Identity and Experience_Hamilton_1996

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I 68 Identity and Experience Ibid. SN.IV4of. SN.IV.41: Atha kho iyasmato Upasenma byo tatth'eua vikiri swathtipi bhusamu,ght ti. Ibid. : Tathd hi paniiyasmato Upasenma dgharattam aha@ira-mamapbra-miindnusayii susamiihaki. SN.IV.40: Etha me iivuso imam kiiyam maiicakam iiropetvd bahiddhii niharatha puriiyam kiiyo idheva vikirati syyathiip. bhuarnut#~ti. Asajjamdno: literally, this means unattached, or not clinging, so it might be that the bhMu is able to do the things described because he has achieved a state where he is detached. Abhijiamdno: literally, without breaking through. DN.I.78: So aneka-vihitam iddhi-dam paccanubhoti: eko pi hutvd bahudhii hoti, bahudhiipi hutvd eko koti, dvibhdvam tiro-bhdvam tiro-kuddam tiro-pikiiram tiro-pabbatam asajamdno gacchati sgryathii Pi iihiise, pafhavgii pi ummuja nimmujam karoti syyathii Pi pathamjam, udake Pi abhijamiino gacchati sgyathi pi pathamyap, ZkcIre pi pallaha kamati syyatha- pi pami sakup, ime Pi candima-sutiye map mahiddhike evam mafinubhiive piinifiii parimmati parimajjati, yiiva brahma-lob pi kiiyena va samvatteti. Syyathd pi dakkho kumbha-kiiro vii kumbhakiirantevEsi vii suparikammakat~a mattikC7ya yam yad ma bhjana-vikatim Zkadihyya tam tad eva karyya abhinippfidcyya (and the form is the same for ivory (danta) and gold (suva*)). T.W. Rhys Davids comments on this in his introduction to the Kevaddha Sutta in his translation of -ha JV%ya, Vol. I (Dialogues, I, p.272). DN.11.103, "5; MN,I.IO~,II.II. They are also discussed at length in pa^ II.205K AN.I.24: Etad agam bhikkhave mama sdvakiinam bhikkiinam iddhimantdnam yadidam Mahd Mogalkno . . . manomayam k@am abhinimminantrinamyadidam CuUa-panthnko. AN.1.93: Due 'mi bhikWlave iddh jo. Katamii due? Amira-iddhi ca dhamma-iddhi ca. DN.111. I 12 contrasts anya and no-ariya iddhi. Vin.II.183. DN.1.213: Imam kho aham Kevaddha iddhi-piiMiiriye iidinavam sampassamdno iddhi-piitihdriyena attiydmi hariiyiimi jigucchdmz. Anusirani$ii&-@am. DN.I.214E Vin.11.112. Vin.II1.91. I am indebted to Mark Allon for the following references (as well as several others used in this chapter): DN.11.50 (the Buddha); DN.I.222, DN.II.37, 40, 46f, 181, 2396 253-4 (other buddhas, bhikkhus or d m - including Brahma, who travels between lokm in this way). DN.1.215: Atha kho so Kevaddha bhikkhu tathii-?%Pam samddhim samripji yathii samiihite citte devaydn~o maggo piitur ahosi. DN.1.220. DN.II.89. In a personal communication, Mark Allon informs me that similar examples of' the Buddha making use of various iddhir are found more frequently in the Buddhist Sanskrit version of the Maha?atinimiy Siitra. Woods, 1914, p.203fE Ibid., p.265. DN.I.84: Kmuttasmim vimuttam iti iidym hoti, khinii jdti vusitam brahmacariyam katam karaNya~ miparam itthawiiti pgiifiiiti. Cittam abhiniharati abhininfiiimeti.
