Aspects of Mahayana Buddhism and its Relation to Hinayana c7.s3.t23.30

c7.s3.t23.30

(ii) If it be imagined that Nirvāṇa is neither not-bhāva nor not-abhāva, it is impossible to ascertain the knower of such Nirvāṇa. If it be admitted that beings in the phenomenal world cognize it, it may be asked whether they cognize it empirically by vijñāna (consciousness) or metaphysically by jñāna (knowledge). Vijñāna (empirical consciousness) needs signs (nimitta) for cognition but Nirvāṇa is animitta (signless). Jñāna (transcendental knowledge) has śūnyatā (essencelessness) as its basis. It is originless (anutpāda) and formless (arūpa). How then with the help of this knowledge, which is indefinable, and escapes every attempt at clear expression, can it be cognized definitely that Nirvāṇa is neither not-bhāva nor not-abhāva? What cannot be cognized or understood (lit. grasped) cannot be said to have existence.