Here now come forward the Mâdhyamikas who teach that there is nothing
but a universal Void. This theory of a universal Nothing is the real
purport of Sugata's doctrine; the theories of the momentariness of all
existence, &c., which imply the acknowledgment of the reality of things,
were set forth by him merely as suiting the limited intellectual
capacities of his pupils.--Neither cognitions nor external objects have
real existence; the Void (the 'Nothinj') only constitutes Reality, and
final Release means passing over into Non-being. This is the real view
of Buddha, and its truth is proved by the following considerations. As
the Nothing is not to be proved by any argument, it is self-proved. For
a cause has to be assigned for that only which _is_. But what _is_ does
not originate either from that which is or that which is not. We never
observe that which is to originate from Being; for things such as jars,
and so on, do not originate as long as the lump of clay, &c., is non-
destroyed. Nor can Being originate from Non-being; for if the jar were
supposed to originate from Non-being, i.e. that non-being which results
from the destruction of the lump of clay, it would itself be of the
nature of Non-being. Similarly it can be shown that nothing can
originate either from itself or from anything else. For the former
hypothesis would imply the vicious procedure of the explanation
presupposing the thing to be explained; and moreover no motive can be
assigned for a thing originating from itself. And on the hypothesis of
things originating from other things, it would follow that anything
might originate from anything, for all things alike are _other_ things.
And as thus there is no origination there is also no destruction. Hence
the _Nothing_ constitutes Reality: origination, destruction, Being, Non-
being, and so on, are mere illusions (bhrânti). Nor must it be said that
as even an illusion cannot take place without a substrate we must assume
something real to serve as a substrate; for in the same way as an
illusion may arise even when the defect, the abode of the defect, and
the knowing subject are unreal, it also may arise even when the
substrate of the illusion is unreal. Hence the _Nothing_ is the only
reality.--To this the Sûtra replies, 'And on account of its being in
everyway unproved'--the theory of general Nothingness which you hold
cannot stand. Do you hold that everything is being or non-being, or
anything else? On none of these views the Nothingness maintained by you
can be established. For the terms _being_ and _non-being_ and the ideas
expressed by them are generally understood to refer to particular
states of actually _existing_ things only. If therefore you declare
'everything is nothing,' your declaration is equivalent to the
declaration, 'everything is being,' for your statement also can only
mean that everything that _exists_ is capable of abiding in a certain
condition (which you call 'Nothing'). The absolute Nothingness you have
in mind cannot thus be established in any way. Moreover, he who tries to
establish the tenet of universal Nothingness can attempt this in so far
only as,--through some means of knowledge, he has come to know
Nothingness, and he must therefore acknowledge the truth of that means.
For if it were not true it would follow that everything is real. The
view of general Nothingness is thus altogether incapable of proof.--Here
terminates the adhikarana of 'unprovedness in every way.'