abandoning his affectionate family? And what has he to do with world-renunciation, after all ?
2. What is the reason that such a person as he is, young, handsome, delicate, accustomed to a life of comfort, a favourite with the king, should feel a vocation for the forest-life?
3. 'How did it come to pass that without experiencing any wrong from the side of his family and before the deformity of old age had come, he left suddenly and without pain his home abounding in wealth ?
4. 'He, adorned by a decent behaviour, by wisdom and love of righteousness, he, full of compassion for others—how is it that he could come to such a reckless deed without mercy for his own family ?
5. 'As he was in the habit of honouring Sramanas and Brâhmans, friends and clients, his own family and (that larger family of) the distressed, and as he considered a spotless conduct his (highest) wealth, say, could he not attain in the world that which he seeks in the forest ?
6. 'Abandoning his chaste and devoted wife, the companion of his religious duties, how is it that he does not perceive that by excessive love of the Law he is here transgressing the path of the Law ?
7. ‘Alas! It is a pity! Fie upon the bad management of Destiny, that men can leave their beloved relations without being withheld by Compassion, or that they can be successful even in the slightest part of the holiness they pursue!'
When the Bodhisattva's wife heard those piteous and sincere lamentations of her mother on account of her husband having renounced the world, she grew alarmed (being impressionable) after the nature of women. Her disturbed countenance expressed the dejection of her mind shaken by the sudden assault of sorrow and pain. She wholly forgot the subject and the connection of the conversation, and reflected : 'My husband has forsaken the world, and my mother on hearing the sad news has come here in order to comfort me.' Having thus made up her mind, the
