Other philosophers argue in the following way. The primary causes of all ideas and thoughts are disposed under two heads, that of ideas which have a fixed place, and that of those that have no fixed place. Under the first head are comprised the six _Ayatana_, or seats of senses, and the six _Arom_, or the objects of senses. Thence flow all the ideas and consequences that relate to merit and demerit. Under the second head are placed the causes or agents that produce ideas and thoughts, the exercise of the intellect holding the first rank. He who applies his mind to the meditation of what is good, such as the commands and other parts of the most excellent law, and labours to find out that all that is in this world is subjected to change, pain, and illusion, opens at once the door to the coming in of the _tseit_, or ideas connected with merit. On the other hand, the application of the mind to things bad and erroneous, contrary to the prescriptions of the holy law, generates the idea of demerit. Such are the causes of the ideas and thoughts. As to the cause of form, they assert that _kan_, _tseit_, fire, and _ahan_ are the sole agents in the formation of the living body. Kan, as the workman, makes the body and sets in it all that relates to its good and bad qualities. The _tseit_, seventy-five in number, are also principles of the existence of the body, of which forty-four are called Kamawatzara tseit; they relate to the demerit and merit of those who are still under the influence of concupiscence; fifteen _rupa_ watzara tseit, relating to beings in the seats of rupa; eight _arupa_ watzara tseit, relating to those in the seats of arupa; eight _lokoudara_ tseit, relating to the beings that have entered on the four ways of perfection. The _Tedzo-dat_, or the element of fire, contributes its share by the head and rays of light, and _ahan_ by supplying the required aliments. Some other philosophers account for the causes of form and ideas following this course of argument. The form and ideas that constitute all beings are liable to miseries, old age, and death, because there is generation and death. Generation exists because there are worlds, worlds exist because there is desire, desire exists because there are organs, organs exist because there are form and name, form and name exist because there are concepts, concepts exist because there is merit and demerit, merit and demerit exist because there is ignorance. The latter is, indeed, the real cause of all forms and ideas. There is no doubt but this latter opinion is the favourite one with our author. It is based upon the theory of the twelve Nidanas, or causes and effects, and appears to be the orthodox opinion, and bears the stamp of great antiquity.