No. XI. Notices on the Different Systems of Buddhism, 
extracted from the Tibetan authorities. 
[J.A.S.B., Vol. VII, Part I, p. 142 (1838).] 
Sangyé (AICAT ERAT * Sangs-r,gyas) is the generic name for 
expressing the aig Being or intelligence in the Buddhistic 
system. This term corresponds to the Sanskrit Buddha 
Tibetan it denies the most perfect being, that is pure (or clean) 
from all imperfections, and abounds in all good qualities. 
There are three distinctions with respect to the essence, the 
substance or body of BupDHA ; as 
1. Dharma kaya (arn: —chhos-kyi-sku) ; 2. Sambhog- 
kaya ( Acar SpE SiiGky —longs-spyod-rdsogs-pahi’-sku), 
and 3. Nirmankdya C alnal- ouscartaa The first, 
as the primary essence of all things, is denominated by several 
names; as, A’di Buddha (Fay NA" AICAT AI ) ; — Samanta 
Buddha =" ‘E].— Swabhdva ZE'QK’. self-produced, or 
TaAySEe, r, 
— SS 
self-existing ; Dharmadhatu ANN AISA, the root of all 
Nn m => o 
things; . " the Ji f Jinas; 
ngs ; aera SANT aera 1e Jina 0 mA 
the basis of all things ; Sila Salenian existing without 
the three times, or without hecinnine and end. 
To the Sambhogkdy a belong the Dhydni Buddhas of five 
kinds, the chief of whom is Vairochana (or Bérotsana, as the Tibe- 
tans pronounce it, called by them, Ser aR' i SER —rnam-per- 
snang-mdsad : the illuminator. These are the attendants of 
A’di- Buddha. 
To the third or NV irmankdya belong the several incarnations 
of Buddha. Immense is the number of such Buddhas that have 
appeared in former ages in the several parts of the universe. 
