[39] When the eminent representatives of both parties, such as Dharmapala and Bhavaviveka, were at the height of their literary activity in India about the fifth or sixth century after Christ, their partisan spirit incited them bitterly to denounce each other, forgetting the common ground on which their principles were laid down. Their disagreement in fact on which they put an undue emphasis was of a very trifling nature. It was merely a quarrel over phraseology, for one insisted on using certain words just in the sense which the other negated. [40] “Dve satye samupâçritya buddhânâm dhardeçanâ Lokasamvṛttisatyañ ca satyañ ca paramârthataḥ. Ye ca anayor na jânanti vibhâgam satyayor dvayoḥ, Te tatvam na vijânanti gambhîrabuddhaçâsane.” [41] Vyavahâram anâçritya paramârtho na deçyate, Paramârtham anâgamya nirvâṇam na adhigamyata. _The Mâdhyamika_, p. 181. CHAPTER V NOTES. [42] Cf. _The Udâna_, chapter VI. [43] Svabhâvam parabhâvanca, bhâvancâbhâvameva ca, Ye paçyanti, na paçyante tatvam hi buddhaçâsane. [44] Astîti çâçvatagrâho, nâstîtyucchedadarçanam: Tasmâdastitvanâstitve nâçriyeta vicaksanah [45] Astîti nâstîti ubhe ‘pi antâ Çuddhî açuddhîti ime ‘pi antâ; Tasmâdubhe anta vivarjayitvâ Madhye ‘pi syânam na karoti paṇditah. [46] This is the famous phrase in the _Brhadaranyaka Upanisad_ occurring in several places (II, 3, 6; III, 9, 26; IV, 2, 4; IV, 4, 22; IV, 5, 5). The Atman or Brahman, it says, “is to be described by No, No! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good--he overcomes both, and neither what he has done, nor what he has omitted to do, affects him.” [47] _The Awakening of Faith_, p. 59. Cf. this with the utterances of Dionysius the Areopagite, as quoted by Prof. W. James in his _Varieties of Religious Experience_, pp. 416-417: “The cause of all things is neither soul nor intellect; nor has it imagination, opinion, or reason, or intelligence; nor is it spoken or thought. It is neither number, nor order, nor magnitude, nor littleness, nor equality, nor inequality, nor similarity, nor dissimilarity. It neither stands, nor moves, nor rests.... It is neither essence, nor eternity, nor time. Even intellectual contact does not belong to it. It is neither science nor truth. It is not even royalty nor wisdom; not one; not unity; not divinity or goodness; nor even spirit as we know it.”.... _ad libitum_. [48] Anirodham anutpâdam anucchedam açâçvatam, Anekârtham anânârtham anâgamam anirgamam. (_Mâdhyamika Çâstra_, first stanza.) [49]