Identity and Experience_Hamilton_1996

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Identity and Experience Syyathii pi bhikkhave yaii - yad - eva paccyam pa&ca aggi jalati 2ena ten' eva .wrikham gacchati. Ka/i/zan' (sakalikaii and so on) - ca pa/icca aggt.jalati, katthagi t'eva ~arikham gacchati. The controversy is discussed in Cousins (1991). MN.I.295. MN.I.296: Yadi kho ivmo imam Eyam tuyo dhammd jahanti, r7yu urmii ca viiifidpzm, athgam k~yo ujhito avakkhitto setiyathii kagham acetunan-ti. MN.I.296; DN.II.335. For example, DN.11.106; AN.IV~II; Udiina 64. At SN.II.266 the plural is used but not defined. Reat (1990, p.301) cross-references the Mahivedalhutta use of dfi@a with contexts in which it is used with kiiya to mean the individual as a whole, which I discuss in the second part of this chapter. In my opinion the two contexts are not comparable: in the fbrmer, viiin'iiy is explicitly associated with the life principle; in latter contexts, it has a generic meaning of 'mind' in a general and non-technical sense. Reat (1990, p.296) also makes this distinction. MN.I.IIIK SN.III.87: Kiiica bhikkhave vin'fiiinam vadetha? Vi~iinititi kho bhikkhave tumh viiiiiiipzn ti vuccati. Kiiica vijiiniiti? Ambilam pi Uijiinati tittakam pi vijiiniiti, kahkam pi vijiindti madhukam pi vijiniti, klzirikam pi vijiiniiti akhiinkam pi vijiiniti, lowkam pi vijiindti alopkam pi vijiiniti, vijiiniititi kho 6lzikWlaue bma viiiiiiipan ti vuccati. And we shall see below that pajiniiti is used in defining paEiii. Kalupahana, 1979, p.234. K. Up.III.7: Na hi prajn'ipetii viiri niima kiiicana pr.jfiiipayet, anyatra me mano'bhzid ity &.a ndham etan ndma prcijiiiiscam iti, nu hi prajiidpetd prii~ gandham kaiicana prajiipayet, anyatra me mano 'bhzid ity &.a niiham etam gandham pr@n'iisijarn iti ... . The term prajii is not systematically used in the Upanhds, and it does not directly correspond to vifiiii~ in all contexts in which it is found. And the senses in the Upan&ds do not exactly correspond to the six senses in the Pali canon. But the function ofprajn'h in the cognitive process as described in this passage in the Kau%ki Upanijad is nevertheless very similar to that of viiiiiiiy. Na hi prajn'iipetii dh3 kiicana sidlyen nu prajiiiitavyam pra~ii@eta. MN.I.292: kittiivatii nu kho iivuso duppafftlb/paiiiio ti vuccatfti? Nu-flq2niiti nu-ppajdndti kho ivuso, ta~mii duppatiiio ti vuccati. Kim nu-flajiindti? Idam dukkhan ti nu-ppajiniiti, ayam dukkhasamudayo ti nu-ppajdndti, ayam dukkhanirodho ti nu-pp~jiindti, yam dukkhanirodhagiirninfpatipadii ti nu-ppajiniiti. MN.III.72: Lokuttarii sammii di&hi. Katamd ca, bhikkhave, sammiidit@zi a@ aniisavii lokutturii rnagga@ii? Yii kho, bhikkhave ... pan'fiii pafiindriyam pan'iiiibalam dharnmavicayasamb0jiharigo sammiiditthi maggarigii. Masefield (1986) discusses the lokuttara meaning of 'right view'. SN.II.27: Tathii hi bhikkhave ariyudvakma ayaiica fia.$caramuppido ime ca samuppanni dhammii yathibhiitam sammiipaiiitqa sudiplzciti. AN.I.61: Pan'n'ii bhiivitii kam attham anubhoti? 2% avgii sipahpati. DN.III.230: Asaviinam khayo pan'iiiiya sacchikaranpo. In this passage paiiiiii is one of four sacchikaramyi dhammii. SN.1.191: Eva? eva kho tvam Siin'putta may2 anuttaram dhammacakkam pavattitam sammadeva anupavattesi ti. MN.1. I 33: . . .ekacce moghapurisii dhammam pariyiipupanti .. .; te tam dhammam pariyipunitvd tesam dhammiinam pafiii@a attham nu upaparikkhanti, tesam te dhammii pan'n'@a attham anuparikkhatam nu nijihiinam khamanti. The Pali contrasts wisdom with learning by rote, which I have interpreted as figuratively representing intellectual activity. cf. also Johansson, 1979, p.1g7ff for a discussion ofpaiiiii, which he translates as 'understanding'. Yii c'iivuso vedaniiyii ca saiiiiiyaii ca viiiiiiipzm ime dhammii sapatlzii udiihu vbamsatthii; labbhii ca pan' imesam dhammiinam vinibbhujitvii vinibbhujitvii niiniikaranam pan'n'iipetun ti. Yii c'iivuso uedani yii ca safiiiiyan' ca vififiiiyzm irne dhammd samsatQhii no visa;msa&hii, na ca labbhii imesam dhammdnam vinibbhujilvi vinibbhujitvii tu7nEkaranam pan'Zpetum. Yam h'iiuuso vedeti tam saiijiiniiti,yam saiijiniiti tam vijiiniiti, tarn6 ime dhammi samsatfii no visa;msat@-, nu ca labbhii imesam dhamminam vinibbhujitvii vinibbhujitvii niiniikarapm paiiiiiipetun ti. Yam h' iivuso pqzniiti tam vgiiniiti, yam vijiiniiti tam pajiniiti. Paiin'i bhiivetabbii vin'iiiipm pariiiiqyam, idam nesam niinEkarapn ti.
