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NOTES 39 yaP sAsravair dharmair visaNyogaP sa pratisaNkhyAnirodhaP duPkhAdCnAm AryasatyAnAN pratisaNkhyAnaN pratisaNkhyA prajñAviUeLas tena prApyo nirodhaP pratisaNkhyAnirodhaP madhyapadalopAd gorathavat, Akb-p p. 4. 40 Oxcart is a cart pulled by an ox. Thus the middle word ‘pulled by’ is said to be elided in the compound. Likewise, extinction through knowledge is extinction attained by knowledge. The middle word ‘attained by’ is said to be elided. 41 La Vallée Poussin (1923: 206–19). 42 This example is not found in the AbhidharmapiMakas of the SarvAstivAdins but is in the MahAvibhALAUAstra (Mv TD27 164b), the exegesis of the JñAnaprasthAna, and the AbhidharmakoUabhALya (Akb-d p. 5, La Vallée Poussin (1923: 60)). 43 Cox (1995: 102–3). 44 Cox (1995: 89–92). 45 Mv (TD27 333c–334a), La Vallée Poussin (1923: 949–50). 46 I deal with this matter in detail in ‘Nirvana in Northern Buddhist schools’ in Chapter 5. 47 Mv (TD27 162a). 48 For the relationship between extinction through knowledge and two nirvana elements, see ‘The development of the two nirvana theory in the MahAvibhALAUAstra’ in Chapter 5. 49 Lamotte (1988: 184), Cox (1995: 32). 50 Cox (1995: 32). 51 See ‘The Theravada exegetical position on nirvana’ in Chapter 4. 52 Jp (TD26 923b): !"#$K= !"#$%&K= !K= ! !K= !"#$%K= !K= !"#$%&'()*+,K= !"#$K= !"#$%&K= !"#$%&' (K= ! !K= !K= !"#$%&'(K 53 It p. 38. 54 See ‘The Theravada exegetical tradition’ in this chapter. 55 Pe p. 124. 56 Pe p. 124. 57 It p. 38. 58 See ‘The Theravada exegetical position on nirvana without a remainder of clinging’ in Chapter 4. 59 See ‘UpAdisesa within the context of nirvana’ in Chapter 2. 60 See this chapter, p. 00. 61 Mv (TD27 p. 169b). 62 Masuda (1925: 16). See Lamotte (1988: 530). 63 Lamotte (1988: 535). 64 Jp (TD26 923b). 65 MN I p. 295. See also Jaini (1959: 539). 66 La Vallée Poussin (1923: 233). 67 Ayu usmAca viññAOaN, yadA kAyaN jahantimaN, apaviddho tadA seti, parabhattam acetanaN, SN III p. 143. 68 Although this stanza uses the word ‘food for others’ (parabhattam), the quoted stanza in the AbhidharmakoUabhALya (Akb-h p. 73) uses the word ‘like a piece of wood’ (yathA kALMtham) which could be originated from a dialogue in the MahAvedallasutta (MN I p. 296). 69 See ‘UpAdisesa within the context of nirvana’ in Chapter 2. 70 Mv (TD27 168a). For the life faculty and homogeneous character see Cox (1995: 107–12, 125–31). 71 Th-a I p. 46, Dhp-a II p. 163. 72 Masefield (1979: 217). 135
NOTES 73 See this chapter, note 21. 74 Vism p. 432 (tr. Ñyaoamoti 1976: 580–1). 75 See this chapter, note 46. 76 Akb-d pp. 324–5; Lamotte (1988: 611). 77 Vibh-a pp. 51–4, Ñyaoamoti (1976: 579–80). 78 uddhaN pavattikhandhAnam anuppAdanato uppannAnaN ca antaradhAnato, Vism p. 432. 79 The variants Kaccana, Kaccayana and Maha-Kaccayana can be disregarded (Ñyaoamoti 1962: xxvii). 80 Ñyaoamoti (1962: xxvii), AN I 23, SN III 9–13, AN V 46, 255. 81 Ud p. 57. 82 Ñyaoamoti (1962: xxvii–xxviii). 83 Warder (1970: 322–3). 84 Lamotte (1988: 325). 85 Ñyaoamoti (1962: xxviii). 86 Ñyaoamoti (1962: x), Lamotte (1988: 188–9, 325, 425). 87 Ñyaoamoti (1962: xxv), Lamotte (1988: 188). 88 yA nittaOhAtA ayaN saupAdisesA nibbAnadhAtu. bhedA kAyassa ayam anupAdisesA nibbAnadhAtu, Nett p. 38. 89 Mv (TD27 169a). 90 ettAvatA bhikkhu katakicco bhavati. esA sopAdisesA nibbAnadhAtu. tassa AyupariyAdAnA jivitindriyassa uparodhA idañca dukkhaN nirujjhati, aññañca dukkhaN na uppajjati. tattha so imesaN khandhAnaN dhAtu-AyatanAnaN nirodho vEpasamo aññesañca khandhadhAtu-AyatanAnaN appaMisandhi apAtubhAvo, ayam anupAdisesA nibbAnadhAtu (Pe p. 124). 91 Jp (TD26 923b). 92 Mv (TD27 168a), Cox (1995: 107–12, 125–31). 93 It p. 38. 94 uddham pavattikhandhAnam anuppAdanato uppannAnaN ca antaradhAnato, Vism p. 432. 95 Sn p. 84 (tr. Norman 1992: 51). 96 saNyojanakkhayantena cettha saupAdisesA nibbAnadhAtu, jAtikkhayantena anupAdisesA vuttA, Sn-a II p. 410. 97 See ‘Nirvana from the Sautrantika ontological perspective’ in Chapter 5. 98 parinibbutoti dve parinibbAnAni kilesaparinibbAnañca, yA saupAdisesanibbAnadhAtu, khandhaparinibbAnañca, yA anupAdisesanibbAnadhAtu, Th-a I 45. 99 Dhp-a II p. 162. 100 upadhiUabdenAtmaprajñaptinimittAP pañcopAdAnaskandhA ucyante, Mmd-p p. 519. For the compound, the five aggregates as fuel, see ‘UpAdisesa within the context of nirvana’ in Chapter 2. 4 NIRVANA IN THE THERAVfDA BUDDHIST TRADITION 1 Schrader (1905: 167–70). 2 Schrader (1905: 167). 3 ‘[The paramAtman is like] a fire, the fuel of which has been consumed’ (VvetAUvatara UpaniLad 6, 19); ‘that self is pure spirit, like fire after it has burnt what it had to burn’ (NKsiNhottaratApinC UpaniLad 2); and ‘as fire for want of fuel comes to rest in its own birthplace, so for the cessation of its motions the thinking principle comes to rest in its own birthplace’ (MaitrC UpaniLad 6.34). See Schrader (1905: 167–8), Thanissaro (1993: 15–20). 4 AN III 340–1. 136
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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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NIRVANA IN NORTHERN BUDDHIST SCHOOL
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Page 144 and 145: NOTES Indians; and also because we
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Page 174 and 175: BIBLIOGRAPHY Pasadika, Bhikkhu (198
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