..续本文上一页de;āphalasamādhi (A.IV.428), are even more marginal. In any case, if the present discussion is limited to the jhānas (and thus sammāsamādhi) the situation is quite clear cut.
(39) This may seem more radical than it really is. As do most Buddhist monks, I agree that it is important to respect the Commentaries and all post-Nikāya Pali works. After all, these works are the opinions of (presumably) highly respected Buddhist monks. One is obliged to be extremely careful not to overestimate one”s own understanding above that of a strong and respected tradition. If there is any doubt, and one does not have direct experience of the Dhamma oneself, one should always defer to the tradition.
Having said this, however, one has to keep in mind what the Buddha stated in the Four Great Standards of the Mahāparinibbāna Sutta (D.II.13,30 - 126,5): that the word of any authority, other than that of the Buddha, which claims to speak the Dhamma should always be checked against what is known with adequate certainty to be the Buddha”s own statements (i.e. the four main Nikāyas). What I have tried to do in this paper is simply to subject one specific Commentarial interpretation to this test.
(40) (S.II.224,14-21 + 224,25-225,4) -
"Seyyathāpi Kassapa na tāva jātarūpassa antaradhānam hoti yāva na jātarūpapatirūpakam loke uppajjati. Yato ca kho Kassapa jātarūpapatirūpakam loke uppajjati atha jātarūpassa antaradhānam hoti. Evam eva kho Kassapa na tāva saddhammassa antaradhānam hoti yāva na saddhammapatirūpakam loke uppajjati. Yato ca kho Kassapa saddhammapatirūpakam loke uppajjati atha saddhammam antaradhānam hoti. ...
Atha kho idheva te uppajjanti moghāpurisā ye imam saddhammam antaradhāpenti.
Seyyathāpi Kassapa nāvā ādikeneva opilavati na kho Kassapa evam saddhammassa antaradhānam hoti. Pañca kho me Kassapa okkamaniyā dhammā saddhammassa sammosāya antaradhānāya samvattanti.Katame pañca
Idha Kassapa bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, sanghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismim agāravā viharanti appatissā. Ime kho Kassapa pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya samvattanti."
(41) All this seems to be a natural process. I think it highly unlikely that members of the Sangha would intentionally distort the Dhamma.
(42) A similar passage is found at (A.IV.84,9-19). There are also a number of passages that mention the same list of five things as being respected by various persons. For example at (A.IV.27,21 - 31,10) there are four Suttas mentioning seven qualities that lead to non-decline, the five factors common to all these Suttas being the Triple Gem, the training, and samādhi. Another such set of seven occurs at (A.IV.120,4 - 125,9). Finally, at (S.V.234,26-31) an Arahant is said to conduct himself with supreme honour towards the Tathāgata and the Dhamma by being reverential and deferential to the same basic set of five.
(43) Note the correspondence here between the Buddha warning that it is "senseless people" in the Sangha itself that cause the Dhamma to disappear and the fact that the Commentaries (written by the Sangha) seem to be distorting the Dhamma. (Again, this distortion seems to be natural and unavoidable. If it had not been for the Sangha”s efforts in preserving the Dhamma, it would almost certainlty have disappeared long ago.)
(44) It is the second book of the Abhidhamma, the Vibhanga, which is of interest here.
(45) This pision is one of the main organising principles of the Vibhanga. However, it should be noted that many scholars consider the Vibhanga to be the earliest part of the Abhidhamma. It thus seems likely that in the rest of the Abhidhamma this pision is implied, …
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