32. 'It is my duty to give in charity, and my heart is inclined to do so, and in a person like thee I have met with a worthy guest; such an opportunity for giving cannot be easily obtained. Let then my charity not be useless, inasmuch as it depends on thee.'
So saying the Great-minded One persuaded him, and after showing him by his salutation his esteem, his respect, and his hospitable mind—
33. Then, with the utmost gladness, like one desirous of wealth on suddenly beholding a treasure, he threw himself in that blazing fire, as the supreme hamsa plunges into a pond with laughing lotuses.
When the chief of the Devas saw this deed, he was affected with the highest admiration. Reassuming his own shape, he praised the Great Being with words both agreeable to the mind and the ears and preceded by a shower of celestial flowers. Then with his delicate hands of a rich lustre, like that of the petal of the white lotus, and embellished with their fingers resplendent like jewel ornaments, he took him up himself and showed him to the Celestials. 'Behold, ye Devas, inhabitants of the celestial residence, behold and rejoice at this astonishing deed, this heroic exploit of this Great Being.
34. 'Oh, how he has given away his body without hesitation to-day, to be charitable to his guest! But the fickle-minded[57] are not even able to give up, without trembling, faded flowers, the remainder of a sacrifice.
35. 'What a contrast between the animal species, which he belongs to, and the loftiness of his self-sacrifice, the sharpness of his mind! Indeed, he confounds all such as are slow in striving for meritorious actions, deities as well as men.
36. 'Oh, how his mind is impregnated with the fragrance of a constant practice of virtues! How he loves good conduct, as he manifested by his sublime deed!'
Then, in order to glorify that extraordinary fact, and having in view the good of the world, Sakra adorned with the image of the hare as a distinctive mark both peaks on the top of the belvederes—one on his most excellent palace Vaigayanta and the other on Sudharmâ, the hall of the Devas—and likewise the disc of the moon.
37, 38. At full-moon even now that image of the hare (sasa) appears in the moon's disc in the sky, as a reflected image shines in a silver mirror. From that time onward Kandra (the Moon), named also the Ornament of the Night and the Cause of the Brilliancy of the Night-waterlilies, is famous in the world as the Hare-marked (Sasâṅka).
And the others, the otter, the jackal, and the ape, disappeared thereafter (from the earth) and arrived in the world of the Devas, thanks to their possessing such a holy friend.
So then the practice of charity according to their power by Great Beings, even when in the state of beasts, is a demonstrated fact; who, then, being a man, should not be charitable? [Moreover, this too is to be propounded: 'Even beasts are honoured by the pious for their attachment to virtues; for this reason one must be intent on virtues.']
(Comp. the Pâli Gâtaka, No. 480, Fausb. IV, 236-242; and Kariyâpitaka I, 1.)
A heroic practice of liberality is an ornament even to ascetics, how much more to householders; as is taught by the following.
In the time, when our Lord, still being a Bodhisattva, was moving on his road through Samsâra for the good of the world, he was born of an illustrious family of Brâhmans, which being distinguished by great purity of conduct might pass for an ornament of the earth. His birth enhanced the lustre of this family in the same way as the moon rising in autumn with full and spotless orb, beautifies the firmament. He had in due order obtained the different sacraments ordained by the sacred texts and the tradition: gâtakarma and the rest; he had studied the Vedas with their Aṅgas and the whole ritual, and the fame of his learning filled the world of men. By the large gifts which he received, begging from charitable people who were lovers of virtues, he amassed considerable wealth.
1. Like a big cloud showering over the fields, he gladdened with his wealth his relations, his friends, his clients, his guests, his teachers, in short the distressed as well as those who are to be honoured.
2. Owing to his grand munificence, the bright glory which he had obtained by his learning shone the more. So the complete beauty of the moon's full disc is still augmented with loveliness, when autumn makes it shine brightly.
Yet the Great-minded One soon understood that the state of a householder is a source of sorrow, and affords but meagre comfort; for by its close connection with wrong business, it is thronged with noxious qualities, it is the abode of carelessness (about religious duties), it is a troublesome state, being connected with occupations for gathering wealth and guarding it, it affords a scope for hundreds of arrows made up of calamities and evil habits obstructive of tranquillity, and is accompanied with toil, inasmuch as it implies the necessity of accomplishing numberless tasks. On the other hand, he became convinced that renunciation of the world brings about comfort by its freedom from those evils, that it is a state favourable to the performance of religious duties, and that it may be called the proper basis for undertaking the religious practices required for salvation. So casting away, as if it were a straw, that great abundance of wealth which he had obtained without trouble, and which must have possessed charms for him because of the high regard which he enjoyed among the people, he gave himself up to the observance of the discipline and the self-restraint of world-renouncing ascetics. But also, after his leaving the world—owing to his celebrated fame, the remembrance of former intercourse, the respect for his virtues, and the tranquillity by which he was distinguished—the Great Being was frequented as before by people longing for salvation, whose affection he had gained by the multitude of his virtues. Yet, disliking that contact with householders, as prejudicial to the happiness that arises from entire detachment from the world, and an obstacle to throwing away the bonds by which he had held to it, he repaired to the island of Kârâ, aspiring to solitude. That island is situated in the Southern Ocean. Its outskirts are moistened by the play of the wanton waves, which moved by the wind have the blue colour of pieces of sapphire; white sand covers its ground; various trees, the branches of which are adorned with twigs, flowers and fruits, enhance its beauty; near its shore there is a lake of pure water. This lovely country he embellished with the splendour of his hermitage.
3. There he lived, manifesting the lustre of his heavy penance by the emaciation of his body, as the crescent appears in the sky, joining great loveliness to a small size.
4. That this man living in the forest, absorbed in vows and penances, and whose modest actions and sensations attested his tranquillity of mind, was a Muni, even the wild quadrupeds and birds of the forest did understand, even their small intellect became aware of it, and they imitated his behaviour.
While staying in the grove of penance, the Great-minded One, being in the habit of giving, continued also honouring the guests that happened to arrive, with such roots and fruits as he had just gathered, with fresh water and such hearty and kind words of welcome and blessings as are appropriate to ascetics, and himself lived on as much of his forest-produced food as his guests had left, strictly limiting his meals to the sustenance of his body.
