..续本文上一页jhāna (see "So Vata Sutta", section 4.2), the Commentaries shift the emphasis towards pure vipassanā practice and in the process invent new terminology such as "sukkhavipassaka" (one who practises dry insight) and "suddhavipassanā" (pure insight). This shift in emphasis has been very influential to the present day. vipassanā meditation with little emphasis on samādhi, and often no emphasis on jhānas, has been by far the most influential "meditation system" of the Theravada tradition worldwide in the second half of the 20th century.
(4) It should be noted that, although the term lokuttarajjhāna first appears in the Canonical Abhidhamma, it is precisely defined only in the Abhidhamma Commentaries. Whether the Abhidhamma Commentaries understand lokuttarajjhāna in the same way as the Canonical Abhidhamma is a moot point. However, because my main critique in this paper is aimed at the Sutta Commentaries, which presuppose both the Canonical Abhidhamma as well as its Commentaries, I have made no distinction between the two.
(5) According to the Abhidhamma Commentaries the fruit consciousness lasts two or three mind moments (see "A Comprehensive Manual of Abhidhamma" by Bhikkhu Bodhi, p.177).
(6) And also to a fivefold classification of jhāna adopted by the Abhidhamma (cf. Dhs. 167-174) but which is only rarely mentioned in the Suttas (cf. M.III.162,15).
(7) Lit. ”jhānas beyond the world”.
(8) The Suttas, in contrast with the Abhidhamma, never focus exclusively on the precise moments that the stages of Enlightenment are attained. Rather, the Suttas seem to speak of these stages as "ongoing realities". Typical terminology used in the Suttas include: "dhammacakkhum udapādi", "the eye of the Dhamma arose", (e.g. Vin.I.11,34); "sammāditthiyā uppadāya", "the arising of right view", (M.I.294,1); "sotāpattiphalam pi sacchikaronti, sakadāgāmīphalam pi sacchikaronti, anāgāmīphalam pi sacchikaronti, arahattam pi sacchikaronti", "they realised the fruit of streamentry, they realised the fruit of once-returner, they realised the fruit of non-returner, they realised the fruit of Arahantship", (D.I.229,4); "anupadāya āsavehi cittāni vimuccimsu", "(their) minds were freed from the outflowings without grasping", (e.g. Vin.I.14,35); "āsavānam khayam pāpunāti", "he attained the destruction of the outflowings", (M.I.436,4). Each of these refers to enduring realities.
(9) For the sake of completeness, it should be mentioned that the Suttas on a few occasions mention types of samādhi that possibly are directly related to the attainment of the four stages of Enlightenment. The most important example would seem to be animittasamādhi, see (A.IV.78,18-30). However, even these samādhis do not appear to be momentary in the sense that lokuttarajjhāna is said to be.
(10) This is how the Commentaries tend to understand this term, e.g. (MA.IV.130,22-24): "Tattha ariyan ti niddosam. Lokuttaram niddosam hi ariyan ti vuccati. sammāsamādhin ti maggasamādhim" - "Therein ariya means undefiled. For ariya is called the undefiled which is supramundane. Sammāsamādhi means path-samādhi [i.e. lokuttarajjhāna]"; (AA.IV.28,19): "samādhiparikkhārā ti maggasamādhissa sambhārā" - "Requisite of samādhi means a constituent of path-samādhi". See also Rupert Gethin”s "The Buddhist Path to Awakening", p.218, line 19-22: "Secondly there is the attainment of right view etc. as noble, without āsavas, lokuttara, a factor of the path. It is precisely this second stage that must be understood as ariyo sammāsamādhi sa-upaniso sa-parikkhāro."
(11) It should be noted that only 5 occurrences in the four main Nikāyas makes the phrase a rare one. There are also two occurrences of a samādhi (as opposed to sammāsamādhi) which is said to be ”ariya” (D.III.278,27 & A.III.24,15).
(12) (S.V.21…
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