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

DEVELOPMENTS OF THE TWO NIRVANA THEORY
possessed (pratilabdha), touched (spKLMa), and realised (sAkLAtkKta)
[by this saint] is what is called nirvana with a remainder of clinging.
What is nirvana without a remainder of clinging (anupadhiUeLanirvAOadhAtu)?
A saint (arahant) has completely extinguished his
impurity; his vitality has come to an end; the series of primary
elements and secondary matter have already been destroyed; the
mind supported by the five faculties is no longer active as there is
no remainder of clinging. The complete cessation of all fetters is
what is called nirvana without a remainder of clinging. 52
Here we can see a coherence in approach towards the two nirvana theory
between the Pali exegetical tradition and the Sarvastivada interpretation:
both nirvanas are here ascribed to a saint (arahant) who has completely
extinguished his impurity (kLCOAsrava). It also puts an end to the speculation
that nirvana with a remainder of clinging is achieved through the destruction
of five lower fetters belonging to the world of desire. As it shows, it is
attained through ‘the complete cessation of all fetters ( , saNyojana)’.
This passage also shows a doctrinal development of the two nirvana
theory from the Sarvastivadin’s point of view. Although the five faculties
( pañcaindriya) are mentioned, agreeing with the Itivuttaka 53 in the description
of nirvana with a remainder of clinging, it is vitality ( : Ayu) that is
mentioned first in this interpretation.
How did this vitality (Ayu) come into the context of the two nirvana
theory? One clue seems to come from the Pali PeMakopadesa, 54 where vitality
(Ayu) was mentioned not in the context of nirvana with a remainder of
clinging (sopadhiUeLanirvAOadhAtu), like the Itivuttaka, but in the context of
nirvana without a remainder of clinging (anupadhiUeLanirvAOadhAtu). 55 The
final nirvana can only be reached through the elimination of vitality.
Thus, vitality (Ayu) could be first used to explain how the process of the
final nirvana, nirvana without a remainder of clinging (anupadhiUeLanirvAOadhAtu),
starts. The use of vitality (Ayu) in the PeMakopadesa passage
clearly shows this is the case. 56 Vitality (Ayu), then, seems to be being applied
backwards to nirvana with a remainder of clinging, since it gives such a
clear distinction between the two nirvanas. From this clarity, explaining the
two nirvana theory in terms of vitality may have become widespread among
Buddhist communities in both Northern and Southern traditions.
In my opinion, the JñAnaprasthAna explanation of the two nirvanas
could be in the middle between the old clarification by the five faculties
(pañcaindriya) in the Itivuttaka 57 and this new distinction by vitality (Ayu) in
the later systematisation. The author of the JñAnaprasthAna probably knew
the Itivuttaka passage, yet not as an authentic sEtra but as a form of the
chanted verses. 58 While both texts explain the cognitive process following
nirvana with a remainder of clinging (sopadhiUeLanirvAOadhAtu), they
are different in details in their explanation. In the Itivuttaka the cognitive
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