Now, the glory of his excessive penance having spread about, Sakra, the Lord of the Devas, touched by it, desired to prove his constancy. In that part of the forest where the Great Being dwelt, he caused to disappear successively all roots and fruits fit for the food of ascetics. But the Bodhisattva, absorbed in meditation and being accustomed to the feeling of contentment, insensible to the perplexing influence of stupefaction, and indifferent concerning his food and his body, did not direct his thoughts to the cause of that disappearance[58]. And having dressed young leaves on the fire, he accomplished with these the action of taking his meal, without any feeling of discontent, nor longing for a better meal, but calm as ever he went on living in the same way.
5. The livelihood of those who in earnest practise continence is nowhere difficult to be obtained. Say, where are not found grass and leaves and ponds?
Yet Sakra, the Lord of the Devas, though his astonishment increased, in consequence of the Bodhisattva's behaviour in that situation, and his high opinion of his virtues grew stronger, resorted to another trial. Like the wind at summer-time he stripped of their leaves the whole number of trees, shrubs and grasses, that were in that grove. Then the Bodhisattva, taking such fallen leaves as were still fresh, and boiling them in water, lived on them without feeling any uneasiness; rejoiced by the happiness of meditation, he stayed there as if he had feasted upon ambrosia.
6. Modesty in the learned, disinterestedness in the wealthy, and contentment in the ascetics: each of these splendid virtues is the highest treasure of each of them[59].
Now that very marvellous constancy of his contentment increased the surprise of Sakra, and as if he were angry on account of it, having assumed the shape of a Brâhman, that he might be a guest, of course, he appeared before the eyes of the Great Being, when at the time prescribed by his vow, after performing the Agnihotra-sacrifice and repeating his prayers, he was just looking about for some guest. And the Bodhisattva rejoiced went to meet him, and welcoming him and addressing kind words to him, invited him to take his meal by announcing to him that it was meal-time. Understanding by his silence that he accepted, the Great-minded One,
7. Manifesting by his expanding eyes and his blooming face the gladness he experienced in practising charity, and rejoicing his guest with gentle words both pleasant to the mind and to the ears, entertained him with the whole of his boiled leaves, which he had had so much trouble to procure, and himself was satisfied with joy alone.
And even so he entered his home of meditation[60], and passed that day and night in the very ecstacy of gladness.
Now Sakra reappeared to him in the same manner the next day at the time destined for (the accomplishment of) his vow (of hospitality). So he did also on the third, fourth, and fifth day. And the other received him as his guest in the same way, and with still more joy.
8. No suffering, indeed, not even peril of life, is able to compel the virtuous to a miserable infringement of their love for giving, a love fostered by their practice of commiseration.
Then Sakra, whose mind was overcome by the utmost amazement, knowing him to be enabled by his excess of penance to get into the possession of (his own) brilliant realm of the gods[61], if he did but ask for it, began to feel uneasy, and fear arose within him. Having assumed the wonderful beauty of his own celestial shape, he questioned him as to the purpose for which he performed his penance.
9, 10. 'Say, on what hast thou set thy hopes, that they could impel thee to leave thy beloved relations, who shed tears at thy departure, thy household and possessions that had been a source of happiness to thee, and to resort to this toilsome life of penance? For it is not for a trifling motive that the wise despise enjoyments easily obtained, and afflict their relations with grief, leaving them to go to the penance-forest destructive of pleasures.
11. 'If thou thinkest it may be told me, please, satisfy my curiosity. What may be the object of thy wishes, the penetration into the excellent qualities of which fascinated to this point a mind like thine?'
The Bodhisattva replied: 'Hearken, sir, what I am exerting myself for.
12. 'Repeated births tend to great sorrow; so do calamitous old age and illnesses, those dismal plagues; and the necessity of death is a disturbance to the mind. From those evils I am resolved to save the creatures.'
Then Sakra, the Lord of the Devas, understanding that it was not his own celestial splendour that was claimed by the Bodhisattva, was set at rest, and as he was very pleased with that well-said sentence, he honoured it by exclaiming 'Very well!' and requested him to accept some boon.
13. 'Ascetic, Kâsyapa[62], for this right and well-said sentence I give thee some boon; choose then what thou desirest.'
The Bodhisattva, being not at all desirous of pleasures and rejoicings connected with existence, and thinking it painful even to ask for anything, since he had attained the state of contentment, said to Sakra:
14. 'If thou wishest to give me some boon, that may please me, I ask the foremost of the Devas this boon,
15. 'May that fire of covetousness, which after obtaining a beloved wife, children, power, riches more abundant than had been longed for, still goes on heating the mind of men never to be satisfied—may that fire never enter my heart!'
The propensity to contentment declared by this well-turned saying delighted Sakra in a still higher degree. He praised the Bodhisattva again, saying: 'Excellent, excellent!' and once more he urged him to choose some boon.
16. 'Muni, also for this right and well-said sentence I offer thee gladly as a present in return a second boon.'
Then the Bodhisattva, in order to show him the difficulty of getting rid entirely of the innate evil passions[63], preached him the Law once more under the guise of asking a boon.
17. 'If thou givest me some boon, thou Vâsava, abode of excellent qualities, then I ask thee another boon, and no mean one, Lord of the Devas.
18. 'May that fire of hatred, subdued by which the creatures come to[64] loss of wealth, loss of caste and of good reputation, as if they were vanquished by a hostile attack—may that fire be far from me!'
On hearing this, Sakra, the chief of the Devas, highly admiring him, praised him: 'Excellent, excellent!' and again he said:
19. 'Justly Fame, like a loving woman, attends upon those who have renounced the world. Well, accept some other boon from me for this well-said sentence.'
Then the Bodhisattva, induced by his hostility to innate evil passions to blame the intercourse with such creatures as are not free from those passions, under the guise of accepting the boon[65], said this:
20. 'May I never hear a fool, nor get the sight of such a one, nor speak to such a one, nor endure the annoyance and the pain of staying with such a one! This is the boon I ask thee for.'
Sakra spoke:
21, 22. 'What dost thou say? Anybody being in distress is most deserving of the commiseration of the pious. Now, foolishness being the root of calamities, is held to be the vilest condition. How is this that thou, though compassionate, abhorrest the sight of a fool, a person especially fit for commiseration?'
The Bodhisattva answered: 'Because there is no help for him, sir. Do but consider this:
23. 'If a fool were at any rate curable by treatment, how would anybody like me be wanting in effort to bring about his good?
'But such a one, thou must understand, can derive no profit at all from medical treatment.
24, 25. 'He follows the wrong course of conduct, as if it were the right one, and desires to put also his neighbour in that way, and not having been accustomed to a decent and upright behaviour, becomes even angry when admonished for his good. Now, then, to such a person, who burns with the infatuation of self-conceit, thinking himself wise, whose harsh anger is provoked by those who speak for his good, and whose impetuousness has not been softened because of the deficiency of his moral education—say, what means does there exist to bring profit to him?
