The History of Buddhist Thought c25.59

c25.59

The conclusion is drawn that Nirvāṇa is neither (1) existent, (2) nor non-existent, (3) nor existent and non-existent, (4) nor non-existent and not non-existent. The fourfold denial is another instance of direct connection with the older schools, for it is the same fourfold division as we find in the four undetermined questions about the existence of a Tathāgata after death. Here it is applied to the existence of Nirvāṇa. Existence is related to non-existence and to cause and effect. The reality of Nirvāṇa is beyond all conditions. The doctrine is one that is found differently expressed in other religions. The ultimately real is nowhere found in transient things. Nothing can be said of it but “no, no”. But it can be apprehended in mystic intuition, and if this is knowledge, it is a knowledge entirely different from that of ordinary experience. Of this knowledge Nāgārjuna does not speak, but it is the counterpart of his attitude to the knowledge and experience of the senses, which he analyses and pulverizes. It is the attitude of the mystic who with the experience of the one reality knows that all else is empty and vain. This one reality, which is not to be called anything, not even real, is Nirvāṇa.