Now of a truth, some Yaksha who was scandalised at those insults of the Great Being, or perhaps wished to try his nature, one time when the wicked monkey was riding the buffalo-bull, placed himself in his way, saying: 'Be not so patient. Art thou the slave of that wicked monkey by purchase or by loss at play, or dost thou suspect any danger from his part, or dost thou not know thine own strength, that thou sufferest thyself to be so abused by him as to become his riding animal? Verily, my friend, 6. 'The thunderbolt of thy pointed horns swung with swiftness could pierce a diamond, or like the thunderbolt, cleave huge trees. And these thy feet treading with furious anger, would sink in the mountain-rock as in mud. 7. 'And this body of thine is, like a rock, solid and compact, the splendid strength of its muscles makes its beauty perfect. So thy power is well-known to the vigorous by nature, and thou wouldst be hard to approach even for a lion. 8. 'Therefore, either crush him with thy hoof by an energetic effort, or destroy his insolence with the sharp edges of thy horns. Why dost thou suffer this rogue of a monkey to torment thee and to cause pain to thee, as if thou wert powerless? 9. 'Where is it ever seen that an evildoer is brought to reason by a cure consisting in a virtuous behaviour towards him, modesty, and kindness? This treatment being applied to such a one who is to be cured by pungent and burning and harsh remedies, his insolence will wax like a disease arising from the phlegm[247].' [247] Indian medicine divides the diseases into three classes, according to their origin from one of the three humours: phlegm (kapha), wind (vâta), and bile (pitta). Then the Bodhisattva looking at the Yaksha spoke to him mild words expressive of his adherence to the virtue of forbearance. 10. 'Surely, I know him a fickle-minded one and always fond of iniquity, but for this very reason it is right, in truth, that I put up with him. 11. 'What forbearance is that, practised towards somebody of greater strength, against whom it is impossible to retaliate? And with respect to virtuous people standing firm in honesty and decent behaviour, what is there to be endured at all? 12. 'Therefore we ought to endure injuries by a feeble one, though having the power of revenge. Better to bear insults from such a one than to get rid of virtues. 13. 'Ill-treatment by a powerless one is the best opportunity, in truth, for showing virtues. With what purpose, then, should the lover of virtues make use of his strength in such cases so as to lose his firmness of mind? 14. 'Besides, the opportunity for forbearance, that virtue always of use, being difficult to obtain inasmuch as it depends on others, what reason could there be to resort to anger just then, when that opportunity has been afforded by another?