Identity and Experience_Hamilton_1996

I 18
Identity and Experience
with which I am concerned here, and I cannot go into other possibilities. In any event, they
do not affect the point I am making.
92. The psycho-cosmological levels are tabulated by Collins (1982, p.217). This correspondence
is also discussed in chapter VII.
93. DN. 1-35, etfiq (cf. PED, p.286).
94. This term was discussed briefly in chapter 111. Griffiths discusses in detail the state of
safifiivedqitanirodha in his paper "Pure Consciousness and Indian Buddhism" (1990). cf. also
Griffiths, 1986 and Williams, 1992.
95. MN.III.242: VSfiipzm . . . pakuddham pariyoditam, tena vififiiiqena kifici jiniti. There is some
ambiguity in this passage about how uifiE&za comes to be purified and cleansed, but the
implication is that it comes through the following of the Buddhist teachings.
96. In section (4) I referred to a different interpretation of the term bhavatiga in the Ariguttura
JVikaya. But in view of the fact that this reading is disputed, one cannot suggest that there is
a later divergence from an original meaning. The bhavanga mind as naturally pure is
discussed by Collins (1982, p.246).
97. SN.11.178f; 187,III.149, 151, V.226, 441: anamatugLiyam. cf: also Kalupahana, 1979, p.235.
98. In the Brahmanical tradition insight (which is the realisation that itman is Brahman) is also
associated with light, and this theme is also developed in later schools of Buddhism.
99. DN.I.ZZ~.
loo. There is considerable scholarly discussion on this word. cf, for example, Lamotte, 1980,
p.2079, n.2; Norman, 1987, pp.23-31; Ruegg, 1969, p.412, n.2; and there is a discussion of
the different ways scholars have interpreted this word in Dialogues I, p.283, n.2.
I or. sN.1.15: Tattha tuttha pabhisati sambuddho tapatam settho, esi ibhi anuttari ti.
102. DN.I.17: Abhara-samvattaniki sattii; cE also SN.I.95.
103. In a personal communication, Lance Cousins has suggested to me that radiance here has
an experiential content rather than being a metaphor. And (though Mr. Cousins did not
suggest this) this might correspond to the subjective experience of illumination that
accompanies insight: from the subjective point of view the progress from darkness to light
might well seem more literal than metaphorical.
104. In my paper "Anatti: A Different Approach" (1gg5), I have included the metaphorical
interpretations described here to illustrate a particular hermeneutic approach to the
Buddha's teachings.
105. SN.II.94.
106. SN.II.95.
107. In a mnemonic passage, the S aw' Suttanta (DN.111.216)~ we find the term sahya used to
refer to the human being as a whole. It is also used in this sense at MN.III.284.
I 08. AN.1.132: S+i nu kho bhank bhikkhuno tathiripo samiidhipatiliibhoyathii imasmifi ca savififiiivke k9e
ahamkira-mamamkiira-miininusayi nissu, bahiddhii ca sabbanimittesu ahamkira-mamamkiiramcininusayi
nsu?
109. AN.1.133: Tasmiit iha Siriputta evam sikkhitabbam: imasmifi ca savififiipzke kiiye ahamkiramamamkira-miniinusayii
na bhavissanti, bahiddhii ca sabbanimittesu ahamkira-mamamkaramininusayti
na bhavtsfanti.
110. AN.IV.53. cf. also SN.II.252, 253; SN.III.7gC 8of, 169, 170.
1x1. In the PTS translation of this passage, E. M. Hare translates savififiinakiiya as
'discriminative body' (GS.IV3o). This is, as Mrs Rhys Davids points out in her introduction
(p.v~), misleading: the body is not itself discriminative. Harvey.(1g81) also states that fiya (in
the sense of corporeal body) can "be seen to have a mental component". Harvey states
(p.92) that the presence of the terms niImaka3a and ripakrSya in the canon (for example, at
DN.II.62) implies that both nima (the mental faculties) and nSpa (the physical body) are
faculties or characteristics of kiya (the physical body). I disagree with this interpretation,
and take kLiya here to have its abstract meaning as 'aggregate', not 'physical body'. And in
concluding that such passages show that the term savifiEE&*a represents all five khandhus
(p.gof), Harvey goes on to argue that kqa refers to the first four, giving vififiipz a uniquely
significant role. Again, I do not agree with this analysis.
112. PED, p.618.
1x3. This is suggested in PED, p.286.
1x4. C. A. E Rhys Davids, 1937.
1x5. Ibid., p.405.