In reference to the last class, that of Completion, everything is viewed as perfect. There are five states which the student may occupy--viz., pleasure. recitation, instructing, putting in practice the ten rules, correct practice of the ten rules.

A series of twenty-five auxiliaries to knowledge and virtue, and of ten modes of observing the true nature and end of human actions, follow the preceding.

To give these numerous divisions of Buddhist doctrine more minutely is here unnecessary. So much as is here presented will illustrate the manner in which reflecting Buddhists comment on the doctrines of their religion. It contains a sketch of the opinions of one of the oldest and most influential schools in China, and exhibits the same fondness for a numerical arrangement of propositions ramifying endlessly, which also belongs to other Buddhist

schools. This symmetrical classification of doctrines in round numbers pervades the whole Buddhist literature, and suggests a resemblance to the habits of the European schoolmen.

The fundamental subdivision of the T'ien-t'ai system into three modes of contemplation, the empty, the inventive, and the medial, originated with "Nagarjuna" (Lung shu), who lived in North-western India about two centuries after Christ. The views which the T'ien-t'ai-kiau have borrowed from him are contained in the "Medial Shastra" (Chung-lun), a work in five hundred stanzas based on the principles of the Prajna paramita, and translated into Chinese early in the fifth century. This work gave rise to the Madhyamika school (the Central philosophy) in Thibet. The author says in this work: "The methods and doctrines springing from various causes, I declare to be all 'emptiness' (k'ung). They may also be called 'invented' (kia) names. Further, they may be said to contain the meaning of the medial (chung) path." Hwei-wen erected a system on this, as the basis, and Chi-k'ai, following him, moulded it to its present form as the T'ien-t'ai-kiau.

The following extract from a commentary on the Fa-hwa-king will illustrate the way in which the principles of this school are applied in interpreting the sacred books:--"All were 'Arhans' (Lo-hans) whose defects were obliterated, for whom there was no more suffering, who had obtained benefits for themselves, who had broken all ties, and in their hearts possessed peace." This is the text. The commentator says: "The word Arhan expresses rank, and what follows, character. Arhan is variously explained as the 'true man,' or the 'extricated man.' Some say it contains three meanings, viz., freedom from birth, killer of robbers in the sense of being delivered from perceptions and sensations, the robbers of the mind, and deserving honour. This is the sense according to the