The Different Systems of Buddhism. 77 
know, that every compound thing is perishable, that there is no 
reality in things; that every imperfection is pain, and that 
deliverance from pain or bodily existence is final happiness or 
beatitude. 
3.° Those of the highest capacities, besides the above enu- 
merated articles, know that from the body or last object to the 
supreme soul, nothing is existing by itself, neither can be sai 
that it will continue always, or cease absolutely ; but that every 
thing exists by a dependent or causal connection or concatenation. 
ith respect to practice, those of vulgar capacity are content 
with the exercise of the ten virtues. Those of a middle degree, 
besides the fulfilling of the ten virtues, endeavour to excel in 
morality, meditation, and ingenuity or wisdom. Those of the 
highest capacities pec the former Ne perfectly exercise the 
six transcendal virtues. 
With respect to their summum bonu 
The first seeing the Rae of ‘ions suffering in the bad 
places of transmigration ; as, in hell, Yidaks, and beasts, wish to 
Those of the second class, not contented with the happiness 
of the former, wish for themselves only to be delivered entirely 
from pain and bodily existence. Lastly ; these regarding as 
every bodily existence, in whatever region of i world it be, 
aspire to final emancipation, an and wish to arrive at the supreme 
perfection, that they may become able to help ne he in their 
miseries. 
Such distinction in speculative peg re as that of the 
Swabhavika, Aishwarika, Kdarmika, and Y. tnika does not exist 
in Tibetan books (except, perhaps, among Biss Nyigma-pa sect, 
who are said to possess yet several volumes that have not been 
printed in the Kah-gyur and Stan-gyur collections, but which 
be found in Tibet both written and printed, among the 
people of that sect), although there are many works in the Stan- 
gyur containing materials on the several doctrines or tenets of 
those philosophical schools. 
The ancient philosophical sects in India mentioned fre- 
quently and partly described in the Tibetan books, especially 
in the Stan-gyur volumes, are as follows : 
1. Grangs-chen-pa ( any SH x|—Sdnkhya in Sanskrit). 
The Buddhists have adopted much of this school. Inthe & and B 
volumes of the Do class in the Stan-gyur, there is an account 
of the six schools (and of others also) in ancient India. 
2, Ché-prag-pa ( = aayz|—S. Vaisheshika). 
3. Rig-chet-pé ( Ray 555\—. Védantika). 
