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NOTES
65 Tr. Norman (1992: 120): accC yathA vAtavegena khitto UpasCvA ti BhagavA atthaN
paleti na upeti saNkham evaN munC nAmakAyA vimutto atthaN paleti na upeti
saNkhaN (Sn pp. 206–7).
66 Collins (1998: 218).
67 PED p. 350.
68 DN II p. 62, Pamis I p. 183.
69 Cul p. 181: nAmakAyA vimutto ti so muni pakatiyA pubb’ eva rEpakayA vimutto
tadaWga samatikkamA vikkhambhanapahAnena pahCno . . .
70 The commentary of the Cullanidesa also confirms this point (Sdp III p. 32).
71 MN III p. 245, SN II pp. 399–400.
72 See this chapter, notes 37, 45.
73 SU I 13 (tr. Olivelle): ‘When a fire is contained within its womb (yoni), one
cannot see its visible form and yet its essential character (liWga) is not extinguished;
one can grasp the fire once again from its womb by means of tinder.’
See ‘The image of a fire in the early UpaniLads’ in this chapter.
74 See this chapter, note 2.
75 The noun nibbAna is derived from the negative prefix nir plus the root vA (to
blow).
76 MWD p. 122.
77 AN II p. 51.
78 Ñyaoamoti (1976: 577 note 16). I discuss this matter in detail at the end of this
chapter.
79 The stanza used in Sanskrit was Pradyotasyeva nirvAOaN vimokLas tasya cetasa
iti. It was used by Vasubandhu in a debate on the ontological issue of nirvana
against the Sarvastivadins in the second chapter of the AbhidharmakoUabhALya
(Akb-p p. 94, La Vallée Poussin 1923: 285). His opinion was later contested
by Sawghabhadra in his NyAyAnusAraUAstra (Na TD29 pp. 432c–433a). This
stanza was also quoted in the PrasannapadA, the commentary on MElamadhyamakakArikA
(Mmd-p p. 525, Stcherbatsky 1968: 201). I discuss this
ontological issue in ‘Interpretation of Anuruddha’s verse’ in Chapter 5.
80 DN II p. 157, SN I p. 159, Th p. 84, Thc p. 116: nAhu assAsapassAso Mhitacittassa
tAdino, anejo santimArabbha cakkhumA parinibbuto. asallCnena cittena vedanam
ajjhavAsayi, pajjotasseva nibbAnaN vimokkho cetaso ahu.
81 AN I pp. 235–6, IV 3: pajjotass’ eva nibbAnaN, vimokho hoti cetaso ti.
82 Th-a III p. 71: pajjotass’ eva nibbAnaN, vimokkho cetaso ahE ti yathA telañca
paMicca vaMMiñca paMicca pajjalanto pajjoto padCpo tesam parikkhaye nibbAyati,
nibbuto ca katthaci gantvA no tiMMhati, aññadatthu antaradhAyati, adassanam eva
gacchati, evaN kilesAbhisaWkhAre nissAya pavattamAno khandhasantAno tesam
parikkhaye nibbAyati, nibbuto ca katthaci gantvA na tiMMhati, aññadatthu
antaradhAyati, adassanam eva gacchatC ti dasseti. tena vuttaN nibbanti dhCrA
yathAyam padCpo ti acci yathA vAtavegena khittA ’ti Adi.
83 Ñyaoamoti (1976: 319 note 72).
84 Khp 5, also in Sn 41.
85 Ñyaoamoti (1960: 216).
86 See this chapter, note 65.
87 Kv pp. 225–7.
88 Dhs pp. 192–3, no. 1083–4, Dhatuk pp. 5–8.
89 Vibh pp. 72–3, Dhatuk p. 7, no. 58.
90 Vibh p. 89, Dhatuk p. 5 no. 58.
91 For the Sarvastivadins, nirvana is not the one and only unconditioned
but one of three unconditioned things. See ‘The Chinese abhidharma works’ in
Chapter 3.
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