[Footnote 101:  Strictly speaking Madhyamaka is the name of the school Madhyamika of its adherents.  Both forms are used, e.g. Madhyamakakarikas and Madhyamikasutra.]

[Footnote 102:  Nagarjuna says Sunyam iti na vaktavyam asunyam iti va bhavet Ubhayam nobhayam ceti prajnaptyartham tu kathyate, “It cannot be called void or not void or both or neither but in order to somehow indicate it, it is called Sunyata.”]

[Footnote 103:  Sam.  Nik.  XXII. 90. 16.]

[Footnote 104:  Gotama, the founder of the Nyaya philosophy, also admitted the force of the arguments against the existence of present time but regarded them as a reductio ad absurdum.  Shadworth Hodgson in his Philosophy of Reflection, vol.  I. p. 253 also treats of the question.]

[Footnote 105:  The Sankhya philosophy makes a similar statement, though for different reasons.]

[Footnote 106:  Vajracchedika.  See S.B.E. vol.  XLIX.  It was translated into Chinese by Kumarajiva (384-417 A.D.).]

[Footnote 107:  Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.]

[Footnote 108:  Soyen Shaku, Sermons of a Buddhist Abbot, p. 47.]

[Footnote 109:  See for a simple and persuasive statement of these abstruse doctrines a charming little book called Wu-Wei by H. Borel.]

[Footnote 110:  Translated from the Chinese by Teitaro Suzuki, 1900.  The translation must be used with care, as its frequent use of the word soul may lead to misunderstanding.]

[Footnote 111:  Asanga’s work Mahayana-sutralankara (edited and translated by S. Levi) which covers much of the same ground is extant in Sanskrit as well as in Chinese and Tibetan translations.  It is a lucid and authoritative treatise but does not appear to have ever been popular, or to be read now in the Far East.  For Yogacara see also Museon, 1904, p. 370.]

[Footnote 112:  The discussion of tathata in Kathavatthu, XIX. 5 seems to record an early phase of these speculations.]

[Footnote 113:  Awakening of Faith, Teitaro Suzuki, pp. 62 and 70.]

[Footnote 114:  The process is generally called Vasana or perfuming.]

[Footnote 115:  Vijnanamatra Sastra.  Chinese version quoted by Teitaro Suzuki, Outlines of Mahayana Buddhism, p. 343.  Apparently both upadhi and upadhi are used in Buddhist Sanskrit.  Upadi is the Pali form.]

[Footnote 116:  So the Madhyamika Sastra (XXV. 19) states that there is no difference between Samsara and Nirvana.  Cf.  Rabindranath Tagore, Sadhana, pp. 160-164.]

[Footnote 117:  E.g. Bodhicaryavatara, chap.  I, called praise of the Bodhicitta.]

[Footnote 118:  E.g. the Pu-ti-hsin-li-hsiang-lun (Nanjio, 1304), translated from Nagarjuna, and the Ta-Ch’eng-fa-chieh-wu-cha-pieh-lun, translated from Sthiramati (Nanjio, 1258).]