Identity and Experience_Hamilton_1996

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120 Identity and Experience 152. SN.yq18: Mii bhikkhavepipakam akusalam cittam cinteyyitha. 153. AN.11.177: Cittena kho bhikkhu loko niyyati, cittenapan'kisrati cittasra u@annasra vasam gacchatfti. 154. Johansson (1965, p.166fQ states that it is "conceived predominantly as an entity . . . on the other hand [it] may be used for the produced processes themselves [i.e. thoughts]". In his lengthy paper he nowhere suggests that citta means 'state of mind', and assumes that its passive fbrm implies the existence of an entity. 155. Udiina p.37: Avidvi manaso vitakke hurihuram dhvati bhantucitto. 156. The different levels ofexistence are discussed further in chapter VII. 157. AN.IV.402: Amivattidhammam me cittam kiimabhavciyii tipafifiaya cittay .r@arin'tum hoti. 158. Johansson, 1979, p.157. 159. MN.I.59; DN.II.299: Kathafi-ca bhikkhave bhikkhu citte cittinupassf viharatz? 160. AN.1.g: Udakarahado ivilo lulito kalalTbhtito . . . udakarahado accho vippasanno aniivilo. 161. MN.1.1orfT 162. MN.1.214: Bhikkhu cittum vasam vatteti, no ca bhMu cittaua vasena vattati. 163. MN.II.27. cf. also MN.I.36; DN.1.71,11.81, 111.270. 164. For example, Johansson, 1965, p.168 and 1990, p.157. Though elsewhere Johansson places the emphasis on cittu as the thinking faculty (1990, p.161). 165. For example, Kalupahana, 1979, p.235; Reat, 1990, p.296. 166. AN.I.7, 261, 111.435; SN.1.48. 167. Dhammapada 33ff. 168. DN.I.71, 77. cf: also SN.V;6g. 169, DN.III.223; SN.V.278; AN.I.8 (pasannacittam), 10. 170. SN.V.92. 171. Dhammapada 154. 172. The term atittaka, which Paul Griffiths translates as 'mindless' (1986 and ~ggopassim) when it relates to the condition of safiEivedayitanirodha, suggests either that at that point one's state of' mind cannot be discerned: it is 'blanked out', as it were; or in this context the term citta means 'thought' or mental activity, and this state is one in which such activity is absent. 173. AN.I.10: Pabharraram idam bhikkhave cittum tafi ca kho Ggantukehi upakkihehi upddcili{,tham. 174. For example, SN.I11.13,45: Cittam suvimuttam. 175. DN.11.81: Cittam sammad eva Gavehi vimuccati. 176. cf, Gombrich, 1994, op.cit. 177. PED, p.266.
CHAPTER VI Niirnariipa THE EXPRESSION N&UXZDPA IS AN important one in ancient Indian psychology. The term nima (name) on its own is first found in the Rg fida where the pis gave names to things.' The expression used for this is nimadhya - 'conferring a name'. Later, in the Byhadiranyaka Upani?ad, when Yajfiavalkya is asked what it is that does not forsake a man when he dies, his answer is 'name'.* Name-conferring must, then, have been an important enough process for Yajfiavalkya on this occasion to state that the name is eternal, a characteristic one might expect to be attributed to itman rather than nii~na.~ Yet in the giving of a name, some sort of abstract or notional identity is established which is independent of the empirical thing or individual. We need only consider that when someone we know dies, their name and all that is associated with it does not die, but conceptually represents that person to us in our memories. Likewise with, say, a book: its name persists even if the book itself is destroyed. The earliest instance of the pairing of nirna with riipa is probably in the Satapatha Briihmap, and it continues to be found in Aranyaka literature and is not uncommon in the Upani~ads. Scholars of Buddhism have commonly interpreted nZmanipa as a metaphor for 'mind (naina) and body (riipa)', but the original meaning in the Briihmaps and UpanSads is nearer to its literal meaning: 'name (nima) and (visible) form (riipa)'. The two examples given above clearly indicate that this is how nima on its own is understood. And we shall see from the following examples that this is also the case with the compound niimariipa. In the earliest reference in the Satapatha Brtilmap we read that when the universe consisted just of undifferentiated Brahman (neuter), it differentiated itself by means of nZmarfipa: whatever has a name, that is nima; whatever one knows by its form (even if it has no name), that is riipa.* NZma and riipa are Brahman's two means of manifestation or representation, described as the two great forces (or monsters) of Brahman, and the two great tempting appearances of Brahman.= Similarly, we read in the &rhad6ranyaaka Upani!ad (which is the last part of the Satqpatha Bramapa) that the unmanifest or undifferentiated (auyiibta) world became differentiated (zy&tu) by means of nrima and riipa (n&wmipZbhjva'm); even today, it states, the
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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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The SaZEikhandha 65 73. DN.1.184. 7
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The Samkhirakkhandha 67 phenomena (
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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
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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
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Page 127 and 128: The ViEEiinakkhandha 97 continuity
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Page 137 and 138: The Viiiiia'nakkhandha 107 the Sutt
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Page 141 and 142: The ViEEinakkhandha qualitative pic
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Page 145 and 146: The ViCCinakkhandha 115 SN.II.goE N
Page 147 and 148: The Viiiii@zakkhandha 117 cf. Willi
Page 149: The Vin"n"5nakkhandha 116. Ibid., p
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
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Page 161 and 162: I suggest roga, disease, is being u
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Page 165 and 166: formula (as Reat understands such u
Page 167 and 168: Rlpasaiiriiinam samatikkamii pa.tig
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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
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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.
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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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