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SELECTED SOURCES FOR THE NIRVANA CONCEPT without a remainder of clinging (nir/an-upadhiUeLa). 19 The author [of the JñAnaprasthAna] here wants to establish the difference between the two. Alternatively, it is to refute other systems’ opinions and to establish the correct theory. That is to say, [1] some say wrongly that nirvana with a remainder of clinging should be regarded as a real existent while nirvana without a remainder of clinging should not. The author refutes this opinion and makes clear that both nirvana elements should be regarded as a real existent. [2] Some say wrongly that the first is impure while the second is pure. The author refutes this opinion and makes it clear that both nirvana elements are pure. [3] Some say wrongly that the first is a conditioned thing while the second is an unconditioned thing. The author refutes this opinion and makes it clear that both nirvana elements are unconditioned things. [4] Some say wrongly that the first is good while the second is indefinable. The author refutes this opinion and makes it clear that both nirvana elements are in nature good. [5] Some say wrongly that the first is the path (mArga) while the second is the result of the path. The author refutes this opinion and makes it clear that both nirvana elements are the result of the path. [6] Some say wrongly that the first is the result of the path while the second is not. The author refutes this opinion and makes it clear that both nirvana elements are the result of the path. [7] Some say wrongly that the first is included in the noble truths (satyasaNgKhCta) while the second is not. The author refutes this opinion and makes it clear that both nirvana elements are included in the noble truths. [8] Some say wrongly that the first is aUaikLa while the second is naivaUaikLanAUaikLa. The author refutes this opinion and makes it clear that both nirvana elements are naivaUaikLanAUaikLa. For every reason mentioned above, the author [of the JñAnaprasthAna] made this discourse. Nirvana with a remainder of clinging What is nirvana with a remainder of clinging (sopadhiUeLanirvAOadhAtu)? A saint (arahant) has completely extinguished his impurity (kLCOAsrava); his vitality (Ayus) alone exists; the series of primary elements (mahAbhEtAni) and secondary matter (upAdAyarEpa) have not yet become extinct; the mental series supported by the five faculties is active as there is still a remainder of clinging. The complete cessation of all fetters (saNyojana) which is obtained (prApta), possessed (pratilabdha), touched (spKLMa), and realised (sAkLAtkKta) [by this Arahant] is what is called nirvana with a remainder of clinging. 20 When saying vitality, the life faculty ( jCvitendriya) 21 is meant here. Question: Why is the homogeneous character of the group (nikAyasabhAga) 22 not mentioned? 117
ANNOTATED TRANSLATIONS OF THE RELATED TEXTS Answer: The author [of the JñAnaprasthAna] intended to do so and so on. Alternatively, it is not mentioned as that meaning is surely known from the word ‘with a remainder’ (sa-UeLa). Alternatively, both the life faculty and homogeneous character are the result of action that projects existence (AkLepakakarman). 23 As the life faculty is exclusively maturation (vipAka), it 24 is mentioned alone here [in the JñAnaprasthAna]. Depending on ‘with a remainder’, form (rEpa) and mind (citta) and so on are active (pravKtti). As they have primary elements as their support, it is mentioned here first. From these primary elements, secondary matter is formed. From the secondary matter, mind (citta) and mental states (caitta) arise. As mind is a chief, it is mentioned alone here [in the JñAnaprasthAna]. 25 ‘Primary elements and secondary matter’ altogether designate the material body (rEpakAya), while ‘the mental series supported by the five faculties’ designates mind (citta) and mental states (caitta). Moreover there are the characteristics of arising and so on. 26 They are not explained here since they are difficult to understand and they depend on the previous dharma. The complete cessation of all fetters (saNyojana) is obtained while the series of all dharmas 27 becomes extinct. That is why it is called nirvana element with a remainder of clinging. According to an opinion, primary elements and secondary matter are body (kAya), the five faculties are faculty (indriya) and the mental series is intellect (buddhi). The complete cessation of all fetters (saNyojana) is obtained while the series of body, faculty and intellect becomes extinct. That is why it is called nirvana with a remainder of clinging. In this respect an early canon (sEtra) says, ‘As body, faculty and intellect becomes extinct it is called nirvana element with a remainder of clinging.’ When saying ‘as there still is a remainder of clinging’, clinging is of two kinds: the clinging as defilement (kleUopadhi) and the clinging as birth body ( janmakAyopadhi). 28 A saint (arahant) no longer has the first, clinging as defilement, but he still has the second, clinging as birth body. Alternatively, clinging is of two kinds: defiled (kliLMa) clinging and undefiled clinging. As a saint (arahant) no longer has the first while he still has the second, the complete cessation of all fetters (saNyojana) is called nirvana with a remainder of clinging. The terms, obtained ( prApta), possessed ( pratilabdha), touched (spKLMa) and realised (sAkLAtkKta), are different literally, but they are used in the same sense. Nirvana without a remainder of clinging What is nirvana without a remainder of clinging (anupadhiUeLanirvAOa- dhAtu)? A saint (arahant) has completely extinguished his impurity (kLCOAsrava); his vitality (Ayus) has come to an end; the series of primary elements 118
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METAPHOR AND LITERALISM IN BUDDHISM
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TEACHING BUDDHISM IN THE WEST Edite
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METAPHOR AND LITERALISM IN BUDDHISM
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FOR DONGJE MY ABSOLUTELY ADORABLE D
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CONTENTS List of figures and tables
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PREFACE I am glad to be able to tha
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ABBREVIATIONS The abbreviations for
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ABBREVIATIONS RV Rgveda. SA SaNyukt
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INTRODUCTION INTRODUCTION In the Ab
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INTRODUCTION to reach it was descri
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INTRODUCTION two nirvana theory in
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NIRVANA AND ITS REFERENCE Part 1 TH
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NIRVANA AND ITS REFERENCE 1 NIRVANA
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NIRVANA AND ITS REFERENCE early Bud
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NIRVANA AND ITS REFERENCE original
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THE TWO NIRVANA THEORY IN THE EARLY
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DEVELOPMENTS OF THE TWO NIRVANA THE
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NIRVANA IN THE THERAVf DA BUDDHIST
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Page 84 and 85: NIRVANA IN THE THERAVf DA BUDDHIST
Page 94 and 95: NIRVANA IN NORTHERN BUDDHIST SCHOOL
Page 122 and 123: Table 5.4 Summary of the doctrinal
Page 124 and 125: CONCLUSION The term anAgAmin was of
Page 126 and 127: CONCLUSION passion, hatred and delu
Page 128 and 129: CONCLUSION The Sautrantikas probabl
Page 130 and 131: SELECTED SOURCES FOR THE NIRVANA CO
Page 144 and 145: NOTES Indians; and also because we
Page 146 and 147: NOTES 13 Huzita (1988: 8). 14 La Va
Page 148 and 149: NOTES 70 See Dutt (1960: 252-71), L
Page 150 and 151: NOTES 146 Akanuma (1929: 126). 147
Page 152 and 153: NOTES 39 yaP sAsravair dharmair vis
Page 154 and 155: NOTES 5 Harvey (1990: 66-7). 6 DN I
Page 156 and 157: NOTES 65 Tr. Norman (1992: 120): ac
Page 158 and 159: NOTES 132 Bareau (1955: 285). 133 B
Page 160 and 161: NOTES 15 Life faculty is one of the
Page 162 and 163: NOTES 77 Akb-h pp. 67-8. 78 Accordi
Page 164 and 165: NOTES 149 SA (TD2 57c8), SN IV 109.
Page 166 and 167: NOTES 6 SN IV 251-2. 7 The Chinese
Page 168 and 169: NOTES (1969: 378-82), which was mad
Page 170 and 171: BIBLIOGRAPHY BIBLIOGRAPHY PRIMARY S
Page 172 and 173: BIBLIOGRAPHY SECONDARY SOURCES Adik
Page 174 and 175: BIBLIOGRAPHY Pasadika, Bhikkhu (198
Page 176 and 177: faculty see indriya fetters see saN
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