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http://www.leighb.com/jhanas.htmPerkenalan oleh Bhante Nanamoli dalam terjemahan Vissudhi Magga :
The doctrines (Dhamma) of the Theravada Pali tradition can be conveniently traced in three main layers. (1) The first of these contains the main books of the Pali Sutta Pitaka. (2) The second is the Abhidhamma Pitaka, notably the closely related books, the Dhammasangani, Vibhanga Patthana. (3) The third is the system which the author of the Visuddhimagga completed, or found completed, and which he set himself to edit and translate back into Pali.
.... (details of 1 and 2 omitted for brevity)....
(3) The system found in the Commentaries has moved on (perhaps slightly diverged) from the strict Abhidhamma-Pitaka standpoint. The Suttas offered descriptions of discovery; the Abhidhamma, map-making; but emphasis now is not on discovery, or even on mapping, so much as on consolidating, filling in and explaining. The material is worked over for consistency. Among the principal new developments here are these. The 'Cognitive Series' (citta-?ithi) in the occurrence of the conscious process is organised (see Ch. IV, n. 13 and Table V) and completed, and its association with the three different kinds of kamma is laid down. The term sabhava ('individual-essence', 'own-being' or 'it-ness', see Ch. VII, n.68) is introduced to explain the key word dhamma, thereby submitting that term to ontological criticism, while the samaya ('event' or 'occasion') of the Dhammasangani is now termed a khana ('moment') thus shifting the weight and balance a little in the treatment of time. Then there is the specific ascription of the three instants (khana, too) of Arising, Presence and Dissolution (uppada-tthiti-bhanga), to each 'moment' (Khana), one 'material moment' being calculated to last as long as sixteen 'mental moments' (Ch. XX, Section 24; DhsA.60). New to the Pitakas are also the rather unwieldly enumeration of concepts (pannatti, see Ch. VII, n.11) and the handy defining-formula of Word-meaning, Characteristic, Function, Manifestation and Proximate Cause (Locus); also many minor instances such as the substitution of the specific 'heart-basis' for the Patthana's 'material basis of the mind', the conception of 'material octads' etc. the detailed descriptions of the thirty-two part of the body instead of the bare enumetation of the names in the Suttas (thirty-one in the Four Nikayas and thirty-two in the Khuddaka-patha and the Patisambhidamagga), and many more. And the word paramattha acquires a new and slightly altered currency. The question of how much this process of development owes to the post-Maurian evolution of Saskrit thought on the Indian mainland (either through assimilation or opposition) still remains to be explored, like so many others in this field. The object of this sketch is only to point to a few landmarks
Seperti yang sudah saya post sebelumnya :
Kalau dari sudut pandang Theravada :
1. Sutta : tanpa kesalahan dan sifatnya otoritatif
2. Suttānuloma : referensi dalam Sutta, otoritatif jika sesuai dengan empat kriteria besar (ada di Sutta dan Vinaya) dalam Mahaparinibanna Sutta
"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."
3. Atthakathā : kitab komentar, otoritatif kecuali bertentangan dengan Sutta dan Suttānuloma
4. Attanomati : pendapat pribadi seorang guru, vinayadhara, dhammakatikha, dll tidak disetujui atau ditolak, tapi ditimbang dengan no. 1, 2, dan 3. Sepertinya Tika dan Anutika masuk kriteria ke 4
Vissudhi Magga masuk ke dalam kategori ke 3