After swallowing the king, the earth continued to make a fearful noise, and fiery flames appeared in the opening. This caused great consternation all around, and perplexed and alarmed the royal attendants. The king's ministers, knowing the grandeur of the penance-power of that Muni and imputing to it the catastrophe of the king, were affected with anxiety, lest that holy _Ri_shi should burn down the whole country on account of the king. Thus apprehending, they went up to the holy _Ri_shi, and bowing to him entreated him with folded hands to be propitious. 59. 'May that king, who impelled by his infatuated mind has put thee into this state by an exceedingly rash action, be alone the fuel for the fire of thy curse. Pray, do not burn his town! 60. 'Pray, do not destroy for his fault innocent people, women and children, the old and the sick, the Brâhmans and the poor! Rather shouldst thou, being a lover of virtues, preserve both the realm of that king and thy own righteousness.' In reply to this, the Bodhisattva comforted them: 'Do not fear,' he said, 'sirs. 61, 62. 'As to that king who just cut off with his sword my hands and feet, my ears and nose, maiming an innocent ascetic living in the forest, how should a person like me aim at his hurt or conceive even such a thought? May that king live long and no evil befall him! 63. 'A being subject to sorrow, death and sickness, subdued by cupidity and hatred, consumed by his evil actions is a person to be pitied. Who ought to get angry with such a one? 64. 'And should that line of conduct[199] be ever so preferable, O that his sin might ripen (its unavoidable result) in detriment of no other but me! For to people accustomed to pleasure meeting with suffering, even for a short time, is keen and unbearable. [199] Viz. indulging in anger and cursing that king. The curse of a _Ri_shi, who has obtained supernatural power by his penance, is a dreadful weapon. 65. 'But now, as I am unable to protect that king who annihilated in this manner his own happiness, for what reason should I give up that state of powerlessness of myself and indulge in hatred against him? 66. 'Even without a king's intervention, everybody born has to deal with sufferings, arising from death, &c. Therefore in this (series of evils), it is birth alone which one has to oppose[200]. For this not being, what suffering may there arise and from whence? [200] In other words, one has to strive for final extinction. 67. 'For many kalpas I have lost my worthless body in manifold ways in numbers of existences. How is it that I should give up forbearance on account of the destruction of that frame? Would it not be as if I were to give up a jewel of the first water for a straw? 68. 'Dwelling in the forest, bound to my vow of world-renunciation, a preacher of forbearance and soon a prey to death, how should I feel the desire of revenge? Do not fear me any longer, then, peace be to you, go!'