CHAPTER VIII The Attitude towards the Body OUR SUBJECT IN THIS CHAPTER is the attitude towards the human body in Pali Buddhism. We shall see that in the canonical material this attitude is primarily analytical, but that it changes to being openly negative by the time of Buddhaghosa. This change in attitude is important for two main reasons. First, it diverges from the doctrinal teaching on the relationship between body and mind; and second, it is likely to distort meditation exercises which use the body as the meditational subject. Theravada Buddhism is spreading in Western countries at the same time as the attitude towards the body is enjoying what one might call a high profile in Western culture. If a view about the body which is fundamentally different from the canonical position is disseminated in the West as representing 'the Theravada Buddhist view', then this misleads body-conscious Western Buddhists and non-Buddhists alike. A further word needs to be said here about the expressions 'body and mind' and 'the attitude towards the body'. In the foregoing discussion of the analysis of the human being into Wlanh, and particularly in chapter WI, we have seen that though the Wlandha of the body is largely dense or solid and the mental khandhas are formless, there is nevertheless no ontological distinction between them: whether or not they involve the constituents of Tu'pa, they all represent the occurrence of different processes or events on a spectrum of possible modes of existence. It follows that the terms 'body' and 'mind' might misleadingly suggest some sort of Cartesian dualism, especially to a Western reader. They might also mistakenly be interpreted as denoting two opposing objects rather than a combination of processes or events. But the fact is that as ordinary people we do tend to substantialise body and mind, and our samstikc experience of spa and artZpa is that they are qualitatively different. As Griffiths puts it: "The mental and the physical are categories of event which are phenomenologically irreducibly different".' Ice and steam give us a good analogy to illustrate the situation. There is no ontological discontinuity between these different states in which the same chemical combination of hydrogen and oxygen occurs. Phenomenologically,
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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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The Samkhirakkhandha 69 to give ont
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The Samkhirakkhandha not in terms o
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The Samkhirakkhandha 73 that the vo
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The Samkhiirakkhandha 75 commentato
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The Samkhiirakkhandha 77 Though thi
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The Samkhirakkhandha 79 technical s
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The Samkha'rakkhandha SN.II.4: &tam
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The Viiiiiinakkhandha 83 In attempt
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The ViCiiinakkhandha been construed
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The ViiiiTinakkhandha 87 uiEn"6na i
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The Vififiinakkhandha certain times
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The Vicfiinakkhandha 91 there is a
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The Viiiiia'nakkhandha 93 Without p
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The Viiiiiinakkhandha 95 uedani and
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The ViEEiinakkhandha 97 continuity
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The Viiiiiiinakkhandha 99 levels of
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The Viiiiia'nakkhandha 101 becomes
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The ViEZinakkhandha 103 with mind,
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The ViGZinakkhandha have seen, for
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The Viiiiia'nakkhandha 107 the Sutt
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The ViZn"ii?zakkhandha 109 sense. T
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The ViEEinakkhandha qualitative pic
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The Viiiiiiinakkhandha 113 citta re
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The ViCCinakkhandha 115 SN.II.goE N
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Page 149 and 150: The Vin"n"5nakkhandha 116. Ibid., p
Page 151 and 152: CHAPTER VI Niirnariipa THE EXPRESSI
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
Page 159 and 160: the basis of this conceptual and fo
Page 161 and 162: I suggest roga, disease, is being u
Page 163 and 164: The second passage on which Reat ba
Page 165 and 166: formula (as Reat understands such u
Page 167 and 168: Rlpasaiiriiinam samatikkamii pa.tig
Page 169 and 170: Manomaya meaning: that the mind is
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
Page 177 and 178: Manomaya range between the outer, e
Page 179 and 180: Manomaya considered together this a
Page 181 and 182: Manomaya 151 represents the progres
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: Manomaya 167 Atth' etam thiinan ti.
Page 201 and 202: The attitude towards the body 171 I
Page 203 and 204: The attitude towards the body I73 L
Page 205 and 206: The attitude towards the body I75 m
Page 207 and 208: The attitude towards the body I77 a
Page 209 and 210: The attitude towards the body cited
Page 211 and 212: The attitude towards the body 181 H
Page 213 and 214: The attitude towards the body 183 t
Page 215 and 216: The attitude towards the body 185 s
Page 217 and 218: The attitude towards the body 187 B
Page 219 and 220: The attitude towards the body 189 l
Page 221 and 222: The attitude towards the body SN.1.
Page 223 and 224: The attitude towards the body ~anam
Page 225 and 226: Conclusion from suffering, presuppo
Page 227 and 228: Bibliography Primary Sources I have
Page 229 and 230: Bibliography Eliade, M. Yoga: lmmor
Page 231 and 232: Bibliography Keith, A. B. Buddhist
Page 233 and 234: Bibliography 203 Renou, L. ~tudesur
Page 235 and 236: Short Glossary anattii Selflessness
Page 237 and 238: Short Glossary 207 Nirvana The goal
Page 239 and 240: General Index abstract identity, 12
Page 241 and 242: elements continued fire (tejo), XXI
Page 243 and 244: Genera I Index mahEbhftii see eleme
Page 245 and 246: san"Eivedayitanirodha, 48,52n36&37,
Page 247 and 248: Index of Textual Sources Index of T
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Identity and Experience_Hamilton_1996

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