is skilled in striving for his happiness comes into mishap.'
Another again enticed him to be solely attached to the enjoyment of sensual pleasures, by means of such reasoning as is heard from the adherents of the doctrine of annihilation.
20. 'Pieces of wood, differing in colour, properties, and shape, cannot be said to exist as the result of actions, and yet they exist, and once perished they do not grow up again. Something similar is to be said of this world. For this reason one must consider pleasures the main object of life.'
Another, pretending to instruct him in his royal duties, recommended to him such practices as are taught in the science of the Kshatriyas, and which, following the winding paths of political wisdom (nîti), are soiled by cruelty and contrary to righteousness (dharma).
21. 'You must avail yourself of men, as of shady trees, considering them fit objects to resort to. Accordingly, endeavour to extend your glory by showing them gratitude, only as long, until your policy ceases to want their use. They are to be appointed to their task in the manner of victims destined for the sacrifice.'
So those ministers desired to lead the king astray, each on the path of his own false doctrines.
The Bodhisattva, then, perceiving that the king, owing to his intercourse with wicked people and his readiness to allow himself to be guided by others whom he trusted, was about to fall into the precipice of false doctrines, was affected with compassion and pondered on some means of rescuing him.
22. The pious, in consequence of their constant practice of virtues, retain in their mind the good done to them, whereas the evil they experienced drops from their mind, like water from a lotus-petal.
Having taken his resolution as to the proper thing to be done in the case, he created in his own hermitage, by dint of magic, a large monkey, whose skin he stripped off, making the rest of his body disappear. Wearing that skin, created by himself, he presented himself at
