[101] Strictly speaking Madhyamaka is the name of the school Mâdhyamika of its adherents. Both forms are used, e.g. Madhyamakakârikâs and Mâdhyamikasûtra.
[102] Nâgârjuna says Śûnyam iti na vaktavyam aśûnyam iti va bhavet Ubhayam nobhayam ceti prâjñâptyartham tu kathyate, "It cannot be called void or not void or both or neither but in order to somehow indicate it, it is called Śûnyatâ."
[103] Sam. Nik. XXII. 90. 16.
[104] Gotama, the founder of the Nyâya 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.
[105] The Sânkhya philosophy makes a similar statement, though for different reasons.
[106] Vajracchedikâ. See S.B.E. vol. XLIX. It was translated into Chinese by Kumârajîva (384-417 A.D.).
[107] Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.
[108] Soyen Shaku, Sermons of a Buddhist Abbot, p. 47.
[109] See for a simple and persuasive statement of these abstruse doctrines a charming little book called Wu-Wei by H. Borel.
[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.