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Hence when the Bodhisatwa called Sin-wang, asked Buddha the system according to which these vast numbers are classified, the world honoured one explained the orders of Asankheyas, exhibiting the excellences that belong to the Buddhas, in a way which no human method can reach. In the commen- tary on the Avatamsaka by Yuen-fah-sse, we find the following : " According to the system of Hwang ti, the numeration of our country is from unity up to an incalculably high number called ^'tsai." Now from a myriad upwards there are three methods of increase, either by a decimal scale, or a centenaiy scale, or by squaring. In the Asankheya system of Buddha, the two latter methods alone are used, in this way, a hundred lakshas are called a koti, a koti of kotis is ' Aud in the same manner similar oceans stretch towards each of the ten points of space. The effort in all this is to exhibit the infinite ex- tent of phenomenal existence, all developed from the Infinite ]\lind. Compnve with tliis account I'latc xci, fig-. 2, Tree and Serp. Worship, where each cluittah or Lotus is (.loubUess designed to represent a kchetra of Buddiui. SCRIPTUEES FROM THE CHINESE. 123 called an ayuta, the square of this is a niyuta, the square of this is a vivara^ the square of this is a kanikara^ the square of this an akara, the square of this an akshobya (tsui shin^-), the square of this a mavara, the square of this an avara^ the square of this a tavara, the square of this a world-division, the square of this a p^o-ma (paduma?), and so on, squaring till we come to 120 figures (fan?), which is a number called unutterable^ (asankheya)." But now, as to the expression, '^ a number equal to the fine dust of a Buddhakchetra,'^ what is this ? A great Chiliocosm is termed a kchetra, or land of one Buddha ; now taking all the thousand million Mount Sumerus, and all the " four continents," the encircling mountains, and great earths composing this vast system, and reducing them to fine dust, this is called " the fine dust of one Buddhakclie- tra," and now taking as many worlds as are represented by these grains of dust, and this is what is called in the scriptures "worlds equal in number to the fine dust of a Buddhakchctra," Hence, because no human number can reach to this; when in the Sutras it is necessary to speak of such amounts, the expression is used, " a number equal to the dust of one, two, three, up to an innumerable amount of worlds, of Buddha," and so on, of tiers of worlds, and oceans of tiers of worlds, &c. [The work of Jin Chr^u now developes into a fanciful enu- meration of names, given to the various oceans and Lotus- systems, occupying infinite space ; these names, being pure fictioil, are omitted.] CONCERNING THE INFINITE EXPANSE OF THE UNIVERSE. 8. As there is no limit to the immensity of reason, and no measurement to the universe, as there is no possibility of numbering the forms of life, or estimating the countless modes of the operation of Karma, so all the Buddhas are ^ The account here given (Uffers from that found in the " Lotus," p. 857. 124- A CATEXA OF BUDDHIST possessed of infinite wisdom, and infinite mercy. There is no place throughout the universe where the essential body of Yairojana is not present. Far and wide through the fields of space, he is present, and perpetually manifested. But with respect to the modes of manifestation of this universal essence, we may say briefly that there are three forms or bodies (persons) which it assumes. 1. Dharmakaya Tathagata, called Yairojana {i.e., the Omnipresent) ; 2. Sambogakaya Tathagata, called Eojana^ {i.e., the infinitely pure, or glorious) ; 3. Xirmanakay a Tathagata, called Sakya Muni.- Now these three Tathagatas are all included in one substantial essence. The three are the same as one. Not one, and yet not different. Without parts or com- position (web or woof). When regarded as one, the three persons are spoken of as Tathagata. But it may be asked, if the three persons are one substance, how is it that this one substance is differently manifested ? In reply, we say there is no real difference, these manifestations are only different views of the same unchanging substance.^ But now it may be asked " From what cause then did these worlds innumerable spring V AVe reply, " They come from the heart (atman) alone ; they are made by that alone." 1 It is singular that these Buddhist speculations should bear so close a resemblance to the later Greek theories on the same subject ; especially in the plain resemblance of the awfia avyoetSes, or luciform body, to the Eojana, or "glorious body" of the Buddhists, vid. the whole subject of these " bodies," treated by Cudworth. Intellec. System ii. 788. ss. The use of the word " yina," or '• vehicle," in Buddhist works is also parallel to the Platonic oxiJ^va, vid. as above. 2 Respecting these three bodies, consult "Wassilief {Bouddisme, p. 127). ' The whole of this section is expressed in technical language, which it is diificult to put in an English form. The Supreme Self (atman) or Heart, is supposed not only to manifest itself under three forms or per- sons, but to occupy four " lands," or discharge four supreme functions. 1. In its supreme condition, perfectly at rest, and yet ever glorious; 2. As manifested in the character of all the Bodhisatwas ; 3. As manifested in the character of the Rahats and Pratycka Buddhas ; 4. As manifosti'd in the condition of Holy men (Buddhists) and worldly philosophers (heretics). SCRIPTURES PROM THE CHINESE. 125 But because from the very firsts all sentient creatures have confused the truth, and embraced the false; therefore has there come into being a hidden knowledge called, " Alaya vijnyana/' and because of this, all the various transforma- tions in the world without and the senses within, have been produced. Hence the Scriptures say, '' Because of the primeval fallacy (fallacious cause), the whole phgenomenal world has been originated, and from this cause too has sprung not only the various modes of birth, but the idea of Nirvana itself.'' Again, it is said, " The three worlds are one and the same, originated alike by the ' one self/ all causes and effects and the injSnite varieties of mundane existence, on this alone depend for their substantial being." Again, the Avatamsaka Sutra says : " The heart (the universal self) as a skilful workman makes all the different conditions of existence (skandhas) throughout the ten regions of space, everything in the universe results from the operation of this universal essence." [And the con- clusion of the whole treatise is this — that the one true essence is like a bright mirror, which is the basis of all phenomena, the basis itself is permanent and true, the phao- nomena are evanescent and unreal ; as the mirror however is capable of reflecting all images, so the true essence embraces all phtenomena, and all things exist in it and by it.] 12G A CATENA OF BUDDHIST Chapter IL— LEGENDS AND MYTHS. SAKYA BUDDHA.i We possess notices respecting tlie early life of Sakya, trans- lated from various original and relatively independent sources. The story, or legend of his birth and conversion, is already so well known that little can be added to give fresh interest to the subject. The singular agreement, however, of the various records, as far as we know them, tends to the con- clusion that they were originally founded on fact. And by removing the evident inventions of subsequent years, we may arrive at an approximate estimate of what those original facts were. Buddha, then, it would appear, belonged to a family unknown in the native records of India, named the " Sakyas.^^ That this family consisted of refugees from an original Royal stock located elsewhere, seems evident from the agreement of all the records. But that the family had descended in direct line from Maha Sammata, of the race of the Sun, and reigned at Potala, on the Indus, must be re- garded as fabulous. The story goes, that one of the descendants of this supreme monarch, spoken of as Iksh- waku Virudhaka, having four sons by his first wife, on his re-marriage, was induced to banish them from his kingdom. Being followed by their five sisters, they at length settled on a spot where dwelt an ascetic called Kapila, who was in fact Sakya himself in a previous birth. Here they built a cit}', and by intermarriage became a powerful and distinct people.