perceive the evils, however obvious, inherent in the home-life, nor the virtues to be found in the penance-groves, the eye of knowledge is shut to them !
36. “They are not capable of parting with worldly pleasures, the cause of suffering both in this world and in the next, but forsake both the penance-grove which frees from those sufferings, and me! Fie upon their infatuation !
37. “O, those very sins by the delusions of which these friends of mine and the whole of the creatures are prevented from tranquillity, I will crush down forcibly whenever I shall have obtained by residence in the penance-forest the excellent power of doing so!'
Of such a kind were his reflections. And after thus making up his mind, he put aside the manifold affectionate entreaties of his friends, made plain to them his firm resolution in kind and gentle terms, and set out for the penance-forest.
In this manner, then, an unfounded opinion of their possession of some virtue acts upon the virtuous in the same way as a stirring spur. Thus considering, one ought to strive after the realisation of virtues. [For this reason a pious man, being esteemed for his virtues as a monk or as a lay-devotee, must strive to be in fact adorned with the virtues fit for that state. Further, this story may be adduced with the object of showing the difficulty of finding companions for a religious life.]
XXI. The Story of Kuddabodhi[1].
(Cp. the Pâli Gâtaka, No. 443, Fausb. IV, 22-27; Kariyâpitaka II, 4.)
By keeping down his anger a man appeases his enemies, but doing otherwise he will inflame them. This will be taught as follows.
- ↑ Though Sûra does not mention the Bodhisattva's name which he bore in this existence, yet it appears from the Pâli redactions, that Kuddabodhi, literally = Little Bodhi,' is intended as his proper name.
