OF THE PROGRESS IN PERFECT SCIENCE.  
In the preceding article we have reviewed the whole scale of beings, and analysed summarily some of them, merely to show the way to the general analysis of all others. The ultimate result of such an investigation is to acquire the conviction that all beings are subjected to mutability, pain, and illusion. This conviction, once seated in the soul, generates a generous contempt for such miserable objects. In this article we must see by what means this philosophical sentiment may be firmly rooted in the soul, and man may finally entertain a thorough disgust for all creatures, even for his own body. This loathsomeness for all that exists is immediately followed up by an ardent desire of becoming free and disentangled from all the ties and trammels that encompass other beings. When a man has become familiar with such a conviction to the extent that his thoughts, desires, and actions are entirely regulated by its immediate influence, he is free from the errors that deceive almost all other beings; he sees things as they are in their nature, and appreciates them by their real value.[234] He estranges himself from them. He is in mind in the state of Neibban, until death will complete outwardly what was already existing inwardly in his mind.
 
We are all aware, says our author, that the principle of instability pervades all that exists in hell, on earth, and in the superior seats. But this important science is with many too superficially and but imperfectly understood. Our great object is to root it deeply in our mind, so that we might ever be preserved from those false impressions which too often tempt us to believe that mutability and changes are not affecting all beings. What are the obstacles that oppose in us the progress to true science? There are three. The first is Santi, or duration of existence. We allow ourselves to be lulled into the opinion that our life shall be much longer prolonged; that we have as yet many days, months, and years to spend in this world. This groundless supposition prevents us from attending to the principle of mutability. To counteract this dangerous impression, let us examine how all things are born only soon to die, and therefore let us have always death present to our mind. Let us consider the short duration and vanity of our being, then we will soon be convinced that the form of the body is like the waves of the sea, that swell for a moment and soon disappear; that sensation is produced like froth from the dashing of the waves; that the Thangia, or persuasion we acquire, has no more stability or reality than lightning; that the Sangkara, or concept, or production, is like the plantain-tree without strength, and that the view of objects through our senses deserves no more credit than the words of a quack. Let us reason in a similar manner on the ephemeral existence of all the beings that are in this world; we will easily come to a similar conclusion, that they are the victims of mutability, incessantly tossed about as a piece of wood by the billows of the sea.
 
A second obstacle to our perceiving the great principle that pain is heavily weighing on all creatures is the iriabot,[235] or the four situations or positions which the body assumes, viz., sitting, standing, lying, and walking. If a man enjoys good health, he owes it chiefly to the change of situation. Were he doomed to occupy always the same place, or remain in the same situation, he would feel quite miserable. He momentarily relieves himself from his temporary afflictions by a change of situation. This relief makes him forgetful of the great principle of duka. But in truth our body is like a patient that requires the constant attendance of the physician. We must feed it, refresh it, wash it, clothe it, &c., to save it from hunger, thirst, dirt, and cold. What is all that but a sad and constant proof that we are slaves to pain? There is nothing but pain and affliction in this wretched world. The same fate awaits all other beings; they are all in a state of endurance and suffering, proclaiming aloud the irresistible action of duka.
 
A third obstacle to our being convinced that all is illusion in this world is that false persuasion which makes us to say, This is a foot, a hand, a woman, &c.; whilst these things have no reality, no consistence, but are mere shades, ready at any moment to vanish and disappear. These and like expressions being always used, impart at last a sort of conviction that they are true; but, after all, what are all these things but a compound of the four elements, or more simply nama and rupa?
 
In addition to this examination, the sage considers also our ideas and the operations of our mental faculties. Here he sees these ideas appearing for a moment and then disappearing; he concludes that ideas are likewise subjected to the great law of mutability. He finds as much misery in his own mind as he has met with in the exterior objects; all around his mind is only illusion. When he has reached this point, he is delivered at once of the three Nimeit that make one believe that there is something real in birth, existence, and action. The destruction of all beings, of all things, is ever present to his mind. In such a state, the sage is free from all erroneous doctrines; he is disgusted[236] with life; the exercise of meditation is easy to him, and almost uninterrupted. He is free from all passions.
 
Our author has another chapter devoted to the consideration of the miseries attending all living beings. To make us better informed on this subject, he desires the sage to meditate upon the miseries attending birth, existence, old age, and death; he wishes him to examine attentively the condition of all creatures, that he might never be seduced by the dazzling appearance that encompasses them. He insists at great length upon the dangers surrounding the wise man, as yet compelled to remain in contact with this material world. To make us better understand this sub............