[109] Read âpaddharme steyam, &c. The âpaddharma substitutes for the precepts of right conduct and right livelihood some others to be followed in times of distress, if the primary ones cannot be observed. The permission to Brâhmans to make money by theft is of course not lawful; it is inferred from the well-known pretension of the Brâhmanical caste to be owners of the whole earth. Even _S_arvilaka, the thief in the M_rikkh_aka_t_ikâ, does not venture to defend his deeds by arguments borrowed from the law-books; he avows that theft is blameable, 'I blame it,' says he, 'and yet I do it.' 9. 'Men such as you, would doubtlessly be able to seize on wealth even by violence. You should, however, not practise that mode of taking, minding your reputation. Therefore, you must show your energy in lonely places and times.' By such language he loosened the bridle from his disciples. Accordingly they exclaimed 'Very well,' approving his bad words, as if they were good, and all of them engaged themselves to do so, all--save the Bodhisattva. 10. Him his innate goodness forbade to comply with the teacher's advice, and compelled him on the contrary to oppose it without delay, though it had been accepted as a duty by the other pupils. Ashamed and with downcast looks he heaved a soft sigh and remained silent. The teacher perceived that the Bodhisattva did not approve of that fashion of making money, without, however, crying it down; and as he had a high regard for the virtue of that Great Being, he entered upon this reflection: 'For what reason does he disapprove of theft? Is it want of courage or disaffection towards me? Or does he really know it to be a wicked action?' Then in order to prompt him to open his true disposition of mind, he spoke in this way to the Bodhisattva: 'Say, noble Brâhman, 11. 'Those twice-born men, incapable of bearing my misfortune, are willing to resort to the course of life followed by the energetic and the heroes; but in you I find nothing but indolence and dullness. Surely, it is not you who are affected by our distress. 12. 'My suffering is evident. Its whole extent lies open to your eyes. I have made it plain by speech. Notwithstanding this, you are keeping quiet! How is it that your mind is undisturbed and untouched by sorrow?' Upon this the Bodhisattva, after making his respectful salute to the teacher, said quite alarmed: 'Heaven forbid such feelings! Verily, it is not want of affection or hard-heartedness which causes me to keep apart, nor am I unmoved by the sufferings of my teacher, but I think the mode of acting which my master has shown us, cannot be put into practice. It is impossible, indeed, to commit a wicked action without being seen. Why? Because there does not exist anything like loneliness.