Identity and Experience_Hamilton_1996

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Acknowledgements THIS BOOK IS A SLIGHTLY revised version of my Oxford D.Phil thesis. Though I hope it will be of interest to as wide a readership as possible given its specialised topic (a brief glossary is given for the assistance of the more general reader), it is primarily intended to be a contribution to Buddhist studies. To this end, I hope it will not only answer some questions and clarify some areas of ambiguity but also stimulate further questions and on-going research, for myself and for others. As my work on this subject proceeded, I became only too aware of the size of the task I had undertaken, and there is considerable scope for adding to the material gathered together here. This reflects not just the extent of textual references to this topic but also the centrality of it in the context of the teachings of the Buddha. I would add that this book was already tied into publishing schedules by the time I recently became acquainted with certain relevant issues in the Western philosophical tradition. An earlier acquaintance with these might well have clarified my mind and/or prompted me to write (sometimes very) differently on certain points. But the fact that I was not familiar with them does mean that what is contained herein has not had any Western philosophical thought projected onto the Buddhist material: I was not 'looking for parallels'. (That might happen later.) So while any reader with knowledge of Western philosophy will therefore have to bear with my ignorance, the parallels that there are can the more eloquently speak for themselves. It is a happy custom that writers of books have an opportunity to thank those who have made a notable contribution, in one way or another, to its production. In my case, thanks are owed to many. Alexis Sanderson was an inspiring teacher in the early part of my graduate studies at Oxford. Richard Gombrich, who supervised my D.Phi1, was an invaluable source of advice, thought-provoking comments and constructive criticism. The examiners of the thesis, Lance Cousins and Paul Williams, made useful criticisms and suggestions, some of which have been incorporated in this book: any omissions or errors that remain are entirely my own. During the years of my graduate studies I was fortunate enough to be a member of
XII Identity and Experience \tblfson College, Oxford, which provided an incomparable environment for such an intellectual undertaking, for which I am most grateful. Whilst there I had the benefit of so many useful and stimulating discussions and suggestions that the people concerned are too numerous to mention, but I nevertheless acknowledge my indebtedness. To two people I owe more than words can say. My daughter, Tanya, learned a great deal about dukWla when she was uprooted in her early teens to move to Oxford. She subsequently lived with me not only through the demands and preoccupations af preparing the thesis in a limited amount of time but also a further move to London. She has my deepest love and thanks. My mother, Muriel Anderson, supported me financially, emotionally and intellectually with generosity, understanding and selflessness. For me, this has exemplified the beauty and profundity of the Buddha's teachings and she has my gratitude and respect. Sue Hamilton London, 30 March 1995
Page 3 and 4: Frontispiece : th demon ofDukkha
Page 5 and 6: LUZAC ORIENTAL 46 Great Russell Str
Page 7 and 8: CONTENTS Foreword Acknowledgements
Page 9: Foreword "WHAT ARE LITTLE BOYS MADE
Page 13 and 14: Sat. Br. SBB SBE SN Sn SnA Svet. Up
Page 15 and 16: XVI Identity and Experience is the
Page 17 and 18: XVI I I Identity and Experience the
Page 19 and 20: xx Identity and Experience bhikkhus
Page 21 and 22: XXII Identity and Experience classi
Page 23 and 24: SSK Identity and Experience origina
Page 25 and 26: XXVI Identity and Experience concer
Page 27 and 28: XXVIII Identity and Experience migh
Page 29 and 30: xxx Identity and Experience materia
Page 31 and 32: CHAPTER I The Riipakkhandha Introdu
Page 33 and 34: The Riipakkhandha 3 But in spite of
Page 35 and 36: The Rfipakkhandha 5 though it is th
Page 37 and 38: The Riipakkhandha 7 upad5 nipa is d
Page 39 and 40: The Riipakkhandha 9 In the Sutta @a
Page 41 and 42: The Riipakkhandha I. B. Horner stat
Page 43 and 44: The Riipakkhandha 13 enable the liv
Page 45 and 46: The Rtipakkhandha I have stated in
Page 47 and 48: The Riipakkhandha performance", as
Page 49 and 50: The Riipakkhandha I 9 his sense of
Page 51 and 52: The Riipakkhandha by a desire to se
Page 53 and 54: The Riipakkhandha 23 word for 'hear
Page 55 and 56: The Riipakkhandha 25 intended to me
Page 57 and 58: The Rtipakkhandha * 7 manodhitu sep
Page 59 and 60: The Riipakkhandha 29 In accord with
Page 61 and 62:
The Ripakkhandha appropriate interp
Page 63 and 64:
The Riipakkhandha 33 concerned with
Page 65 and 66:
The Rtipakkhandha not intended to b
Page 67 and 68:
The Riipakkhandha 37 See chapter IV
Page 69 and 70:
The Riipakkhandha 39 1914, p.71, n.
Page 71 and 72:
The Rtipakkhandha 160. Manafi c'iiv
Page 73 and 74:
The Vedaniikhandha The Vedanikhandh
Page 75 and 76:
The Vedanikhandha 45 throughout the
Page 77 and 78:
Phassa The Vedanzkhandha In the Maj
Page 79 and 80:
The Vedaniikhandha different types
Page 81 and 82:
The Vedana'khandha means "[the bhik
Page 83 and 84:
CHAPTER I11 The SaZZCkhandha THERE
Page 85 and 86:
The San"n"ikhandha 55 discriminator
Page 87 and 88:
The Saiiiiiikhandha Ranananda has s
Page 89 and 90:
The Saiiiiiikhandha 59 definitions
Page 91 and 92:
The San"n"ikhandha We also read of
Page 93 and 94:
Notes The SaEEiikhandha SN.111.60.
