90 Quotations from original Sanscrit [Feb. 



P. S. With regard to the consistency or otherwise of the view of 

 the subject taken in the sketch of Buddhism, with the general tenor of 

 the foregone quotations, 1 would observe, that the ideal theory involved 

 in the Prdjnika, Swabhdvika, and in the Karmika doctrines, was omit- 

 ted by me in the sketch, from some then remaining hesitation as to 

 its real drift, as well as its connexion with those schools, and no 

 other. Upon this exclusive connexion I have still some doubt. For 

 the rest, I retain unchanged the opinions expressed in the sketch, that 

 the Karmika and Ydtnika schools are more recent than the others — 

 that they owe their origin to attempts to qualify the extravagant quiet- 

 ism of the primitive Swabhdvikas, and even of the Aiswarikas — and 

 that their contradistinguishing mark is the preference given by them 

 respectively to morals, or to intellect, with a view to final beautitude. 

 The assertion of the Ashtasahasrika, that Swabhava, or nature absolutely 

 disposes of us, not less than the assertion of others, that an immaterial 

 abstraction so disposes of us, very logically leads the author of the 

 Buddha Charitra to deny the use of virtus or intellect. To oppose 

 these ancient notions was, I conceive, the especial object of those who, 

 by laying due stress on Karma and Yatna, gave rise to the Kdrmika 

 and Ydtnika schools. But that these latter entertained such just and 

 adequate notions of God's providence, or man's free will, as we are 

 familiar with, it is not necessary to suppose, and is altogether impro- 

 bable. None such they could entertain if, as I believe, they adopted 

 the more general principles of their predecessors. The ideal theory 

 or denial of the reality of the versatile world, has, in some of its 

 numerous phrases, a philosophical foundation ; but its prevalence and 

 popularity among the Buddhists are ascribable principally to that enthu- 

 siastic contempt of action for which these quietists are so remarkable. 

 Their passionate love of abstractions is another prop of this theory. 



cope with such extravagancies as these : but it would seem we must call the one 

 doctrine material, the other, immaterial, idealism. 



The phaenomena of the Prdjnilcas are sheer energies of matter, those of the 

 KarmiJcas, are sheer (human) perceptions. The notions of the former rest on 

 general grounds — those of the latter, on particular ones, or (as it has been 

 phrased) upon the putting the world into a man's self; the Greek " panton 

 metron anthropos." 



Erratum in No. 49, January, 1836, 

 Page 30, line 2 of note, for ' preferred,' read ' postponed.' 

 „ (et passim) for ■ Sangata,' read ' Saugata.' 



