3. Without karma the series of existences cannot be; it is also an impossibility that good actions should have evil as their result. But it must be the influence of small portions of (evil) karma that caused him now and then, notwithstanding his knowledge of righteousness, to be in such (low) states[245]. [245] This apology is not superfluous, indeed. Though fables of animals have been adapted of old so as to form part of the stock of sacred lore of the Buddhists, the contradiction between the low existences of the most virtuous ones and the doctrines about the karma is as great as possible. Now some wicked monkey, knowing his natural goodness which had manifested itself in course of time, and understanding from his habitual mercy that anger and wrath had no power over him, was in the habit of vexing the Great Being very much by different injuries. 'From him I have nothing to fear,' so he thought. 4. A rascal is never more eager to insult and never displays greater insolence than towards people meek and merciful. Against those he performs his worst tricks, for he sees no danger from their side. But with respect to those from whence a suspicion of danger, however slight, strikes him, he will behave, oh! so modestly, like an honest man; his petulance is quieted there. Sometimes, then, while the Great Being was calmly asleep or nodding from drowsiness, that monkey would of a sudden leap upon his back. Another time, having climbed on (his head), as if he were a tree, he swung repeatedly (between his horns). Sometimes again, when he was hungry, he would stand before his feet, obstructing his grazing. It happened also now and then that he rubbed his ears with a log. When he was longing to bathe, he would sometimes climb on his head and cover his eyes with his hands. Or having mounted on his back, he would ride him perforce, and holding a stick in his hand counterfeit Yama[246]. And the Bodhisattva, that Great Being, bore all that unbecoming behaviour of the monkey without irritation and anger, quite untroubled, for he considered it a benefit, as it were. [246] The common representation of Yama is sitting on the back of a buffalo with a staff in his hand. See, for instance, Varâhamihira B_ri_hatsa_m_hitâ 58, 57 da_nd_î Yamo mahishaga_h_. 5. It is the very nature of the wicked, indeed, to walk aside from the way of decent behaviour, whereas forbearance is something like a benefit to the virtuous, owing to their habitual practice of going that way.