558 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



thoughts, inclinations, and resolves of man, and such peculiarly as pre- 

 dominate in his dying moments, determine the future character, and 

 regulate the subsequent place, in transmigration. As was his thought in 

 one body, such he becomes in another, into which he accordingly passes. 



SECT OF BUDDHA. 



The Bauddhas or Saugatas, followers of Buddha or Sugata (terms of 

 the same import, and corresponding to Jina or Arhat) are also called 

 Mticta-cachhd, alluding to a peculiarity of dress, apparently a habit of 

 wearing the hem of the lower garment untucked. Tliey are not unfre- 

 quently cited by their adversaries as (Ndsticas) atheists, or rather, disowners 

 of another world. 



Buddha muni, so he is reverently named by the opponents of his I'eligious 

 system, is the reputed author of siitras* constituting a body of doctrine 

 termed dgama or s'dstra, words which convey a notion of authority and 

 hoUness. Tiie Buddha here intended, is no doubt the last, who is dis- 

 tinguished by the names of Gautama and Sacya, among other appellations. 



Either from diversity of instruction delivered by him to his disciples at 

 various times, or rather from different constructions of tlie same text, more 

 or less literal, and varying with the degree of sagacity of the disciple, have 

 arisen no less than four sects among the followers of Buddha. Com- 

 mentators of the veddnta, giving an account of tliis sciiism of the Bauddhas, 

 do not agree in applying the scale of intellect to these divisions of the 

 entire sect, some attributing to acuteness or superior intelligence, that 

 which others ascribe to simplicity or inferior understanding. 



Witiiout regarding, therefore, that scale, the distinguishing tenets of 

 each branch of the sect may be thus stated. Some luaintain that all is 

 void, (jsarva s'unya) following, as it seems, a literal interpretation of 

 Buddha's sutras. To these the designation of Mddhyamica is assigned by 

 several of the commentators of the veddnta ; and in the marginal notes 

 of one commentary, they are identified with the Chdn'dcas : but that is 

 an error. ' 



Other disciples of Buddha except internal sensation or intelligence 

 (t'ijnydna) and acknowledge all else to be void. They maintain the eternal 

 existence of conscious sense alone. These are called Yogdchdras. 



* Quotations from them in the Sanscrit language occur in commentaries on the Vedhita : 

 (the Bhamati on Br. SiUr. 2. 2. 19.) 



