Before coming to the last article, the writer will make a remark tending to show that there is more of the analytic spirit in all what is told us by Buddhist philosophers respecting those abstruse subjects than one may be tempted to give them credit for. We have seen that the number of precepts and counsels is almost countless, yet it is agreed by all doctors that the five general precepts are the basis of all, and that he who observes them in all their bearings is as much advanced in the path of righteousness as can be expected. Again, Buddhists can never exhaust the stores of all that they have to say about the mental operations and meditation. Yet all is summed up in the comparatively short doctrine of _tseit_ and _tsedathit_. The living beings are by them infinitely modified, yet after all we find everything condensed in two words, Nama and Rupa. The theory respecting the generation of beings and their mutual dependence upon each other is a boundless field. We find, however, that, after all, _kan_, or the influence of merits and demerits, is the sole cause of and agent in the existence and modification of all beings. Mental operations are numbered by hundreds, but the six senses are, after all, the foundation on which that enumeration is raised. The general principles and primary ideas of all these metaphysical theories doubtless belong to genuine and early Buddhism. But such plain and elementary principles having been got hold of by heads of philosophical schools, and worked upon in their intellectual laboratory, there have come out therefrom at various periods those theories which have given to the doctrines of Buddhism so many different hues, and at the same time contributed so much to puzzle and torment the European student. ARTICLE VI. OF THE PROGRESS IN PERFECT SCIENCE.