82 Quotations from original Sanscrit [Feb. 



occur in the affairs of this world and the next are vanquished by Yatna 

 (or conscious intellectual effort). (Divya Avadan.J 



2. That above mentioned Iswara, by means of Yatna, produced the 

 five Jnydns, whence sprang the five Buddhas. The five Buddhas, in 

 like manner, (i. e. by means of Yatna,) produced the five Bodhi satwas : 

 and they again, by the same means, created the greater Devatds from 

 their bodies, and the lesser ones, from the hairs of their bodies. In 

 like manner, Brahma' created the three Lokas* and all moving and 

 motionless things. Among mortals, all difficulties are overcome by 

 Yatna ; for example, those of the sea by ships, those of illness by medi- 

 cine, those of travelling by equipages — and want of paper, by prepared 

 skin and bark of trees. And as all our worldly obstacles are removed 

 by Yatna, so the wisdom which wins Nirvritti for us is the result of 

 Yatna ; because by it alone are charity and the rest of the virtues ac- 

 quired. Since therefore all the goods of this world and of the next 

 depend upon Yatna, Sa'kya Sinha wandered from region to region to 

 teach mankind that cardinal truth. (Comment on Quotation 1.) 



3. That A'di Buddha, whom the Sioabhdvikas call Swabhdva, and the 

 Aiswdrikas, Iswaraf, produced a Bodhi satwa, who, having migrated 

 through the three worlds, and through all six forms of animate exis- 

 tence, and experienced the goods and evils of every state of being, 

 appeared, at last, as Sdkya Sinha, to teach mankind the real sources of 

 happiness and misery, and the doctrines of the four schools of philo- 

 sophy! ; and then, by means of Yatna, having obtained Bodhi-jnydn, 

 and having fulfilled all the Pdramitds (transcendental virtues), he at 

 length became Nirvdn. (Divya Avadan.J 



4. Sa'kya Sinha, having emanated from that self-existent which, 

 according to some, is Swabhdva, and according to others, is Iswara, 

 was produced for the purpose of preserving all creatures. He first 

 adopted the Pravritti Mdrga (secular character), and in several births 

 exercised Yatna and Karma, reaping the fruits of his actions in all the 

 three worlds. He then exercised Yatna and Karma in the Nirvritti 



that Manas proceeded from the union of Up&ya and Prdjna. Karma I under- 

 stand to mean conscious moral effort, and Yatna, conscious intellectual effort. 

 Their admission in respect to human nature implies its free will, as their assig- 

 nation to the divine nature implies its personality. 



* The celestial, terrene, and infernal divisions of the versatile universe. 



t Passages of this entirely pyrrhonic tenure incessantly recur in the oldest 

 and highest authorities of the Buddhists ; hence the assertion of the preface 

 that Sugatisra is rather sceptical than atheistically dogmatic. 



+ Expressly called in the comment the Swobhavika, Aiswdrika, Yatnikd, and 

 Kdrmika systems. I find no authority in Sangata books for the Brahminical 

 nomenclature of the Bauddha philosophical schools. 



