1. Virtues acquire splendour by their appearing on the ground of meritorious actions[163], but it is by the gracefulness of their practice, that they will gain the affection of men and partake of the most distinguished worship even from the side of one's enemies, obliged to do so by regard for their own reputation.
Now that Great-minded One, wandering about with the object of doing good to men, in villages, towns, markets, countries, kingdoms, royal residences, reached the realm of a king who, having heard of the splendour of his many virtues, was rejoiced at the report of his arrival. Having been informed of it long before, he had a dwelling-place built for him in a lovely spot in his own pleasure-gardens. At his arrival, he made him enter his kingdom in the most honourable manner, going to meet him and showing him other tokens of esteem. He attended on him and listened to his teaching, as a pupil observes his spiritual teacher.
2. To a lover of virtues, the arrival of a virtuous guest, coming confidingly to his wealth-abounding home, is a kind of feast[164].
And the Bodhisattva for his part favoured him with daily discourses on religious subjects, delightful to both the ears and the heart, by which he gradually prepared him to walk on the road to salvation.
3. Those who love the Law desire to give religious instruction even to such people as have not shown them their attachment, they will do so out of compassion for their neighbour. How should they not teach him who, like a pure vessel, is eager to accept their instruction and to manifest his love?
But the ministers of that king, though receiving the honour due to their learning, and his counsellors, though also treated with respect, could not bear the constantly increasing honour paid to the magnificence of the Bodhisattva's virtues. Jealousy had tainted their minds.
4. The glory and renown of a man who shows his ability to fascinate mankind by the superiority of his virtues, suffices to kindle the fire of envious feeling in those who are honoured only on account of their professional skill.
They were unable to vanquish him in open contest in disputes on topics of the law-books, and at the same time were sorry to see the king's constant attachment to the Law of Righteousness. Then, in order to rouse his disaffection towards the Bodhisattva, they proceeded almost in this manner. 'Your Majesty,' so would they say, 'should not put his confidence in that wandering monk Bodhi. It is evident that he must be a kind of spy of some rival king, who having learnt Your Majesty's love of virtues and inclination towards Righteousness, avails himself of this clever fellow with his soft, smooth, and deceitful tongue, to entice you into baleful habits and to be informed of your actions. For this devotee of Righteousness, as he pretends to be, instructing Your Majesty exclusively to practise compassionateness and to foster the miserable feeling of shame, induces you to take upon yourself such vows of a religious life as are incompatible with your royal and military duties, prejudicial to the promotion of material interests (artha) and pleasures (kâma), and subject to the dangers attending a bad policy. Indeed, it is out of pure charity that, in the way of exhorting you, he suggests the line of conduct you should follow; nevertheless, he likes to converse with the messengers of other kings, and is far from being a stranger to the contents of the manuals of political wisdom which treat of the duties of kings. Accordingly this matter fills our hearts with apprehension.' Such language spoken with the intention of causing estrangement, being often repeated and by many who feigned to have in view the good of the king, could not fail to have its effect. His attachment and veneration for the Bodhisattva shrunk under the influence of his distrust, and his disposition towards him became changed.
5. Whether a succession of loud-roaring tremendous thunderbolts or of those other thunderbolts, whose name is calumny, pierce the ears of men, does there exist anybody who can remain unshaken by them, trustful and firm in the confidence of his own power?
Now, as the absence of trust lessened the king's affection and veneration for the Great Being, the king was no more, as before, careful to pay him due honour. But the Bodhisattva, owing to his pure-heartedness, did not mind it; 'kings are distracted by many occupations,' so he thought. Still, when he perceived the coolness and lack of attention from the side of the courtiers, he understood that he had incurred the king's displeasure, and taking his triple staff, his waterpot and the other utensils of a wandering ascetic, made preparations for his departure. The king, hearing his resolution, as he was partly moved by a remnant of his old affection, partly would not neglect an act of politeness and civility, went up to him, and in order to show his trouble and pretended desire to retain him, said: