Identity and Experience_Hamilton_1996
Identity and Experience_Hamilton_1996
Identity and Experience_Hamilton_1996
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
136 <strong>Identity</strong> <strong>and</strong> <strong>Experience</strong><br />
Abh.K.B. 1.Ioa.<br />
Wayman, 1984, p.620.<br />
Reat, 1987, p.15.<br />
Mund. Up. 111.2.8: Yathi nadyar sy<strong>and</strong>amink samudre 'stam gacchanti nimanipe vihiya, tabviduiin<br />
nimariifiid vimukt4 parit param purusam upaiti divyam.<br />
For example, Radhakrishnan, 1988, p.172; C. A. F. Rhys Davids, 1914, p.rgf; Johansson,<br />
1969, p.78; E.,J. Thomas, 1951, pp.63fK<br />
cf: Collins, 1982, p.203f<strong>and</strong> p.212; Thomas, 1951, p.79.<br />
DN.I.223, 111.211; AN.I.83.<br />
Miln p.49: Ailfiamaiiiiti'anksiti . . . ekato va uppajanti.<br />
SN.1. I 3, 35: Tattha niimafica riipafica asesam uparujha@ cf: also DN.I.223.<br />
Sn 1100; cC also Sn 1037. PED suggests that mimaiiiiya is used as a synonym for mimartipa at Sn<br />
1074. I do not agree. Nor does the translator for the PTS, K.R.Norman (The Group of<br />
Discourses, 1992, ~.120), who translates niimak@a as "mental body", in the sense of 'body/<br />
group of mental faculties'.<br />
Vism p.438f . . . catunnam ariipakkh<strong>and</strong>hinam vavatthiipane paffd ayam nima vavatthipanapafifiii;yi<br />
nipakkh<strong>and</strong>hasfa vavatthiipane pafifii, ayam riipavavatthaTanapaiirE ti.<br />
Vism p.gg31': Evam anekasatehi suttantehi nimariipam eva dijjitam, nu satto, na pugalo ...<br />
paramatthato pana niimariiparnattam eva atthi.<br />
Of these two texts, the Ibrmer is considerably earlier (c. second century CE) than the latter<br />
(c. eleventh century CE).<br />
Rcpakiiyo rripakkh<strong>and</strong>ho, nimakiyo cattcrro anipino kh<strong>and</strong>hi. Netti Pakarap 41; Abhidhammatha<br />
Satigalta VI11.14; DhA 1V1oo. The Pali in the latter puts the same thing differently: Tattha<br />
sabbaso ti sabba.rmim Pi vedanridznam catunnam nipakkh<strong>and</strong>harsa cii ti pdcannam kh<strong>and</strong>knam vmena<br />
pavatte niimanipe.<br />
DN.II.56: Niimanipa-paccayii vififiii~m, viEiiii~-paccayi mimanipam; their mutual dependency is<br />
also stated at SN.11.104, 113.<br />
DN.II.64: &marzipam saha vin'n'Ipna.<br />
DN.II.63. Uniquely, the paticcasamuppida fbrmula given at fibhatiga p.138 states that vififiiv<br />
is the condition for the arising of turma alone, which in turn is the condition fbr the arising<br />
of the senses, contact <strong>and</strong> so on. The commentary on this passage states that this is<br />
intended to cover the cases of beings without bodies (Sammohavinodanip.174).<br />
SN.111.61: Xmanipasamudgyi vifiiri~amud~o, nimanipanirodhi viiriiipnirodho.<br />
Vism p.558: Niman ti . . . vedaniidayo tayo kh<strong>and</strong>hii; rtipan ti cattiiri mahibhtitini catunnafca<br />
maltiiblriitcsnam upiidiiya nipam.<br />
This version ofthe fbrmula is also fbund at DN.II.32; SN.11.104f, 113.<br />
MN. 1.53; SN.II.3f; Pagr p. 183: Vedani saffiii cetanii phasro manasikiro, iday vuccat ' iivuso nimam;<br />
catkin' ca mahiibhzitcsni catunnafi ca mahibhiitinay ufiiidiiya nipam, idam uuccat' ivuo riipam; iti idair<br />
ca niimam idaii ca nipam idam vuccati' iivuso niimartipam.<br />
MA.I.2 2 I : Vedanii ti vedanfikh<strong>and</strong>ho; sat?n"ii ti safiiiiikh<strong>and</strong>ho; cetani phasso manasikiro ti<br />
samkhirakk-h<strong>and</strong>ha.<br />
Reat, 1987, p.17.<br />
DN.II.62K<br />
Yehi An<strong>and</strong>a &irehiyehi lirigehiyehi nimittehiyehi uddesehi nimakiiyassa pailfiatti hoti, tesu iikiresu tesu<br />
litigesu te.ru nimittesu tesu uddesesu mati, api nu kho nipakiiye adhivacanasampharro pafin'@ethrTti? No h'<br />
etam bhante.<br />
Yehi An<strong>and</strong>a iikirehiyehi lirigehiyehi nimittehiyehi uddesehi nipakiiyasra pafifiatti hoti, tesu iihresu te.su<br />
lirigesu tesu nimittesu tesu uddesesu asati, api nu kho nimahye patzghasamphuno paEfiCyehiti.? .No h'<br />
etam bhante.<br />
Tehi An<strong>and</strong>a ikiirehi yehi finyehi yehi nimittehi yehi udde.sehi niimaktiyaua ca nipaktiyarra ca pafiatti<br />
hoti, tesu iikiiresu tesu litigesu tesu nimittGsu tesu uddesesu asati, api nu kho adhivacanasamphauo vi<br />
fia.&ha.sam~tzas.so vii paiifi*ethiiti? No h' etum bhante.<br />
Tehi An<strong>and</strong>a iikirehiyehi lirigehiyehi nimittehiyehi uddesehi nimanipasa pailfiatti hoti, tnsu r?kire~u tau<br />
litigGsu tesu nimiltesu tesu uddernu arati, api nu kho phmo pan'fiiiyeethiti? No h'etam bhante.<br />
Reynolds suggests (1976, p.378) that the term niimakiiya in the passage being discussed here<br />
is a synonym tbr the manomaya body. In my opinion, he is mistaken. I do not think the term<br />
kiiya in the compound nimakiiya in this context is intended to be taken literally as 'body' but<br />
in its more generic sense of 'aggregate'. Manomaya is discussed in chapter WI.
Change language