Identity and Experience_Hamilton_1996
Identity and Experience_Hamilton_1996
Identity and Experience_Hamilton_1996
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Rlpasaiiriiinam samatikkamii pa.tighasaAn'iinam attharigamii.<br />
AN.IV.426E Tad eva niima cakkhum bhavisati, te nipii taii c@atanam no pa{kamvedissati; tad eva<br />
niima sotam bhavkati, te saddi taii cqatunam no patisamvedksati; tad eva niima ghinam bhavirsati, tc<br />
g<strong>and</strong>hii taii c3atanam no fia&amvedisati; <strong>and</strong> so on.<br />
Mahiinidde.~~ p.127: Niiman ti samkhd samaiifiii pafiatti lokavohZro niimam nr7makammam<br />
nimadhyam nimtti byaiijnum abhilipo.<br />
Thomas (1951, p.65) mentions different Buddhist schools which divided the formula into<br />
three existences; Collins (1982, p.203f) gives different divisions of the formula. cf: also<br />
Nyanatiloka, 1980, p.159, who gives the st<strong>and</strong>ard Theravada division.<br />
cC, for example, Collins, 1982, p.212; Thomas, 1951, p.79.<br />
This 'descent' has been discussed in chapter v.<br />
SN.111.61.<br />
AN.1.176.<br />
Channam bhikkhave dhiitiinap upzdiija gabbhassiivakkanti hoti okkant@ii sati niimaripam,<br />
niima6papaccayii sabyatanam, sabyatanapaccayii phasso, passapaccayii vedanii ... idam dukkhan ti<br />
pun'n'iipemi.<br />
SN.II.28, 95; MN.III.63.<br />
A different sequence giving the events ofconception <strong>and</strong> birth is given at MN.I.265E The<br />
context in which is is given does not affect my discussion here.<br />
Sn 530: Anuvicca Papaka mimanipam gjjhattam bahiddhii ca rogamflam sabbarogamflab<strong>and</strong>hanii<br />
pamutto.<br />
Reat 1987 <strong>and</strong> 1990.<br />
Reat, 1987, p.18.<br />
Ihid., p.17.<br />
Ibid., ,p.20.<br />
Ihid.<br />
Ibid., p.317,<br />
MN.1.185fE<br />
MN.1. rgof S~yathZ pi iiwo katlzafl ca pa$ca vaUiii ca pa&a tiyan' ca pa.hta mattikafi ca pa@a<br />
iikciro pariviirito agiiran t' eva salikham gacchati, euam ma kho iivuso atthim ca paticca nh-run' ca pa ficca<br />
muysaii ca Paticca cammaii ca paticca iikiiso pariviirito nipan t' eva sankham gacchati.<br />
Though bhiga literally means 'portion' or 'section', it makes more sense to translate it here<br />
as 'kind' because viiiiiiiy is defined as being of' six kinds according to the six senses.<br />
Yato ta Wlo iivuso ajhath- - c' ma cakkhum aparibhinnam hoti bairii ca @ii Ipiithay CTgucchanti<br />
tajo ca samanniih6ro hoti, mum tajasra vin'n'iipabh@asra Piitubhvo hoti.<br />
Yam tathiibhii~a nipam tam riipupc3diinakkh<strong>and</strong>he satigaham gucchati, y6 tathiibhftussa vedanii sii<br />
vedanupiidinakkh<strong>and</strong>he sarigaham gacchati, yii tathibhltassa san'n'd sii saiifiupiidiinaWch<strong>and</strong>hc sarigaham<br />
gacchati, ye tathiibhitwa saykhiirii te samkhiirupiidiinakkh<strong>and</strong>he sarigahap gacchanti, yam tuthiibhiitaua<br />
viiiiiii@m tam vitIn'iiqpiidiinakkh<strong>and</strong>he sarigaham gacchati.<br />
Reat, 1987, p.20.<br />
Ihid.<br />
DN.I.223: Vin'n'ii@m anidasranam anantam sabbato pabham Wabham as a variant reading fbr<br />
paham here is referred to in chapter v). Ettha iipo ca pathavt tejo v30 na glidhati, ettha bighaif ca<br />
ras~'aii ca anum thiilam subh&ubham, ettha niimafi ca nipan' ca aresap u@rujhati, vin'n'wa nirodhma<br />
etth' etam uparujhatiti.<br />
Udiina V111.1.<br />
SN.I.13, 35.<br />
Sn 734: Vi'n"Einma nirodhena n' atthi dukkhma sambhavo.<br />
MN.1.111.<br />
Reat, 1991,314K<br />
Ibid., p.314.<br />
Ibid., p.316. This seems not dissimilar to the mind-body underst<strong>and</strong>ing of nimatipa Reat is<br />
attempting to get away from.<br />
DN.I.44.<br />
SN.II.~~.<br />
Sn 909: Pasram naro dakkhiti mimanipam.
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