Notes to Mr. B. H. Hodgson's Sketch of Buddhism. 251 



proceeded good and evil ;" and this union of Upa'va and Prajna' is then declared to be 

 a Karma. And in the same work, in regard to the Yatnika doctrine, it is said, 

 " IsHWARA (i.e. A'di-Buddha) produced Yatna from Prajna', and the cause oipravritti 

 and nirvritti is Yatna; and all the difficulties that occur in the affairs of this world or 

 of the next are rendered easy by Yatna." Impersonality and quiescence were the 

 objections probably made to the first cause of the Prc'ijnikas and Aishwarikas ; and it 

 was to remove these objections that the more recent Karmikas and Yatnihas feigned 

 conscious moral agency {Karma), and conscious intellectual agency ( Yafna) to have 

 been with the causa cauenrum (whether material or immaterial) from the beginning. 

 Of all the schools, the Karmikas and Yatnihas alone seem to have been duly sensible of 

 man's free-will, and God's moral attributes. The Ki'irmika confession of faith is, 

 " Purva jamna Kritang Karma tad Daivyam iti Kathyate," which may be very well 

 translated by our noble adage, " conduct is fate." Such sentiments of human nature 

 naturally inclined them to the belief of immaterial existences, and accordingly they 

 will be found to attach themselves in theology chiefly to the Aishwarika school. 



(16) This is the divine creation alluded to in the third note. The eternal infinite 

 and intellectual A'di-Buddha possesses, as proper to his own essence, five sorts of 

 wisdom. From these he, by five separate acts of Dhydn, created the five Dhydni Bud- 

 dhas, to whom he gave the virtue of thatjnm whence each derived his origin. These 

 five Dhyuni Buddhas again created, each of them, a Dhyani Bodhisaiwa by the joint 

 eiBcacy of the jndn received from A'di-Buddha, and of an act of his own Dhydn. 



The five Dhydni Buddhas are, like A'di-Buddha, quiescent — and the active work of 

 creation and rule is devolved on the Bodhisatwas. This creation by Dhydn is eminently 

 characteristic of Buddhism — hutwhose Dhyan possesses creative power? that of an eternal 

 A'Di-BuDDHA, say the Aishivarikns of the Sdmbhii Pdrana — that of any Buddha, even a 

 Mdnushi or mortal Buddha, say the Swahhdvikas. The Bauddhas have no other notion 

 of creation (than that by Dhydn), which is not generative. 



(17) These terms are common to all the schools of Bauddha philosophy; with the 

 Aishwarikas, nirvritti is the state in which mind exists independent of matter ; pravritti, 

 the state in which it exists while mixed with matter. With the simple Swabhdvihas the 

 former term seems to import non-entity ; the latter, entity. With the Prdjniha Swa- 

 bhdvihas, the former term signifies the state in which the active and intellectual power 

 of matter exists abstractedly from visible nature ; the latter, imports the manner 

 or state in which the same power exists in connexion with visible nature. The Muksha 

 of the first is absorption into A'di-Buddha ; of the second, absorption into Shu'nya ; of 

 the third, identification with Pbajna. In a word, nirvritti means abstraction, and 

 pravritti, concretion — from nirvdu is formed nirvritti, but pravritti has no pravdn. 



(18) If so, I am afraid few Bauddhas can be called wise. The doctrine of the text 

 in this place is that of the Aishwarikas, set off to the best advantage: the doctrine 

 incidentally objected is to that of the Swcd)hdvihas and Prdjnikas. Sir W. Jones assures 

 us that the Hindus " consider creation (I should here prefer the word change) rather 

 as an energy than as a work." This remark is yet more true in regard to the old 



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