Identity and Experience_Hamilton_1996

Manomaya 167
Atth' etam thiinan ti.
AN.111.194: Kam pana ham Ud9i manomayakaiampaccest Q In the PTS edition of the Ariguttara
JKika>a, this sentence reads as follows: Kam pana tvam UdcTyi manomayam &yam paccesi ti? This
would have to be translated "What, Udayin, do you think a mind-made body is?". Though
it is a small point, I have chosen to emend the Pali to give a bahuvrihi compound,
manomayakiiyam, which both accords with the use of kam and makes more sense in the
context.
Ye te bhante deuli anipino saiiiilimayi ... blilarra a yattma bhunitam.
DN.III.86: Atha kho k ... sattZ rasa-pathavim paribhuiijanti tam-bhakkird tad-iihiirii cirap &%ham
addhinam atthapsu. Tathiyah- kho te satti rtrra-pafi2avim paribhufijantii tam-bhakkhii tad-Ehiirh ciram
dgham addhiinam atthapu, tathii tathii tesam sattiinam kharattafi c'eva kiiyasmim okkami.
DN.III.84: Ayam loko vivat@ti.
DN.III.85: Tma rasa-pathavim ariguliyii siiyab acchidesi, ta&- c' ma okkami.
MN.I.59.
MA.1.280: Mahaggatam ti 6piiriipiivacaram; amahaggatan ti kiimiivmaram.
AN.111.121: Tena kho pana samayena Kakudho niima Koliyaputto iiyasmato Mahiimoggallinassa
ufia#hiko adhunii kiilakato aiifiataram manomayam kiiyam upupanno, tma evanipo attabhiivapatilibho
hoti, s~yathli pi nima due vi tini vii mZgadhikinigiimakkhettiini.
So tma attabhiivapatiliibhena n'eva attiinam no param yiibidheti.
Kakudho devaputto.
Sukha, the opposite of dukkha. As a synonym for Nirvana, its meaning is not happiness in
the affective sense, but refers to the absence of the dis-ease that is dukkha.
MN. 1.276: So imam eva kqam uiuekajena pitkukhena abhisandeti parisandeti paripiireti parippharati;
n&a kiiici sabbivato k gma vivekajena pitirukhena apphutam hoti.
DN.I.75: Adukkham asukham upehati-pirisuddhim catutthqjhiinam.
The eight jhiinas correspond to the eight vimokkhii, and can be followed by a ninth
attainment, saiiiiiivedayitanirodha, what PED calls "trance" (PED, p.286). This was referred to
in chapter rv. Whether thejhlinas are thought to be fourfold or eightfold, insight is separate
from them: they are the means to the end and not the end in itselE It was because they
made thejhinas themselves the aim of their teaching that the Buddha rejected the
doctrines of two of his teachers, Alara Kalama and Uddaka Ramaputta (cf. MN.1.1640.
DN.I.77: Manomayam kiiyam abhinimmin@a cittam abhiniharati abhininniimeti . .. So imamhii kiiyii
aiiiiam kiyam abhinimminiiti riipim manomayam sabbariga-paccatigim ahinindriyam. cf.. also
MN.11.17f;
CPD, s.v. ahinindt-iya. PED (p.65) suggests that ahinindnya is probably an inferior reading for
abhinindnya, which it suggests comes near in meaning to *abhit?tZnd';Ua. CPD rejects this as a
misreading.
DA.1.120.
DA.I.222.
MN. 1.296: Indnylini vippasanniini.
DN.I.77: Sgyathli pi puriio muiijamhi kikam pavlihqya. Tma euam ma: 'Ayam muiijo ayam ki.)
aKo muiZjo aiiiiii-isijGii) muiijamhii tv ma kikiipavii.& ti'.
Eliade, 1973, p.165, referring toJaimin9a Brdzmana 11, 134, etc.
Again terminology makes the situation confusing: we have seen in chapter I that nipa is
defined as consisting of the four elements, of which pafi2avi is one. It would have made it
easier for us to grasp the notion of subtle body had a term other than rtjpa been used. The
point really is that the subtle body is not just conceptual. We have also seen the use of the
term nipa in another context in which it is without solidity in chapter VI.
Eliade, 1973, p.274fX
Eliade, 1973, p.274. Siddha is the term used for the various powers acquired by the yogin,
but it literally means 'perfection'.
SN.V.282: AbhiinZti nu kho bhunte bhagavi iddhiyi manomayena kqena brahmalokam upasamkamitii
ti?. . . Abhiiiniimi khviiham Ananda iddhiyii manomayena Eyena brahmalokam u@samkamit?i ti.
SN.V.283: Yasmim Ananda samaye tathiigato kiiyam pi citte samiidahati cittam pi ca kiiye samiidahati;
~ukhasafiiiaiica lahurailiiaiica kiiye okkamitui viharati, tasmim Ananda samaye tathigatasra kiiyo Iahutaro
ceua hoti mudutaro ca kammaniyataro ca pabhwarataro ca.
cf. Br. Up. VI.2.15.
Johansson, 1979, p.38.