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NOTES 132 Bareau (1955: 285). 133 Bareau (1955: 167–80). 134 ye hi sarvam astCti vadanti, atCtam anAgataN pratyutpannaN ca, te sarvAstivAdAP ye tu kiN cid asti, yat pratyutpannam adattaphalaN cAtCtaN karma, kiN cin nAsti, yad dattaphalam atCtam anAgataN ceti vibhajya vadanti, tevibhajyavAdinaP. (Akbh p. 296, La Vallée Poussin 1923: 808). kiN cit (ke cit in the text) in the first line is an emendation by Professor A. Sanderson in his Oxford MPhil class in Classical Indian Religion. 135 Bareau (1955: 168). 136 See ‘The Chinese abhidharma works’ in Chapter 3. 137 Mv (TD27 104b, 237b, 910c): !"# $"K= !" #!K= !"# K= !" #!K 138 Akb-x (TD29 104b). 139 Mv (TD27 586c–587a). 140 Bareau (1955: 177). 141 Mv (TD27 116c). 142 Mv (TD27 479c). 143 Mv (TD27 198b). 144 Mv (TD27 161a). 145 Mv (TD27 161a): !"#$%&K= !K= !" #$ K= !"#$%&'()*+,-K= !K= !"#$%K= K= !"#$%& K= !"#K= !K 146 According to Louis de La Vallée Poussin (1923: 140 note 91), Vasubandhu recognises five kinds of extinction (nirodha): lakLaOanirodha, samApattinirodha, upapattinirodha (=AsaNjñika), pratisaNkhyAnirodha and apratisaNkhyAnirodha. Extinction as impermanence (anityatAnirodha) here means extinction by virtue of the impermanence which is the characteristic of conditioned dharmas: i.e. the characteristic of ceasing (lakLaOanirodha). 147 Masuda (1925: 67), Lamotte (1936: 25–6). 148 Cox (1995: 37–41). 149 Mv (TD27 198b). 150 See ‘The Chinese abhidharma works’ in Chapter 3. 151 I discuss this matter in detail in ‘Interpretation of Anuruddha’s verse’ in Chapter 5. 152 Akb-h p. 93: bhAvAntaratve ’pi yasya kleUasya prAptivicchedAd yo nirodhaP prApyate sa tasyeti vyavadiUyate. 153 Na (TD29 432c–433a). 154 Stcherbatsky (1968: 201). 155 Vism p. 432 (tr. Ñyaoamoti 1976: 580): anuppattinirodhasañkhAtassa pana khayassa pariyAyena upanissatattA, yassa upanissayo hoti, tadupacArena khayo ti vuttaN. 156 See ‘Nirvana and space in the Pali abhidhamma tradition’ in this chapter. 157 Vism p. 431 (tr. Ñyaoamoti 1976: 579): vattamAnAnaN pi abhAvo nibbAnan ti ce, na, tesam abhAvAsambhavato, abhAve ca avattamAnabhAvApajjanato; vattamAnakkhandhanissitamaggakkhaOe ca sopAdisesanibbAnadhAtuppattiyA abhAvadosoto. tadA kilesAnam avattamAnattA na doso ti ce, na, ariyamaggassa niratthakabhAvApajjanato. evaN hi sati ariyamaggakkhaOato pubbe pi kilesA na santC ti ariyamaggassa niratthakabhAvo Apajjati. 158 Ñyaoamoti (1976: 577). 159 Vibh-a p. 51: vitaOSavAdC pan’ Aha: pAMiyekkaN nibbAnaN nAma na atthi, kilesakkhayo va nibbAnan ti. suttam AharA ti ca vutte ‘nibbAnaN nibbAnan ti Avuso SAriputta vuccati, katamaN nu kho Avuso nibbAnan ti? yo kho Avuso rAgakkhayo, 141
NOTES dosakkhayo, mohakkhayo, idaN vuccati nibbAOan’ ti etaN JambukhAdaka-suttam AharitvA iminA suttena veditabbam pAMiyekkaN nibbAnaN nAma na atthi, kilesakkhayo va nibbAnan ti Aha. 160 Vibh pp. 72–3, 89. 161 Vibh-a p. 51: yasmA pan’ etam Agamma rAgAdayo khCyanti. 162 Vibh-a p. 54: evam avijjA ca taOhA ca tam Agamma tamhi khCOaN, tamhi bhaggaN, na ca kiñci kadAcC ti. 163 Vism p. 431 (tr. Ñyaoamoti 1976: 577–8). 164 For this passage Ñyaoamoti (1976: 577–8 note 16) comments: ‘“On coming to that (taNAgamma)”: on reaching that nibbana by making it the object’ (Pm. 533). Fgamma (ger. of Agacchati – to come) is commonly used as an adverb in the sense of ‘owing to’ (e.g. at M.i., 119). Here, however, it is taken literally by the commentaries and forms an essential part of the ontological proof of the positive existence of nibbana. The SammohavinodanC (commentary on the Fyatana VibhaWga Abhidhamma-bhAjaniya) refutes the suggestion of a disputant (Vitaosavadin) who asserts that nibbana is ‘mere destruction (khayamatta)’. The arguments used are merely supplementary to those here, and so are not quoted. The conclusion of the argument is worth noting, however, because of the emphasis on the words ‘tam agamma’. It is this: ‘It is on coming to nibbana that greed etc., are destroyed. It is the same nibbana that is called “destruction of greed, destruction of hate, destruction of delusion”. These are just three terms for nibbana. When this was said, he asked: You say “On coming to (Agamma)”; from where have you got this “on coming to”? It is got from the Suttas. Quote the sutta. “Thus ignorance and craving, on coming to that, are destroyed in that, are abolished in that, nor does anything anywhere . . . (evam avijjA ca taOhA ca tam Agamma tamhi khCOaN tamhi bhaggaN na ca kiñci kadAci . . . ).” When this was said, the other was silent.’ The quotation has not been traced. 165 Sn 206–7. See this chapter, note 65. 166 See ‘Interpretation of Anuruddha’s verse’ in Chapter 5. 167 Akb-h p. 94. 168 See this chapter, note 77. 5 NIRVANA IN NORTHERN BUDDHIST SCHOOLS 1 See ‘The Chinese abhidharma works’ in Chapter 2. 2 Akb-d pp. 324–5, Lamotte (1988: 611). 3 Akb-h p. 92. 4 Akb-h pp. 92–4. 5 Na (TD29 pp. 431–3). 6 Mmd-p p. 525, Stcherbatsky (1968: 201). 7 Mv (TD27 167b): !K= !"K= !"#$K= !"#$K= !"#$%&K= !"#$K= !"#$K= !"#$ K= !"#$%&!"'K 8 Here ci-lun ( ) means the JñAnaprasthAna. The word ben-lun ( ) is used to designate the MahAvibhALAUAstra (Mv TD27 168b). 9 EA (TD2 159a). See also ‘The non-returner and the two nirvana elements’ in Chapter 2. 10 Ip p. 38. See also ‘UpAdisesa within the context of nirvana’ in Chapter 2. 11 See ‘The Theravada exegetical position on nirvana’ in Chapter 4. 12 TD17 pp. 667–8. 13 See ‘Sarvastivada interpretation in the JñAnaprasthAna’ in Chapter 3. 14 Jp (TD26 923b). 142
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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 144 and 145: NOTES Indians; and also because we
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Page 150 and 151: NOTES 146 Akanuma (1929: 126). 147
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Page 174 and 175: BIBLIOGRAPHY Pasadika, Bhikkhu (198
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