of worldly existence of thousands of afflictions, what
is then the nirva@na which is described as the final extinction of
all afflictions (_kles'a_)? To this the Madhyamaka reply is that it does
not agree to such a definition of nirva@na. Nirva@na on the Madhyamaka
theory is the absence of the essence of all phenomena, that
which cannot be conceived either as anything which has ceased
or as anything which is produced (_aniruddham anntpannam_}. In
nirva@na all phenomena are lost; we say that the phenomena cease
to exist in nirva@na, but like the illusory snake in the rope they
never existed [Footnote ref 2]. Nirva@na cannot be any positive thing or
any sort of state of being (_bhava_), for all positive states or things
are joint products of combined causes (_sa@msk@rta_) and are liable to
decay and destruction. Neither can it be a negative existence, for since
we cannot speak of any positive existence, we cannot speak of a
negative existence either. The appearances or the phenomena are
communicated as being in a state of change and process coming
one after another, but beyond that no essence, existence, or truth
can be affirmed of them. Phenomena sometimes appear to be
produced and sometimes to be destroyed, but they cannot be
determined as existent or non-existent. Nirva@na is merely the
cessation of the seeming phenomenal flow (_prapancaprav@rtti_). It
cannot therefore be designated either as positive or as negative for
these conceptions belong to phenomena (_na caprav@rttimatram
bhavabhaveti parikalpitum paryyate evam na bhavabhavanirva@nam_,
M.V. 197). In this state there is nothing which is known,
and even the knowledge that the phenomena have ceased to
appear is not found. Even the Buddha himself is a phenomenon,
a mirage or a dream, and so are all his teachings [Footnote ref 3].

It is easy to see that in this system there cannot exist any
bondage or emancipation; all phenomena are like shadows, like
the mirage, the dream, the maya, and the magic without any real
nature (_ni@hsvabhava_). It is mere false knowledge to suppose that

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[Footnote 1: See _Madhyamikav@rtti_ (B.T.S.), pp. 101-102.]

[Footnote 2: _Ibid_. p. 194.]

[Footnote 3: _Ibid_. pp.162 and 201.]

143

one is trying to win a real nirva@na [Footnote ref 1]. It is this false
egoism that is to be considered as avidya. When considered deeply it is
found that there is not even the