The Viiiii@zakkhandha 117 cf. Williams (1992, p.1g4f) for a discussion of the conceptual and linguistic problems associated with describing a trans-conceptual insight. Its role in deep sleep is discussed by Collins (1982, p.2qof-f). cf. also Aung, 1963, p.1off. AN.II.79: Cattiir' imiini bhikkhave atigiini. Katamiini cattiiri? Rtiparigam vedanangam saiiiiarigam bhavangam. As far as I am aware this is the only time bhavatiga appears in the Sutta Pitaka. cf also Jayatilleke, 1949, p.216. The reading of bhavatiga here is, however, disputed. Cousins (1981, p.2 and n.4) suggests that it first appears in the Path-nu, and that the term in the Atiguttara Nikciya should read bhavaggam. Though what I am discussing here only relates to well people, the importance of a sense of continuity to the human condition is indicated by the modern tendency to refer to those who are irreversibly comatose, or otherwise permanently unconscious, as 'vegetables'. DN.I.76. For example, MN.1.261; DN.III.228, 276; SN.11.11ff, 101. The others are solid food (kaba:nkiirii&ra), contact Phassa), and volitions (manosaketan6). SN.II.13: Kka nu Wlo bhante viiifiiiniihiiro ti? Viiiiiiniihiiro ciyatim punabbhaviibhinibbaftyiipaccayo. The commentarial tradition introduced the expression abhtsamkhiira-vin'fiiipa (SA.II.259; SnA.1.39)' but this is not fbund in the Sutta maka. cf. also Collins, 1982, p.205ff. We also saw above that in one context vin'n'& is associated with the term ciyura&-ra. SN.11.101: Vin'Eiip ce bhikWrave &ire atthi riigo atthi nandi aUhi tanhiipati!!hitam tattha vifiiiii@m. The common translation ofpatiMitam as 'stationed' is discussed below, and under point b). The metaphor of the stream is a common one in the canon, perhaps because the term sa~iira is derived from dsT, which means, amongst other things, to flow. At SN.I.15 we find the expression bhavasota, 'stream of becoming', used to refer to the series of lives in sa~iira. It is also used to denote the Noble Eightfold Path at SN.V.347: anyo atfhangzko maggo soh. Those who gain the necessary spiritual status to follow the path and not fall away (this is described in several different ways) are called 'stream-winners', sotripanmi (cf., for example, SN.II.68f, V.3466 357, 376; etjeq: cf. PED, p.725). Collins (1982, p.24giT) usefully divides the stream metaphor into negative and positive contexts: the stream of saysiira, which one wants to reverse or 'go against', and the stream to liberation, which one wants to follow or 'go with' (to oversimplify). DN.111.105: Purisassa ca viiiiiiipa-sotam pajcSniiti ubhayato abbocchinnam idhaloke patiflhitaii ca parulokepatit#itaii ca; cf also DN.111.134. PED, p.619. For example, MN.1.53: SamWldranirodhii viiiiiiiynirodho. SN.1.121f: DN.I.17: Samvattanikii sat,!& cf. also SN.X4g. For example, AN.II.54, 111.46; DN.1.51,111.66: Sagga-samvattanika. AN.IV.247: Pittivisaya-samvattanika. cf. also Collins, 1982, p.297, n.8. MN.II.262: Samvattunikam viiiiiiipam. DN.111.105. SN.I.rz1f. cf. also SN.II.65, 111.124. SN.III.53: Vifiiiiigzm ti&thamiinam titthyya. cf: also DN.III.228. SN.111.68: ram kifici vifiiiiiwm atitiiniigatapaccuppannam ajhattam vii bahiddhii vii ofirikam vii .ruklzumam vii hinam vii punitam viiyam dtire santlkG vii, sabbam viiiiiiiym. Sn I I I 4: Viifi@atthitiyo sabbii. The possible different 'stations' for vin'tiiip are summed up in nine categories at DN.II.68: Satta Wlo imii vin'n'iiy.@itiyo due ca ciyataniini. SN.III.53: Rti~apatit~tham nandupmevanam vinilhim vuddh* ve@llam iipajdyya. cf. also MN.1. 101; SN.V.47: by fbllowing the Noble Eightfold Path one attains growth, increase and maturity in the dhamma. DN.II.63: Vin'fiiiym daharw'eva sato vocch@batha . .. api nu kho mimariipam vuddhim viehim vepullam c?pajissathiiti? No h' etam. In chapter VI, I suggest that the term refers to the conceptual and formational 'blueprint' of the individual for any given life. As the individual progresses on the spiritual path, it is possible that as that blueprint changes for each life it can also he thought to 'evolve'. But it does not appear to have that meaning in the Digha Nikiya passage cited here. The 'lesser' beings which inhabit various hells are also part of the cycle of samsiira, and their level of cognition might be lower than that of humans. But it is the human condition
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Frontispiece : th demon ofDukkha
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LUZAC ORIENTAL 46 Great Russell Str
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CONTENTS Foreword Acknowledgements
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Foreword "WHAT ARE LITTLE BOYS MADE
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XII Identity and Experience \tblfso
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Sat. Br. SBB SBE SN Sn SnA Svet. Up
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XVI Identity and Experience is the
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XVI I I Identity and Experience the
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xx Identity and Experience bhikkhus
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XXII Identity and Experience classi
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SSK Identity and Experience origina
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XXVI Identity and Experience concer
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XXVIII Identity and Experience migh
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xxx Identity and Experience materia
