1838.J extracted from the Tibetan boohs. 146 



From among the four theories above specified, only the two last are 

 philosophical, the two first being rather dogmatical, or following implicitly 

 scriptural authorities. According to the views of some writers, there is 

 little difference between the Yogdchdrya and the Madhydmika theories 

 also, as some have united them ; except that the former is more prac- 

 tical and the latter more theoretical or speculative (dealing with too 

 many abstract terms, and minute discriminations). In the Do class of 

 the Stan-gyur, there are many volumes containing works explanatory of 

 both these systems. But they can be understood only by the learned, the 

 generality of the religious persons (or the clergy) prefer to read Tan- 

 trika works, the Dulva, and some tracts of the Do class of the Kah-gyur. 



The above mentioned systems are well known to many of the learned 

 in Tibet ; but there are likewise many who are acquainted only with 

 their names. 



There is another distinction (with which the Tibetians are more fami- 

 liar, and which is taken from the scriptures) with respect to the prin- 

 ciples, on which the scriptural works are founded ; that of £J£] T z^ T i?|33f 

 Theg-pa-g-sum ; S. Tri-yanam, the three vehicles. Accordingly all 

 Buddha scriptures are calculated for the lowest, the mean or middle, 

 and the highest capacities ; for, they contain low or vulgar, middle, and 

 high principles to be known by such as aspire to any degree of perfection. 



Some writers have used the name of " Lam-rim," degrees of way (to 

 perfection), considering men on three different degrees of intellectual 

 and moral capacity ; as, men of little, middle, and highest capacities. 

 Under this title there are now in Tibet (among those of the Geluk-pa 

 sect) several manual works on the principles of the Buddhistic religion. 

 Among these " Lam-rims" the most esteemed and the most compre- 

 hensive is that of Tsonkha-pa, a celebrated Lama, who flourished in the 

 beginning of the fifteenth century. 



According to the Lam-rim, there are three degrees of principles with 

 respect to the theory of the Buddha faith. 



1. Men of vulgar capacity must believe that there is a God, there is 

 a future life, and that they shall therein have the fruits of their works in 

 this life. 



2. Those that are on a middle degree of intellectual and moral 

 capacity, besides admitting the former positions, must know, that every 

 compound thing is perishable, that there is no reality in things ; that 

 every imperfection is pain, and that deliverance from pain or bodily exis- 

 tence, is final happiness or beatitude. 



3. Those of the highest capacities, besides the above enumerated 

 articles, know that from the body or last object to the supreme soul, 



