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CHAPTER İTT" (1) Animá or molecularits; () Laghimd or extreme levitys Própti or accessibility ; (4) Prákámyn or wilfulnous; (6) Garin or ponderosity; (6) l''itá or sovereignty; (7) Faa'itá or subjugation and (8) Kámicasíyitá or self-control. There are known by the names of vibhuti, ruldhi, vid.thi, bhuti, ats'purya and bala Phe Buddhists generally use the l'est term, and I have frequently rendered? it into “occult powers"
2. The four Tathagata nccomplishments, p. 226. These includo firm detormiuation, earnost meditation, persevering exertion, and close investigation. There are the means of obtaining the oceult powers,
8. The eiyhteen sections of the Buddhis religion, p. 225. These refer to the different courses of lifo thut Buddhists may follow.
4. Turning the twelro.formed cohoel of religion and its three iransitions. Thu wheel of law is represented as having 12 radii, emblematic of the twelve nidinus or primary causer of all things nad its three transitions are the three l'anas, or schools.
6. The five relaties, p. 225. These aru---(1) that pain is inseparable fron mundane existence ; (2) that the cause of pain resides in doiros (3) that the pain subsides on the cessation of desire ; (4) that thu desires can be extinguished by knowledge ; (6) that the knowledge consists in full appreciation of the truth.
B. Like the great ocean after it hns ronched the height of the tide, p. 225, 1. 8., after the greatest tribulations have been surmounted. Evon as after the ligh tide is over, there follows an obb, ho after the tribulations of life are over, there is a calia.
7. Surabhi sorrer, p. 227. This is the poetical celential Aower of the Hindus-the Pirijáto. The Hinduu use the worst purabhi too. Commonly, tho name is applied to the Crethrena fulgens, a true bearing verg.wright red blossoms.
8. Phrcefold pain, p 228. Prin proceeding-(1) from internal causes, (2) from natural and extrinxio cause*, (3) from superhuman CAUSAS. See Wilson's Sáñkliya-kárila, p. 2.
9. When thou wast horn r son to a mortal, p. 229. The story 0000rs in the Bodhisattvávadána kalpalata. All the stories referred to bone voour in the Játakas and Avadáuns, and a good many buto boen provorved inime on the rails anil gates of tho Sáncki and the Bharat Topen. Buddhistu, are grontly attaebed to the storien, and various W behatons se burrant among them. Some of them have been una
bulbi Vinalind by the Hindum: others are of Hindu a
