The Thamane Raoula was then twenty years old. Having reached the canonical age, he was elevated to the dignity of Patzin. The young religious could scarcely defend himself from a certain feeling of vanity on account of his father's dignity and his own personal mien and bearing, which he was very fond of admiring. Buddha was intimately acquainted with what was going on in Raoula's soul. He preached to him the contempt of self and of all varieties of form. The instruction was so impressive that it led the young hearer to the state of Rahanda. On a certain night when Raoula was sleeping near the door of Gaudama's private apartment, Manh Nat, wishing to frighten the young Rahanda, created the likeness of an elephant, which, keeping his trunk over his head, suddenly made a frightful noise. Buddha, who was inside, saw clearly that this was only a temptation of the vile Manh. He said to him, "O wretched one, are you not aware that fear is no longer to be found in him who has become a Rahanda?" Manh, being discovered, vanished away, covered with shame and confusion at the abortiveness of his malicious attempt. In the same year, Buddha went to Kapilawot, which is in the Thekka country, and took up his residence in the Nigranda monastery, situated close to the banks of the river Rohani. At that place he spent the fifteenth season. On a certain day, his cousin Mahanan, the son of Thoodaudana, came to the monastery, and having paid his respects to his illustrious relative, took the liberty to propose to him the four following questions:--1. In what consists the fulfilment of the religious duties? 2. What is meant by the religious disposition? 3. What is the real renouncing? 4. What is the true knowledge? Buddha replied in the following manner: "The fulfilment of the religious duties consists in observing carefully the five precepts obligatory on all men. The religious disposition is but a loving inclination and affection for all that refers to Buddha and the law that he has published. He who possesses it experiences a continual longing for the acquisition of merits. The renouncing is that disposition a man is habitually in when he finds his pleasure in parting with his riches for the purpose of relieving the needy and bestowing alms on the members of the assembly. Finally, wisdom consists in making one's self perfectly acquainted with what can procure merits for the present and the future; under its influence man acts up to that knowledge, and also attends with the utmost diligence to what may put an end to the law of miseries."