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CHAPTER I The Riipakkhandha Introdu
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The Riipakkhandha 3 But in spite of
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The Rfipakkhandha 5 though it is th
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The Riipakkhandha 7 upad5 nipa is d
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The Riipakkhandha 9 In the Sutta @a
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The Riipakkhandha I. B. Horner stat
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The Riipakkhandha 13 enable the liv
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The Rtipakkhandha I have stated in
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The Riipakkhandha performance", as
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The Riipakkhandha I 9 his sense of
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The Riipakkhandha by a desire to se
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The Riipakkhandha 23 word for 'hear
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The Riipakkhandha 25 intended to me
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The Rtipakkhandha * 7 manodhitu sep
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The Riipakkhandha 29 In accord with
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The Ripakkhandha appropriate interp
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The Riipakkhandha 33 concerned with
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The Rtipakkhandha not intended to b
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The Riipakkhandha 37 See chapter IV
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The Riipakkhandha 39 1914, p.71, n.
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The Rtipakkhandha 160. Manafi c'iiv
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The Vedaniikhandha The Vedanikhandh
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The Vedanikhandha 45 throughout the
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Phassa The Vedanzkhandha In the Maj
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The Vedaniikhandha different types
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The Vedana'khandha means "[the bhik
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CHAPTER I11 The SaZZCkhandha THERE
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The San"n"ikhandha 55 discriminator
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The Saiiiiiikhandha Ranananda has s
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The Saiiiiiikhandha 59 definitions
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The San"n"ikhandha We also read of
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Notes The SaEEiikhandha SN.111.60.
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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: The ViCCinakkhandha 115 SN.II.goE N
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
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Manomaya 167 Atth' etam thiinan ti.
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CHAPTER VIII The Attitude towards t
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The attitude towards the body 171 I
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The attitude towards the body I73 L
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The attitude towards the body I75 m
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The attitude towards the body I77 a
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The attitude towards the body cited
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The attitude towards the body 181 H
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The attitude towards the body 183 t
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The attitude towards the body 185 s
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The attitude towards the body 187 B
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The attitude towards the body 189 l
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The attitude towards the body SN.1.
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The attitude towards the body ~anam
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Conclusion from suffering, presuppo
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Bibliography Primary Sources I have
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Bibliography Eliade, M. Yoga: lmmor
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Bibliography Keith, A. B. Buddhist
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Bibliography 203 Renou, L. ~tudesur
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Short Glossary anattii Selflessness
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Short Glossary 207 Nirvana The goal
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General Index abstract identity, 12
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elements continued fire (tejo), XXI
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Genera I Index mahEbhftii see eleme
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san"Eivedayitanirodha, 48,52n36&37,
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Index of Textual Sources Index of T
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Identity and Experience_Hamilton_1996

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