Note 38 — Chapter IV · CLASSIFICATION OF KNOWLEDGE.

The paratantra-lakṣana advances a step further, but the fundamental error involved in it is its persistent self-contradictory disregard for what our inmost consciousness is constantly revealing to us. The intellect alone can by no means unravel the mystery of our entire existence. In order to reach the highest truth, we must boldly plunge with our whole being into a region where absolute darkness defying the light of intellect is supposed to prevail. This region which is no more nor less than the field of religious consciousness is shunned by most of the intellectual people on the plea that the intellect by its very nature is unable to fathom it. But the only way that leads us to the final pacification of the heart-yearnings is to go beyond the horizons of limiting reason and to resort to the faith that has been planted in the heart as the sine qua non of its own existence and vitality. And by faith I mean Prajñâ (wisdom), transcendental knowledge, that comes direct from the intelligence-essence of the Dharmakâya. A mind, so tired in vainly searching after truth and bliss in the verbiage of philosophy and the nonsense of ritualism, finds itself here completely rested bathing in the rays of divine effulgence,—whence this is, it does not question, being so filled with supramundane blessings which alone are felt. Buddhism calls this exalted spiritual state Nirvâna or Mokṣa; and pariniṣpanna-lakṣana is a world-conception which naturally follows from this subjective, ideal enlightenment.[38]