Page:Sacred Books of the Buddhists Vol 1.djvu/60

 Then the king, perceiving that the assembly was overcome by feelings of piety and amazement, and that the manifestation of the result of merit had roused in their minds a high esteem for meritorious actions, earnestly pressed on the audience something like this:

19. 'How is it possible, then, that anybody should not devote himself to performing meritorious actions by practising charity and good conduct, after seeing this large and splendid result of a good action however small? No, that man is not even worth looking at, who inwrapt in the darkness of avarice, should decline to make himself renowned for his gifts, though being wealthy enough to do so.

20. 'If by abandoning in the right manner wealth, once necessarily to be left and so of no use at all, any good quality may be acquired: who, then, knowing the charm of virtues, would follow in this matter the path of selfishness? And different virtues, in truth, gladness, &c., being followed by good renown, are founded on charity.

21. 'Almsgiving is a great treasure, indeed, a treasure which is always with us and is inaccessible to thieves and the rest. Almsgiving cleanses the mind from the dirt of the sins of selfishness and cupidity; it is an easy vehicle by which to relieve the fatigue of the travel through Samsâra; it is our best and constant friend, that seeks to procure manifold pleasure and comfort for us.

22. 'All is obtained by almsgiving, whatever may be wished for, whether it be abundance of riches or brilliant domination, or a residence in the city of the Devas, or beauty of the body. Who, considering this matter so, should not practise almsgiving?

23. 'Almsgiving, it is said, constitutes the worth of riches; it is also called the essential cause of dominations, the grand performance of piety. Even rags for