1836.] Authorities on Buddhism. 73 



5. Mahd Sunydta is, according to some, Swabhdva, and, according 

 to others, Isivara ; it is like the ethereal expanse, and self- sustained. 

 In that. Mahd Sunydta, the letter A, which the Vija Mantra of Updya*, 

 and the chief of all the Vija Mantras of the letters, became manifest. 

 (Rucha Bhdgavati.) 



6. Some say creation is from God : if so, what is the use of Yatna 

 or of Karma \? That which made all things, will preserve and destroy 

 them ; that which governs Nirvritti, governs Pravritti also. (Buddha 

 Charitrakdvya. ) 



7. The sandal tree freely communicates its fragrance to him who 

 tears off its bark. Who is not delighted with its odour ? It is from 

 Swabhdva. (Kalpalata.) 



8. The elephant's cub, if he find not leafless and thorny creepers 

 in the green wood, becomes thin. The crow avoids the ripe mango]:. 

 The cause is still Swabhdva. (Do.) 



9. Who sharpened the thorn ? Who gave their varied forms, 

 colours, and habits to the deer kind, and to the birds ? Swabhdva ! It 

 is not according to the will fichchhaj of any ; and if there be no desire 

 or intention, there can be no intender or designer^. (Buddha Charitra.) 



10. The conch, which is worthy of all praise, bright as the moon, 

 rated first among excellent things, and which is benevolent to all 

 sentient beings, though it be itself insensate, yields its melodious 

 music, purely by reason of Swabhdva. (Kalpalata.) 



1 1 . That hands and feet, and belly and back, and head, in fine, 

 organs of whatever kind, are found in the womb, the wise have attri- 



* Upaya, the expedient, the energy of nature in a state of activity. See the 

 note on No. 6, of the section A'di Sangha. 



t See the note on quotation 9 of this head. Yatna and Karma may here be 

 rendered by intellect and morality. 



X These are assumed facts in Natural History ; but not correct. 



§ Here is plainly announced that denial of self-consciousness or personality 

 in the causa causarum which constitutes the great defect of the Swabhavika 

 philosophy: and if this denial amount to atheism, the Swabhavikas are, for the 

 most part, atheists ; their denial also of a moral ruler of the universe being a neces- 

 sary sequel to it. Excepting, however, a small and mean sect of them, they all 

 affirm eternal necessary entity ; nor do any of them reject the soul's existence be- 

 yond the grave, or the doctrine of atonement. Still Newton's is, upon the whole, 

 the right judgment, ' Deus sine provideutia et dominio nihil est nisi fatum et 

 natura.' The Swdbhdvika attempts to deify nature are but a sad confusion of 

 cause and effect. But, in a serious religious point of view, I fail to perceive 

 any superiority possessed by the immaterial pantheism of Brahmans over the 

 material pantheism of the Buddhists. Metempsychosis and absorption ar« 

 common to both, 