26. 'For this reason, then, O most excellent of the Devas, because there is no help for him, not even in the power of the compassionate, I do not want to see a fool, since he is the most unfit object.'
On hearing this, Sakra praised him, exclaiming 'Very well! very well!' and charmed by his right sayings, spoke again:
27. 'The invaluable jewels of well-said sentences cannot be rewarded by any equivalent. But as a handful of flowers to worship thee, I gladly offer thee some boon for these too.'
Then the Bodhisattva, in order to show that the virtuous are welcome in every circumstance, spoke:
28. 'May I see a wise man, and hear a wise man, dwell with such a one, Sakra, and converse with such a one! This boon, best of the Devas, do grant me.'
Sakra said: 'Thou seemest, indeed, to be a warm partisan of the wise. Why, tell me then,
29. 'What have the wise done for thee? Say, Kâsyapa, what is the reason that thou showest this rather foolish greediness for the sight of a wise man?'
Then the Bodhisattva, in order to show him the magnanimity of the virtuous, spoke: 'Hearken, sir, for what reason my mind longs for the sight of a wise man.
30. 31. 'He walks in the path of virtue himself, and brings also others into that way, and words said for his good, even if they be harsh, do not rouse his impatience. Being adorned by uprightness and decency, it is always possible to make him accept what is said for his good. For this reason my mind, adhering to virtue, is inclined to the partisan of virtue.'
Then Sakra praised him, exclaiming: 'Well said! very excellent!' and with still increased satisfaction again summoned him to ask some boon.
32, 33. 'Surely, thou hast already obtained everything, since thou art wholly satisfied, yet thou shouldst take some boon from me, considering it as a means of gratifying me. For a favour offered out of reverence, from abundance of power, and with the hope of affording a benefit, becomes a cause of great pain, if not accepted.'
Then the Bodhisattva, seeing his utmost desire for doing good, and wishing to please him and to benefit him, answered so as to declare to him the superiority of the strong desire of almsgiving.
34. 'May thy food, which is free from destruction and corruption, thy mind, which is lovely because of its practice of charity, and mendicants adorned by the pureness of their good conduct, be mine! This most blessed boon I ask.'
Sakra said: 'Thy Reverence is a mine of jewels of well-said sentences. Further,
35. 'Not only will everything thou hast requested be accomplished, but on account of this well-said sentence I give thee some other boon.'
The Bodhisattva said:
36. 'If thou wilt give me a boon which incloses the highest favour for me, O most excellent of all Celestials, do not come to me again in this thy blazing splendour. For this boon I ask the destroyer of the Daityas.'
Upon this Sakra was somewhat irritated, and highly astonished he thus spoke to him: 'Do not speak so, sir.
37. 'By every kind of ritual: prayers, vows, sacrifices, with penances and toilsome exertions, people on earth seek to obtain the sight of me. But thou dost not desire so. For what reason then? I came up to thee, wishing to bestow my boons on thee.'
The Bodhisattva said: 'Do not yield to thy anger. I will pacify Thy Highness, king of the Devas. It is not for want of courtesy, that I ask so, nor is it a deed of irreverence, nor do I aim at showing lack of devotion towards Thy Majesty. Not at all, but,
38. 'Contemplating thy superhuman wonderful shape, which though shining gently, is still blazing with brilliancy, I fear the sight of thee, however mildly shining, lest it should cause any want of strictness in the fulfilment of my penance.'
Then Sakra bowed to him, circumambulated him from left to right, and disappeared on the spot. And lo, at day-break the Bodhisattva perceived plenty of divine food and drink, brought thither by the power of Sakra, and many hundreds of Pratyekabuddhas called by the invitation of Sakra, also many angels (devaputras) high girded, ready to wait on them.
39. Supplying in this way with food and drink the wants of those most holy sages, the Muni obtained a sublime joy; and he delighted in living after the manner suitable for ascetics, in performing his boundless vow of meditation (dhyâna), and in tranquillity.
In this manner, then, a heroic practice of liberality is an ornament even in ascetics, how much more in householders.
[So considering, a virtuous man must adorn himself with heroic constancy of giving. This (story) must also be adduced, when treating of the gladness caused to a liberal and charitable man; when blaming covetousness, hatred, infatuation, and foolishness; when preaching on the virtue of the intercourse with a pious friend, or on contentment. Likewise in discourses on the magnanimity of the Tathâgata: 'So our Lord was an inexhaustible mine of jewels of excellent sayings, when still in his former existences, how much more so was he after attaining Complete Wisdom.']
Being afflicted by the sufferings of others, the intensely compassionate do not mind their own pleasure. This will be taught as follows.
At the time when the Bodhisattva, always having in view his purpose of saving the creatures, had fixed upon (the exercise of the pâramitâ of) compassion, as became his high-mindedness, and was always increasing in matchless virtues—charity, humility, self-restraint, tenderness, and the like, suitable for the benefit of the world, he was, it is said, a king kind-hearted towards all creatures, named Maitrîbala[66].
1, 2. This king felt the weal and the woe of his subjects as his own, and being skilled in the art of protecting them, he handled both his sword and his law in accordance with this feeling. Yet his sword was only an ornament to him, since the (other) kings waited for his orders, respectfully bowing their head-crests; his law, on the contrary, showed itself most openly in the measures he took for promoting the welfare of his people.
3. He dealt out punishments and rewards without infringing righteousness. In consequence of his goodness of heart and his political wisdom, he inquired into his subjects like a father.
So he ruled with righteousness, and while directing his veracity, his liberality, his tranquillity, his wisdom, and his other virtues to conduce to the welfare of others, he increased his store of exceedingly lofty actions, which are the due requisites for the attainment of Buddhahood. Now one day, five Yakshas, whom for some offence or other (Kubera) the Lord of the Yakshas had exiled from his dominions, came to his realm. These goblins were Ogohâras [that is, vigour-bereaving spirits], skilled in the art of killing others[67]. When they saw the kingdom exhibiting the aspect of the utmost prosperity, and became aware that the absence of every kind of calamity made the people rejoiced, satisfied, thriving, and in the habit of having merriment and manifold festivals, the desire of taking away the vigour from the inhabitants of that region arose within them.
4. But, though they did their usual work with the greatest effort, they were still not able to take away the vigour of the inhabitants of that country.
