Every member of the order, on his entering the profession, must renounce his own will and bend his neck under the yoke of the rule. So anxious indeed has been the framer of its statutes to leave no room or field open to the independent exertions of the mind, that every action of the day, the manner of performing it, the time it ought to last, the circumstances that must attend it, have all been minutely regulated. From the moment a Rahan rises in the morning to the moment he is to go to enjoy his natural rest in the evening, his only duty is to obey and follow the ever-subsisting will and commands of the founder of the society. He advances in perfection proportionately to his fervent compliance with the injunctions of, and to his conscientiously avoiding all that has been forbidden by, the sagacious legislator. The trespassing of one article of the rule constitutes a sin. The various sins a Rahan is liable to commit are comprised under seven principal heads. 1st, the Paradzekas; 2d, the Thinga-de-ceits; 3d, the Patzei; 4th, the Toolladzi; 5th, the Duka; 6th, the Dupaci; and 7th, the Pati-de-kani. These seven kinds of sins are subdivided and multiplied to the number of 227, which constitute the total amount of sins either of commission or omission that a Phongyie may commit during the time that he remains a member of the holy society. The Paradzikas are four in number: fornication, theft, killing, and vainglory in attributing to one’s self high attainments in perfection. A recluse, on the day of his admission, is, as before related, warned never to commit these four sins, under the penalty of being excluded from the society. They are irremissible in their nature. The meaning of this is, He who has had the misfortune of yielding to temptation, and committing one of these four offences, is no longer to be considered as a member of the Thanga, or of the assembly of the perfect. He is _de facto_ excluded from the society. He may exteriorly continue to be a member of the Thanga, but inwardly he really no longer belongs to it. All other offences are subjected to the law of confession, and can be expiated by virtue of the penances imposed upon the delinquent after he has made a public avowal of his sins.