Nirvana

By Victor M Fontane

Nirvana is fundamentally a state of tranquility, transcending ordinary emotions and distinctions, not confined by verbal interpretations. Its essence is neither an attachment to existence nor a nihilistic rejection of it; instead, it embodies a dialectical unity of "existence without attachment" and "non-existence without negation." This allows for the convenient engagement in the world under the influence of dependent arising while transcending the fixation on the concept of "existence." It points towards the "liberation without attachment" realized by the Arhat and encompasses the Bodhisattva path of "helping sentient beings with compassion and wisdom," reflecting a harmonious integration. This reality that transcends dualistic oppositions cannot be confined by language or enshrined in text; only through direct realization can one truly know it. As the Diamond Sutra states, "What is referred to as the characteristics of dharma is ultimately not the characteristics of dharma," indicating that the ultimate meaning of Nirvana emerges in the realm beyond words and teachings.

Further examination reveals that the paths of the exoteric and esoteric traditions parallel the Taoist concept of yin and yang, where exotericism corresponds to "yin," grounded in verbal teachings and progressive methods that gradually unveil the nature of the mind; conversely, esotericism represents "yang," using secret practices that directly point to the fundamental awakening. Although differing in form, both are directed towards the ultimate reality of Nirvana that transcends verbal description, like yin and yang combining to give rise to myriad phenomena; the interaction of exotericism and esotericism reveals the completeness of Buddhist teachings.

The exoteric tradition’s "non-verbal expression" manifests on two levels: first, as a transcendence of the limitations of verbal teachings. While relying on classical texts, it invariably points to the "realm beyond words." The Vimalakirti Sutra states, "Sickness is not really existent, arising from delusion," and the Diamond Sutra dismantles attachment to "dharma characteristics," both serving to eliminate attachment to conceptualization. Zen takes this to its zenith—Bodhidharma’s nine-year meditation facing a wall exemplifies the "non-establishment of words and the transmission outside scriptures," directly addressing the human mind. During this period of silent contemplation, he severed discriminative thoughts, embodying the essence of "non-verbal expression." Secondly, this "existence" serves as a means of convenience. Although the Bodhisattva path is grounded in the Bodhicitta and practices the six perfections, even aligning with the needs of sentient beings to guide them, it remains "ultimately untainted." This "existence" serves as the foundation for progressive practice, akin to the earth that supports all things: superficially "situated" in worldly affairs, yet inherently "unattached" to form—representing the seamless integration of "constantly guiding sentient beings while remaining without guiding."

Esoteric Buddhism’s "secret scriptures and great seals" break attachments in a more direct manner; their "secrecy" is not about obscurity but rather "using forms to elucidate dharmas" and "borrowing phenomena to reveal principles." When Padmasambhava entered Tibet to propagate the teachings, he encountered deeply entrenched misconceptions among people with divergent inclinations. He skillfully employed the wisdom of "dealing with illusions through illusions and desires through desires": either manifesting to subdue demons or utilizing great compassion for transformation, demonstrating boundless compassion within "the illusory manifestation of all phenomena." He transmitted the highest teachings of great completeness and great seals, emphasizing "immediate realization," allowing the mind to remain in constant serene completeness while living amidst the illusory world, embodying the insight that "afflictions are enlightenment and birth and death are Nirvana." This "non-attachment" serves as the ultimate return of the exoteric "existence," akin to sunlight penetrating clouds, directly revealing the nature of the mind. While appearing to be "unattached" to forms, it is, in essence, "dwelling" in the fundamental emptiness of the dharmadhatu, representing freedom from attachment to both birth and death and Nirvana.

The relationship between the exoteric and esoteric traditions mirrors the interdependence of yin and yang: without yin, yang has no foundation; without yang, yin cannot manifest. The practices of hearing, contemplating, and cultivating within the exoteric tradition, along with the Bodhicitta and the six perfections, establish a solid foundational nature for esoteric Buddhism’s notion of "becoming a Buddha in this very body." Absent an understanding of "dependent origination and emptiness" and "compassionate altruism," the esoteric doctrine of "immediate realization" easily devolves into empty discourse. Similarly, just as the earth must support sunlight, the direct pointing of esoteric practices cannot be separated from the progressive refinement of exoteric teachings. Furthermore, the esoteric "direct pointing" opens up the wings of the exoteric "existence" while gradually paving the way for "sudden transcendence": Bodhidharma’s "silent introspection" requires the "eloquence" of his disciples, such as Huineng, to continue the lineage; the Zen tradition's "non-establishment of words" also requires the ritual practices of esotericism for the fulfillment of guiding beings—where both mutually complement one another, allowing for a comprehensive view of Buddhist teachings.

From Bodhidharma’s silent display of "non-verbal expression" to Padmasambhava’s verbal engagement in guiding others; from the exoteric Bodhisattva's "existence without attachment" in guiding sentient beings to the esoteric practitioner’s "non-attachment while also not being non-existing" in realization, all converge in the complete realization of "transcending attachment and obliterating the duality of existence and non-existence." This state, characterized by harmonization of compassion and wisdom, benefits sentient beings while simultaneously acknowledging the "non-existence of beings to be saved"; even while realizing the ultimate truth, there is "no attachment to the nature of ultimate truth."

Ultimately, whether examining the exoteric "existential convenience," the Arhat's "liberation without attachment," or the esoteric "great seals" and "great completeness," all point toward the ultimate Nirvana of "not teaching verbally, nor transmitting through words"—neither clinging to the "existential aspect" of guiding beings nor becoming immersed in the annihilation aspect of "non-attachment," rather completely transcending dualistic oppositions through the engagement of "compassion and wisdom," returning to the intrinsically pure awakeness. Just as the yin-yang fish in the Taiji diagram seamlessly link, the "expressive" and "non-expressive" elements of exoteric and esoteric practices, as well as the "gradual" and "sudden," ultimately coalesce within the "non-dual gateway" of the ocean of Nirvana. This embodies the profound meaning of the completeness of Buddhist teachings and represents the ultimate state that all practitioners should strive to attain—only through realization can one truly understand, beyond verbal interpretations.