5. The power of that king was so excessive that his very intention of shielding proved the highest protection. For this reason those Yakshas were powerless to take away the vigour of his subjects.
And as they were not able to debilitate any one, living in that kingdom, however much they exerted themselves, they deliberated among themselves and said: 'How may this be, sirs?
6. 'They do not possess such superiorities of learning, penance, or magic as to enable them to obstruct our power, and yet all of us are reduced to impotency, so as to bear our appellation (of Ogohâras) in vain.'
And they assumed the shape of men of the Brâhman class, and going about, they saw a certain cowherd of those who live in the forest-region, who was sitting upon a grass-plot at the foot of a shady tree. He had shoes on his feet, and on his head he wore a garland, made of flowers and opening buds of forest-trees. His stick and his hatchet he had laid on the earth on his right. He was alone and occupied with twisting a rope, diverting himself meanwhile with singing and humming. Him they approached and imitating human voice[68], they said to him: 'Well, friend, thou who art charged with guarding the cows, how is it that staying thus alone in this lonely forest where no man is to be seen, thou are not afraid?' And he, looking at them, spoke: 'Of what should I be afraid?' The Yakshas said: 'Hast thou never before heard that such goblins as Yakshas, Râkshasas, or Pisâkas are cruel by nature?
7, 8. 'If men are in company and endowed with learning, penance, and svastyayana-charms,[69] even then, be they never so brave and contemptuous of fear, they will but narrowly escape those Râkshasas who feed on the flesh and fat of men. How, then, is it that thou art not afraid of them, thou who stayest without any comrade amidst these solitary, remote, and frightful forests?'
On hearing this, the cowherd laughed heartily, and said to them:
9, 10. 'Well, the people of this country are protected by a mighty svastyayana, so that even the Lord of the Devas himself has no power over them, how much less the flesh-eating goblins. So it happens that I wander fearless through the wilderness as if I stayed at home, at night as if it were day, and alone as if I were in a crowd.'
Upon this the Yakshas became very curious, and said to him respectfully, as if to encourage him: 'Why, you must tell us, gentle sir, you must tell us, of what kind this extraordinary svastyayana of yours is.' He answered them, laughing once more: 'Hear, then, of what kind this very wonderful excellent svastyayana of ours is.
11. 'It is he whose broad breast is equal to a plate of the Golden Mountain (Meru), he whose face displays the lovely beauty of the spotless moon in autumn, he whose long and full arms are like golden clubs, he who has the eyes of a bull and the gait of a bull. In short, it is our king.
'Of this kind our excellent svastyayana is.' And after saying these words, looking with resentment and astonishment in the face of the Yakshas, he continued: 'Ah! this is rather a wonder, is not it?
12. 'So renowned is the power of our king, and it has not come to your hearing! How has this happened? Or have you perhaps heard of it, but distrusting the excessive marvel of that fame, not minded it?
13. 'I suppose, the people of the country, from whence you have come hither, are either disinclined to search after virtue or indifferent about it; it may also be that, the store of their good fortune[70] being exhausted, the great renown of our king has shunned them.
'At all events, for you there is still some remnant of good fortune, since you are come here from such a savage country.'
The Yakshas said: 'Gentle sir, tell us, of what nature is this power of that king, that spirits are by no means able to hurt the inhabitants of his realm?' The cowherd replied: 'Our monarch has obtained this power through his high-mindedness. See, noble Brâhmans.
14. 'On friendliness does his strength rest, not on his motley-bannered army, which he keeps only to comply with custom. He knows no anger, nor does he speak harsh words. He protects his land in the proper manner. Righteousness is the rule of his actions, not political wisdom, that base science. His wealth serves to honour the virtuous. And endowed with those marvellous qualities, still he does not take unto himself either the wealth of the wicked, or pride.
'Such and many, many more virtues are to be found in our master. For this reason no calamities have the power to hurt the inhabitants of his realm. But how little is the information you may get from me! If you are curious to learn the excellent qualities of our king, it would rather be suitable for you to enter the capital. There you will behold the people in their every-day life; you will see how firm they stand in the (moral) bounds of the âryas, loving each the peculiar duties proper to him; how merry and thriving they are, in consequence of a constant abundance of food and uninterrupted welfare; how splendidly they are dressed, yet not presumptuously; how kind they are to worthy strangers who come to them as guests; how enraptured they are with the virtues of their king, the praises of whose glory they never cease to proclaim with gladness, as if they were uttering some auspicious and evil-averting charm. When beholding all this, you will obtain the standard for measuring the multitude of virtues possessed by our lord. And if you once begin to feel something like reverence for his virtues, you will witness them, for you will not fail to feel the desire for getting the sight of him.'
The Yakshas, being already moved with anger against the king on account of his obstructing the manifestation of their power, were in no way softened by this affectionate and well-deserved eulogy of his virtues.
15. Verily, as a rule the mind of fools[71] becomes inflamed the more by the praise of the object which has excited their fervent wrath.
Now considering that king's love of charity and wishing to do harm to him, they approached him at the time of his audience, and asked him for a meal. The king rejoiced, ordered his officers who stood in charge of such matters: 'Go and quickly present the Brâhmans with a delicious meal.' The Yakshas, however, were not ready to accept the meal served to them, though it might have suited the royal table, but spurning it, as tigers would green grass, said they did not feed on such dishes. On hearing which, the king went to them saying: 'But what sort of repast will agree with your digestion, that something of the kind may be fetched?'
The Yakshas answered:
16. 'Raw human flesh, freshly cut off and still warm, and human blood, O lotus-eyed monarch, is the food and drink of Yakshas, O you who are strict in keeping your engagements.'
After which, they reassumed their own disfigured and frightful features, exhibiting their mouths rendered ferocious by large teeth, their eyes fierce and red, flaming and squinting, their flat noses, wide-opened and misshapen. Their hair and beard had the tawny colour of flames, and their complexion was as dark as clouds big with rain. Looking at them, the king knew them to be goblins[72], not men, and understood that for that reason they did not like the food and drink served by his orders.
17. And according to his compassionate nature and his pure-heartedness, the pity of the monarch towards them increased by this reflection.
Absorbed with commiseration and pitying those Yakshas, he entered surely upon this thought:
18, 19. 'For a merciful man such food and drink is not only hard to be found, but it were also to be searched for day after day. Oh, the immense grief it would cause him! A cruel man may be either able to get it for them, or not. If not able, his effort would have no other effect than that of mere destruction; if able, what can be more miserable than such a one constantly exercising that evil practice?
