As regards the state of man and that of other rational beings, there are several notions which are arranged in a curious manner under several heads, which it is thought necessary to notice as briefly as possible. 1. The five _Khandas_, or supports of man’s being: materiality, sensation, perception, mutability, and intellect or thought. 2. The inward five _Ayatana_, or seats of the senses of seeing, of hearing, of smelling, of tasting, and of feeling. 3. The outward five _Ayatana_, or seats of what is perceived by the senses, viz., appearance or form, sound, odour, taste, tangibility, and idea. 4. The ten _Dat_, or constitutive parts of the five senses, and of the five results of the perception of the five senses, as above enumerated. 5. The four _Thitsa_, or truths: the truth of the miseries attending existence; the truth of concupiscence or passions, the cause of all miseries; the truth of the Neibban of passions, or the destruction of passions, the summit of which is Neibban, the truth of the Megga or ways to Neibban. 6. The twenty-two _Indray_, or dispositions or capacities for acting, viz., the capacity of seeing, hearing, smelling, tasting, feeling, of uniting one sex with the other, of thinking, of enjoying peace, of bearing pain, of yielding to anger, of enjoying pleasure, of remaining indifferent, of using exertions, of being attentive, of adhering to true doctrine, of putting on sentiments of benevolence, of searching after wisdom, of using meekness, of entering the four ways of perfection, and of enjoying the happiness resulting from following those ways. 7. The nine _Phola_, or rewards resulting from walking in the path of perfection are: intensity of benevolence, of diligence, of attention, of fixity of wisdom, of shame of all that is bad, of fear for all that is bad, of diligence in avoiding evil, and the fear of hardness in sin. 8. The _Megga_, or ways, are: good doctrine, good thinking, good language, and good actions. What follows is but a completive of the above, viz., good conduct, good diligence, good attention, and good fixity. 9. The _Dzan_, or meditation, have five parts, viz., thought of the object, reflection on the object, satisfaction resulting therefrom, affectionate inclination for the object, fixity in the object. The writer craves the reader’s indulgence in setting before him such a dry nomenclature; but no one can understand the language of Buddhist metaphysicians, unless he has made himself familiar with the terms they use, and the arbitrary distinctions they have adopted.