This being premised, we may a little understand our author when he says: There are seven _tsedathits_ existing at the same time as the eighty-one above-mentioned _tseits_, viz.: _pasa tsedathit_, so called because it is the real effect of the tsedathit to attain its object, and, as it were, to touch it. We may call it the agreement between the idea and its object. _Wedana tsedathit_, the feeling of the impression of an idea; _thagnia tsedathit_, the comprehension of the object; _dzetana tsedathit_, the inclination for the object; _eketa tsedathit_, the fixity on the object; _dziwi-teindre tsedathit_, the observance of what relates to form and name; and _mana sikaramana tsedathit_, consciousness. It is evident, therefore, that the tsedathit is neither the idea nor the object of the idea, but the result from the idea that has come in contact with an object. These seven results are, if we may say so, the third part of the idea. They do not give occasion to modifications of ideas. But those which really give rise to the greatest variety of results are the _akuso tsedathit_, or the results of evil thoughts and ideas, and their opposite, or _kuso tsedathit_, or the consequence of good and virtuous thoughts. To mention here all the _kuso_ and _akuso tsedathit_ would be but a dry exposition of the nomenclature of the vices and virtues, such as is met with in the catalogues of Buddhist moralists. They are all enumerated in the preceding note. ARTICLE IV. OF THE CAUSE OF THE FORM[51] AND OF THE NAME, OR OF MATTER AND SPIRIT. The duty of our intelligence is to investigate the cause of all the modifications of forms and names. This being effected, we are delivered from all doubts and disquietude. When we perceive such a form, such an idea, &c., we are able forthwith to account for its causes. In this study we must copy the conduct of the physician, who, when attending a patient, sits by his bedside, closely examines the nature of the distemper and the causes that have given rise to it, in order to find out counteracting agents or remedies to check its progress at first, and gradually to uproot it from the constitution. In the moral order, the philosopher too has to examine the nature of all moral distempers, ascertain the principles or causes they spring from, and thereby become qualified to cure those disorders.