Max Mueller in another place (op. cit. p. 210) speaks of the Vedantists’ assertion of the reality of the objective world for practical purposes (_vyavahârârtham_) and of their antagonistic attitude toward “the nihilism of the Buddhists.” “The Buddhists” this seems to refer to the followers of the Mâdhyamika school, but a careful perusal of their texts will reveal that what they denied was not the realness of the world as a manifestation of conditional Suchness, but its independent realness and our attachment to it as such. The Mâdhyamika school was not in any sense a nihilistic system. True, its advocates used many negative terms, but what they meant by them was obvious enough to any careful reader. [56] Dharmadhâtu is the world as seen by an enlightened mind, where all forms of particularity do not contradict one another, but make one harmonious whole. [57] The word literally means recollection or memory. Açvaghoṣa uses it as a synonym of ignorance, and so do many other Buddhist philosophers. [58] _Smṛti_ or _citta_ or _vijñâna_. They are all used by Açvaghoṣa and other Buddhist authors as synonymous. _Smṛti_ literally means memory; _citta_, thought or mentation; and _vijñâna_ is generally rendered by consciousness, though not very accurately. CHAPTER VI NOTES. [59] Cf. the _Bhagavadgîtâ_ (_S. B. E._ Vol. VIII, chap. XIV, p. 107): “The Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kunti! which are born from all wombs, the main womb is the great Brahman, and I am the father, the giver of the seed.” [60] This is translated from the Chinese of Çikṣananda; the Sanskrit reads as follows: “Tarangâ hi udadher yadvat pavanapratyaya îritâ, Nṛtyamânâh pravartante vyucchedaç ca na vidhyate: Âlayodhyas tathâ nityam viṣayapavana îritaḥ, Cittâis tarangavijñânâir nṛtyamânâḥ pravartate.” [61] From the Chinese. The Sanskrit reads as follows: “Nîle rakte ‘tha lavaṇe çankhe kṣîre ca çârkare, Kaṣayâiḥ phalapuṣpâdyâih kiraṇâ yatha bhâskare: No ‘nyena ca nânanyena tarangâ hi udadher matâ; Vijñânâni tathâ sapta, cittena saha samyuktâ. Udadheḥ pariṇâmo ‘sâu tarangânâm vicitratâ, Âlayam hi tathâ cittam vijñânâkhyam pravartate; Cittam manaç ca vijñânam lakṣaṇârtham prakalpyate; Âbhinna lakṣanâ hi aṣtâu na lakṣyâ na ca lakṣaṇâ. Udadheç ca tarangânâm yathâ nâsti viçeṣanâ. Vijñânânam tathâ citte pariṇâmo na labhyate. Cittena cîyate karmaḥ, manasâ ca vicîyate, Vijñânena vijânâti, dṛçyam kalpeti pañcabhiḥ.”