Note 56 — Chapter V · BHÛTATATHÂTÂ (SUCHNESS).

The theory of nescience or ignorance (avidyâ) is an attempt by Buddhists to solve the relation between the one and the many, between absolute Suchness and conditional Suchness, between Dharmakâya and Sarvasattva, between wisdom (bodhi) and sin (kleça), between Nirvâna and Samsâra. But Buddhism does not give us any systematic exposition of the doctrine. What it says is categorical and dogmatic. “This universe is really the Dharmadhâtu;[56] it is characterised by sameness (samatâ); there is no differentiation (visama) in it; it is even emptiness itself (çûnyatâ); all things have no pudgala (self). But, because of nescience, there are four or six mahâbhûta (elements), five skandha (aggregates), six (or eight) vijñâna (senses), and twelve nidâna (chains of causation). All these names and forms (nâmarûpa) are of nescience or ignorance.” Or, according to Açvaghoṣa, “The Heart of Suchness is the vast All of one Dharmadhâtu; it is the essence of all doctrines. The ultimate nature does not perish, nor does it decay. All particular objects exist because of confused subjectivity (smṛti).[57] Independent of confused subjectivity, there is no outside world to be perceived and discriminated.” “Everything that is subject to the law of birth and death exists only because of ignorance and karma.” Such statements as these are found almost everywhere in the Buddhist literature; but as to the question how and why this negative principle of ignorance came to assert itself in the body of Suchness, we are at a loss where to find an authoritative and definite answer to it.