Where else should moonshine stay but with the moon?
100. 'Nor shouldst thou be anxious about the separation from thy son and daughter, nor grieve for the loss of thy royal dignity. Before long thy father will come to thee, accompanied by both thy children, and provide his kingdom with a protector, re-establishing thee in thy high rank.'
Having said these words, Sakra disappeared on the spot.
And that Brâhman, in consequence of Sakra's power, brought the children of the Bodhisattva to the very land of Sibi. And when the Sibis and Samgaya, their king, heard of the Bodhisattva's performance of the greatest compassion, hard to be done by others, their hearts became soft with tenderness. They redeemed the children from the hand of the Brâhman, and having obtained the pardon of Visvantara, led him back and reinstated him in his royal dignity.
[In this way, then, the behaviour of a Bodhisattva is exceedingly marvellous. For this reason such distinguished beings as strive for that state, must not be despised or hindered. This story is also to be adduced, when discoursing on the Tathâgata and when treating of listening with attention to the preaching of the Law.]
Visvantara's birth being the last but one of the Lord, the person of that charitable king is held very high among Buddhists. His largesses are also considered to constitute the highest degree of practising the pâramitâ of charity. In the memorable night which preceded his attainment of the Buddhahood, the Sâkya prince had but to refer to his actions in the Visvantara-existence to demonstrate his having fulfilled that pâramitâ. In the Pâli Gâtaka that existence forms the subject-matter of the longest and last tale of the collection, but since it is the last, it is still unpublished; its contents, however, have been communicated by Spence Hardy in his 'Manual of Budhism' (pp. 118-127 of the second edition). From hence Prof. Kern borrowed his exposition of the tale in his Geschiedenis van het Buddhisme, I, pp. 303-317, to which he added copious notes with the object of exploring and expounding the mythological substratum which underlies it. It is curious to compare the redaction of the Pâli Gâtaka with that of Sûra. The latter omitted purposely, it seems, some particulars, for instance, the name of the old Brâhman, that of the mother of Visvantara, and the etymology of his name; his narration is different in some slight details. But the main features are the same, likewise in the redaction of the Kariyâpitaka, where Visvantara's story is No. 9 of the dânaparamitâ and is told in 58 slokas. From this version it appears that the earthquake, caused by the great liberality of the prince, is something most essential; or rather the earthquakes, for this miracle occurred seven times, once, when he took the determination [not mentioned by Sûra] of giving his heart, eyes, flesh or blood, if requested; secondly, after the gift of the white elephant; thirdly, when he had made his great largesses preceding his withdrawal to Mount Vaṅka; fourthly and fifthly, after giving his children and his wife; the sixth time was when he met again with his father and mother in the forest; the seventh at his entrance in his capital. The sevenfold earthquake is also discussed in the Milinda Pañha, 119 foll. Cp. also the parallel performance told of the Bodhisattva, who afterwards was Maṅgala Buddha (Fausb. Gât. I, p. 31, translated by Rhys Davids, Birth-Stories, I, p. 33).
In Kshemendra's Avadânakalpalatâ the story of Visvantara is No. 23, not yet published.