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SINOLOGY. 365
misery, where it were better not to find oneself. Another
reason is to be found in the decided Idealism which is
essential to Buddhism and -to Hindooism : a view only
known in Europe as a paradox hardly worth a serious
thought, advanced by certain eccentric philosophers ; whereas
in Asia it is even embodied in popular belief. For in Hindoostan
it prevails universally as the doctrine of Maja, and
in Thibet, the chief seat of the Buddhist Church, it is
taught in an extremely popular way, a religious comedy
being performed on occasions of special solemnity, in which
the Dalai-Lama is represented arguing with the Arch-fiend.
The former defends Idealism, the latter Realism, and
" What is perceived
among other things the Devil says ;
through the five sources of all knowledge (the senses), is
no deception, and what you teach is not true." After a
a throw of
long argumentation the matter is decided by
the dice: the Realist (the Devil) loses, and is dismissed
1
amid general jeering. Keeping this fundamental diffe
rence in the whole way of thinking steadily in view, we
shall find it not only excusable, but even natural, that in
their investigation of the Asiatic religions Europeans
should at first have stopped short at the negative stand
point; though, properly speaking, it has nothing to do
with the matter. We therefore find a great deal re
ferring to this negative stand-point which in no way ad
vances our positive knowledge ; it all however amounts
to this: that Monotheism an exclusively Jewish doc
trine, to be sure is alien to Buddhists and in general to
the Chinese.
"
" a
For instance, in the Lettres Edifiantes
" The Buddhists, whose views on the migration of
we find :
1 "
Description du Tubet," traduite du Chinois enRusse par Bitchourin,
et du Russe en Francais par Klaproth, Paris, 1831, p. 65. Also in the
"Asiatic Journal" new series, vol. i. p. 15. [Koppen, "Die
Lamaische Hierarchie," p. 315. Add. to 3rd ed.]
2 "
Lettres Edifiantes," Edit, de 1819, vol. viii. p. 46.