people standing firm in honesty and decent behaviour, what is there to be endured at all ?
12. 'Therefore we ought to endure injuries by a feeble one, though having the power of revenge. Better to bear insults from such a one than to get rid of virtues.
13. 'Ill-treatment by a powerless one is the best opportunity, in truth, for showing virtues. With what purpose, then, should the lover of virtues make use of his strength in such cases so as to lose his firmness of mind ?
14. 'Besides, the opportunity for forbearance, that virtue always of use, being difficult to obtain inasmuch as it depends on others, what reason could there be to resort to anger just then, when that opportunity has been afforded by another ?
15. ‘And if I did not use forbearance against him who disregarding the damage of his own righteousness (dharma), acts as if to cleanse my sins, say who else should be ungrateful, if not I?'
The Yaksha spoke: 'Then wilt thou never be delivered from his persecutions.
16. 'Who may be able to chastise the ill-behaviour of a rascal having no respect for virtues, unless he sets aside humble forbearance ?'
The Bodhisattva spoke:
17. 'It is not suitable for him who longs for happiness to pursue comfort or prevention of discomfort by inflicting grief on another. The result of such actions will not tend to the production of happiness.
18. 'My persistence in patient endurance is, in fact, an admonition to awake his conscience. If he does not understand it, he will afterwards assail others of a hasty temper who will stop him in his pursuit of the wrong way.
19. 'And having been ill-treated by such a one, he will no more do these things to such as me. For having received punishment, he will not act in this (unbecoming) manner again. And so I will get rid of him.'