20. 'These Yakshas, on the other hand, who live on food of that kind, with hearts wicked and pitiless, are destroying their own happiness every day. When will their sufferings ever end?
'This being so, how is it possible for me to procure such food for them? Not even for one single day could I injure others and destroy life.
21. 'Indeed, I do not remember having ever saddened the faces of those who came to me as supplicants, and bereaved them of splendour by the disappointment of their hopes, so as to make them appear like lotuses withered by the winter-wind.
'But, why muse any longer? I have found what I will do.
22, 23. 'I will give them lumps of solid and fat flesh and draughts of blood taken from my own body. What way, if not this, can be more suitable for me to supply the wants of those beggars seeking their relief from my side? For the flesh of animals who have died a natural death is cold and bloodless, and of course does not please them; and their hunger is great and attested by their afflicted figures.
'On the one hand, how may I take flesh out of the body of any other living being? On the other, how may I suffer them who have resorted to me, to draw off in this manner, with countenances languishing and eyes sunken in consequence of their hunger and thirst, and still more sick with grief because of the fruitlessness of their request on which they had founded their hopes? It is, therefore, the right time to act in this way.
24. 'Like a malignant ulcer, this body is always sick and an abode of pain. Now I will return it that grief by availing myself of it for the accomplishment of an extraordinary performance of surpassing loveliness.'
Having so resolved, the Great-minded One, whose eyes and face received increase of splendour by the outburst of his gladness, spoke thus to the Yakshas, pointing out his body to them:
25. 'If this flesh and blood, which I bear only for the good of the creatures, were now to be disposed of with the object of entertaining guests, I would deem this a good fortune for myself and of great consequence.'
The Yakshas, though knowing the determination of the king, could not believe it; so marvellous did it appear to them. And they said to him:
26. 'After the mendicant has unveiled his suffering by wretched asking, from that very moment it is the giver alone who ought to know what should be done in the case.'
The king, understanding that they assented, was much rejoiced, and ordered his physicians to be sent for, to have his veins opened. Now the royal ministers, understanding his determination to offer his own flesh and blood, became agitated, irritated, and perplexed by it, and prompted by their affection, spoke emphatically to this purport: 'We pray Your Majesty not to give way to your excessive love of charity in such a degree as to disregard the consequences of your actions, whether they are to be good or evil to your loyal and devoted subjects. Your Majesty cannot be ignorant of the nature of the evil spirits.
27. 'Goblins, you know, rejoice in whatsoever may tend to the mishap of your subjects, most illustrious lord. They get satisfied by a livelihood necessitating injury to others. Such is the nature of that class of beings, benevolent master.
28. 'You, Your Majesty, not minding your own pleasures, sustain the toilsome burden of royalty exclusively for the happiness of your people. Cease, therefore, from this determination of offering your flesh and blood; it is a wrong action.
29. 'These goblins have no power over your people, Your Majesty, no doubt, as long as your strength protects your subjects. So being obstructed in their cleverness in bringing about mischief, they seek the calamity of the inhabitants of this country by means of an adroit scheme.
30. 'In fact, the Celestials are pleased with fat, suet, and the like, offered to them in the fire at sacrifices, and these goblins should not like Your Majesty's food, that is excellent and pure, being carefully prepared!
'Surely, Your Royal Majesty is not obliged to communicate your designs to such as we. Notwithstanding this, the attachment to our duty forbids us to show in this matter our usual obedience. Can it be called a righteous action of Your Majesty to throw your whole people into calamity for the sake of those five? Moreover, for what reason do you make us feel to this degree your want of affection? How else could it happen that our flesh and blood, which we are employing in the service of our master, have remained unnoticed by you, but you form the desire of offering your own, while our bodies are entire and available?'
Then the king spoke to those ministers:
31. 'Being requested in distinct terms, how may anybody like me say "I have not," when having, or "I will not give," speaking falsely?
32. 'Since I pass for your leader in matters of righteousness, if I myself should walk in the wrong path, what would be the condition of my subjects, who are ready to follow the example of my behaviour?
33. 'Therefore, it is with regard to my very subjects that I will have the strength of my body taken out of it. Besides, if I were to be faint-hearted, subdued by self-love, what power should I have to promote the welfare of my people?
'As to the words of love and respect which you have spoken, words full of affection and cordial sympathy, when you asked why I showed such want of affection, wishing to offer my own limbs even now, while your flesh and blood are intact and available, I will convince you by argument. Surely, do not think that by want of trust I mean to close up the path in which you could show your affection towards me, or that suspicion has created an impenetrable thicket across it. Yet,
34. 'The proper time for friends to conceive the desire of succouring their friend is this, when his wealth has either diminished gradually, or has been destroyed by the disfavour of his destiny; but it would not befit the poor acting thus towards a wealthy man.
35. 'Now, my limbs are available. They are big, solid, fleshy. Them I do sustain for the sake of supplicants. This being so, it would be unfit even for you to conceive such a desire.
36. 'I am not capable of bearing the pain of strangers, how then can you suppose I should bear your suffering? Therefore, I wish to offer my own flesh. It is I, whom they ask, not you.
'Well, then, though attachment to my person gave you the courage to put obstacles in the way of my righteous behaviour, do not oppose my determination any longer. Verily, Your Lordships are not in the habit of dealing in the proper manner with my mendicants. Besides, you should also consider this.
37. 'He who prohibits any one wishing for his own sake to give in charity food or the like, say, by what appellation is he to be called, a pious man or an impious one? How much less can there be any doubt about this in the case of a gift of this character?
'Why then insist any longer? Do but examine the matter duly, and you will keep your thoughts from the wrong path, as befits those who occupy a ministership in my service. In fact, sympathetic words of approval would now become Your Lordships more than these anxious looks. Why do I say so?
38, 39. 'Beggars, wanting money and goods, objects of various employment, are to be found every day, are they not? but mendicants like these cannot be obtained even by propitiating deities. Now considering the frailness of my body and that it is an abode of woe, it would be meanness of mind, I think, even to hesitate at the time of the appearance of such uncommon mendicants; but miserable self-love would be here the deepest darkness.
'Pray, do not withhold me, then, My Lords.'
Having so persuaded his council, he sent for the physicians, and after having five veins in his body opened by them, he spoke to the Yakshas:
40. 'Deign to assist me in this pious performance and to procure for me the highest gladness by accepting this bounty.'
They assented and began to drink, intercepting with the hollow of their joint hands the king's blood, the dark colour of which resembled fragrant red sandal.
