of the five desires, not considering that herefrom birth and death, undergoing suffering and, by that, seeking further suffering; thus it is that the world of men, though dreading the approach of death, yet strive after renewed birth; and being thus born, they must die again.  Although still dreading the power of suffering, yet prolonging their stay in the sea of pain.  Disliking from their heart their present kind of life, yet still striving incessantly after other life; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble; seeking joys, whilst the heart sinks with feebleness.  For this is so with those who oppose right reason; they cannot but be cramped and poor at heart.  But by earnestness and diligence, then we conquer.  Walking in the path of true wisdom, letting go both extremes, we then reach ultimate perfection; to mortify the body, if this is religion, then to enjoy rest, is something not resulting from religion.  To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion; but bodily exercise is but the cause of death, strength results alone from the mind’s intention; if you remove from conduct the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right.  You say that to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit.  But if you say that the heart being good then bodily suffering is the cause of further merit, then I ask why may not those who live in ease, also possess a virtuous heart?  If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water in various ways, then those who thus use water among men, even with a wicked mind, yet ought ever to be pure.  But if righteousness is the groundwork of a Rishi’s purity, then the idea of a sacred spot as his dwelling, being the cause of his righteousness is wrong.  What is reverenced, should be known and seen.  Reverence indeed is due to righteous conduct, but let it not redound to the place or mode of life.”

Thus speaking at large on religious questions, they went on till the setting sun.  He then beheld their rites in connection with sacrifice to fire, the drilling for sparks and the fanning into flame, also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down.  The prince considering these acts, could not perceive the right reason of them, and was now desirous to turn and go.  Then all those Brahmakarins came together to him to request him to stay; regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him:  “You have come from an irreligious place, to this wood where true