Mahâyânism has certainly applied this synthetic method of Buddha to its theory of Nirvâna and ennobled it by fully developing its immanent signification. In the _Discourse on Buddha-essence_, Vasubandhu quotes the following passage from the _Çrimala Sûtra_, which plainly shows the path along which the Mahâyânists traveled before they reached their final conclusion: “Those who see only the transitoriness of existence are called nihilists, and those who see only the eternality of Nirvâna are called eternalists. Both views are incorrect.” Vasubandhu then proceeds to say: “Therefore, the Dharmakâya of the Tathâgata is free from both extremes, and on that account it is called the Great Eternal Perfection. When viewed from this absolute standpoint of Suchness, the logical distinction between Nirvâna and Samsâra cannot in reality be maintained, and hereby we enter upon the realm of non-duality.” And this realm of non-duality is the Middle Path of Nirvâna, not in its nihilistic, but in its Mahâyânistic, significance. _How to Realise Nirvâna._ How can we attain the Middle Path of Nirvâna? How can we realise a life that is neither pessimistic asceticism nor materialistic hedonism? How can we steer through the whirlpools of Samsâra without being {360} swallowed up and yet braving their turbulent gyration? The answer to this can readily be given, when we understand, as repeatedly stated above, that this life is the manifestation of the Dharmakâya, and that the ideal of human existence is to realise within the possibilities of his mind and body all that he can conceive of the Dharmakâya. And this we have found to be all-embracing love and all-seeing intelligence. Destroy then your ignorance at one blow and be done with your egoism, and there springs forth an eternal stream of love and wisdom. Says Vasubandhu: “By virtue of Prajñâ [intelligence or wisdom], our egoistic thoughts are destroyed: by virtue of Karuṇâ [love], altruistic thoughts are cherished. By virtue of Prajñâ, the [affective] attachment inherent in vulgar minds is abolished; by virtue of Karuṇâ, the [intellectual] attachment as possessed by the Çrâvakas and Pratyekabuddhas is abolished. By virtue of Prajñâ, Nirvâna [in its transcendental sense] is not rejected; by virtue of Karuṇâ, Samsâra [with its changes and transmigrations] is not rejected. By virtue of Prajñâ the truth of Buddhism is attained; by virtue of Karuṇâ, all sentient beings are matured [for salvation].”