26-29. 'I set an example to those who long for the good of the world; I encourage the feeble; I rejoice those who understand the meaning of charity; I stimulate the virtuous; I cause disappointment to the great hosts of Mâra, but gladness to those who love the Buddha-virtues; I confound the people who are absorbed in selfishness and subdued by egotism and lusts; I give a token of faith to the adherents of the most excellent of vehicles[25], but I fill with astonishment those who sneer at deeds of charity; I clear the highway to Heaven in a manner pleasing to the charitable among men; and finally that wish I yearned for, "When may I have the opportunity of benefiting others with the offering of my own limbs?"--I shall accomplish it now, and so acquire erelong Complete Wisdom. [25] This best of vehicles (yânavara) is the Buddhayâna, the vehicle by which Buddhahood may be reached, or mahâyâna, for both appellations cover nearly the same ground. The other two are the _S_râvakayâna and the Pratyekabuddhayâna. See Dharmasa_m_graha II, with the annotation of Kenjiu Kasawara. 30, 31. 'Verily, as surely as this determination does not proceed from ambition, nor from thirst of glory, nor is a means of gaining Heaven or royal dignity, as surely as I do not care even for supreme and everlasting bliss for myself, but for securing the benefit of others[26]: as surely may I gain by it the power of taking away and imparting for ever at the same time the world's sorrow and the world's happiness, just as the sun takes away darkness and imparts light! [26] Parârthasiddhi here and in st. 33 is a rather ambiguous term, as it may also convey this meaning: 'the attainment of the highest object.' Apparently this ambiguity is intentional. Cp. Story XXX, verse 17. 32. 'Whether I shall be remembered, when virtue is seen to be practised, or made conspicuous, when the tale of my exploit is told; in every way may I constantly benefit the world and promote its happiness!' 33. After so making up his mind, delighted at the thought that he was to destroy even his life for securing the benefit of others, to the amazement even of the calm minds of the deities--he gave up his body. The sound of the Bodhisattva's body falling down stirred the curiosity and the anger of the tigress. She desisted from her disposition of making a slaughter of her whelps, and cast her eyes all around. As soon as she perceived the lifeless body of the Bodhisattva, she rushed hastily upon it and commenced to devour it. But his disciple, coming back without meat, as he had got none, not seeing his teacher, looked about for him. Then he beheld that young tigress feeding on the lifeless body of the Bodhisattva. And the admiration of the extraordinary greatness of his performance driving back his emotions of sorrow and pain, he probably gave a fair utterance[27] to his veneration for his teacher's attachment to virtues by this monologue: