But when this most significant word, çûnyatâ, is to be more fully interpreted, we would say with Açvaghoṣa that “Suchness is neither that which is existence nor that which is non-existence; neither that which is at once existence and non-existence, nor that which is not at once existence and non-existence; it is neither that which is unity nor that which is plurality; neither that which is at once unity and plurality, nor that which is not at once unity and plurality.”[47] {103} Nâgârjuna’s famous doctrine of “The Middle Path of Eight No’s” breathes the same spirit, which declares: “There is no death, no birth, no destruction, no persistence, No oneness, no manyness, no coming, no departing,”[48] Elsewhere, he expresses the same idea in a somewhat paradoxical manner, making the historical Buddha a real concrete manifestation of Suchness: “After his passing, deem not thus: ‘The Buddha still is here,’ He is above all contrasts, To be and not to be. “While living, deem not thus: ‘The Buddha is now here.’ He is above all contrasts, To be and not to be.”[49] This view of Suchness as no-ness abounds in the literature of the Dhyâna school of Mahâyânism. To cite one instance: When Bodhi-Dharma[50], the founder {104} of the Dhyâna sect, saw Emperor Wu of Liang dynasty (A.D. 502-556), he was asked what the first principle of the Holy Doctrine was, he did not give any lengthy, periphrastic statement after the manner of a philosopher, but laconically replied, “Vast emptiness and nothing holy.” The Emperor was bewildered and did not know how to take the words of his holy adviser. Naturally, he did not expect such an abrupt answer, and, being greatly disappointed, ventured another question: “Who is he, then, that stands before me?” By this he meant to repudiate the doctrine of absolute Suchness. His line of argument being this: If there is nothing in the ultimate nature of things that distinguishes between holiness and sinfulness, why this world of contrasts, where some are revered as holy, for instance, Bodhi-Dharma who is at this very moment standing in front of him with the mission of propagating the holy teachings of Buddha? Bodhi-Dharma, however, was a mystic and was fully convinced of the insufficiency of the human tongue to express the highest truth which is revealed only {105} intuitively to the religious consciousness. His conclusive answer was, “I do not know”.[51]