1845.] du Buddhism Indien, par E. Burnouf. 793 



This classification of the books of Sakya, as it is found in the com- 

 mentary of the Abidharmma Kosha and in the analysis of C. de Koros, 

 appears to give the same authority to all the books. A more attentive 

 examination, however, shows some differences between them. Thus I find 

 some passages in the Abidharmma Kosha from which it may be inferred, 

 that the Abidharmma does not directly emanate, nor with equal title, from 

 the preaching of Sakya. The author of the above-mentioned treatise 

 says for example, expressly, the book, which contains the metaphysics, 

 is not derived from the word spoken by the Buddha. 



Mr. Burnouf in his more special examination of the Sutras, has 

 chosen two fragments of the Nepalese collection, known under the title 

 of Divya avadana, in which (fragments) he recognises the characteristics 

 of the Sutras. The first refers to the period of Sakyamuni Buddha, 

 and reveals some proceedings of his preaching ; the second is a legend 

 of a mere mythological character, which Sakya relates, to show the 

 advantage and recompense of giving alms. 



Sakya recommends in them the practice of the duties, which are the 

 objects of his doctrine, and he shows the importance of them by 

 the recital of the merits assigned to them, who act in accordance 

 with them. He very often confirms his doctrine by relating events, 

 which in a former life happened to him or to his disciples, admitting, 

 as the Brahmans, that all beings are condemned by the law of trans- 

 migration successively to pass a long series of existences, where they 

 obtain the fruit of their good or bad acts. Sutras of this kind are 

 very similar to legends, strictly speaking, and in fact they differ from 

 them only in external characteristics of no great importance. A Sutra 

 always commences with this formula : " Lo, what I have learnt", while 

 this formula is wanting in all the Avadanas which are known to the 

 author. It must be also said, that the legend forms the basis and 

 the appropriate matter of the Avadana, while it is only an accessory to 

 the Sutra, and serves only to confirm by an example the instruction 

 of Buddha. 



The identity of the title which exists among all these treatises, the 

 Sutras, the Mahayasa Sutras, and the Mahavaipalaya Siitras, announces 

 at the first glance great similarities. The examination of the texts, 

 however, does not fully bear out this presumption. A Sutra of the 

 fuller or developed class is, as regards its form, a true, and real Sutra, it 



