cure, inasmuch as my mind will never shrink from almsgiving, notwithstanding thy well-wishing counsel.
13, 14. 'As for what thou saidst about unrighteousness arising from charity and wealth being the principal cause of righteousness, my weak human understanding cannot grasp how wealth without charity can be called the path of virtue. Why, tell me, please, at what time is it that wealth produces virtue? whether when laid up as a treasure, or when robbed violently by thieves, or when sunk away to the bottom of the sea, or when having become fuel for fire?
15, 16. 'Further, thou saidst, "the giver goes to hell and the receiver to the celestial abodes." Speaking so, however, thou hast increased my longing for works of charity, though endeavouring to restrain me. Yea, may that word of thine be fulfilled, and those who beg from me rise to heaven! For it is not as a means of procuring my own happiness that I give in charity, but I love charity that I may do good to the world.'
Then Mâra, the Wicked One, once more addressed the Bodhisattva, speaking earnestly as though he were a well-meaning friend.
17. 'Decide thyself, whether I have spoken for thy good or idle talk, and afterwards go as thou desirest. Thou shalt remember me with high regard—either happy or remorseful.'
The Bodhisattva said: 'Sir, thou must excuse me.
18. 'I will fall of my own accord into this fiercely blazing hell headlong, a prey to the flames, that will lick at me, rather than at the due time of honouring the mendicants, who show me their affection by requesting from me, incur the guilt of neglecting them.'
After so speaking, the Bodhisattva—relying on the power of his destiny and knowing that almsgiving cannot at any rate entail evil—stepped forth across the hell without heeding his family and his attendants, who were eager to withhold him; his mind was not overcome by terror, and his desire of giving was still increased.
