A History of Indian Literature v2.c19.s6.t4.228

v2.c19.s6.t4.228

There was an obvious objection to this, and Nāgārjuna himself makes his opponent voice it in Chapter XXIV: If everything is "empty," and there is neither origination nor passing away, then there can also be no "four noble truths" and no rule of life based on the knowledge of these truths, no fruit of good and evil deeds, no Buddha doctrine (Dharma), no monastic community, and finally also no Buddha. Thus the entire religion of the Buddha collapses into nothingness. Thereupon Nāgārjuna replies: The doctrine of the Buddha rests on two truths, one conventional truth, in which the deeper meaning remains hidden, and one truth in the highest sense. He who does not know the distinction between these two truths, does not understand the profound substance of the Buddha doctrine. The highest truth can be taught only when based on the truth of every-day life, and without the assistance of this highest truth, it is not possible to understand Nirvāṇa.