Page 95 and 96:
The SaZEikhandha 65 73. DN.1.184. 7
Page 97 and 98:
The Samkhirakkhandha 67 phenomena (
Page 99 and 100:
The Samkhirakkhandha 69 to give ont
Page 101 and 102:
The Samkhirakkhandha not in terms o
Page 103 and 104:
The Samkhirakkhandha 73 that the vo
Page 105 and 106:
The Samkhiirakkhandha 75 commentato
Page 107 and 108:
The Samkhiirakkhandha 77 Though thi
Page 109 and 110:
The Samkhirakkhandha 79 technical s
Page 111 and 112:
The Samkha'rakkhandha SN.II.4: &tam
Page 113 and 114:
The Viiiiiinakkhandha 83 In attempt
Page 115 and 116:
The ViCiiinakkhandha been construed
Page 117 and 118:
The ViiiiTinakkhandha 87 uiEn"6na i
Page 119 and 120:
The Vififiinakkhandha certain times
Page 121 and 122:
The Vicfiinakkhandha 91 there is a
Page 123 and 124:
The Viiiiia'nakkhandha 93 Without p
Page 125 and 126:
The Viiiiiinakkhandha 95 uedani and
Page 127 and 128:
The ViEEiinakkhandha 97 continuity
Page 129 and 130:
The Viiiiiiinakkhandha 99 levels of
Page 131 and 132:
The Viiiiia'nakkhandha 101 becomes
Page 133 and 134:
The ViEZinakkhandha 103 with mind,
Page 135 and 136:
The ViGZinakkhandha have seen, for
Page 137 and 138:
The Viiiiia'nakkhandha 107 the Sutt
Page 139 and 140:
The ViZn"ii?zakkhandha 109 sense. T
Page 141 and 142:
The ViEEinakkhandha qualitative pic
Page 143 and 144:
The Viiiiiiinakkhandha 113 citta re
Page 145 and 146:
The ViCCinakkhandha 115 SN.II.goE N
Page 147 and 148:
The Viiiii@zakkhandha 117 cf. Willi
Page 149 and 150:
The Vin"n"5nakkhandha 116. Ibid., p
Page 151 and 152:
CHAPTER VI Niirnariipa THE EXPRESSI
Page 153 and 154:
cpa can best be understood as the v
Page 155 and 156:
Wmndhas, leaving niima to represent
Page 157 and 158:
other. Second, and more significant
Page 159 and 160:
the basis of this conceptual and fo
Page 161 and 162:
I suggest roga, disease, is being u
Page 163 and 164:
The second passage on which Reat ba
Page 165 and 166:
formula (as Reat understands such u
Page 167 and 168:
Rlpasaiiriiinam samatikkamii pa.tig
Page 169 and 170:
Manomaya meaning: that the mind is
Page 171 and 172:
mind), have mind as their best, are
Page 173 and 174:
Manomaya This verse was discussed i
Page 175 and 176:
Manomaya I45 Some say that a person
Page 177 and 178:
Manomaya range between the outer, e
Page 179 and 180:
Manomaya considered together this a
Page 181 and 182:
Manomaya 151 represents the progres
Page 183 and 184:
Manomaya hell and a certain type of
Page 185 and 186:
Manomaya of the way in which false
Page 187 and 188:
Manomay a reed from its sheath: one
Page 189 and 190:
Manomaya dense levels of reality, s
Page 191 and 192:
Manomaya 161 Siima33aphala Sutta, h
Page 193 and 194:
Manomaya 163 which is subsequently
Page 195 and 196:
Manomaya 165 AN.I.11: 2'e keci bhik
Page 197 and 198:
Manomaya 167 Atth' etam thiinan ti.
Page 199 and 200:
CHAPTER VIII The Attitude towards t
Page 201 and 202:
The attitude towards the body 171 I
Page 203 and 204:
The attitude towards the body I73 L
Page 205 and 206:
The attitude towards the body I75 m
Page 207 and 208:
The attitude towards the body I77 a
Page 209 and 210:
The attitude towards the body cited
Page 211 and 212:
The attitude towards the body 181 H
Page 213 and 214:
The attitude towards the body 183 t
Page 215 and 216:
The attitude towards the body 185 s
Page 217 and 218:
The attitude towards the body 187 B
Page 219 and 220:
The attitude towards the body 189 l
Page 221 and 222:
The attitude towards the body SN.1.
Page 223 and 224:
The attitude towards the body ~anam
Page 225 and 226:
Conclusion from suffering, presuppo
Page 227 and 228:
Bibliography Primary Sources I have
Page 229 and 230:
Bibliography Eliade, M. Yoga: lmmor
Page 231 and 232:
Bibliography Keith, A. B. Buddhist
Page 233 and 234:
Bibliography 203 Renou, L. ~tudesur
Page 235 and 236:
Short Glossary anattii Selflessness
Page 237 and 238:
Short Glossary 207 Nirvana The goal
Page 239 and 240:
General Index abstract identity, 12
Page 241 and 242:
elements continued fire (tejo), XXI
Page 243 and 244:
Genera I Index mahEbhftii see eleme
Page 245 and 246:
san"Eivedayitanirodha, 48,52n36&37,
Page 247 and 248:
Index of Textual Sources Index of T
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