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NOTES Indians; and also because we look at the Buddhist doctrines from the outside, without in the least believing in them: whereas nirvAOa is for us a mere object of archaeological interest, it is for Buddhists of paramount practical importance. Our business is to study what nirvAOa may be; the business of a Buddhist is to reach nirvAOa – a very different thing.’ ERE p. 376. 2 He suggested nir √vK (to cover) from the fact that nibbuta (sk. nirvKta), the past participle of nir √vK, is widely used in the meanings, such as extinguished (of fire), cooled, quenched, desireless, appeased, pleased and happy (PED pp. 362, 366). 3 The root vA takes the suffix -na either for the past passive participle or to make adjectives and nouns. There seems to be in Pali no example yet discovered of nibbAna or parinibbAna used as a past passive participle or an adjective (Collins 1998: 195). 4Ñyaoamoti (1976: 319 note 72). 5 Norman (1993: 221–3). 6 Thomas (1927: 187). 7 MN I p. 140, SN III p. 109, see also Thomas (1933: 125–6). 8 Although ‘the idea that nibbAna applies to an experience in life whereas parinibbAna applies to the experience at death is widespread’, the latter is in fact just the synonym of the former and the difference between the two is simply a grammatical one: ‘pari compounded with a verb converts the verb from the expression of a state to the expression of the achievement of an action’, and thus the former is ‘the state of release’; the latter is ‘the attaining of that state’ (Norman 1993: 216–17). 9 I discuss this in detail in ‘UpAdisesa within the context of nirvana’ in Chapter 2. 10 Thomas (1933: 123). 11 ERE 7, p. 468 (quoted from Thomas 1933: 119). 12 For the difference between Jainism and Buddhism. See ‘UpAdisesa within the context of nirvana’ in Chapter 2. 13 Zaehner (1973: 10). 14 Tr. from Edgerton (1952: 57). ‘24 Yo ’ntaPsukho ’ntarArAmas tathA ’ntarjyotir eva yaP sa yogC brahmanirvAOaN brahmabhEto ’dhigacchati. 25 Labhante brahmanirvAOam KLayaP kLCOakalmaLAP chinnadvaidhA yatAtmAnaP sarvabhEtahite ratAP. 26 KAmakrodhaviyuktAnAN yatCnAN yatacetasAm abhito brahmanirvAOaN vartate viditAtmanAm.’ 15 Zaehner (1973: 159, 212–14). 16 Zaehner (1973: 214–15). 17 See ‘UpAdisesa within the context of nirvana’ in Chapter 2. 18 Gombrich (1988: 63). 19 Gombrich (1996: 65). 20 Vin I pp. 34–5, SN IV p. 19. 21 See ‘UpAdisesa within the context of nirvana’ in Chapter 2. 22 Gombrich (1996: 66). 23 Schumann (1989: 87). 24 SN IV pp. 251–2. 25 Vibh pp. 72–3, Vibh p. 89. 26 See also ‘The Pali abhidhamma works’ in Chapter 3. 27 SN IV pp. 251–2. 28 SA (TD2 126b). 29 Mv (TD27 147b): !"#$%&K= !"#$%&K= !"#$ K= !"#$%&'K= !"#$%&'K= !"#$%& K= !"#K= !K= !"#$%K= !"#K= !K= !"#K= !" #$K= !K= !"#$%&'()K= 127
NOTES !"#$%&'K= !K= !"#K= !K= !"#$%K !"#K= !K= !"#$%K= !"#$%&'K= !K !"#$%&'(). See also Mv (TD27 163a–b): ‘Question: why is extinction through knowledge (pratisaNkhyAnirodha) is also called nirvana? Answer: vAna means destiny (gati) and nir means exit. As it is the absolute exit from all destinies, it is called nirvana. VAna means bad odor (durgandha) and nir means negation. As being absolute without all bad smelling action (karma) and defilements (kleUa), it is called nirvana. VAna means forest and nir means absolute separation. As being absolutely separated from the forest of the aggregates covered with all triple fires and three characteristics, it is called nirvana. VAna means weaving and nir means negation. As being absolutely without action (karma) and defilements (kleUa) one does not have to be woven into life and death through the result of maturation (vipAka). This is why it is called nirvana.’ 30 Collins (1998: 195–6). 31 vAOaN vuccati taOhA. sA tattha natthi ti nibbAOaN, Vibh-a 314 (tr. Collins 1998: 195). 32 It-a I 164, II 107. See Collins (1998: 195). 33 Dhp-a III 424. 34 See also this chapter, note 29. 35 Spk I 196 (tr. Collins 1998: 196). 36 Vism p. 242 (tr. Ñyaoamoli 1976: 248). 2 THE TWO NIRVANA THEORY IN THE EARLY CANON 1 See Oldenberg (1882: 437), Lovejoy (1898: 133–4) and Norman (1993: 215). 2 Vism p. 438, Norman (1993: 215–16), Gombrich (1996: 65). See also ‘The Theravada exegetical tradition’ in Chapter 3. 3 Th-a I p. 46, Dhp-a II p. 163. 4 Th-a I p. 46, Dhp-a II p. 163. 5 PED p. 247, Masefield (1979: 217). 6 Oldenberg (1882: 427–45). 7 Lovejoy (1898). 8 Masefield (1979). 9 In AN IV pp. 74–9, two kinds of a saint, ubhatobhAgavimutta and paññAvimutta are described as anupAdisesa, while kAyasakkhin, diMMhippatta, saddhAvimutta, dhammAnusArin and animittavihArin are described as saupAdisesa. In AN IV pp. 379–81, five sub-divisions of non-returner, i.e. antarAparinibbAyin, upahaccaparinibbAyin, asaWkhAraparinibbAyin, sasaWkhAraparinibbAyin and akaniMMhagAmin; a once-returner (sakadAgAmin); and three kinds of streamenterer (sotApanna), i.e. ekabCjin, kolaNkola and sattakkhattuparama are described as saupAdisesa. 10 In the early canon, aññA is sometimes used where the word arahant is expected (MN I pp. 445, 465, 466, SN II p. 224). See also BD p. 17, Horner (1936: 161), Katz (1982: 19–20). 11 One of two fruits is to be expected: perfect knowledge (aññA) in this very life, or if there is a remainder of clinging (upAdisesa), the state of non-return (dvinnaN phalAnaN aññataraN phalaN pAMikaWkhaN: diMMhe va dhamme aññA, sati vA upAdisese anAgAmitA, DN II p. 314, MN I pp. 62, 63, 481, SN V pp. 129, 181, 236, 313, AN III pp. 82, 143, AN V p. 108, It pp. 39, 40, 41). This passage was used as major textual evidence by Oldenberg (1882: 435), Lovejoy (1898: 134) and Masefield (1979: 221). 12 Masefield (1979: 224). 128
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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 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 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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