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

NOTES
43 Ñyaoamoti (1962: 26 note 78/2).
44 MN II pp. 256–60.
45 Oldenberg (1882: 436–7) in fact used this simile to prove that the word upAdi
has a moral sense, like fetters, rather than a physical sense, i.e. the aggregates.
46 ...sallam abbaheyya apaneyya visadosaN sa-upAdisesam anupAdiseso ti
maññamAno . . . apanCto visadoso anupAdiseso, analañ ca me antarAyAti ...MN
II p. 257.
47 Gombrich (1996: 68–9), Norman (1993: 215).
48 The Ben-shi-jing ( : TD17 667–8).
49 katamA bhikkhave saupAdisesA nibbAnadhAtu? idha bhikkhave bhikkhu arahaN
hoti khCOAsavo vusitavA katakaraOCyo ohitabhAro anuppattasadattho parikkhCOabhavasaNyojano
sammadaññAvimutto. tassa tiMMhanteva pañcindriyAni yesaN
avighAtattA manApAmanApaN paccanubhoti, sukhadukkhaN paMisaNvediyati. tassa
yo rAgakkhayo dosakkhayo mohakkhayo, ayaN vuccati bhikkhave saupAdisesA
nibbAnadhAtu. katamA ca bhikkhave anupAdisesA nibbAnadhAtu? idha bhikkhave
bhikkhu arahaN hoti khCOAsavo vusitavA katakaraOCyo ohitabhAro anuppattasadattho
parikkhCOabhavasaNyojano sammadaññAvimutto. tassa idheva
bhikkhave sabbavedayitAni anabhinanditAni sCtibhavissanti, ayaN vuccati bhikkhave
anupAdisesA nibbAnadhAtu. It p. 38 (consulted and rearranged from the translation
of Harvey 1995: 180–1).
50 Huzita (1988: 8).
51 SN IV pp. 19–20. In the FdittapariyAya, all six faculties are mentioned as the
sermon is applied to ordinary monks, whereas in this case, only the sense faculties
are mentioned as it is applied to a saint who has achieved a firm control of
his mind.
52 Gombrich (1988: 64).
53 See Norman (1993: 214).
54 Typically stated as ‘birth is destroyed, the holy life is fulfilled, what should be
done is done, there is no more [birth] in this world’ (SN II p. 22, III pp. 45, 53,
71, 90, 224, IV pp. 2, 3, 20, 24, 26 etc.).
55 piMMhi me AgilAyati tam aham AyamissAmCti, SN IV p. 184.
56 SA (TD2: 71c9, TD2: 87c–88a). For more information, see Lamotte (1988: 60,
110 note 80).
57 cakkhuN ca paMicca rEpe ca uppajjatti cakkhuviññAOaN; tiOOaN saNgati phasso;
phassapaccayA vedanA, vedanApaccayA taOhA . . . (MN III p. 282, SN II pp. 72–5,
SN IV pp. 32–3, 87, 90).
58 MN I pp. 111–12. For more information see Kalupahana (1992: 32–4).
59 yaN vedeti taN sañjAnAti, yaN sañjAnAti taN vitakketi, yaN vitakketi taN papañceti,
MN I pp. 111–12.
60 Hamilton (2000: 30).
61 Hamilton (2000: 78).
62 Masefield (1979: 218).
63 Bronkhorst (1986: 95).
64 cetanAhaN bhikkhave kammaN vadAmi; cetayitvA kammaN karoti kAyena vAcAya
manasA, AN III p. 415. Peter Harvey takes cetanA to mean ‘will’ so that it will
be translated as ‘It is will that I call action. Having willed, one acts through
body, speech or mind.’
65 See Bronkhorst (1986: 31).
66 Horner (1936: 64–74).
67 In general, see BD pp. 23–6.
68 AN IV pp. 379–81.
69 AN IV pp. 74–9.
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