15. 'And if I did not use forbearance against him who disregarding the damage of his own righteousness (dharma), acts as if to cleanse my sins, say who else should be ungrateful, if not I?' The Yaksha spoke: 'Then wilt thou never be delivered from his persecutions. 16. 'Who may be able to chastise the ill-behaviour of a rascal having no respect for virtues, unless he sets aside humble forbearance?' The Bodhisattva spoke: 17. 'It is not suitable for him who longs for happiness to pursue comfort or prevention of discomfort by inflicting grief on another. The result of such actions will not tend to the production of happiness. 18. 'My persistence in patient endurance is, in fact, an admonition to awake his conscience. If he does not understand it, he will afterwards assail others of a hasty temper who will stop him in his pursuit of the wrong way. 19. 'And having been ill-treated by such a one, he will no more do these things to such as me. For having received punishment, he will not act in this (unbecoming) manner again. And so I will get rid of him.' On these words the Yaksha, affected with faithful contentment, amazement, and respect, exclaimed: 'Well said! well said!' and moving his head and shaking his (extended) fingers, magnified the Great Being with kind words such as these: 20. 'How is it possible that beasts should possess a conduct like this? How didst thou come to this degree of regard for virtues? Having assumed with some purpose or other this animal-shape, thou must be somebody practising penance in the penance-forest!' After thus eulogising him, he threw the wicked monkey off his back, and taught him a preservative charm; after which he disappeared on the spot. * * * * * In this manner, then, forbearance deserves this name only, if there exists some opportunity for showing it, not otherwise: thus considering the virtuous appreciate even their injurer, deeming him a profit. [So is to be said, when discoursing on forbearance. And this may also be said: 'In this manner is shown the imperturbable tranquillity of the Bodhisattvas, even when in the state of a beast; how, indeed, should it become a human being or one who has taken the vow of a homeless life to be deficient in it[248]?' This story is also to be told, when praising the Tathâgata and when discoursing on listening with attention to the preaching of the Law.] [248] Cp. the conclusion of Story XXV. XXXIV. THE STORY OF THE WOODPECKER. (Cp. the Pâli _G_âtaka, No. 308, Fausb. III, 25-27.) Even though provoked, a virtuous person is incapable of betaking himself to wickedness, having never learnt to do so. This will be taught as follows.