Ixxx APPENDIX. 



principle compounded of the other two ( " SamudaiyeUmilta iti Sanga "), the third mem- 

 ber of the Triad, and the direct and immediate agent in creation ; deriving as well his 

 origin as his powers from the union of the essences of Buddha and Dharma. 



The vulgar system represents Buddha and DhariMa as man and wife, and Sanga 

 as their son. 



fFor Note 2, substitute what follows. J 



(2.) Another sloka is here quoted ; but it will not entirely justify the palpably Brali- 

 manical language of the text; — in which, moreover, there is, I think, some confusion of 

 the opposite tenets of two discordant sects of the Aishwarikas. 



The doctrine of the one sect, which, as the more approved, is called the right-handed, 

 oiDakshin Achar, — has been stated above: that of the other, which is stigmatised as the 

 left-handed, or Vatiuichar, — consists in postponing the active principle, Buddha, to the 

 passive principle, Dharma. What the analogous philosophical tenets of these Vdmachdri 

 Aishwarikas are, I cannot learn, or imagine : for, to postpone mind to matter would seem 

 necessarily to involve a denial of mind as distinct from, and independent of, matter; and 

 such a denial is possibly at the bottom of the Vumachari doctrine; which in that case 

 must be referred to the Swobhdvika school. The primitive Swobhavikas do not probably 

 admit the notion of a Triad. With the Prajnihu SwolMvikas (also, I believe, designated 

 as Funi'whdrJ Dharma, or Deified Nature, is the Jirst member of the Triad : Buddha, 

 representing the active force of nature, in Pravrilti, is the second member: and Saru/a 

 the third. 



There is no difference of opinion as to the character or rank of the third member of 

 the Triad, called Sanga, who is universally considered the lowest, and a dependant 

 personage; all agreeing that " from the union of the essences of Prnjiia and Upaya (or 

 Upiiya and Prajnn, according to the Vanuicharis) sprang the world, which is Sanga ." 

 meaning, with the Aishwarikas, a creation properly so called, — with the Su-obhiivikas, 

 that spontaneous reproduction of forms which results necessarily from the principles of 

 nature, without divine concurrence. 



The triadic doctrine of all the schools is referable solely to Pravritti. In Nin^ritti, 

 Sanga vanishes bj' universal consent : but in regard to the state of the two other members 

 of the Triad there is great discordance of opinions. The Aishwarikas, who admit only 

 one immaterial cause of all things, resolve Dharma, in Kirvritti, into Buddha : while 

 those Aishwarikas who contend that all things proceeded from matter anrf mind, consider 

 Prajna Upiiya as forming a Biunity in Nirvritti. Those again (the Swobhavikas) who 

 hold matter to be the sole substance, and regard Dharma as Diva Natura, reunite Buddha, 

 in the state of Nirvritti, with Dharma, from whom, in the state o{ Pravritti, he emanated. 

 Thus the Triad of all the schools resolves itself into a Duad ; and that of some dwindles 

 into a Monad. The whole notion of a Triad is pi-obably foreign to primitive Buddhism; 

 though it is doubtless of a comparatively remote date, and of wide acceptation. I have 

 found it in Ceylon and in Bhot, as well as in Nipal : and, I think, also have discovered it 

 in the caves of the West of India. 



