Notes to Pages I49-67
- Majjhima Nikaya i. 8.
- Visuddhimagga xvii. ( cf. ViblJatiga-atthakatha 130-213); Abhidhar-
makosa iii. 21-36. For some account of Asailga's interpretation
see Jeffrey Hopkins, Meditation on Emptiness (London, 1983), 707-
II. - Vibhailga-atthakatha 150.
- For avidyii as not the mere absence of knowledge, see B. K. Matilal,
'Ignorance or Misconception? A Note on Avidya in Buddhism', in
S. Balasooriya et al. (eds.), Buddhist Studies in Honour ofWalpola
Rahula (London, 1980), 154-64.
33· For upiidiina as purposeful and goal-orientated see Vibhailga-
atthakatha 185-7, 192.
34· Vibhailga-atthakatha 196.
35· Visuddhimagga xvii. 66-wo; the 24 types of conditional relation
(paccaya) are the subject of the Patthiina, the seventh book of the
Abhidharma Pitaka. - Visuddhimagga xvii. 105-7; Vibhailga-atthakatha 147-8. For the
Sarvastivadin understanding of types of condition, see Abhidhar-
makosa ii. 60-73.
37· Digha Nikaya ii. 55; Saqtyutta Nikaya ii. 92. - Cf. Vibhailga-atthakatha 192.
39· Visuddhimagga viii. 39· - Vibhailga-atthakatha 198-9.
- Sarpyutta Nikaya ii. 29-32; cf. Bhikkhu Bodhi, 'Transcendental
Dependent Arising', The Wheel (1980), 277/8; Vimuttimagga, 267. - Sarpyutta Nikaya ii. 25.
43· The oldest surviving painting appears to be in the Ajanta caves (sixth
century) in India: see J. Przyluski, 'La Roue de la vie a AjaQ.ta', Journal
Asiatique (1920), 313-31. Cf. Visuddhimagga vii. 7-8 for the image
of the wheel.
44· See David Snellgrove, Buddhist Himalaya (Oxford, 1957), 14-15.
45· See Collins, Selfless Persons, 7-10. - Sarpyutta Nikaya iv. 400-1.
47· Ibid., iii. 46-7. - Ibid., 126-32.
Chapter 7· The Buddhist Path- Visuddhimagga xiv. 32.
- e.g. Digha Nikaya i. 63; Majjhima Nikaya i. 179.
3· Ailguttara Nikaya i. 189.
4· Conze, Buddhist Thought in India, 48.