Metaphor and Literalism in Buddhism: The ... - misterdanger.net

NOTES
13 Huzita (1988: 8).
14 La Vallée Poussin (1925: 168–80).
15 Thomas (1927: 190–1).
16 Gombrich (1996: 65).
17 Modern scholars tend to agree on this point. See Cone (2000: 482) and Lovejoy
(1898: 134).
18 PED p. 149.
19 evañhi so bhikkhave mahA aggikkhando tadAhAro tadupAdAno ciraN dCgham
addhAnaN jaleyya, SN II, p. 85 (tr. Mrs Rhys Davids in PTS edition).
20 Dhs pp. 212–13. Also see BD p. 228.
21 Such scholars as Böhtlingk, Childers and Rhys Davids regard upadhi as the Pali
representative of Skt. upAdhi, which is a technical term in the NyAya and in the
SANkhya, where it signifies the elements of phenomenal existence (Lovejoy 1898:
134) or, particularly in Indian logic, ‘a condition with the help of which an
invalid argument may turn valid’ (Hidenori 1966: 436).
22 CPD p. 453.
23 PED p. 142.
24 Sn 33–4 (tr. Norman 1992: 4): ‘nandati puttehi puttimA, iti MAro pApimA gomiko
gohi tath’eva nandati, upadhC hi narassa nandanA, na hi so nandati yo nirEpadhi.’
‘socati puttehi puttimA, iti BhagavA gomiko gohi tath’eva socati, upadhC hi narassa
socanA, na hi so socati yo nirEpadhC ti.’
25 Norman (1992: 144).
26 CPD p. 453.
27 SN II pp. 108–9.
28 Mv (TD 27 168a). See ‘The development of the two nirvana theory in the
MahAvibhALAUAstra’ in Chapter 5.
29 Salomon (1999: 28).
30 Salomon (1999: 110–27).
31 Salomon (1999: 128).
32 AN IV pp. 379–81.
33 See this chapter, note 20.
34 Vin I pp. 34–5, SN IV p. 19.
35 Gombrich (1996: 65), PED p. 433.
36 AbhiprAyiko hi sEtranirdeUaP, no lAkLaOikaP, yathA abhidharmaP (Sa-d p. 254, Saw
p. 172). Also see Akb-h pp. 133, 185, 235, 331, 333.
37 Part of the reason why a fire image is used could be that his audience had
practised the fire cult ( jaMilas); he wanted to make ‘a deep impression on them
to hear fire spoken of in this profound philosophical sense’ (Schumann
1989: 87).
38 sabbaN bhikkhave AdittaN. kiñca bhikkhave sabbam AdittaN? cakkhuN bhikkhave
AdittaN. rEpA AdittA. cakkhuviññAOam AdittaN. cakkhusamphasso Aditto. yam p’
idaN cakkhusamphassapaccayA uppajjati vedayitaN sukhaN vA dukkhaN vA
adukkhamasukhaN vA, tam pi AdittaN. kena AdittaN? rAgagginA dosagginA
mohagginA AdittaN. jAtiyA jarAya maraOena sokehi paridevehi dukkhehi
domanassehi upAyAsehi Adittan ti vadAmi, Vin I p. 34, SN IV pp. 19–20.
39 ‘The fires number three because the Buddha was alluding to a set of three fires
which the brahmin householder was committed to keeping alight and tending
daily, so that they came to symbolise life in the world, life as a family man’,
Gombrich (1996: 66).
40 See Table 2.1, p. 22.
41 SN III p. 71.
42 Ñyaoamoti (1960: 214–15).
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