..续本文上一页āra with rapture and happiness born of samādhi"; e.g. (D.I.74,15).
(29) One might think that the expression "ceased without remainder", "aparisesā nirujjhanti", is more likely to be connected with the stages of Enlightenment where defilements are completely uprooted than with jhāna where the defilements are only temporarily suppressed. However, in the Suttas this term is also used with reference to the jhānas (e.g. M.II.263ff).
It might also seem that because this Sutta ends with a description of the Arahant, the previous stages are likely to concern stages of Enlightenment. But it is common in the Suttas to describe the attainment of Arahantship directly after the attainment of the jhānas, for instance in the gradual training (e.g. D2).
(30) (A.III.422,25 - 423,18), the title is taken from the summary (the uddāna) at the end of the chapter (vagga).
(31) (AA.III.410,21) -
"Samādhin ti maggasamādhi c”eva phalasamādhi ca".
Maggasamādhi and phalasamādhi are Commentarial names for the lokuttarajjhāna happening at the path moment (magga) and fruition (phala) respectively.
(32) It could perhaps be argued that sammāsamādhi here refers to the lokuttarajjhāna of the first three stages of Enlightenment but not to the fourth. But this would be an additional complication which would lead one even further away from the most straightforward meaning of the passage.
(33) "The abandoning of the fetters" is the path (magga) consciousness relating to the attainment of Arahantship. Sammāsamādhi is here defined in the Commentary in such a way that it appears to include the fruition (phala) consciousness relating to Arahantship. The fruition consciousness comes after the path consciousness.
(34) (A.III.423,2 - 423,7) -
"Cittassa nimittam aganhanto sammāditthim paripūressatī ti n”etam thānam vijjati. Sammāditthim aparipūretvā sammāsamādhim paripūressatī ti n”etam thānam vijjati. Sammāsamādhim aparipūretvā samyojanāni pajahissatī ti n”etam thānam vijjati. Samyojanāni appahāya nibbānam sacchikarissatī ti n”etam thānam vijjati."
(35) See for example the Sāmaññaphala Sutta (D2). The Commentary does not explain the jhāna of the gradual training as lokuttarajjhāna (but it also does not exclude it), see (DA.I.217,14-18).
(36) (M.I.434,25-31 + 435,26-436,17) -
"Yo Ānanda maggo yā patipadā pañcannam orambhāgiyānam samyojanānam pahānāya tam maggam tam patipadam anāgamma pañc”orambhāgiyāni samyojanāni ñassati vā dakkhīti vā pajahissati vā ti n”etam thānam vijjati. Seyyathā pi Ānanda mahato rukkhassa titthato sāravato tacam acchetvā pheggum acchetvā sāracchedo bhavissatī ti n”etam thānam vijjati ...
Katamo c”Ānanda maggo katamā patipadā pañcannam orambhāgiyānam samyojanānam pahānāya: Idh”Ānanda bhikkhu ... pathamam jhānam upasampajja viharati ... dutiyam jhānam ... tatiyam jhānam ... catuttham jhānam ...".
(37) In fact it would seem impossible that the jhānas of M64 refer to lokuttarajjhāna. In this Sutta the jhānas themselves are viewed as dukkha, anicca, and anattā for the purpose of going beyond them and attaining at least to Anāgāmī. This could therefore not refer to lokuttarajjhāna because that attainment is nothing but Nibbāna itself and consequently cannot be considered as dukkha.
(38) With the possible exception of animittasamādhi, see note 9 above. It is difficult, however, to draw any authoritative conclusions on the precise nature of animittasamādhi based on the Suttas alone. In the Suttas, it remains a marginal form of samādhi compared to the jhānas (see note 1 above) and as such its relevance is limited. Other types of samādhi that may or may not relate directly to the stages of Enlightenment, such as suññatasamādhi, appanihitasamādhi, and even añ&ntil…
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