Hajime Nakamura (1991). Ways of Thinking of Eastern Peoples: India, China, Tibet, Japan. Motilal Banarsidass. pp. 590–591 footnote 20. ISBN978-81-208-0764-8., Quote: "Already in India, 'sunyata' was liable to be misunderstood as nothingness or nihil'. (...) The Sarvastivadins of Hinayana Buddhism viewed the madhyamika school as 'one that argues that everything is nothing. (...) It is only natural that most of the Western scholars call the prajnaparamita sutra or the doctrine of the madhyamika school nihilism since criticisms were already expressed in India. Against such criticisms, however, Nagarjuna, founder of the madhyamika school says, 'you are ignorant of the function of sunyata, the meaning of the sunyata and sunyata itself'."
Alex Trisoglio: "In the 8th century, Shantarakshita went to Tibet and founded the monastery at Samyé. He was not a direct disciple of Bhavaviveka, but the disciple of one of his disciples. He combined the madhyamika-svatantrika and cittamatra schools, and created a new school of madhyamika called svatantrika-yogachara-madhyamika. His disciple Kamalashila, who wrote The Stages of Meditation upon Madhyamika (uma'i sgom rim), developed his ideas further, and together they were very influential in Tibet."Khyentse Rinpoche, Dzongsar Jamyang (2003). "Introduction". In Alex Trisoglio (ed.). Introduction to the Middle Way: Chandrakirti's Madhyamakavatara with Commentary(PDF) (1st ed.). Dordogne, France: Khyentse Foundation. p. 8. Retrieved 7 January 2013.
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