Buddhism is evidently an off-shoot of Brahminism. We find it replete with principles, practices, observances, and dogmas belonging to the great Hindu system. Gaudama, being himself a Hindu, reared in a Hindu society, trained up in the Hindu schools of philosophy, could not but imbibe, to a great extent, the opinions and observances of his contemporaries. He dissented from them, it is true, in many important points, but in the generality of his teachings he seems to have agreed with them. He found existing in his times a body of religious and philosophers, whose mode of life was peculiar and quite distinct from that of the people. When he laid the plan for the religious institution he contemplated to establish, he found around him most of the elements he required for that work. He had but to improve on what he saw existing, and make his new order agree with the religious tenets he innovated. In the hope of tracing up the ties of relationship that must have existed between the religious of the Brahminical order, and those of the Buddhist one, the writer will begin this notice with establishing a short parallel between the former, such as they are described in the Institutes of Menoo, and the institution of the latter, such as it is explained in the Wini, or Book of discipline. Afterwards the nature of the Buddhist order and the object its members have in view in embracing it will be examined; next to that, the constituent parts of that body and its hierarchy shall receive a due share of attention. We will describe at the same time the ceremonies observed on the solemn occasion of admitting individuals into the religious society, and expound briefly the rules that direct and regulate the whole life of a professed member as long as he remains in the brotherhood. It will not be found amiss to inquire into the cause and nature of the great religious influence undoubtedly possessed by the members of the order, and examine the motives that induce the votaries of Buddhism to show the greatest respect and give unfeigned marks of the deepest veneration to the Talapoins or Phongyies. This will be concluded with a short account of the low and degraded state into which the society has fallen in these parts, particularly in what has reference to knowledge and information. ARTICLE I. A SHORT PARALLEL BETWEEN THE BRAHMINICAL AND THE BUDDHISTIC RELIGIOUS ORDERS.