Identity and Experience_Hamilton_1996

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50 Identity and Experience hand, the literal sense of sensory contact corresponds to apperception, and, on the other hand, its abstract sense to conception. It also seems clear that phassa is a conscious event, whether sensory or metaphorical contact, or meditative impression. It is defined as the coincidence of viii-a, sense and sense object. And as abstract impression on emerging from jhina, it is experienced when consciousness is once again 'normal7. It is thus clear that the English word 'contact', which tends to have a tactile or spacial connotation, is insufficient on its own to convey the full meaning of phassa. Rather, the meanings of phassa which we have discussed suggest that it refers to the moment of contact between the subjective world of the individual and the objective world with which he or she interacts. This explains why consciousness is included in the definition ofphassa, for the individual is not interacting with the world if he or she is not conscious, and why the consciousness of the event is of more significance than the (mere) contact. In the Buddha's teaching it is what happens subjectively that matters. Writing as a modern Theravada bhikkhu, manavira suggests that if one understands that phassa is primarily contact between subject and object, rather than contact between eye, forms and eye consciousness, then it is possible to see that such contact implies the presence of the illusion of 'I' and 'mine'. Thus for an arahant, when there is cessation of such illusion, there is also phasr~nirodha.~~ He refers to a verse in the Udina, which states: "Contacts impinge dependent on ground; how should contacts impinge on a groundless one?".% His point is that eye as sense organ is a sense organ in Puthujiana and arahant alike, and is a mere physiological aspect of the human being. Eye consciousness as a subjective aspect of the human being, on the other hand, is part of that human being's psychological constitution and is affected by his or her degree of insight on the path to liberation. Phasra as a practical function continues for an arahant, when cognitive faculties still function on the basis of eye, visible forms and eye consciousness. But it must no longer be regarded as contact with me, or with him, or with somebody, ~anavira states. He refers to the Sa@yatana Sutta, where it states that the Blessed One possesses an eye (and all the other sense organs), he sees visible forms with the eye; but he has no desire and lust, and his citta is wholly freed.47 Having no desire and lust is a concomitant of no longer having false notions of 'I' and 'mine' according to Buddhist teachings. According to Ranavira, then, the subjective aspect ofphassa implies the involvement of some illusory sense of 'I' in relation to the objective world. This is borne out by the role ofphassa in the continued sapiric existence of an individual, the continuity of which will cease after arahantship is attained. A final point is that the verb from which phassa comes, phusati, is also used in contexts where its meaning is perhaps an extension of the meanings contact and impinge. The expression ceto-samzdhim phusati, for example,
The Vedana'khandha means "[the bhikkhu] attains a state of concentration of the mind".48 Nirodham phusati means "he attains ces~ation".~~ Pha, then, is of two kinds and is found in two corresponding contexts. Most commonly it refers to the conscious sensory or metaphorical contact which is a sine qua non for the arising of feelings and for the cognitive process as a whole. It also refers to an abstract impression which is~also conscious but which does not originate from the coming together of a sense and its corresponding sense object. Notes SN. 111.591' iiatami ca bhikkhave vedand? Chayime bhikkhave vedanikiiyi . . . cakkhusamphassaji vedani, sotasamfihmrajti vedani, ghinmamphmajti, jivhii.samphmsaj5, kiyasamphau'aji, manosamphassujh- vedani. MN.1.111. Apperception is the function ofthe saiiiiaandha, the sub-ject of chapter 111. Cakkhuii-cJivuso pa+cca riipe ca uppajati cakkhuviiiiiiyzm, tinnam sarigati phauoJ phassapaccayi vedani, yam vedeti tam saiijdniti.. . . e.g, DN.III.275; SN.II.53, 82, IV.204, 207, etc; AN.111.400: Suklti vedani dukkhi vedani adukkhamasukhi vedand. SN.IV.204. k2yikap vi cetarikam vi. MN.1.302; SN.IV.208, etc. However, the Abhidhamma classifications note only five types of feeling: bodily agreeable and disagreeable, mentally agreeable and disagreeable and neutral. cf:, fbr example, Ebhariga 72 and Dhs 133. MN.I.59. This is suggested by Reat, 1987, p.23. DN.11.306: Kiiyikam dukkham .. . kiiymamphassajam ... domanmsam .. . cetasikam dukkham .. . manosamphajam. SN.IV.236: Katamaiica bhikkhave sdmisi(am) piti/sukham/upekhakha? Paiic'ime bhiWchave kiimagu@. The Sutta states: Idha bhikkhave bhikkhu . . . pathamam jhiinum . . . duriyam jhinam . . . taCiyam jknam upmampaja viharati; idam vuccati bhikWlave nirimisam sukham. cf., for example, MN.I.12. MN.1.303: Sukhi kho dvuso vedani thitisukhi viparindmadukkhii, dukkhii vedani fhitidukkha uz)ariniimasukhd. SN.IV.232: Katamd ca bhikkhave paiica vedani? Sukhindriyam dukkhindnyam somanassindnyam domanasrindnyam uflekkhindriyam imd vuccanti bhikkhave paiica vedani. Cha .romanmupavicdri cha domanarsu~avuird cha upekkhupaviciri; imi vuccanti bhikkhave atthrura vedani. Cha gehasitini somanacrdni/domana,~'dni/u~ekkhi cha nekkhammasitini somanm.riini/domanmsini/ upekkhi. Atiti chattimsa vedani, andgatd chattim.ra vedand, paccuppanni chattimsa vedani; imi vuccanti bhikkhave atthasata vedand. MN.111.216E SN.IV.209: Pajdndti bhikkhave sutavi ariyasivako aiiffatra kimasuklzi dukkhqa vedaniya nkara~m. SN. IV, 2 I 3: So sukham /duWcham /adukkhammukham ce vedanam vedeati ui~afiffutto nam vedeati. SN.IV.223f: In a description of the vedanikhandha, Pio (1988, p.gf) gives a long account of different emotions. In my opinion, she has fallen into the trap of' projecting a Western interpretation of feelings onto the vedamikhandha. SN. IV.2 15: Tixro imi bhikkhave vedani /hux~aji fihmamzilakii fihmanidini Pkuapaccayi. MN. I. I I I: Cakkhuii c'ivwo pakca nipe ca uppajati caMuviiiiiipam, t i ~ sarigati m pho. Phmapaccqi vedand.
