4,a8 Lj^nguaoes, 8cc. of the 



ihqing, to wbich we ascribe those powers. Animate and inanimate causation, 

 they alike attribute to the proper vigour of nature or Swablidva. I believe 

 the Swahhdvika to be the oldest school of Bauddha philosophy, but that school 

 has, from the earliest times, been divided into two parties, one called the Swa- 

 bhdvikas simply, whose tenets I have endeavoured to state above, the other 

 termed the Frajnika Swahhdvikas, from* Prajnd, the supreme wisdom ; viz. 

 o£ nature. The Prdjnikas agree with the Swabhdvikas, in considering matter 

 as the sole entity, in investing it with intelligence, as well as activity, and in 

 giving it two modes of action and of rest. But the Prdjnikas incline to 

 unitize the powers of matter in the state of Nirvrilti, to make that unit deity ; 

 and to consider man's summum bonum, not as a vague and doubtful associa- 

 tion to the state of JVirt'nV/?" ; but as a specific and certain absorption into 

 Prajnd, the sum of all the powers active and intellectual of the universe. The 

 Aishxvarikas admit immaterial essence, a supreme, infinite, and intellectual 

 Adi Buddha, whom some of them consider as the sole deity, and cause of all 

 things, while others associate with him a co-equal and eternal material princi- 

 ple : and believe that all things proceeded fron) the joint operation of these two 

 principles. The Aishwarikas accept the two modes of the SwabJidvikas and 

 Prdjnikas, or Pravritti and Nirvriiti. But though the Aishwarikas admit 

 immaterial essence, and a god, they deny his providence and dominion, 

 and though they believe Moksha to be an absorption into his essence, 

 and vaguely appeal to him as the giver of the good things of Pravritti, they 

 deem the connexion of virtue and felicity in Pravritti to be independant of 

 him, and to be capable of being won only by their own efforts of Tapas and 

 Dhydn, efforts which they too are confident will enlarge their faculties to 

 infinity, will make them worthy of being worshipped as Buddhas on earth, 

 and will raise them in heaven, to an equal and self-earned participation of 

 the attributes and bliss of the supreme Adi Buddha : for such is their idea of 



* Prqjnc^, from j)ra, an intensitive prefix, and Jnydna, wisdom, or, perhaps, the simpler jna. 



