their   respective   streams   of  influence,  these
　　   philosophies  have provided a compelling key to life
　　   for many people.  They both offer a perspective that
　　   can accommodate epistemological idealism, phenomenal
　　   realism, and  the  possibility  of direct, intuitive
　　   knowledge   of  reality,  as  well  as  a  pragmatic
　　   justification   for  the  linguistic   and  symbolic
　　   constructs used to point to that reality.

　　　　　　　　　　　　   NOTES

　　   1.See, for example. Kenneth Inada and Nolan Jacobson,
　　　　 eds., Buddhism and American Thinkers  (Albany, New
　　　　 York: State University  of New York Press.  1984),
　　　　 pp. vii, xv, 49, 76.

　　   2.See D.C.Mathur, "The Historical Buddha (Gotama),
　　　　 Hume,  and  James  on  the  Self: Comparisons  and
　　　　 Evaluations," Philosophy  East and West 28, no.  3
　　　　 (July 1978): 262-270.

　　   3.David Dilworth, "The Initial Formations of 'Pure
　　　　 Experience' in Nishida Kitaroo and  William
　　　　 James," monumenta  Nipponica 24, nos.  1-2 (1969):
　　　　 93-111.

　　   4.Dilworth, "initial Formations," p. 95. Suzuki
　　　　 probably was introduced to James' writings by Paul
　　　　 Carus,  with  whom  he  lived  and  worked   as  a
　　　　 translator, because Carus was keeping  abreast  of
　　　　 the formulation  of American  pragmatism  by James
　　　　 and Charles Sanders Peirce.  This information  was
　　　　 related  to me by Eugene Taylor  of the Department
　　　　 of Psychiatry, Harvard Medical  School, who has an
　　　　 article, "William  James  and  Swami  Vivekananda:
　　　　 Asian  Psychology  at  Harvard  in  the  1890's, "
　　　　 forthcoming  in Prabuddha  Bharata, that documents
　　　　 James'  personal   connections,  both  direct  and
　　　　 indirect, with Asian scholars.

　　   5.William James Earle, "William James," in Paul
　　　　 Edwards,  ed.,  Encyclopedia  of  Philosophy  (New
　　　　 York: Collier Macmillan Pub., 1973), 4:242, 246.

　　   6.The authorship and date of the work have not been
　　　　 determined,   although　　 the　　 commentary　　 and
　　　　 subcommentary can be dated with some confidence to
　　　　 the fourth or fifth century. The text itself is

　　　　　　　　　　　　  P.242

　　　　 attributed  to  a Maitreyanaatha.  who  taught  or
　　　　 revealed  it to Asa^nga.  The  exact  identity  of