time go not among men, e time of fasting be over. er times have great sorrow; ice for ever, to abide the time."

the western gate of the city, prostreets asking alms- afterwards ace beside some water (the river), I washing his (hands and feet) he ps to the grove of Deer. As the

the various birds resounding, of old have ever dwelt, onoured one also

cred spot, as the sun for glory.”

m approaching, they said one to that Shaman of the Gautama >wer, and is now approaching grace; let us disregard him

not offer him an abode in our d not feel these sentiments in g]. And so the Gâtha says: oaching,

ace or worship,
oken his vow."

the five Rishis awaited the
s he slowly advanced; but,
de the other, they were dis-
nd desired above all things
Sakuna bird (the eagle),
frets and tears his prison
n vex their hearts to rise

rence. At length, unable

the Gâtha says

"They presented to him an alm And they bowed themselves d Moreover, they arranged a pla And offered him a water vesse Then Buddha, slowly approach took his seat; and being seated weakness is this of these five Ris had just made together!"

Then they addressed Buddha your body is of a beautiful appe round and fresh, and all your ser indeed have found the elixir of life."

Then the world-honoured one Tathagata by calling him the deed in the way of death, and s ment by continuing therein; but tality, and am now abiding in it therein, if you will but attend a but walk according to my directi the world, and follow me, desirin of a true Brahmana, to reach dition, then such an one shall desired goal; his faculties perfe further birth and death; and we shall hereafter receive no other fo This is what ye should meditate "Those five Rishis mockingly The world-honoured one in 1 'Let not your thoughts be s Let go that pride of self, and There is no pride of self in r

I desire to change in you the

ght (by austerities) this condition of ed it not then, how much less now, e of abstract meditation, your body Ities and enjoying the complete tide

chiding these Rishis, said, "Speak ot in the practice of religion, nor r relaxes his bodily discipline! but ! the end of all, the condition of 1 because I have thus attained the ttend to my instruction, and not tion, for I am able to teach you ay hereafter escape all (personal)

"Venerable Gôtama! surely in And this condition of Supreme rom very weakness its efforts." le replied, "Did ye, then, oh

k falsely in my instructions ?” At this time, the world-honoured is mouth caused it to reach to nd then to cover his whole face, d said, "Can a man, oh Rishis! t as this ?" To which they ree, Tathagata, by saying that pline, or that he has lost his t, he has attained a condition dy to instruct you in the way to be taught, and assume the or a follower of Buddha.] rds and cost 3.074 taels.]

thening the tongue is conf the peculiar marks of his and elsewhere) it is exag over the worlds of the uni

the previous Buddhas had firs excellent Law, and in what ma clared were. Then the spot wh

and quake, and at the same time in the garden. The world-ho circumambulated three of these his legs crossed, without fear, considering what truths the for found they were the four truths

At this time, being the fiftee mid-afternoon, the world-honou excellent Law of the four truths, had been able to preach before.

On which occasion he address follows a description of the peculi "Ye Bhikshus! who have left y should finally and for ever ren sure and bodily gratification, a body, which neither tend to se And so the Gâtha says

"Reject and forsake places ar
Check and entirely control
If a man is able to follow t
Immediately he will attain

Then the Buddha continued h that I have given up each of t the middle path to which I hav thus my eyes are able to see ar I have gained a condition of re complete spiritual life, and hav perfect intelligence, and am no Nirvâna and am perfected. If

1 This is the Evolution duo M. Leon Feer, Etudes Bouddhiq

1), viz.-Samyak-drishti, Samyakgadjiva, Samyak-karmanta, Samamyak-samadhi. This, Bhikshus! ig attained to, my eyes are opened, this, therefore, ye ought to tend;

eading aright,

of life, death, and fear, he effects of Karma,

ore receive migratory existence.'

consider well what I have to say
And what are these four? 1. The
2. The Sacred Truth of the accu-
d truth of the destruction (of
obtaining or finding the path
are called the four Holy truths.
e reasons they are so called?
s is this, that there is in the
of death, of disease and of old
h cannot be had or of hating
is the sacred truth of sorrow.
umulation of sorrow? This is
nd it is this, that the force of
to seek fresh sources of en-
occasion, that this leads to
onstant thought, and so re-
d what is the destruction of
third sacred truth, and it
tion of desire, so that it is

heart then has no anxious

ence attains the fixity of And what is it to attain fourth sacred truth, and lk in the practice of the

· my own inborn power. [These ass in the Sanscrit original; here only the first nor the second or either other sources, I have heard the revealed, they spring only from attained the condition of enligh eyes behold the truth, so it is I it is alone by my own power, by and from no human source of i repeated in many ways, in the o thus, oh Bhikshus! by thrice tu arriving at the very bottom of when ye first sought my com sacred truths aforesaid, I arriv sambodhi and at perfect enlighte prehending the twelve relation resulting from the complete co truths I arrived at Anuttara S accomplished my aim and becom

"Then it was, oh Bhikshus! w to see, my mind no longer confu ance. Bhikshus! I have now 1 there is no more individual existe

When Buddha was thus declar of the Law, the aged Kaundiny arrived at a condition of supren away and reject the influences o free himself from all trammels a just as a garment freed from defi its colour, so with him he cast a let go the hold of sorrow, and h free man, his eye purified, he beh

At the same time, sixty thousa same condition of purified sight

Then the world-honoured one,