41. While allowing the nocturnal monsters to drink the blood from his wounds, the monarch shone as if his body were of gold, and he had the appearance of Mount Meru covered with rain-clouds hanging down by their weight, and tinged with the hue of the twilight.
42. In consequence of the high degree of his gladness, of his magnanimous forbearance, and also of his corporeal strength, his body did not fade, nor did his mind faint, and the flowing blood did not lessen.
The Yakshas, having quenched their intense thirst, said to the king that it was enough.
43. Considering that he had now disposed of his body, that always ungrateful object and abode of many pains, so as to turn it into a means of honouring mendicants, his satisfaction grew no less when they ceased.
Then the king, the serenity of whose countenance was enhanced by his expanding joy, took a sharp sword. It had a spotless bluish blade, not unlike a petal of the blue lotus, and a beautiful hilt shining with brilliancy by the lustre of the jewels which adorned it. With it he cut pieces of flesh out of his body and presented the Yakshas with them.
44. And the joy he experienced by giving did not leave room for the sense of pain caused by cutting, and prevented his mind again and again from being immersed in sorrow.
45. So the pain, pushing on at each stroke of the sharp sword, but driven far back again by his gladness, was slow in penetrating his mind, as if it were tired by the trouble of being urged to and fro.
46. And he was feeling a sense of gladness alone, whilst he satisfied the nocturnal goblins with pieces of his flesh, to such an extent that the cruel hearts of those very beings unclosed themselves to softness.
47. He who, moved by love of the Law or by compassion, abandons his own dear body for the benefit of others, such a man may be able to regenerate the hearts of men burnt by the fire of hatred, changing it into the gold of tenderness and faith[73].
The Yakshas, beholding the monarch, who, though intent on cutting out his own flesh, was yet as calm as ever, and exhibited an unshaken serenity of countenance and dauntless intrepidity against the pain caused by the work of his sword, became affected with the utmost tenderness and admiration.
48. 'Oh, it is a wonder! oh, it is a miracle! Can it be true, or is it perhaps a phantasm?' Such thoughts arose in their ecstatic minds; and the wrath they had fostered against the king was crushed, and they began to proclaim their faith by veneration and praise of his deed.
'No more, no more, Your Majesty,' they exclaimed; 'cease injuring your own body! This marvellous performance of yours, by which you win the hearts of all mendicants, has satisfied us.' So with great agitation, and respectfully bowing their heads, they bade the king stop; after which, they looked up to him with great regard, uplifting their faces moistened with tears of faithful contrition, and continued:
49. 'Justly people are prompted by devoutness to proclaim everywhere your glory. Justly Srî, disdaining the lotus-pond, loves to reside with you. Verily, if Heaven, though protected by Sakra's sovereignty, does not feel something like jealousy, when it looks down on this earth, guarded by your heroism—Heaven, forsooth, is deceived.
'Why use many words? Mankind is happy, indeed, being under the protection of such a person as you; but we, we are utterly distressed at having approved of your suffering. Yet, we hope that applying to such a being as you are, may prove a means of salvation for us, be we ever so wicked as we are. Thus hoping, we put this question to you.
50. 'What is that exceedingly marvellous rank for which you long, acting in this way without regard to your royal happiness, that beloved state which you possess at your ease?
51. 'Is it the sovereignty of the whole earth you covet by means of this penance, or is it the rank of Kubera or that of Indra, or entire deliverance and absorption into the Brahma?
52. 'Be it what it may, the goal you are striving after cannot be very far from this strong determination. If we are allowed to hear it, you would please us by telling it, sir.'
The king spoke: 'Hear then, for what I am exerting myself.
53-55. 'An illustrious high rank depends on existence, it is to be obtained by effort, and may be easily lost. It cannot give the pleasure of satisfaction, much less tend to serenity of mind. For this reason, I do not desire even the brilliancy of the Lord of the Devas, how much less, that of a king of the earth. Nor would my heart become content, if I were to succeed in destroying the suffering of myself alone[74]. I rather regard those helpless creatures, distressed by toil and sufferings because of the violent calamities and vices to which they are liable. For their sakes, may I by means of this my meritorious action attain All-knowingness, and vanquishing the evil passions, my enemies, may I save the creatures from the Ocean of Existence, that rough sea with its billows of old age, sickness and death!'
On hearing this, the Yakshas, the hairs on whose bodies bristled in consequence of the intense joy of faith, bowed to the king, and said: 'This performance of yours is consistent with your extraordinary determination. Accordingly we venture to express our conviction concerning it: the designs of such persons as you will be accomplished after a short time.
56, 57. 'No doubt, all your exertions tend to the salvation of all creatures; yet deign to take a special care of us, pray do not forget us at that time[75]. And now forgive us what we have done from ignorance, causing you to be thus tortured: we did not understand even our own interest.
58. 'Further, we beg you to show us your favour by giving us some injunction which we may follow. Do it with the same confidence, as you would to your own officials.'
Upon which the king, knowing them to be converted and to have lost their hard-heartedness, spoke in this manner: 'Do not be in trouble without reason. It is no torment, in fact it is a benefit you have conferred on me. Moreover,
59. 'The path of righteousness (dharma) being thus (difficult), how should I ever forget my companions on that road, when once I shall have attained Supreme Wisdom (bodhi)? My first teaching of the Lore of Liberation shall be to you; to you I shall impart of that ambrosia first.
60. 'And if you now intend to do what may be agreeable to me, you must avoid like poison these sins: doing harm to others, coveting the goods or wives of others, speaking evil, and drinking intoxicating liquors.'
The Yakshas promised to do so, and having bowed to him and circumambulated him from left to right, disappeared on the spot.
But when the Great Being had made up his mind to give away his own flesh and blood, at that very time
61, 62. Earth trembled in many places and caused the Golden Mountain to waver, in consequence of which concussion the drums on that mountain began to sound and the trees to cast off their flowers. These spread about in the sky, and moved by the wind appeared like a cloud; at one place, like a flight of birds, they resembled a canopy; at another they bore the appearance of a well-arranged garland. They fell down together on all sides of the place where the king was.
63. The great Ocean, as if he intended to prevent the monarch, showed his excitement and agitation by the increased commotion and noise of his waves, and his figure expressed great vigour as if he were ready to march[76].
