In the meanwhile the Bodhisattva, seeing the Pratyekabuddha come in search of alms, said to his wife: 'My dear, go yourself and give an abundant portion of food to the holy man.' She said she would do so, and went off with excellent hard and soft food; but beholding the hell near the gateway, she suddenly turned on her heels, terror-stricken and with bewildered looks. When her husband asked her what was the matter, she could hardly tell; the sudden fright had almost barred her throat. As the Bodhisattva, however, was uneasy at the thought that this holy man might turn back from his house without receiving his begged meal, he did not heed what she told him, but taking the excellent hard and soft food, came himself, desiring to fill with it the almsbowl of the Great-Minded One. When he arrived near the gateway, he saw that most dreadful hell between. And whilst he considered what could be the meaning of this, Mâra, the Wicked One, went out of the house-wall, and showing his divine and marvellous shape, stood in the air, and, as if he wished to do good to the Bodhisattva, spoke: 'Householder, this is the great hell, named Mahâraurava.
5. 'Here is the abode—an abode, out of which it is difficult to escape—of those who, greedy of the praising voices of the beggars, desire to give away wealth, indulging in the vicious passion for charity. In this hell they must stay for many thousands of autumns.
6. 'Material prosperity (artha) is the principal cause of the world's regular striving after the triad of objects. Whoso injures artha, injures righteousness (dharma) too[1]. How is it possible, then, that the injurer of righteousness by destroying material prosperity, should not stay in hell?
- ↑ The idea which underlies this assertion is often met with in Brâhmanical literature. If practising dharma is the same thing as performing the sacrifices to the deities, material prosperity may be justly styled the foundation-ground or substratum of dharma; for the right performance of sacrifices requires the possession of goods.
