Ixxxii APPENDIX. 



[For Note 17, substitute what follows.) 



(17.) These terms are common to all the schools oi Bauddha philosophy and theology. 

 Pravritti imports the state in which the forming and changing powers of the Universe 

 (whether considered as of immaterial or material natures, or both, or only the latter) 

 exist, in connexion with that upon which they operate ; and by their operation upon 

 which all particular palpable forms, such as compose the matter of our world, and of 

 other superior and inferior worlds, begin to exist, as by the cessation of that operation, 

 or influence, these worlds cease to be. Nirvritti signifies the state in which the elements 

 of all things, (whatever be their nature,) exist abstractedly, and apart from all particular 

 palpable forms, such as the human senses and understanding are cognizant of. Pravritti 

 likewise signifies, in a theological sense. Mundane things and existences ; Nirvritti, the 

 opposite. 



With respect to self-conscious and sentient beings, to the stale of Pravritti are 

 ascribed immutability, rest, bliss : to the state of Nirvritti, mutability, action, pain. The 

 adversaries of the Swab/mvikas assert that their bliss in Nirvritti is annihilation. As 

 already intimated, I do not think so. 



In a word, Nirvritti means abstraction ; Pravritti, concretion. Nirvritti is formed 

 from Nirvan — but Pravritti has no Pravan. 



(For Note 25, substitute what follows.) 



(25.) Sarvartha Siddha was the name of Sakya, until he had acquired bodhijnyan, 

 and attained to the rank of a Buddha; when he was called Sakya Sinha, and also Gou- 

 tama: both which are said to be ancestral names of the race from which he sprang. Sah- 

 vartha Siddha derived his birth immediately from the Sakya Vansa; remotely, from the 

 Goutama Vansa. It is generally thought that Sadhodana was a Prince of Magadha, or 

 Bahar. The Bauddhnhooks of Nipal universally call Sakya Sinha the son of Sadhodana 

 Raja and Maya Devi ; but they assign Ganga Sagura as the place of his birth. Is any 

 thing known of Sadhodana Raja ? or of the Sakya Vansa, to which this Raja is said 

 to have belonged ? or of the Goutama Vansa, which is affirmed to be the remote stem 

 of the Sakya Vansa'/ Yas-odra was Sakya's wife; and Rahula Bhadra his son. 



It is a strange notion of Buchanan's, that Sakya Sinha and Goutama are different 

 persons. They are unquestionably but two names of the seventh Mdha Ydnika 

 Buddha. 



