted to them through delusion; when he once knows the truth and so fears evil, what wise man would of his own choice desire evil? 1 The Sanskrit of this line is corrupt and does not scan. The Tibetan renders it as follows: khyod·kyi (te) es·pa (viniṣcayaḥ) ga·zhig bdag·la dmigs·pa o di, ‘whatever a determination of thine imagines of me, to this (answering I would say)’. I would read vibhāvya māmeva. The translation given above is conjectural.
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The Buddha-Carita or The Life of Buddha by Ven. Aśvaghoṣa

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