78 Quotations from original Sanscrit [Feb. 



7. When all was void, perfect void, (Sunya, Mahd Sunya) the trili- 

 teral syllable Aum became manifest, the first created, the ineffably 

 splendid, surrounded by all the radical letters (Vijd Akshara), as by a 

 necklace. In that Aum, he who is present in all things, formless and 

 passionless, and who possesses the Tri Ratna, was produced by his 

 own will. To him I make adoration. (Swayambhu purdna). 



The Kdrmika System. 



1 . From the union of Updya and Prajnd*, arose Manas, the lord 

 of the senses, and from Manas proceeded the ten virtues and the ten 

 vices ; so said Sdkya Sinha. (Divya Avadan.) 



2. The being of all things is derived from belief, reliance, (pratyaya,) 

 in this order : from false knowledge, delusive impression ; from delusive 

 impi'ession, general notions ; from them, particulars ; from them, the 

 six seats (or outward objects) of the senses ; from them, contact ; from 

 it, definite sensation and perception ; from it, thirst or desire ; from it, 

 embryotic (physical) existence ; from it, birth or actual physical exist- 

 ence ; from it, all the distinctions of genus and species among animate 

 tilings ; from them, decay and death, after the manner and period 

 peculiar to each. Such is the procession of all things into existence 

 from Avidya, or delusion : and in the inverse order to that of their 

 procession, they retrograde into non-existence. And the egress and 

 regress are both Karmas, wherefore this system is called Kdrmika. 

 C Sdkya to his disciples in the Racha Bhagavati.J 



3. The existence of the versatile world is derived sheerly from 

 fancy or imagination, or belief in its reality ; and this false notion is 

 the first Karma of Manas, or first act of the sentient principle, as yet 

 unindividualized ? and unembodied. This belief of the unembodied sen- 

 tient principle in the reality of a mirage is attended with a longing 

 after it, and a conviction of its worth and reality ; which longing is 

 called Sanscdr, and constitutes the second Karma of Manas. When 

 Sanscdr becomes excessive incipient individual, consciousness arises 

 (third Karma) ; thence proceeds an organised and definite, but arche- 

 typal body, the seat of that consciousness, (fourth Karma ;) from the 

 last results the existence of [the six sensible and cognizable properties 

 of] naturalf objects, moral and physical, (fifth Karma.) When the 



obliterated throughout India every vestige of the splendid and extensive litera- 

 ture of the Buddhas, would have little scruple in expunging from their own sacred 

 books the royal lineage of the great founder of Buddhism. 



* See the note on quotation fi of the section A'di Sang'ha. Also the note on 

 quotation 1 of the Yatnika system. 



t So I render, after much inquiry, the Shad Ayatan, or six seats of the senses 

 external and internal ; and which are in detail as follows: Rupa, Savda, Ganda, 



