..續本文上一頁,13-17) & (A.IV.40,23-27) -

　　"Seyyathīdam sammāditthi sammāsankappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati. Yā kho bhikkhave imehi sattahangehi cittassa ekaggatā saparikkhārā, ayam vuccati bhikkhave ariyo sammāsamādhi sa-upaniso iti pi saparikkhāro iti p ti."

　　(13) (M.III.72,4-28) -

　　"Katamā ca, bhikkhave, sammāditthi

　　 Sammāditthi p”aham, bhikkhave, dvayam vadāmi. Atthi, bhikkhave, sammāditthi sāsavā puññābhāgiyā upadhivepakkā; atthi, bhikkhave, sammāditthi ariyā anāsavā lokuttarā maggangā."

　　Then the two types of right view are explained in more detail.

　　(14) Unfortunately it is not perfectly clear in the Sutta whether the twofold right view refers to two separate ways in which sammāditthi acts as a requisite to ariya sammāsamādhi or whether both aspects of the twofold sammāditthi are part of the same sammāditthi which is a requisite to ariya sammāsamādhi. But even if the latter is the case it is not necessary to bring in lokuttarajjhāna as an explanation. I would propose, instead, that in this case ariya should be understood as a direct reference to the person practising ariya sammāsamādhi, i.e. that he is at least a Sotāpanna. Ariya sammāsamādhi would then simply be sammāsamādhi attained by the ariyas. This fits well with the fact that ariyas are said to be endowed with the Noble Eightfold Path (S.V.348,3-4), i.e. ariya sammāsamādhi together with its seven requisites.

　　There is still another way of looking at the passage from M117. According to the Commentary the second type of right view, the view that is supramundane, does in fact not refer to the right view of the Sotāpanna but to the right view at the moment of the four paths, i.e. the moment when each of the four stages of Enlightenment is attained. Thus it is identical with lokuttarajjhāna. This interpretation is probably the result of the peculiar vocabulary used to qualify sammāditthi in the present Sutta, in particular magganga and anāsava (but also the string paññā, paññindriya, paññābala and dhammavicayasambojjhanga), which is reminiscent of Abhidhamma usage. These terms are never used to qualify sammāditthi anywhere else in the Suttas, and several of the terms used, such as magganga, anāsavacitta and ariyacitta, are never found at all in the Suttas. It thus seems probable that these words are a late addition, a conclusion reinforced by the fact that the Āgama version of this Sutta (i.e. the Chinese equivalent) does not include this vocabulary.

　　(15) The fourth occurrence is found at (D.II.216,31 - 217,4) and the fifth at (A.III.25-27).

　　(16) (A.III.27,13) -

　　"... paccavekkhanānimittam suggahitam hoti sumanasikatam sūpadhāritam suppatividdham paññāya".

　　The paccavekkhanānimittam does not occur anywhere else in the Suttas and one has to look to the Vibhanga of the Abhidhamma to find a definition. At (Vibh. 334,1-8) one finds the following: "Tattha katamā sammāsamādhi

　　 ... Tamhā tamhā samādhimhā vutthitassa paccavekkhanāñānam paccavekkhanānimittam." - "Therein what is the five-factored right samādhi

　　 ... The reviewing knowledge, the reviewing sign of one who has come out of this or that samādhi (is the five-factored right samādhi)."

　　If one is to follow the Vibhanga here, then "this or that samādhi" would seem to refer to the samādhis just mentioned in the Sutta prior to the mentioning of the paccavekkhanānimittam, i.e. the four jhānas. Thus the paccavekkhanānimittam would be based on one or more of the four jhānas.

　　The same conclusion is arrived at when one takes account of the "gradual" nature of the Suttas (cf. A.III.184,17). This means that the standard way of exposition of Dhamma, explicitly recommended by the Buddha and a pattern which is easily recogniza…

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