Identity and Experience_Hamilton_1996

40 Identity and Experience
translator fbr the PTS, EL. Woodward, considers the reading avijadhiitu more appropriate
to the context and translates accordingly (KS.111.41, n.2).
I 35. Avijiramphasajena bhiWrhave vedayitmq phuttha.csa a.wutavato ~uthujanaira asmiti pi'm hoti, ayam
aham asmiti pi'ua hoti, bhavkanti pikra hoti, nu bhavGsanti pika hoti, nipi bhavkranti piJ.w hoti,
anipi bhavissanti pika hoti, satifit bhavissantipi'.s.sa hoti, asan"fii bhavissanti pi'ssa hoti, nevaraiifii nisafiiii
bhauirsanti pi'.l;sa hoti.
I 36. Tdthanti Uzo pana bhikkhave tatth 'eva paiicindnyiini. Atlz 'ettha .rutavato ariyasiivakassa avijii pahgati
vcii uppujati. Ta.ssa uv~liviriigii vijuppiidii umiti pi'ssa na hoti, ayam aham armiti pi)J.ra na hoti,
bhavkranti, na bhavzkanti, nipi, ariipi, saiiiii, a.safiiii, neva saiin"i n&aiifii bhavkanti piba na lzotiti.
137. MN.I.295; SN.V.218: Paiic' imiini indnyiini niiniizisayiini niinGgocariini . .. kim pagraragam, ko ca
ne.ram gocaravisayam paccanubhoti?. . . Mano patisaragam, mano ca nesam gocaravisayam paccanubhoti.
138. It is used in this more literal sense at, fbr example, MN.III.9 and MN.1.310.
139. MLS.I.355. Mrs Rhys Davids discusses the translation in the introduction to her translation
of the Dlzammasaqgam (1974, ~.LXXXVII).
140. C.A.E Rhys Davids, 1914, p.68ff. cf also Reat, 1990, p.2251'and p.243ff.
141. cf: Copleston, 1955, p.173t:
142. cf: also PED, p.520.
143. Aquinas gives the 'internal sense' the further firnction of being that by which we know that
we see a visible object rather than hear it; that we hear a sound rather than feel it, and so on.
Reat (1990, p.225fand p.243ff) discusses the meaning of'manas in the Upancad, where it has
many meanings ranging from sensus communir right up to "the supreme faculty ofthe soul,
capable of apprehending ultimate truth". Reat also discusses the role of manas in the pre-
Upani~adic Vedas (p.107ff), where it is most commonly stated to he the locus of emotions or
the repository of the individual's character traits. One such epithet is nymanas:
'herominded'. Zaehner (1969, p.156) compares the Buddhist understanding of manas as
.rensus communis with manur in the Blzagavad Gitii, where it sometimes is the controller of the
senses (3.7; 6.24) and sometimes has to he controlled (2.60, 67). In the well-known parable
of the chariot in the KathopaniSad, buddhi is the charioteer, manar is the reins and the senses
are the horses: so there manu.\ is perhaps neither controller nor controlled hut an
implement of control.
144. C. A. E Khys Davids, 1914, p.70.
145. PED, p.520.
146. In the chapter which describes the evolutes of prakyti, the Siimkhya SUtras state that manas is
the principal PradhZna) evolute "because it is the receptacle of all sam.rkiirasW: Tathii
's'e~usam.rkiirZdhZratviit (Siimkllya SCtras, 11.42).
147. Geiger, 1920, p. 80-2.
148. KS.III.41.
149. Carter, 1978, p.2. cfalso p.611'.
150. DN.I.70.
151. In the Clziindo~a Upanipd (111.2) nose, speech, tongue, eye, ear, mind, hands, and skin are
said to be the eight 'graspers' (grahah: lit. 'graspings') (Radhakrishnan translates this as
'perceivers' - 1953, p.215). But it is their ob.jects (atgralG) which do the grasping: jihvii (fbr
example) vaigraha?z, sa raseniitgriihey ghita'. . . The notion of grasper and grasped might he
a figurative indication that the functioning ofthe senses requires the coming together of
sense and ot!ject; or it might more generally be a metaphor fbr the relationship between
sub-jective experience and the objective world. This notion was developed in later Buddhist
systematic philosophy.
152. MN.I.60; DN.11.301: Puna ca param bhikkhave bhikklzu dhamme.ru dhammiinupmf vihamti.
153, Ny%natiloka,rg80, p.42.
154. In common with the other senses, in order to function manodhiitu is 'activated' by vifin'iiga,
hence manovifiiiiiga.
155. MN.1.293: Niaghena h'Zvuso paiicahi indnyehiparisuddhena manovin"fiiiyena kim nqyan ti?
156. MN.I.352: . . . .sabbaso riipasaEiiiinam samatikkamii pafighasaiiiiinam atthagamii niinattasafiiiiinam
amanasikijrii. (In translating, I have paraphrased slightly in order to draw out the meaning.)
157. Vibhatiga p.76: Dasclyatanii lokiyii; dvrIyatanii siyii lokiyii s ~ lokuttarii. Z This comes in a chapter
where manas and dhammii are always referred to as the eleventh and twelfth of the qatanar.
158. The psycho-cosmological spheres are discussed in chapter vrr.
159. MN.1.11rf'.