her from that rash act.' The disciple promised to do so, and went off in search of food. Yet the Bodhisattva had but used a pretext to turn him off. He considered thus:
21. 'Why should I search after meat from the body of another, whilst the whole of my own body is available? Not only is the getting of the meat in itself a matter of chance, but I should also lose the opportunity of doing my duty.
'Further,
22-24. 'This body being brute, frail, pithless, ungrateful, always impure, and a source of suffering, he is not wise who should not rejoice at its being spent for the benefit of another. There are but two things that make one disregard the grief of another: attachment to one's own pleasure and the absence of the power of helping. But I cannot have pleasure, whilst another grieves, and I have the power to help; why should I be indifferent? And if, while being able to succour, I were to show indifference even to an evildoer immersed in grief, my mind, I suppose, would feel the remorse for an evil deed, burning like shrubs caught by a great fire.
25. 'Therefore, I will kill my miserable body by casting it down into the precipice, and with my corpse I shall preserve the tigress from killing her young ones and the young ones from dying by the teeth of their mother.
'Even more, by so doing
26-29. 'I set an example to those who long for the good of the world; I encourage the feeble; I rejoice those who understand the meaning of charity; I stimulate the virtuous; I cause disappointment to the great hosts of Mâra, but gladness to those who love the Buddha-virtues; I confound the people who are absorbed in selfishness and subdued by egotism and lusts; I give a token of faith to the adherents of the most excellent of vehicles[1], but I fill with astonishment
- ↑ This best of vehicles (yânavara) is the Buddhayâna, the