64, 65. Then the Chief of the Devas became agitated by those phenomena; and discovering by reflection the cause of them, and being filled with apprehension at the sufferings to which the king exposed himself, hastily came to the royal residence, where he found every one perplexed with sorrow and fear, except the king. On beholding the calmness of his countenance, though he was in so miserable a condition, Sakra was affected with the utmost amazement. He approached the monarch, and impelled by gladness and joy, he eulogised his performance in his lovely voice.
66. 'Oh, thou hast reached the summit of pious behaviour! oh, the loftiness of thy treasure which is the practice of virtue! oh, how charmingly clever is thy mind in showing thy favour to others! Verily, being given to thee, Earth has obtained a protector!'
After so praising him, Sakra, the Lord of the Devas, applied excellent herbs, fit to heal wounds immediately, which herbs were partly divine, partly such as are used by men. So he put a stop to his pains, and made his body as it was before. In return for which the king honoured him by kind attendance in a courteous and reverent manner. Then Sakra went back to his own abode.
In this way, then, the intensely compassionate do not mind their own pleasure, being afflicted by the sufferings of others; [who, then, ought not to set aside the attachment to anything so mean as wealth? Thus ought to be said when stimulating the zeal of charitable people. Likewise, when explaining the virtue of compassion; when glorifying the Tathâgata; also on the subject of listening with attention to the preaching of the Law. Moreover, the words said by the Lord: 'Monks, these Five have done much, indeed,' will be explained by their being connected with this story. For they were the five Yakshas of that time. To them the Lord imparted the first of the ambrosia of the Law, just as he had promised.]
The story of Maitrîbala is not met with in the Kariyâpitaka nor in the five volumes of the Pâli Gâtaka, which have appeared up to date; it will probably be found in the part not yet published. Something like it is told in the ninety-first pallava of Kshemendra's Avadânakalpalatâ. There a king of the Sibis gives up his flesh and blood in order to obtain a sûkta or well-said sentence[77]. This tale, however, is not yet printed, nor may we expect it soon to be so. But in another part of that poem, already published, I have met with the story of king Manikûda, which bears in many respects a striking resemblance to ours. See 3, 56 foll.
The mean-spirited are not even capable of approving the behaviour of the Bodhisattva, how much less can they act after it. This will be taught by the following.
Once the Sibis were ruled by a king named Samgaya, who performed his royal duties in the right manner. Having entirely subdued his organs of sense, and possessing in a high degree the virtues of valour, discretion, and modesty, he was victorious and mighty. Thanks to the constant and strict observance he paid to the elders, he had mastered the essential contents of the three Vedas (trayî) and of metaphysics. His good administration of justice was praised by his affectionate subjects, who loved the exercise of their different trades and duties, and enjoyed the benefits of security and peace.
1. By the progress of his virtues he had gained the affection of Royal Felicity, who, like an honest woman, was faithful to him, not to be thought of by the other monarchs; just as a den kept by a lion is inaccessible to other animals.
2. All such men as spent their labours in any kind of penance, science or art, used to come up to him, and if they proved their merit, they obtained distinguished honour from him.
Next to him in dignity, but not his inferior by a famous set of virtues, his son Visvantara held the rank of heir-apparent.
3. Though a youth, he possessed the lovely placidity of mind proper to old age; though he was full of ardour, his natural disposition was inclined to forbearance; though learned, he was free from the conceit of knowledge; though mighty and illustrious, he was void of pride.
4. As the extent[78] of his virtue was conspicuous in all regions and his fame penetrated the three worlds, there was no room for the feeble and trifling reputations of others; it seemed as if they did not venture to show themselves.
5. He could not endure the proud prevalence of calamities and other causes of sufferings among mankind. It was against these foes that he waged war and fought in battle, shooting from his large bow of compassion numberless arrows which had the form of gifts of charity.
So he was wont to fill day after day the mendicants who happened to come to him with the utmost gladness by his bounties, given without difficulty, surpassing the objects asked for, and the more lovely, as they were bestowed with deference and kind words. But on the knotdays[79], as he was distinguished by his strict observance of the restrictions and the quiet of the sabbath, after bathing his head and putting on a white linen dress, he mounted his excellent, well-trained, swift, and vigorous elephant, who (by his colour and size) might be compared to a peak of the Snow-mountain, whose face was adorned with the tracks of the juice flowing in rutting-time, and on whose body auspicious marks were found. Sitting, then, on the back of that far-famed scent-elephant[80] and royal vehicle, he was in the habit of making the round of his alms-halls, which he had established in all parts of the town to be like refreshing wells for the mendicants. So going about, he experienced an excessive gladness.
6. No opulence, in truth, within doors procures to a charitable man such rejoicing, as it produces when transferred to the mendicants.
Now his very great practice of charity being proclaimed everywhere by the rejoiced mendicants, some neighbouring king who had heard of it, considering that it would be possible to deceive the young prince by means of his passion for almsgiving, directed some Brâhmans, his emissaries, to rob him of that excellent elephant. Accordingly one day, when Visvantara was inspecting his alms-halls, manifesting his gladness of mind by the enhanced beauty of his countenance, the said Brâhmans placed themselves in his way, uttering benedictions with their uplifted and outstretched right hands. He stopped his excellent elephant, and asked them respectfully the reason of their coming; they had but to express their want, he said. The Brâhmans spoke:
7, 8. 'Both the excellent qualities of this elephant of thine, who has so graceful a gait, and thy heroic love of charity make us like beggars. Present us with this (white) elephant, who is like a peak of the Kailâsa mountain, and thou wilt fill the world with astonishment.'
The Bodhisattva being thus addressed, was filled with sincere joy and entered upon this reflection: 'Truly, after a long time I now see mendicants requesting a grand boon. But, after all, what may be the want of such a lord of elephants to these Brâhmans? No doubt, this must be a miserable trick of some king, whose mind is troubled with covetousness, jealousy, and hatred.
9. 'Yet that prince, who, not minding either his reputation or the precepts of righteousness, is eager, as it were, to promote my good[81], must not be saddened by disappointment.'
Having thus considered, the Great-minded One alighted from the back of that excellent elephant and stood before them with uplifted golden pitcher; then he pronounced (the solemn formula) 'Accept.'
10. After which, though knowing that the science of politics follows the path of Righteousness (dharma) only as far as it may agree with material interest (artha), he gave away his foremost elephant. His attachment to Righteousness did not allow him to be frightened by the lie of political wisdom.
11. Having given away that lord of elephants, who, adorned with the lovely golden lattice-seat on his back, resembled a massy cloud of autumn, radiant with a flash of lightning[82], the royal prince obtained the utmost delight—but the citizens were stricken with consternation, for they were adherents of political wisdom.
