It emerges, then, that a realized being is not bound to any one theory or idea.
Rather, in order to eliminate his hearers‘ attachment to their views, the Buddha is able to affirm or negate any view whatsoever and bases the decision upon the dispositions and inclinations of his listeners. As one progresses towards ultimate truth, though, all views must be left behind. Perhaps, this is why the Buddha characterizes nirvana negatively, as the "unborn, unbecome, unconstructed, unconditioned", and so forth. Once again, these too are non-affirming negations and the Buddha does not imply their opposites, that is, he does not mean to suggest that nirvana is permanent or that it exists independently.
Similarly, Nāgārjuna‘s claim that nirvana and saṃsāra are not different is not meant to
imply that they are the same.
In sum, while Mahāyāna Buddhism retains the possibility of making true or false
assertions there is a radical reduction in their import. All our beliefs must be relinquished in the quest for enlightenment, and we cannot rely on any fact as established.
The aim is to reach a state where one does not abide anywhere, and does not settle down into any one formulation of truth, or grasp at any one particular view. In the Majjhima Nikāya too,we read that an enlightened person neither agrees nor disagrees with anyone, but goes along with what is being said in the world, without being attached to it (cited in Gombrich 1996, 16). Therefore, it seems that Madhyamaka and Pāli Buddhism might not differ so radically after all. As suggested by the parable of the raft, all statements and teachings must be set aside once they have served their purpose, and to cling to them would involve attachment to views (M i 135). The question with regards to our topic is whether we can reconcile Buddhist environmentalism with the relinquishing of views.
Before I tackle that question, however, I would like to examine the second major school
of the Mahāyāna, the Yogācāra.