Identity and Experience_Hamilton_1996

Identity and Experience
reference to an object". This specifically refers to the discriminatory (i.e. classificatory)
aspect ofsaiiiiii as more formally understood in later Buddhist schools of thought. cf. also
Williams 1992.
J.II.~I.
The Abhidhamma defines vitakka as 'thinking of' something and viciira as 'thinking about' the
same thing. Both are terms used in a technical sense in meditation. This is explained in
Cousins 1992.
MN.1.112.
SN.111.60.
DN.II.309.
Johansson, 1979, p.92.
Vibhatiya 6.
AN.IV.427: Rtipasaiiiicinam samatikkamii pa.Qha-saiifinam attharigamii.
Euam saiiiit ... tad @atanam no pa&ramvedeti.
MN.1.410: Devii riipino manomayi.
Devii anipino .saiiiirmayi.
The commentary states (MA.III.122) that both are the product of meditative states, in the
nipa and anipa jhiinas respectively: jhiinacittamayii ... anipa jhiinasaiiiiiiya saiiiiiimayii.
In a personal communication, Lance Cousins infbrms me that the Theravada tradition
would probably understand this passage to mean that the minds of'the tbrmless gods can
be known. I will discuss the term manomaya, which has arisen twice in this chapter, more
lully in chapter VII.
AN.II.52: Anicce niccasar5iino dukkhe ca suklurvaMino anattani ca attii ti asubhe subhasailt?ino . .
AN.ff.9: Na idhaloke idhalokasan'iii ahosim.
Saiiiif ca pana ahosin ti.
Bhavanirodho nibbiinam ... safiiiii uppajjati.
SN.111.142: MaridEpamii .raiin'ii.
For example, SN.IV.217: RCpasan'iiii, iikZ~iinaiic@atanasaiiiiii, vin'fiiinaiicciyatanasan'iiii and
iikiiicaffi@atanaran'iii.
Nevasan'iiinZ.saiiii@atanam.
SN.IV.zg4f.
San'n'iivedayitanirodham samiipannm.sa saiifiii ca vedanii ca nimddhii honti: "both conception and
feeling have ceased when one has attained the cessation of conception and feeling".
AN.111.202: 1Tathii .rafiiiiua anantarci iisaviinam khyo hoti, idam san'iiiinam %am.
MN.1. I I I : Yam saiijiiniiti tam vitakketi, yam vitakketi tam papaiiceti.
Vibhariga 6: kusalii, akusah, ayiikata.
AN.\! 21 o: Vevannlyamhi ajhtipagato, parapagbaddhii me jtvikii, an'n'o me cikappo karaHyo ti.
AN.\! 108t. Yam bhikkhuno Girimiinandmsa dasa saiiiiii sutvii so ibiidho thiina.ra pa&hz.uambh~ya.
Aniccasan'iiii, anattaaiiiiii, asubhasatin'ii, iidinavasan'iiii, pahiina.raiiiiii, virigasan'iiii, nirodharaiifii,
sabbaloke aanabhiratasaiiiiii, sabbasamkhiiresu aniccasaiiiiii, iiniipiinasati.
AN.\! 105: A.subkasaiifii, marapuan'riii, &iirepatiWcu-lasaiiiiii, sabbaloke anabhiratasaffiiii, aniccaraiiiiii,
anicce dukkhmaiin'ii, dukkhe anattaran'fii, pahdnasan'n'ii, virGgasan'iiri, nirodhasan'n'i.
AN.V. 107: No cittam bhavtj,ati na c'uppan~ piipaki akusalii dhammci cittam pariyiidiiya @thrunti. c f:
also DN.III.289.
SN.\! 13oK
SN.111.155: Aniccasaiiriii bhikkhave bhiivitii bahutikatii sabbam kcimarigam pariyiidiyati sabbam
rtipariigam pariyidiyati sabbam bhavariigam pariyiidiyati sabbam avijatp parzyiidiyati sabbam
a.mimtSnam panyiidiyati samtihanti.
AN.III.443f.
DN.III.223: Idh' iivuso bhikkhu iilokascliiiiam manasikaroti, diva saiiiam adhithitiyathii divi tathii
rattim, yathii rattim tathZ divii, iti uiuatena cetasii apariyonaddhena sappabhti~am cittam bhiiveti.
SN.V.283: Sukhasaiitiaiica lahusaiiiiaiica kiiye okkamitvii viharati, tarmim samaye tathigatma kiiyo
lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhmarataro ca . . . appakasiren'eva pathaviyii
veh&am abbhqgacchati.
This ability to use meditative states to effect a change in the state of one's body is discussed
further in chapter WI.
DN.I.178ff.
DN.1.182: Evam pi sikkhii ekii .ran'n'ii uppqjanti, sikklzii ekii saiin'ii nirutjihanti.