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NOTES 149 SA (TD2 57c8), SN IV 109. 150 These two steps are compared to throwing out a thief and closing the door or the catching an insect in a jar and plugging the jar’s mouth, Mv (TD27 333c– 334a), La Vallée Poussin (1923: 949–50). See also ‘The Chinese abhidharma works’ in Chapter 3. 151 See ‘Nirvana from the Sautrantika ontological perspective’ in this chapter. 152 See Akb-h p. 63, La Vallée Poussin (1923: 209–10) and Cox (1995: 94). 153 kim evaN neLyate nAsmin prAdurbhAva ity ato ’prAdurbhAva iti? asamarthAm etAN saptamCN paUyAmaP. kim uktaN bhavati? nAsmin prAdurbhavatCti yadi satCty abhisaNbadhyate, nityam evAprAdurbhAvaprasaWgaP nirvAOasya nityatvAt. atha prApta ity abhisambadhyate yata eva tatprAptiP parikalpyate tasmiN sati mArge prApte vA duPkhasyeLyatAm aprAdurbhAvaP, Akb-h p. 94. 154 tasmiN sati mArge prApte vA, Sa-w p. 221. Akb-h (p. 94) reads differently: when it [noble path] is at hand or attained’ (tasmim eva saNmukhCbhEte prApte vA ). 155 See ‘Influence of the Buddhist theory of momentariness’ in Chapter 4. 156 Vism p. 432: nirvana is ‘cessation consisting in non-arising’. 157 Akb-h p. 92: the extinction through knowledge is, when latent defilements (anuUaya) and life ( janman) that have already been produced are extinguished, non-arising of further such by the power of knowledge (pratisaNkhyA). 158 Mmd-p p. 525, Stcherbatsky (1968: 201). 159 Na (TD29 432c–433a): !K= !K= !K= !K= !"# K= !"#$%K= !"#$%K= !"#$%K= !"# K= !"#$%K= !" #$K= !K= !K= !K= K= !"#$ %&'(K= !K= !K= !"#$"K !K= !K= !K 160 Anuruddha’s stanza and one sEtra in the SaNyukta-Agama (TD2 88a) quoted by Vasubandhu (Akb-x p. 94) to support his view: nirvana is mere nonexistence: ‘That which is entire abandonment, relinquishment, coming to an end, exhaustion, detachment, cessation, tranquillization, disappearance of [even] the smallest suffering, and non-connection, non-arising, non-appearance of other suffering, that is lovely, that is excellent – that is to say, abandonment of all conditions, perishing of desire, detachment, cessation, nirvana.’ Cf. AN I 100, V 421, SN I 136. 161 Ud pp. 80–1. For these suttas, see Collins (1998: 164–75). 162 Akb-x (TD29 35a): !" #$%&'(K= !"#$%K= !K 163 Na (TD29 433a): !"#$%K= !"#$%K= !K= ! !K= !K= K= !"#$%K= !K= !K= K 164 La Vallée Poussin (1923: 238). 165 La Vallée Poussin (1923: 239). 166 La Vallée Poussin (1923: 240), Mv (TD27 200c). 167 See ‘The Chinese abhidharma works’ in Chapter 3. 168 See also Cox (1995: 93–4). 169 SN IV pp. 399–400, MN III 245. 170 SU I 13. 171 ‘An expiring flame does not really go out, but returns into the primitive, pure, invisible state of fire it had before its appearance as visible fire’ (Schrader 1905: 167). 172 See ‘The image of a fire extinguished in Vacchagotta’s question’ in Chapter 4. 173 Akb-x (TD29 35a). See this chapter, note 147. 174 SN IV pp. 399–400, MN III 245. 175 See ‘The PArAyaOa stanza in the SuttanipAta’ in Chapter 4. 176 Th-a III 71. 147
NOTES 177 See ‘Influence of the Buddhist theory of momentariness’ in Chapter 4. 178 yam pan’ etaN dhammAyatana-niddese tattha katamA asankhatadhAtu? rAgakkhayo, dosakkhayo, mohakkhayo ti vuttaN, tatrAyam attho: asankhatadhAtE ti asankhatasabhAvaN nibbAnaN. yasmA pan’ etam Agamma rAgAdayo khCyanti, tasmA rAgakkhayo, dosakkhayo, mohakkhayo ti vuttaN. ayam ettha AcariyAnaN samAnatthakathA, Vibh-a p. 51. 179 Vibh-a 54: evam avijjA ca taOhA ca tam Agamma tamhi khCOaN, tamhi bhaggaN, na ca kiñci kadAcC ti. 180 DN II 157, SN I 159, Th 84, Thc 116. 181 Na (TD29 433a): !"#$%&'()K 182 See ‘Nirvana and space in the Pali abhidhamma tradition’ in Chapter 4. 183 See ‘The Chinese abhidharma works’ in Chapter 3. 6 CONCLUSION 1 Gombrich (1996: 65). 2 DN II p. 314, MN I pp. 62, 63, 481, SN V pp. 129, 181, 236, 313, AN III pp. 82, 143, AN V p. 108, It pp. 39, 40, 41, Sn p. 64. 3 EA (TD2 579a). 4 MN II p. 146, III p. 247, SN V p. 347. 5 BAU VI 2 15, CHU IV 15 5, VIII 15. 6 Mv (TD27 169a). 7 SU I 13. 8 MN I p. 487, SN IV pp. 399–400. 9 SU I 13. 10 MN I p. 487. 11 Na (TD29 433a). 12 Mv (TD27 168a). 13 Vism p. 242, Spk I p. 196, Dhp-a III p. 424, It-a I p. 164, Vibh-a p. 314. 14 Vibh-a p. 51. 15 Vibh-a p. 61, Vism p. 431. 16 Na (TD29 433a). 17 Mv (TD27 147b). 18 Vism p. 432. 19 Akb-h p. 93. 20 Akb-h p. 92. 21 Akb-d pp. 324–5, Lamotte (1988: 611). 22 Jp (TD26 923b). 23 Mv (TD27 168a). 24 Lamotte (1973: 8). 25 La Vallée Poussin (1928: 670–1). SELECTED SOURCES FOR THE NIRVANA CONCEPT AND THE TWO NIRVANA THEORY 1 Vibh-a pp. 51–4. 2 ‘Mental-data base’, according to Ñyaoamoti (1992: 61). 3 Vibh pp. 72–3. 4 ‘On coming to’ also appears in the Visuddhimagga: ‘But because craving fades away and ceases on coming to that, it is therefore called ‘fading away’ and ‘cessation’, Vism p. 431 (tr. Ñyaoamoli 1976: 577–8). 5 The Theravadins of the Mahavihara. 148
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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
Page 146 and 147: NOTES 13 Huzita (1988: 8). 14 La Va
Page 148 and 149: NOTES 70 See Dutt (1960: 252-71), L
Page 150 and 151: NOTES 146 Akanuma (1929: 126). 147
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Page 158 and 159: NOTES 132 Bareau (1955: 285). 133 B
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Page 166 and 167: NOTES 6 SN IV 251-2. 7 The Chinese
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Page 170 and 171: BIBLIOGRAPHY BIBLIOGRAPHY PRIMARY S
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Page 174 and 175: BIBLIOGRAPHY Pasadika, Bhikkhu (198
Page 176 and 177: faculty see indriya fetters see saN
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