Identity and Experience_Hamilton_1996

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204 Identity and Experience Warder, A. K. Indian Buddhism. Delhi: Motilal Banarsidass, 1970. . Introdwtwn to Pali (2nd ed.). London: PTS, 1984. Wayrnan, A. "Regarding the translation of the Buddhist terms saiiri/samj'n"ii) vin"n"iiy/+n"iina" in Wijesekera, 0. H. de A. (ed.) Malalasekera Commemorahn blurne. Columbo: The Malalasekera Commemoration Volume Editorial Committee, 1976. . "A Study of the fidiintic and Buddhist Theory of Kama-ru'pa" in Hercus, L.A. (et al.) (eds.) Indological and Buddhist Studies (2nd ed.). Delhi: Sri Satguru Publications, 1984. Welch, H. l7w Ratice of Chinese Buddhism. Cambridge, MA; Harvard University Press, 1967. Whitney, W. D. 'Ihe Roots, Verb-Fom and fimaly Derivatives ofthe Sanskrit Language. Leipzig: Breitkop f & Hgrtel, I 885. Wijesekera, 0. H. de A. "The Concept of Vin"iy in %avZda Buddhism" in Journal ofthe American Oriental Society Vol. 84, July- September 1964, pp. 254-59. Williams, P.M. "Nagarjuna: Selections from the Miidhyamw-rib, together with excerpts from the commentaries" in Z?ze Middle way V0l. 52, 1977, pp.72-123. . MahQiina Buddlzism: the Doctrinal Foundations. London: Routledge, 1989. . "Non-Conceptuality, Critical Reasoning and .Religious Experience. Some Tibetan Buddhist Discussions" in M.McGhee (ed.) Philosophy, Religion and the SFritual Ljf, Cambridge: CUP, 1992. Wilson, E. "The Female Body as a Source of Horror and Insight in Post-Abokan Buddhism" in Jane-Marie Law (ed.) Religious Rijbctiow on the Human Body. Indiana University Press, 1995. Woods, J. H. 7he Toga-Sysh ofpatagali. Harvard University Press, 19'4. Woodward, E L. (trans.) Cradual Sayings Vol. I (repr. 1989), Vol. I1 (repr. 1gg2), Vo1. V (repr. 1986). London and Oxford: PTS. . Xindred Sayings Vol. I11 (repr. 1975), Vol. IV (repr. 1980), Vol. V (repr. 1990). London and Oxford: F'TS. . Minor Anthologies Part 11. London: OUP, 1935. Zaehner, R. C. (trans.) irhe Bhagauad@tii. Oxford: OUP, 1969. Zurcher, E. Buddhism: its OriBn and Sflead in Words, Maps and Pictures. London: Routledge & Kegan Paul, 1962. Zysk, K. G. Ascetkim and Healing in Ancient India. Oxford: OUP, 1991.
Short Glossary anattii Selflessness. The Buddha taught that all things are dependently originated (see pa~ccasamuppiida): nothing occurs independently or separately, but, rather, all things occur because of/conditioned by other things. It is erroneous, then, to attribute separate, independent self-hood onto anything, either subjectively or objectively: this is not 'how things really are' (see yathibhiitam). Seeing 'things as they really are' (that is, that they are 'selfless' in this sense) constitutes the cessation of ignorance, or Enlightenment (9.v.). arahant The term used to indicate an Enlightened person (literally: 'worthy one'). According to the early Buddhist texts, the experience of attaining Enlightenment (9.u.) is the same for all people as it was for the Buddha. ariyasiivaka Literally 'disciple who is noble', this term refers to those who have made considerable progress on the spiritual path, hence they are also referred to as 'advanced disciples'. &ava The Gavm are the fundamentally binding (to sapa'ra, 9.v.) aspects of what it means to be a human being, needing to be eradicated if one is to achieve Enlightenment (9.v.). Three or four &avm are referred to: all/any sensual desire(s), the desire for continued existence, ignorance, and (when four are mentioned) 'views'. Underpinning all of them is the basic error of separateness (see anattZ, 9.0.): all desires presuppose a separate desirer; continued existence presupposes identity in terms of separateness; ignorance is the (normal sarpsiric) state of not seeing that things are really selfless, and therefore not separate; and 'views' are held by a 'separate' self about something perceived (erroneously) also to be separate (thus separateness is presupposed both subjectively and objectively). The isavas are so deep seated in the human psyche that they are described as needing to be 'rooted out', which achievement is co-terminous with Enlightenment. bhikWzu A (male) member of a Buddhist monastic community. By extension, a disciple following the path taught by the Buddha. Members of female communities are called bhikkhunE Males and fernales can experience Enlightenment (9.u.).
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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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The Viiiii@zakkhandha 117 cf. Willi
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The Vin"n"5nakkhandha 116. Ibid., p
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CHAPTER VI Niirnariipa THE EXPRESSI
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cpa can best be understood as the v
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Wmndhas, leaving niima to represent
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other. Second, and more significant
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the basis of this conceptual and fo
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I suggest roga, disease, is being u
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The second passage on which Reat ba
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formula (as Reat understands such u
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Rlpasaiiriiinam samatikkamii pa.tig
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Manomaya meaning: that the mind is
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mind), have mind as their best, are
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Manomaya This verse was discussed i
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Manomaya I45 Some say that a person
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Manomaya range between the outer, e
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Manomaya considered together this a
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Manomaya 151 represents the progres
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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.
Page 199 and 200: CHAPTER VIII The Attitude towards t
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: Bibliography 203 Renou, L. ~tudesur
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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