26. 'With respect to the pursuit of happiness and the removal of mischief, the animals, thou shouldst know, are subject to the same feelings as men. Keeping this in mind, deem it improper to do to others what would be a cause of displeasure, if done to thyself. 27. 'Understanding that evil deeds entail loss of reputation, censure by the virtuous, and moreover suffering, thou must extirpate the evil within thee, considering it thy adversary. It never becomes thee to overlook it, no more than illness. 28. 'It is by pursuing meritorious actions that thou obtainedst the royal dignity, a thing highly esteemed by men and the abode of bliss. That very store of merit thou must enlarge, thou shouldst not enfeeble the ranks of the benefactors. 29. 'Gather meritorious actions, the instruments of glory and happiness, by munificent gifts, (taking care) to enhance their charm by (distributing them at the right) time and in a respectful manner; by a moral conduct, the right laws of which thou mayst learn by intercourse with virtuous persons[181]; and by succeeding in making thy dispositions towards all creatures as well-wishing as to thyself.' [181] In the original two short syllables are wanting in the second pâda of this stanza. I imagine it should be read thus, _s_îlena sâdhu(_g_ana)-sa_m_gatani_sk_ayena. In this manner the High-minded One favoured the king, firmly establishing him in the matters relating to the future life. And the king accepted his words. After which he entered his dwelling-place in the forest, followed with respectful looks by the king. * * * * * In this manner the intensely compassionate show pity even to him who attempts their life, when he is in distress; they will not disregard such a one. [This story is to be told also when treating of commiseration, when discoursing on the high-mindedness of the Tathâgata and on the subject of listening with attention to the preaching of the Law. Likewise it is to be propounded when demonstrating that enmities are appeased by means of friendliness, also when treating of the virtue of forbearance. 'In this way it is seen that the High-minded, even when in the state of beasts, behave mercifully towards those who attempt their life. How, indeed, should it become a human being or one who has taken the vow of a homeless life to be wanting in mercy towards the animals? For this reason a pious man (ârya) must show mercy to living beings.'] XXVI. THE STORY OF THE RURU-DEER. (Cp. the Pâli _G_âtaka, No. 482, Fausb. IV, 255-263; _K_ariyâpi_t_aka II, 6.) To the virtuous no suffering exists but that of others. It is this they cannot bear, not their own suffering, as will be taught by the following.