In another place (_op. cit._) the idea is expressed in much plainer terms: “The essence of all things is in truth free from attachment, attributes, and desires; therefore, they are pure, and, as they are pure, we know that what is the essence of birth and death that is the essence of Nirvâna, and that what is the essence of Nirvâna that is the essence of birth and death (_samsâra_). In other words, Nirvâna is not to be sought outside of this world, which, though transient, is in reality no more than Nirvâna itself. Because it is contrary to our reason to imagine that there is Nirvâna and there is birth and death (_samsâra_), and that the one lies outside the pale of the other, and, therefore, that we can attain Nirvâna only after we have annihilated or escaped the world of birth and death. If we are not hampered by our confused subjectivity, this our worldly life is an activity of Nirvâna itself.” Nâgârjuna repeats the same sentiment in his _Mâdhyamika Çâstra_, when he says: {354} “Samsâra is in no way to be distinguished from Nirvâna: Nirvâna is in no way to be distinguished from Samsâra.”[150] Or, “The sphere of Nirvâna is the sphere of Samsâra: Not the slightest distinction exists between them.”[151] Asanga goes a step further and boldly declares that all the Buddha-dharmas, of which Nirvâna or Dharmakâya forms the foundation, are characterised with the passions, errors, and sins of vulgar minds. He says in _Mahâyâna-Sangraha Çâstra_ (the Chinese Tripitaka, Japanese edition of 1881, _wang_ VIII., p. 84): “(1) All Buddha-dharmas are characterised with eternality, for the Dharmakâya is eternal. “(2) All Buddha-dharmas are characterised with an extinguishing power, for they extinguish all the obstacles for final emancipation. “(3) All Buddha-dharmas are characterised with regeneration, for the Nirmânakâya [Body of Transformation] constantly regenerates. “(4) All Buddha-dharmas are characterised with the power of attainment, for by the attainment [of truth] they subjugate innumerable evil passions as cherished by ignorant beings. “(5) All Buddha-dharmas are characterised with the desire to gain, ill humor, folly, and all the other {355} passions of vulgar minds, for it is through the Buddha’s love that those depraved souls are saved. “(6) All Buddha-dharmas are characterised with non-attachment and non-defilement, for Suchness which is made perfect by these virtues cannot be defiled by any evil powers. “(7) All Buddha-dharmas are above attachment and defilement, for though all Buddhas reveal themselves in the world, worldliness cannot defile them.”[152]