Buddhist Philosophy in India and Ceylon c24.s1.2

c24.s1.2

Now the knowledge of the ultimate truth, whatever the system, is not to be regarded as adequate to secure for man the release for which he hopes. It is true that both Vijñānavāda and Madhyamaka assert that release is possible, despite the formidable or insuperable difficulties which the metaphysics of either system presents to such an event. But both realize far too clearly the substantial existence of the world of phenomena to be under the impression that mere knowledge is always and in every case the mode of attaining enlightenment. There is a precise parallel between their view and that of the Vedānta; at a definite stage in the progress of the saint, there comes the period when the true knowledge is of decisive value in winning him release, but it is at the due stage only that such a result can be achieved. The Vedāntin must not neglect the duties of the world in which he lives, or ignore the devotion due to Brahmā; the Buddhist equally must not think that mere knowledge of the void¹ dispenses him from the practice of the noblest of virtues, that of charity. Granted that it is true that in ultimate truth there is no distinction between virtue and vice, between infection of thought and purification, the vicious man so taught will pursue the way to destruction, while the good man will realize that all action is unreal, and will continue to do good, but with absolute detachment and freedom from desire of any kind.