In fact, when the Sibis heard of the gift of that lord of elephants, anger and wrath penetrated them, and the eldest of the Brâhmans, the ministers, the warriors, and the chiefs of the townsmen, making hubbub went into the presence of king Samgaya. Owing to their agitation, resentment, and anger, they neglected the restraint imposed on them by the respect due to their monarch, and spoke: 'Why do you overlook in this manner, Your Majesty, the fortune of your kingdom being carried off? Your Majesty ought not to overlook that in this way you are fostering the misfortune of your realm.' When the king, alarmed, asked them what they meant by this, they replied: 'Why, are you not aware of what has happened, Your Majesty?
12, 13. 'That splendid animal, whose face, being fragrant with the scent of the flowing juice, intoxicates crowds of humming bees hovering about, and likewise impregnates the cherishing wind with its perfume, so as to induce him to wipe off gladly and easily the smell caught from the fluid of other haughty elephants; that war-elephant, whose brilliant vigour subdued the strength and the power of your enemies, and abated their pride even unto the motionlessness of sleep—see, that embodied victory has been given away by Visvantara and is now being carried off abroad.
14. 'Kine, gold, clothes, eatables, such are the goods fit to give to Brâhmans, but parting with our foremost elephant, the pledge of glorious victory, is an excess of charity, and goes too far.
15. 'How should success and might ever join this prince who acts up to this point contrary to the maxims of policy? In this matter forbearance from your side is out of place, Your Majesty, lest he should before long afford matter of rejoicing to your enemies.'
On hearing this, the king, who loved his son, was not very kindly disposed towards them; but submitting to necessity, he told them hastily, they were right; after which he tried to appease the Sibis. 'I know,' he said, 'that Visvantara indulges in his disproportionate passion for charity so as to neglect for it the rules of political wisdom, which behaviour is not suitable for a person appointed to the royal charge. But as he has resigned his own elephant, as if it were phlegm, who will bring back that animal? Nevertheless, I shall take such measures that Visvantara will know a limit in his almsgiving. This may suffice to appease your anger.'
The Sibis answered: 'No, Your Majesty, this will not do. Visvantara is no person to be brought to reason in this matter by a simple censure.'
Samgaya spoke: 'But what else can I do?
16. 'He is averse to sinful actions, only his attachment to virtuous practices is turning into a kind of passion. Why, should you then deem imprisonment or death inflicted on my own son to be the due requital for that elephant?
'Therefore, desist from your wrath! Henceforward I will prevent Visvantara from such actions.'
Notwithstanding this, the Sibis persisted in their anger and said:
17, 18. 'Who would be pleased, O king, with the pain of death, or prison, or flogging pronounced upon your son? But being devoted to his religious duties, Visvantara is not fit to be a bearer of the troublesome burden of royalty, because of his tenderness of heart and his compassion. Let the throne be occupied by such princes, as have obtained renown for their martial qualities and are skilled in the art of giving its due to each of the three members of the trivarga; but your son, who in consequence of his love of Righteousness (dharma), does not heed Policy (naya), is a proper person to dwell in a penance-grove.
19. 'Surely, if princes commit faults of bad policy, the results of those faults fall on their subjects[83]. They are however bearable for them, after all, as is taught by experience; not so for the kings themselves, the very roots of whose power they undermine.
20. 'Why, then, here say much? Not capable of conniving at a state of things which must lead to your ruin, the Sibis have taken this resolution. The royal prince must withdraw to Mount Vaṅka, the residence of the Siddhas; there he may exert his penance.'
Being so addressed for his good in very harsh terms by those dignitaries, who moved by affection and love spoke frankly, foreseeing the calamities to be expected from bad policy, the king was ashamed of the wrath of the chiefs of his people, and with downcast eyes, overwhelmed by the sorrowful thought of a separation from his son, he heaved a deep, woeful sigh, and said to the Sibis: 'If this is your peremptory decision, allow him, at least, the delay of one day and night. Tomorrow at day-break Visvantara shall accomplish your desire.' This answer satisfied the Sibis. Then the king said to his chamberlain: 'Go and tell Visvantara what has happened.' The chamberlain said he would do so, and, his face bathed in tears, went to Visvantara, who was at that moment in his own palace. Overwhelmed by his sorrow, he threw himself at the feet of the prince, weeping aloud. Then Visvantara anxiously inquired after the health of the royal family; the other said in a voice rather indistinct by affliction: 'O, the royal family is well.' 'But why are you thus excited, then?' Visvantara replied. Being so asked once more, the chamberlain whose throat was choked with tears, uttered slowly and in a faltering tone these words, interrupting and disturbing them by his sobs:
21. 'Brusquely disregarding the royal command, though it was declared to them in gentle terms, the Sibis, moved by anger, order you to be banished from the kingdom, my prince.'
Visvantara said: 'Me ... the Sibis ... order to be banished, moved by anger! What you say is out of all reason.
22. 'Never did I take delight in leaving the path of discipline, and I detest carelessness about my duties. What evil action of mine, unknown to me, makes the Sibis angry with me?'
The chamberlain said: 'They are offended at your exceeding loftiness of mind.
23, 24. 'Your satisfaction was pure by the disinterested feeling you experienced, but that of those mendicants was troubled by cupidity. When you gave away that foremost of elephants, O most noble prince, wrath put the Sibis out of patience and caused them to transgress the limits of their duty. They are furious against you. You must go, indeed, the way of those who live as ascetics.'
At this moment the Bodhisattva displayed both his deeply-rooted affection for the mendicants which his continuous practice of compassion had firmly established, and his grand, immense patience. He said: 'The nature of the Sibis is fickle, and they cannot understand mine, it seems.
25. 'The objects of sense being outside of ourselves, it is superfluous to say that I would give away my eyes or my head[84]. For the benefit of the creatures I support this body, how much more the possession of clothes and vehicles.
26. 'Me, wanting to honour the requests of the mendicants, if need be, with my own limbs, the Sibis believe to restrain from charity by fear! So considering, they do but unfold their foolish fickleness of mind.
27. 'Let all Sibis kill me or banish me, I shall not desist from charity for that reason. With this mind I am ready to set out for the penance-grove.'
After this, the Bodhisattva said to his wife, who had turned pale while hearing the sad news: 'Your Highness has heard the resolution of the Sibis.' Madrî[85] replied: 'I have.' Visvantara said:
28. 'Now make a deposit, fair-eyed one, of all your property, taking what you have got from my part as well as from your father's side[86].'