Colebrooke says that the followers of Kanade maintained that things are partly perishable and transitory, but in part also unchangeable. His followers are called Vaiseshikas.

The disciples of Buddha here alluded to, Yuen-kioh and Sheng-wen, occupy the third and fourth rank in the Buddhist scale of being. Their position will be understood by the following scheme copied from a Buddhist work:--

Four degrees
in "holiness"
(sheng).

Buddha.
Bodhisattwa.
Yuen-kio.
Sheng-wen.

Intelligence.
Knowledge and mercy.
Perception gained by the study of causes.
"Listeners," Shravakas.

Six states
of
"ignorance"
(fan).

Devas.
Asuras.
Men.
Pretas.
Animals.
Naraka.

"Gods," T'ien.
Monsters, demons.

Hungry ghosts.

Hell.

Four lines in the form of Gatha are here introduced, representing the doctrines of opponents. Two views are given--that which regards the universe as permanent, and

that which describes it as liable to cessation. Both are considered as erroneous by the champion of Buddhism. Safety is only to be found in the doctrine of nihility.

In again appealing to the testimony of the Buddhas and their disciples, he mentions the Arhans. These form the last in a series of four grades of discipleship. The attainment of a certain amount of enlightenment in the Buddhist doctrine is represented as "fruit." These four grades of discipleship, or "fruits," are called, Su-da-wan, Si-da-gam, A-na-gam, and A-la-han. In Sanscrit these names are read "Srotapanna," "Sagardagam," "Anagamin," and "Arhan." They are also called the four paths to the Nirvana.

Lung-shu proceeds to controvert by argument, the opinions of two classes of reasoners, and first of those who hold the doctrine of non-permanence in an incorrect manner. It ought not to be held so as to deny the reality of action, or so as to confound action and inaction. These terms in Chinese, yeu-wei, wu-wei, may perhaps be translated "actuality" and "non-reality." Their meaning will be seen by the illustrations used. An earthenware bottle is adduced as an example of an "actual thing" (yeu-wei), while the Nirvana belongs to the "non-actual" or wu-wei class. These instances are brought forward to show that things of the two classes of objects must not be confounded. For if actuality be identified with non-reality, a bottle, it is said, would become a non-actual thing, and it would be wrong to say that it was destructible. So if non-actual things were identified with what is actual, the Nirvana would cease to be indestructible. The distinction, then, between the actual and the non-actual must be preserved.