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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
Page 29 and 30: xxx Identity and Experience materia
Page 31 and 32: CHAPTER I The Riipakkhandha Introdu
Page 33 and 34: The Riipakkhandha 3 But in spite of
Page 35 and 36: The Rfipakkhandha 5 though it is th
Page 37 and 38: The Riipakkhandha 7 upad5 nipa is d
Page 39 and 40: The Riipakkhandha 9 In the Sutta @a
Page 41 and 42: The Riipakkhandha I. B. Horner stat
Page 43 and 44: The Riipakkhandha 13 enable the liv
Page 45 and 46: The Rtipakkhandha I have stated in
Page 47 and 48: The Riipakkhandha performance", as
Page 49 and 50: The Riipakkhandha I 9 his sense of
Page 51 and 52: The Riipakkhandha by a desire to se
Page 53 and 54: The Riipakkhandha 23 word for 'hear
Page 55 and 56: The Riipakkhandha 25 intended to me
Page 57 and 58: The Rtipakkhandha * 7 manodhitu sep
Page 59 and 60: The Riipakkhandha 29 In accord with
Page 61 and 62: The Ripakkhandha appropriate interp
Page 63 and 64: The Riipakkhandha 33 concerned with
Page 65 and 66: The Rtipakkhandha not intended to b
Page 67 and 68: The Riipakkhandha 37 See chapter IV
Page 69 and 70: The Riipakkhandha 39 1914, p.71, n.
Page 71 and 72: The Rtipakkhandha 160. Manafi c'iiv
Page 73 and 74: The Vedaniikhandha The Vedanikhandh
Page 75 and 76: The Vedanikhandha 45 throughout the
Page 77 and 78: Phassa The Vedanzkhandha In the Maj
Page 79: The Vedaniikhandha different types
Page 83 and 84: CHAPTER I11 The SaZZCkhandha THERE
Page 85 and 86: The San"n"ikhandha 55 discriminator
Page 87 and 88: The Saiiiiiikhandha Ranananda has s
Page 89 and 90: The Saiiiiiikhandha 59 definitions
Page 91 and 92: The San"n"ikhandha We also read of
Page 93 and 94: Notes The SaEEiikhandha SN.111.60.
Page 95 and 96: The SaZEikhandha 65 73. DN.1.184. 7
Page 97 and 98: The Samkhirakkhandha 67 phenomena (
Page 99 and 100: The Samkhirakkhandha 69 to give ont
Page 101 and 102: The Samkhirakkhandha not in terms o
Page 103 and 104: The Samkhirakkhandha 73 that the vo
Page 105 and 106: The Samkhiirakkhandha 75 commentato
Page 107 and 108: The Samkhiirakkhandha 77 Though thi
Page 109 and 110: The Samkhirakkhandha 79 technical s
Page 111 and 112: The Samkha'rakkhandha SN.II.4: &tam
Page 113 and 114: The Viiiiiinakkhandha 83 In attempt
Page 115 and 116: The ViCiiinakkhandha been construed
Page 117 and 118: The ViiiiTinakkhandha 87 uiEn"6na i
Page 119 and 120: The Vififiinakkhandha certain times
Page 121 and 122: The Vicfiinakkhandha 91 there is a
Page 123 and 124: The Viiiiia'nakkhandha 93 Without p
Page 125 and 126: The Viiiiiinakkhandha 95 uedani and
Page 127 and 128: The ViEEiinakkhandha 97 continuity
Page 129 and 130: 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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Manomaya hell and a certain type of
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Manomaya of the way in which false
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Manomay a reed from its sheath: one
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Manomaya dense levels of reality, s
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Manomaya 161 Siima33aphala Sutta, h
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Manomaya 163 which is subsequently
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Manomaya 165 AN.I.11: 2'e keci bhik
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Manomaya 167 Atth' etam thiinan ti.
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CHAPTER VIII The Attitude towards t
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The attitude towards the body 171 I
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The attitude towards the body I73 L
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The attitude towards the body I75 m
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The attitude towards the body I77 a
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The attitude towards the body cited
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The attitude towards the body 181 H
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The attitude towards the body 183 t
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The attitude towards the body 185 s
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The attitude towards the body 187 B
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The attitude towards the body 189 l
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The attitude towards the body SN.1.
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The attitude towards the body ~anam
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Conclusion from suffering, presuppo
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Bibliography Primary Sources I have
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Bibliography Eliade, M. Yoga: lmmor
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Bibliography Keith, A. B. Buddhist
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Bibliography 203 Renou, L. ~tudesur
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Short Glossary anattii Selflessness
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Short Glossary 207 Nirvana The goal
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General Index abstract identity, 12
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elements continued fire (tejo), XXI
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Genera I Index mahEbhftii see eleme
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san"Eivedayitanirodha, 48,52n36&37,
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Index of Textual Sources Index of T
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