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SELECTED SOURCES FOR THE NIRVANA CONCEPT impermanence (anityatAlakLana). How the example given by the [Sautrantikas] can be contradicted by this meaning! Moreover, even if there is no separate entity, it is not a non-existence. It is due to the fact that all conditioning factors (saNskAra) have the characteristic of impermanence (anityatAlakLana). Its intrinsic nature (svabhAva) is not a non-existence. 64 By considering this, there is no fault [in our system]. The third counterargument The sEtra mentioned above cannot be enough to establish that the going out of a lamp is mere non-existence. The sEtra only represents the moment of entering nirvana without a remainder of clinging (nirupadhiUeLanirvAOadhAtu). 65 Thus, it is to inform people of the fact that there is a cutting without a remainder of all clinging through abandoning one by one and so on. Thus, there is no contradiction. 125
NOTES NOTES INTRODUCTION 1 Akb-h pp. 133, 185, 235, 331, 333. Also see Sa-d p. 254, Sa-w p. 172. 2 Mv (TD27 403a): !"#$= !"#K= !"#$%&'()K 3 Vin I p. 10, MA (TD1 468b). 4 SA (TD2 88b). 5 tasmAd AbhiprAyikaP sEtreLu nirdeUo lAkLaOikas tv abhidharme, Akb-h p. 333. 6 See also ‘UpAdisesa within the context of nirvana’ in Chapter 2. 7 See La Vallée Poussin (1923: 908–10). 8 Gombrich (1996: 65). 9 Gombrich (1996: 21). 10 The Buddhist NirvAOa and Its Western Interpreters by Guy Richard Welbon. 11 Cousins (1999: 373). 12 Vibh pp. 72–3, 89, SN IV pp. 251–2. 13 Dhs pp. 74–5, 116–17. Also see BD pp. 24–5, 119. 14 DN I p. 156, II p. 92, MN I pp. 465–7, AN II p. 238. 15 Gombrich (1996: 66). 16 Gombrich (1996: 67). 17 Lamotte (1973: 8). 18 La Vallée Poussin (1928: 670–1). 19 Oldenberg (1882: 427– 45). 20 Lovejoy (1898). 21 Masefield (1979). 22 EA (TD2 579a). 23 BUCD, CSCD and PTSCD. 24 SLTP. 25 CETSCD. 26 Schrader (1905: 167–70). 27 Harvey (1990: 66–7). 28 DN II p. 157, MN I pp. 487–8, SN I p. 159, AN I p. 236, AN IV p. 3, Th p. 84, Thc p. 116, Sn pp. 41, 206 and so on. 1 NIRVANA AND ITS REFERENCE 1 ‘We know what nirvAOa is as well as the Buddhists themselves did, and it is not our fault if we are not able to give an unambiguous statement. The Buddhist felt satisfied with a description which does not satisfy us, because, whereas we have been for centuries trained to make our ideas clear, this was not the case with the 126
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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 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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