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Conception of reality in Mahayana Buddhism
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related to highest truth, Nirvana were all klesas and imagination cease to exist.40
Vasubandhu, Younger brother of Asanga, Upholds the Asanga's view. He describes the Absolute Reality as Pure, undefiled existence which is beyond finite thought, the Good, the Eternal and Blissful. It is liberation, it is Buddha's body of pure existence. It transcends the category of thought as well as the plurality of Phenomenal world. 41 This Phenomenal world is transformation of Vijnana only.49
It is clear from conception of Reality of Mahayanists that, they took very much pain to prove that the Absolute is indescribable and non-determinate. It cannot be described positively or negatively. It is neither existence nor non-existence, neither both nor-neither. It cannot be called existence (bhava) because it is not subject to origin, decay and death. There is no empirical existence which is free from origin, decay and death. Empirical existence arises from causes and conditions. Everything that which arises from causes and conditions is necessarily, unreal. Whatever is produced by cause and condition has beginning, decay and destruction. Reality is uncaused and unconditioned, hence it cannot be called as an existence. It cannot be called as non-existence also because the nonexistence (abhāva) is a relative concept depending upon concept of bhāva (existence). Disappearance of bhava is known as abhava (non-existence). To call it being or non-being (bhāva or abhāva) is thus absolutely wrong.
Reality cannot be called both existence and non-existence at the same time because these are contradictory terms and cannot be applied to the same thing at the same time, as light and darkness cannot remain at the same time and at the same place. If it is both existence and non-existence it will not remain un-caused and unconditioned because both are depen. dent upon causality. But Reality is above causality. It is not dependent on any other thing for its existence. It is Self existent (sat). Reality cannot be caught in the trap of reason. It is catuşkotivinirmukta i.e. 'is' and 'is not' and both is and is not, and neither is nor is not'.
Mahāyānists, show how Hinayänist's conception that, dharmas (discrete elements of existence) are momentary and yet real, is bundle of controdictions. Hinayānists denied only the Pudgala (impermanence of self) and accepted discrete elements are real entities. Mahāyānists, adopting dialectic method severely attacked the Hinayänists by saying that these being lower 40. Vikalopašam arthaḥ śantarthaḥ parinispannalakṣaṇam nirväṇam,-Ibid-XVIII-81, comm. 41. Sa evänäsravodhatuḥ acintyaḥ kuśalo dhruvaḥ.
Sukho vimuktikayo asau dharmakhyo ayam mahāmuhneḥ-Vrimsikā-30. 42- Atmadharmopacaro hi vivid ho yaḥ pravartate,
vijñānapariņāmo asau..
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