Asceticism
that it is not to be sought outside this world. When viewed
from the ultimate nature Of the Dharmakäya, samsära is
Nirväna because there is nothing which goes out of, nor comes
into existence. Sarpsära is only apparent. Our worldly life,
led in a right way is an activity of Nirväl)a itself. Besides
Asanga makes a bolder assertion when he says that all the
Buddha-dharmas of which Nirväna or Dharmakäya forms the
very basis are characterised with even the passions, errors or
sins of vulgar minds. His seven propositions67 suggest that
this world along with its apparent passions, sins and errors
forms the manifestation of Nirväqa. Mahayanism teaches us
that we must not fly from worldliness, rather we should have
our bodhi thoroughly enlightened through love and knowledge
and as its inevitable result everything here which appears so
long filthy turns out to be of divine purity.
In the "Discourse on Buddha-essence" Vasubandhu quotes
from the Srimala-sütra show that extreme views of the
nihilists and the eternalists are incorrect and concludes that
"the Dharmakäya of the Tathägata is free from both extremes
and on that account it is called the Great Eternal Perfection."
Judged from this standpoint there is no distinction between
Nirväna and samsära and this the Mahayanistic middle path
Of Nirväna whereby we reach the realm of non-duality. But
the moot question arises—how to realise this Nirväqa. This life
must be taken to be the manifestation of Dharmakäya. Vasu-
bandhu insists on the exercise of love and intelligence, when
he says that "by virtue of prajfiä, nirväna (in its transcendental
sense) is not rejected and by virtue of Karunä, samsära is not
rejected." The ideal life of the Mahayanist may be expressed
in the words of Wordsworth—"True to the kindred points
of heaven and home".
67. the Chinese Tipi!aka, Japanese
edition, 1881, Wang. Vlll, p. 84.
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