Berashith

20 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-