..续本文上一页ble in Sutta after Sutta, is one of natural progression. It is therefore to be expected that the paccavekkhanānimittam is a stage on the path which comes after the jhānas and which is based on the jhānas.
(17) (AA.III.232,11-12) -
"Ariyassa ti vikkhambhanavasena pahinehi kilesehi ārakā thitassa".
"(Of) noble (means): (of) one standing far from the defilements which have been abandoned due to suppression".
"Abandoning due to suppression", "vikkhambhanavasena pahinehi", is a Commentarial reference to suppression due to jhāna. Thus it appears that the term ”ariya” here is related to (ordinary) jhāna and not to the stages of Enlightenment.
It might be objected that this passage is about the ”development”, ”bhāvanā”, of ariya sammāsamādhi (i.e. "ariyassa bhikkhave pañcangikassa sammāsamādhissa bhāvanam desissāmi ..."; A.III.25,1-2) and not about ariya sammāsamādhi itself. However, in the Suttas the development of a particular quality is usually explained in terms of the quality itself. For example, the development (bhāvanā) of satipatthāna is explained using the standard satipatthāna formula (S.V.182,23 - 183,4); the same holds for the iddhipādas (S.V.276,15-19), the sammāppadhānas (S.V.244,21 - 245,13), and indeed for the jhānas themselves (S.V.308,2-11). Thus it seems safe to conclude that the "development of ariya sammāsamādhi" is identical with ariya sammāsamādhi itself.
(18) This still does not answer the question of why the name "ariyo sammāsamādhi" is used. I would suggest that because this samādhi is defined as the eighth factor of the Noble Eightfold Path, supported by the other seven factors, one is in effect developing the entire Noble Eightfold Path when developing this samādhi. It would therefore seem that the qualifier "ariya" is taken directly from the name of the Noble (ariya) Eightfold Path.
(19) I argued above that the Sutta terminology for the experiences of Enlightenment never refers to samādhi and jhāna. However, since the Abhidhamma”s lokuttarajjhāna is not directly equivalent to this Sutta terminology, it is still necessary to investigate whether it might relate to jhāna or samādhi.
(20) The Commentaries use various terminology, such as maggasamādhi and phalasamādhi, which is equivalent to lokuttarajjhāna.
(21) (M.II.22-29)
(22) See (M.II.27,31 - 28,2) & (M.II.28,20-23) respectively.
(23) (MA.III.270,14) -
"Pathamajjhānan ti anāgāmīphale pathamajjhānam."
"The first jhāna means: the first jhāna with reference to the fruit of anāgāmī."
(MA.III.270,22-24) -
"Etth”ete ti arahattaphale bhummam dutiyajjhānikam arahattaphalam hi pāpunitvā, kusalasankappā aparisesā nirujjhanti."
"Here these (”here” refers back to the second jhāna in the Sutta text; ”these” refers to the wholeseome intentions) means: with reference to the fruit of Arahatta, having attained the stage of Arahatta relating to the second jhāna, wholesome intentions cease without remainder."
(24) (D.III.126-7) -
"Sabbākāra-sampannam sabbākāra-paripūram anūnam anadhikam svākkhātam kevala-paripūram brahmacariyam suppakāsitam".
Because of the use of ”well-expounded” (svākkhātam) and ”well-proclaimed (suppakāsitam) to qualify brahmacariya. I understand brahmacariya here to be practically equivalent to dhamma.
(25) Moreover, the use of ”jhāna” does not appear to add anything that would be lost if the passage simply spoke of the attainments of Anāgāmī and Arahant respectively.
(26) Of course, a single Sutta may not be fully self-explanatory. But all the Suttas taken together should give one a comprehensive and complete understanding of the Dhamma.
(27) "Vivicca akusalehi dhammehi"; e.g. (D.I.73,23-24).
(28) The standard description of the second jhāna says: "avitakkam avicāram samādhijam pītisukham", "without vitakka without vic…
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