[46] The Evil One uses ambiguous expressions purposely. The worthy recipients of the gifts are indeed on the way that leads to salvation; and the 'restraint' sa_m_yama he recommends, may imply the meaning of the self-restraint of the monks. The Bodhisattva in his well-turned answer takes care to keep the same ambiguous word (see stanza 15, sa_m_yamayishyatâpi). The Bodhisattva, however, knew him: 'Surely, this is an attempt of the Evil One to thwart my almsgiving.' And understanding so, he made, in truth, a vigorous reply, yet in accordance with his firm attachment to virtue, without breaking modesty and kindness of words. He spoke thus to him: 10-12. 'It is with respect to my welfare, that thou hast had the kindness to show me the path of the pious. Indeed, it is most proper for divine beings to show by their actions their skill in feeling compassion for others. Nevertheless, it would have been wise to use that way of stopping the illness before its appearance, or immediately after its first symptoms. For if a sickness have already made progress[47] by the fault of bad treatment, the desire for cure will but tend to calamity. So this passion of mine for charity has already spread, I fear, beyond the compass of medical cure, inasmuch as my mind will never shrink from almsgiving, notwithstanding thy well-wishing counsel. [47] The reading prayâmam, proposed by Prof. Kern in the various readings of his edition, is undoubtedly right. Cp. pp. 78, 2; 96, 23; 111, 16; 171, 15; 182, 3; 238, 11 of his edition. 13, 14. 'As for what thou saidst about unrighteousness arising from charity and wealth being the principal cause of righteousness, my weak human understanding cannot grasp how wealth without charity can be called the path of virtue. Why, tell me, please, at what time is it that wealth produces virtue? whether when laid up as a treasure, or when robbed violently by thieves, or when sunk away to the bottom of the sea, or when having become fuel for fire? 15, 16. 'Further, thou saidst, "the giver goes to hell and the receiver to the celestial abodes." Speaking so, however, thou hast increased my longing for works of charity, though endeavouring to restrain me. Yea, may that word of thine be fulfilled, and those who beg from me rise to heaven! For it is not as a means of procuring my own happiness that I give in charity, but I love charity that I may do good to the world.' Then Mâra, the Wicked One, once more addressed the Bodhisattva, speaking earnestly as though he were a well-meaning friend. 17. 'Decide thyself, whether I have spoken for thy good or idle talk, and afterwards go as thou desirest. Thou shalt remember me with high regard--either happy or remorseful.' The Bodhisattva said: 'Sir, thou must excuse me.