different from the skandhas, dhatus and ayatanas, and this
absolute cessation of dharmas is regarded as the highest knowledge
(_prajnaparamita_) [Footnote ref 2]. Everything being void there is in
reality no process and no cessation. The truth is neither eternal
(_s'as'vata_) nor non-eternal (_as'as'vata_) but pure void. It should
be the object of a saint's endeavour to put himself in the "thatness"
(_tathata_) and consider all things as void. The saint (_bodhisattva_)
has to establish himself in all the virtues (_paramita_), benevolence
(_danaparamita_), the virtue of character (_s'ilaparamita_), the virtue
of forbearance (_k@santiparamita_), the virtue of tenacity and strength
(_viryyaparamita_) and the virtue of meditation (_dhyanaparamita_).
The saint (_bodhisattva_) is firmly determined that he will
help an infinite number of souls to attain nirva@na. In reality,
however, there are no beings, there is no bondage, no salvation;
and the saint knows it but too well, yet he is not afraid
of this high truth, but proceeds on his career of attaining for
all illusory beings illusory emancipation from illusory bondage.
The saint is actuated with that feeling and proceeds in his
work on the strength of his paramitas, though in reality there
is no one who is to attain salvation in reality and no one who
is to help him to attain it [Footnote ref 3]. The true prajnaparamita is
the absolute cessation of all appearance (_ya@h anupalambha@h
sarvadharma@nam sa prajnaparamita ityucyate_) [Footnote ref 4].

The Mahayana doctrine has developed on two lines, viz. that
of S'unyavada or the Madhyamika doctrine and Vijnanavada.
The difference between S'unyavada and Vijnanavada (the theory
that there is only the appearance of phenomena of consciousness)
is not fundamental, but is rather one of method. Both of them
agree in holding that there is no truth in anything, everything
is only passing appearance akin to dream or magic. But
while the S'unyavadins were more busy in showing this
indefinableness of all phenomena, the Vijnanavadins, tacitly accepting

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[Footnote 1: _A@s@tesahasiihaprajnaparamita_, p. 16.]

[Footnote 2: Ibid p. 177.]

[Footnote 3: Ibid p. 21.]

[Footnote 4: Ibid p. 177.]

128

the truth preached by the S'unyavadins, interested themselves in
explaining the phenomena of consciousness by their theory of
beginningless illusory root-ideas or instincts