Philosophies of India

SR No.: 007309
Original Sutra Author: N/A
Author: Heinrich Zimmer, Joseph Campbell
Publisher: Routledge and Kegan Paul Ltd
Publication Year: 1953
Total Pages: 709
Language: English
Classification: Book_English
File Size: 34 MB

Page 545

BUDDHISM
Šūnyata is the synonym of that which has no cause, that which is beyond thought or conception, that which is not produced, that which is not born, that which is without measure' (Aṣṭasăhasrikā Prajñāpāramitā 18).... 'The absolute is neither existent nor nonexistent, nor both existent and nonexistent, nor different from both nonexistence and existence' (Madhava, Sarvadarśanasangraha). To transfer the finite categories to the infinite would be like attempting to measure the heat of the sun by the ordinary thermometer. From our point of view the absolute is nothing. Sunyam tattvam. We call it sūnyam, since no category used in relation to the conditions of the world is adequate to it. To call it being is wrong, because only concrete things exist. To call it nonbeing is equally wrong. (Tatra astitā vā nāstitā vā na vidyate no palabhyate.) It is best to avoid all descriptions."
68
"What do you think then, O Subhūti," said the Blessed One, "does the Tathāgata think in this wise: The Law has been taught by me?"
Subhūti said: "No indeed, O Blessed One, the Tathāgata does not think in this wise: The Law has been taught by me.'
"
The Blessed One declared: "If a man should say that the Law has been taught by the Tathāgata, he would say what is not true; he would slander me with some untruth that he has learned. And why? Because, O Subhūti, it is said, The teaching of the Law, the teaching of the Law indeed! O Subhūti, there is nothing that can be perceived by the name of the teaching of the Law."
"What then do you think, O Subhūti, is there anything which has been known by the Tathāgata in the form of the highest perfect knowledge?"
The venerable Subhūti replied: "No indeed, O Blessed One; there is nothing. O Blessed One, that has been known by the Tathāgata in the form of the highest knowledge.”
68 Radhakrishnan, op. cit., pp. 663-664.
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