Page:Sacred Books of the Buddhists Vol 1.djvu/338

 lustre of a tempered lamp, and (finally) it- forcibly gains glory for its owner. So making use of sacred texts is a pleasant way to success.

38. ‘And those who have heard them will betake themselves to the road leading to the threefold prosperity, and free of obstructing vices; and conforming their behaviour to the precepts imported by those texts, and making it excellent, they will easily cross the dangerous passage through existences.

39. 'For so many excellent properties holy texts are famous. Now then, having got them like a present, how should I, being able to reward the giver of them, not honour him in return? Or, (on the other hand,) how should I transgress your order ?

40. 'I will go, therefore, to the son of Sudása. I do not want either the toil of royalty or that other anxiety I should incur by following the way of wickedness, if I were to transgress my duty of keeping my engagement to come back.'

These words alarmed his father, who moved by his affection replied with earnest entreaty : Verily, it is but for your good, my dear, that I spoke so. You must not take offence at it, will you ? May your enemies come into the power of the son of Sudâsa! In fact, you made him the promise to return to him, and for this reason you, being wont to keep your faith, wish to accomplish your promise. Nevertheless, I will not allow it. No sin is incurred, truly, by following the way of untruth, if one may thereby save one's own life and also for the sake of one's parents and other venerable persons. Why should you exert yourself to avoid this precept, which is prescribed by the Veda ? Besides, those who are skilled in the science of politics proclaim the attachment to righteousness (dharma) in such cases as where it evidently causes damage to material interests (artha) and pleasures (kâma), to be mismanagement and an evil habit in kings. No more, then, of that determination, wherewith you grieve my