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[29] This śloka is quoted in the "Benares Pandit," vol. i. p. 89, with a commentary, and the latter part of the second line is there read more correctly, 'darśanán na na darśanát.

[30] Kusumánjali, iii. 7.

[31] The Bauddhas are thus divided into—

(1.) Mádhyamikas or Nihilists.

(2.) Yogácháras or Subjective Idealists.

(3.) Sautrántikas or Representationists.

(4.) Vaibháshikas or Presentationists.

[32] Cf. Ferrier's Lectures and Remains, vol. i. p. 119.

"Suppose yourself gazing on a gorgeous sunset. The whole western heavens are glowing with roseate hues, but you are aware that within half an hour all these glorious tints will have faded away into a dull ashen grey. You see them even now melting away before your eyes, although your eyes cannot place before you the conclusion which your reason draws. And what conclusion is that? That conclusion is that you never, even for the shortest time that can be named or conceived, see any abiding colour, any colour which truly is. Within the millionth part of a second the whole glory of the painted heavens has undergone an incalculable series of mutations. One shade is supplanted by another with a rapidity which sets all measurement at defiance, but because the process is one to which no measurement applies, … reason refuses to lay an arrestment on any period of the passing scene, or to declare that it is, because in the very act of being it is not; it has given place to something else. It is a series of fleeting colours, no one of which is, because each of them continually vanishes in another."

[33] Principium exclusi medii inter duo contradictoria.

[34] Query, Laṅkávatára?

[35] Cf. Ferrier's Institutes of Metaphysic, p. 213. "If every completed object of cognition must consist of object plus the subject, the object without the subject must be incomplete, that is, inchoate—that is, no possible object of knowledge at all. This is the distressing predicament to which matter is reduced by the tactics of speculation; and this predicament is described not unaptly by calling it a flux—or, as we have depicted it elsewhere, perhaps more philosophically, as a never-ending redemption of nonsense into sense, and a never-ending relapse of sense into nonsense."

[36] Cf. Burnouf, Lotus, p. 520.—Should we read samudaya?

[37] Cf. G. H. Lewes' History of Philosophy, vol. i. p. 85. "We not only see that the architect's plan determined the arrangement of materials in the house, but we see why it must have done so, because the materials have no spontaneous tendency to group themselves into houses; that not being a recognised property of bricks, mortar, wood, and glass. But what we know of organic materials is that they have this spontaneous tendency to arrange themselves in definite forms; precisely as we see chemical substances arranging themselves in definite forms without the intervention of any extra-chemical agency."

[38] These are not the usual four 'sublime truths;' cf. p. 30.

[39] Mádhava probably derived most of his knowledge of Buddhist doctrines from Brahmanical works; consequently some of his explanations (as, e.g., that of samudáya or samudaya, &c.) seem to be at variance with those given in Buddhist works.