1836.] Authorities on Buddhism. 89 



2. From between his (Padma-pdni's) shoulders sprang Brahma; 

 from his forehead, Mahd De^va ; from his two eyes, the sun and moon ; 

 from his mouth, the air; from his teeth, Saraswati ; from his belly, 

 Varuna; from his knees, Lakshmi ; from his feet, the earth; from his 

 navel, water ; from the roots of his hair, the Indras and other Devatds. 

 (Ditto.) 



3. For the sake of obtaining Nirvritti, I devote myself to the feet of 

 Sangha, who, having assumed the three Gunas, created the three worlds. 

 (Pujd hand.) 



4. He (Padma-pdni) is the possessor of Satya Dharma, the Bodhi- 

 satwa, the lord of the world, the Mahd-satwa, the master of all the 

 Dharmas. {Gunakdranda Vyiiha). 



5. The lord of all worlds, (SarvalokddMpa,) the Sri-mdn, the Dharma 

 Raja, the Lokeswara, sprang from A'di Buddha* (Jinatmuja.) Such is 

 he whom men know for the Sangha Ratna. (Ditto.) 



6. From the union of the essences of Updya and of Prdjnd\ pro- 

 ceeded the world, which is Sangha. 



mantra, whilst the others are hardly ever heard of, and have thus remained 

 unknown to our travellers. 



* From A'mitabha Buddha immediately : mediately from A'di Buddha. 



f Such is the Aiswarika reading. The Pr&jnikas read ' from the union of 

 Prajna and Updya.'' 



With the former, Updya is A'di Buddha, the efficient and plastic cause, or 

 only the former ; and Prdjnd is A'di Dharma, plastic cause, a biunity with 

 Buddha, or only a product. With the latter, Updya is the energy of Prajna, 

 the universal material cause. 



The original aphorism, as I believe, is, ' Prdjnoupayalmakang jagata," 1 which 

 1 thus translate : ' From the universal material principle, in a state of aotivity, 

 proceeded the world.' This original Sutra has, however, undergone two trans- 

 formations to suit it to the respective doctrines of the Triadic Aiswarikas and of the 

 Kdrmikas. The version of the former is, Updyprdjnamakang sangha ,• that of the 

 latter is, Updyprajnatmakang manasa. Of both, the Updya is identical with A'di 

 Buddha, and the Prdjnd with A'di Dharma. But the result — the unsophisti- 

 cated Jaya^ of the Prdjnikas, became A'di Sangha, a creator, with the Aiswarikas ; 

 and Manasa, the sentient principle in man, the first production, aud producer 

 of all other things, with the Kdrmikas. Avidya, or the condition of mundane 

 things and existences, is an illusion, alike with the Prdjnikas and with the 

 Kdrmikas. But, whilst the former consider Avidya tbe universal affection of 

 the material and immediate cause of all things whatever ; the latter regard Avidya 

 as an affection of manas merely, which they hold to be an immaterial principle 

 and the mediate cause of all things else, A'di Buddha being their final cause. 

 The phaenomena of both axe homogeneous and unreal : but the Prdjnikas derive 

 them, directly, from a material source — the Kdrmikas, indirectly, from an 

 immaterial fount. Our sober European thoughts and languages can scarcely 



