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SELECTED SOURCES FOR THE NIRVANA CONCEPT ( prahAOa), detachment (virAga), cessation (nirodha) and noble truth (satya). However, it cannot be called the complete knowledge ( parijñA), the result of religious life (UramaOyaphala), nirvana with a remainder of clinging, or nirvana without a remainder of clinging. [2] When disjunction is attained by a UaikLa, it can only be called abandoning, detachment, cessation and noble truth. It can be called the complete knowledge and the result of religious life in some cases, while it cannot in other cases. However, it cannot be nirvana with a remainder of clinging, or nirvana without a remainder of clinging. [3] When disjunction is attained by an aUaikLa, it can only be called abandoning, detachment, cessation, noble truth, the complete knowledge and the result of religious life. In a certain moment it can be called nirvana with a remainder of clinging. In a certain moment it can be called nirvana without a remainder of clinging. The debate on nirvana in the AbhidharmakoUabhALya 39 [Vaibhalikas] Then if nirvana is only non-arising, how are we to interpret this statement in the sEtra: 40 ‘these five faculties if practised, cultivated and developed conduce to the abandonment of past, future and present suffering’? As nirvana is abandonment and is the non-arising only of future, is it not of past and present? 41 [Sautrantikas] This is true. 42 However, the abandonment of suffering is caused by the abandonment of the defiling passions towards their objects: 43 the blessed one said ‘Abandon desire and passion for form (rEpa). When desire and passion have been abandoned, then what is form will be abandoned by you and comprehended [by you. The same is said in turn of feeling, apperception, mental formations] and consciousness.’ 44 In this way, the abandonment of suffering in all three times is applicable. [Vaibhalikas] Then, could one say ‘to the abandonment of past, future and present defilement’? [Sautrantikas] Here also the interpretation is the same. Alternatively this is the intention: past defilement would be of former lives and present defilement would be of the present life, just like the eighteen speculations of craving among the speculations of craving: 45 ‘in view of past time’ is said with regard to past life, and the same with regard to present [life]. And by the two kinds [past and present] of defilements, the state of being seed, 46 is planted in this series to arise in future. Through the abandonment of that [seed], that [defilement] too is abandoned. In the same way that through exhausting maturation (vipAka), action is exhausted. Further, abandonment is the absolute non-arising of future suffering or defilement because of the absence of the state of being seed (bCjabhAva). Otherwise what of past and present defilement is there to be abandoned? Indeed, there is no profit in 121
ANNOTATED TRANSLATIONS OF THE RELATED TEXTS making an effort concerning what has already ceased and what is on the point of ceasing. 47 * * * [Vaibhalikas] While the blessed one said ‘some dharmas are conditioned and some unconditioned, detachment is called the best of them’, 48 if unconditioned things simply do not exist, how can there be a non-existence best of non-existent things? [Sautrantikas] We do not say that ‘the unconditioned does not exist at all’. This is, however, such a thing in the way we said. For example, it is said that ‘there is prior non-existence of sound’ and ‘there is non-existence after its occurrence’. Moreover, the existence of the non-existence is not proved. The unconditioned should also be seen in that way. And a certain non-existence becomes the most commendable thing; that is to say, the absolute non-existence of all trouble. It should receive praise as the highest thing of all in order to enamour trainees of it. [Vaibhalikas] If unconditioned things were mere non-existence, [the third noble truth of ] cessation would not be a noble truth. 49 For are you saying that that [truth] is nothing? [Sautrantikas] What is, then, the meaning of truth? Surely meaning what is not contradicted. 50 And both these uncontradicted things have been seen by the noble ones that suffering is suffering and that the non-existence of suffering is non-existence. How does this contradict the fact that these are noble truths? [Vaibhalikas] How could something be called both non-existence and the third noble truth? [Sautrantikas] It is said that it was seen and taught immediately after the second, so it becomes the third. [Vaibhalikas] If unconditioned thing is mere non-existence, the consciousness that has space or nirvana as its object would have non-existence as its object. [Sautrantikas] We will be concerned with this when we are dealing with the existence of past and future. 51 [Vaibhalikas] But if when is unconditioned were considered as a real existent (dravya), what would happen? [Sautrantikas] Well, what would happen? 122
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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 88 and 89: NIRVANA IN THE THERAVf DA BUDDHIST
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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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