[2] From the purport of Kathaba's reply to Buddha's question, it may be inferred with certainty that the Rathees were in the habit of making sacrifices or burnt-offerings. These sacrifices again were distinguished into two classes; the one, including the small or daily ones, and the other, the great burnt-offerings, made on solemn occasions. That these sacrifices were not performed by the killing and immolating of animals, there can be no doubt, as such an act would have been contrary to the tender regard they always had for the life of animals. The institutes of Menu come to our help to elucidate this point. The Brahmin is enjoined, according to that compilation of laws, to make burnt-offerings of clarified butter and other articles to the manes of his ancestors. Agreeably to this regulation, Kathaba performed those rites, which, in the opinion of Buddha, were perfectly useless, since they could not be the means of elevating the performer to the knowledge and perfection requisite for obtaining what he always calls _per excellence_ the deliverance. Kathaba is rather obscure in his answer. It seems that he intended to acknowledge that, notwithstanding the sacrifices and burnt-offerings he had made, and upon the value of which he had laid much stress, concupiscence and other vicious propensities were still deeply rooted in him; that, through the channel of his senses, exterior objects continued to make impressions on his soul. He had, therefore, become disgusted with practices which could not free him from the action and influence of passions and matter. In the opinion of Buddha, the observance of exterior religious rites can never elevate man to the sublime knowledge of pure truth, which alone does confer real perfection to him who has become a true sage, and is deemed worthy of obtaining the deliverance. A serious application of the mind to the meditation of the law and the nature of beings, is the only way leading to the acquirement of true wisdom. As long as Kathaba was contented with material acts of worship, and his mind's attention was engrossed with those vain ceremonials, he had not as yet entered in the way of perfection. He had hitherto missed the true path; he had wandered in the broad road of error, encompassed by mental darkness, and deceived by perpetual illusions. His extensive knowledge had served but to lead him in the wrong direction. He wanted the guidance of Buddha to enable him to retrace his steps and find the right way. He had to become sensible of the truth of the great fundamental maxims of all real wisdom, viz., that in this world all is subjected to change and to pain; and that all beings are mere illusions, destitute of all reality.