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categories themselves exist; he is in fact O4+P+ CHO bY
and capable of no conceivable change, unless we imagine
Nirvana to be incomprehensibly divided by Nirvana,
which would (supposing the two Nirvanas to possess
identical categories) result in the producteon of the
original 0°. But a further change would be necessary
even then before serious mischief could result. In short,
I think we may dismiss from our minds any alarm in
respect of this contingency.
On mature consideration, therefore, I confidently
and deliberately take my refuge in the Triple Gem.
Namo tassa Bhagavato Arahato Sammasambuddhasa|
Let there be hereafter no discussion of the classical
problems of philosophy and religion! In the light of
this exposition the antitheses of noumenon and pheno-
menon, unity and multiplicity, and their kind, are all
reconciled, and the only question that remains is that of
finding the most satisfactory means of attaining Nirvana
—extinction of all that exists, knows, or feels; extinction
final and complete, utter and absolute extinction.
For by these words only can we indicate Nirvana:
@ state which transcends thought cannot be described
in thought’s language. But from the point of view of
thought extinction is complete: we have no data for
discussing that which is unthinkable, and must decline
to do so. This is the answer to those who accuse the
Buddha of hurling his Arahats (and himself) from
Samma Samadhi to annihilation.
Pray observe in the first place that my solution of
the Great Problem permits the co-existence of an indefi-