The Law, the second object of veneration, is the body of doctrines delivered by Buddha to his disciples during the forty-five years of his public career. He came to the perfect knowledge of that law when he attained the Buddhaship under the shade of the Bodi tree. At that time his mind became indefinitely expanded; his science embraced all that exists; his penetrating and searching eye reached the farthest limits of the past, saw at a glance the present, and fathomed the secrets of the future. In that position, unclouded truth shone with radiant effulgence before him, and he knew the nature of all beings individually, their condition and situation, as well as all the relations subsisting between them. He understood at once the miseries and errors attending all rational beings, the hidden causes that generated them, and the springs they issued from. At the same time he perceived distinctly the means to be employed for putting an end to so many misfortunes, and the remedies to be used for the cure of those numberless and sad moral distempers. His omniscience pointed out to him the course those beings had to follow in order to retrace their steps back from the way of error, and enter the road that would lead to the coming out from the whirlpool of moral miseries in which they had hitherto wretchedly moved during countless existences. All that Gaudama said to the foregoing effect constitutes the law upon which so many high praises are lavished with such warm and fervent earnestness. A full and complete knowledge of that law, in the opinion of Buddhists, dispels at once the clouds of ignorance, which, like a thick mist, encompass all beings, and sheds bright rays of pure light which enlighten the understanding. Man is thus enabled to perceive distinctly the wretchedness of his position, and to discover the means wherewith he may extricate himself from the trammels of the passions and finally arrive at the state of Neibban, which is, as it shall be hereafter fully explained, exemption from all the miseries attending existence. The whole law is divided into three parts; the Abidama or metaphysics, Thouts or moral instructions, and the Wini or discipline. According to the opinion of the best informed among Buddhists, the law is eternal, without a beginning or an author that might have framed its precepts. No Buddha ever considered himself, or has ever been looked upon by others, as the inventor and originator of the law. He who becomes a Buddha is gifted with a boundless science that enables him to come to a perfect knowledge of all that constitutes the law: he is the fortunate discoverer of things already existing, but placed far beyond the reach of the human mind. In fact, the law is eternal, but has become, since