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 they prefer to be born again and again in a world of woe, in order to throw open Nirvâna to others besides themselves. To attain their end, they must make an offering to some actual Buddha, wishing at the same time that by virtue of this act they may become Buddhas themselves; and they must receive an assurance from the object of their gift that this wish will be fulfilled. Thus Gautama, who happened at the time to be a prince, presented a golden vessel full of oil to a Buddha named Purana Dîpankara, with the wish alluded to, and was assured by him that he would in a future age become a supreme Buddha (M. B., p. 92). The tales of the pains endured, the sacrifices made, the virtues practiced by Gautama during this probationary period are numerous and varied. He himself, by virtue of his faculty of knowing the past, related them to his disciples. He had sacrificed wife, children, property, even his own person, for the good of other living creatures; he had endured all kinds of sufferings; he had shown himself capable of the rarest unselfishness, the most perfect purity, the most unswerving rectitude. The tale of his endurances might move compassion, had it not been crowned at last with the highest reward to which a mortal can aspire.

While the Buddha occupies the first rank among human and superhuman beings, and a Bodhisattva the second, the Scriptures introduce us to others holding very conspicuous places among the spiritual nobility. Such, for instance, are the Pratyeka Buddhas. These are persons of very high intelligence and very extraordinary merit. But they are unable to communicate their knowledge to others. They can save themselves; others they cannot save. Herein lies their inferiority to supreme Buddhas,—that while their spiritual attainments are sufficient to ensure their entry into Nirvâna, they are inadequate to enable them to obtain the same privilege for any other person.

In addition to these not very interesting Buddhas, the legends speak of certain grades of intelligence attained by Gautama's hearers. Thus, we are often told that many of the audience—perhaps hundreds of thousands—after hearing a sermon from him, became Arhats; others are said to have become Anâgâmin, Sakridâgâmin, or Srotâpanna. These degrees are based upon the reception of the four truths. According to the