29. 'In short, drinking this destroys every virtue. It deadens good conduct (_s_îla), forcibly kills good reputation, banishes shame, and defiles the mind. How should you allow yourself to drink intoxicating liquors henceforward, O king?' By these persuasive words of _S_akra and his strong arguments the king became aware of the sinfulness of drinking intoxicating liquors. He cast off the desire of taking them, and addressing his interlocutor said: 30. 'As an affectionate father would deign to speak to his son, or a teacher to his pupil in reward for his discipline and attachment, or a Muni who knows the difference between the good and the evil modes of life, such an import is conveyed in the well-said words thou hast spoken to me out of benevolence. For this reason I will endeavour to honour thee, as is due, by a deed. 'In return for thy well-said sentences Thy Reverence will at least deign to accept from us this honour. 31. 'I give thee five excellent villages, a hundred female slaves, five hundred cows, and these ten chariots with the best horses harnessed to them. As a speaker of wholesome words thou art a Guru to me. 'Or, wert thou to desire anything else to be done from my side, Thy Reverence would favour me once more by ordering so.' _S_akra replied: 32, 33. 'I do not want villages or other boons. Know me to be the Lord of the Celestials, O King. But the speaker of wholesome words is to be honoured by accepting his words and acting up to them. For this is the way which leads to glory and bliss, and after death to the many different forms of happiness. Therefore, throw off the habit of taking intoxicating drinks. Holding fast to Righteousness you shall partake of my heaven.' After thus speaking, _S_akra disappeared on the spot, and the king, with his townsmen and landsmen, desisted from the vice of drinking strong liquors. * * * * * In this manner, then, the virtuous, considering the use of intoxicating liquors an exceedingly bad action, attended by many evils, will keep back their neighbour from this sin, how much more their own selves. [And when discoursing about the Tathâgata, this is also to be propounded: 'In this manner the Lord was careful of the good of the world already in his previous existences.'] XVIII. THE STORY OF THE CHILDLESS ONE. The state of a householder is beset with occupations inimical to religious conduct and tranquillity. For this reason it does not please those who long only for the Self[139]. This will be taught by the following. [139] Though the Buddhist lore denies the existence of the individual soul, the Self (âtman), Buddhist Sanskrit, as well as Pâli, often employs that name, as it is used in pagan and profane writings, in such cases as where it may suit to signify that part of the individual being, to whose profit or damage the good or evil karma will tend.