Our author has another chapter devoted to the consideration of the miseries attending all living beings. To make us better informed on this subject, he desires the sage to meditate upon the miseries attending birth, existence, old age, and death; he wishes him to examine attentively the condition of all creatures, that he might never be seduced by the dazzling appearance that encompasses them. He insists at great length upon the dangers surrounding the wise man, as yet compelled to remain in contact with this material world. To make us better understand this subject, he makes use of the following similitude. A man worn out with fatigue enters a cave wherein he longs to enjoy a refreshing rest. He is just lying down in the hope of abandoning himself to the sweet delight of undisturbed repose, when, on a sudden, he perceives close by him an infuriated tiger. At that moment all idea of rest, of sleep, of happiness, vanishes away; he is taken up solely with the imminent danger of his position. Such is the position of the sage who, living among creatures, may be tempted to allow himself to look on them with an idea of enjoyment. But when he has come to that state, to be disgusted with all the modifications matter is subjected to, he is likened to the pure swan who never sets his feet in low and dirty places, but delights to rest on the bosom of a beautiful lake, of limpid and clear water. Our sage, who has in abhorrence all the filth of this miserable world, is delighted only in the consideration of truth. He is displeased with the world and all things that are therein. His mind is busily engaged in finding out the most effectual means to break with this world, and rend asunder the ties that retain him linked to it. He is like a fish caught in the net, or a frog seized by a snake, or a man shut up in a dungeon. All three strive, to their utmost, to escape the danger that threatens them and regain their liberty. Such is the condition of the perfect who has attentively considered the many snares that are around them. He, too, has but one object in view, that of freeing himself from them and obtaining the deliverance. The best and surest means to save himself from the dangers attending existence is a profound and unremitting meditation on the three great principles: aneitsa, duka, and anatta. We will select among many reflections supplied by our author, a few on each of these principles, to convey to the reader some ideas respecting the subjects that engross much of the attention of the Buddhist sage. Most of these reflections are strikingly true, and could as well find place in the mind of a Christian as in that of a Buddhist.