Vol.  1, by  Leo  M.  Pruden (California, 1968)

　　　　   pp. 339 ～ 40, Note no. 171.

　　　　　　　　　　  471 页

　　   terms are well-grounded  in the tradition as a pert of

　　   the jhanic formula which not only originated  with the

　　   parama-ditthadhamma-nibbanavadins   but   also   was

　　   followed  by  the  followers  of  the  Arupya  sama ?

　　   pattis, the Buddha and the later Buddhists.Moreover if

　　   we accept  the view of the vaibhasikas, it would follw

　　   that the first  jhana  is attainable  with the help of

　　   the gross vitakka only, and the comparatively subtle

　　   vicara is not indispensable.

　　　　 We have, therefore, to accept  both  the  vitakka

　　   and vicara  as being associated  with the first jhana,

　　   and at the same time we have to admit that they, being

　　   successive, cannot  be simultaneously  present  in the

　　   jhanic state.In other words they cannot be regarded as

　　   the features  of the first  jhana  experienced  by the

　　   meditator  in concentration  at any given monent.So it

　　   follows that the expression "savitakkam savicaram" has

　　   to  be interpreted  in a way  that  only  shows  their

　　   relatedness  to the first jhana without making them an

　　   integral   part  of  the  jhana  experienced.This   is

　　   possible  if  we take  them  as belonging  to  process

　　   leading to the jhana, but not to the jhanic state.This

　　   suggestion is strengthened  if we pay attention to the

　　   drift  of  the  discussion   on  the  Parama-ditt-

　　   hadhamma-nibbanavadins as recorded in the Brahmaja

?　　 lasutta.Here  we see that the vitakka  and vicara give

　　   rise  to  the  separation   (viveka)   from  kama  and

　　   akusaladhammas  and this separation  in its turn gives

　　   rise  to first  jhana  (vivekajam......pathamajjhanam)

　　   .This shows that the vitakka and vicara become non-

　　   functional  before the attainment  of the first jhana;

　　   they  are not integrated  into the jhanic  experience,

　　   but only are related  to the first  jhana through  the

　　   intermediary state

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　　   (26) The ancient masters say: "What is vitarka? A

　　　　   mental  conversation   (manojalpa)   of  enquiry

　　　　   (paryesaka)  wich  has for its support  volition

　　　　   (centana)   or  the  speculative   consciousness

　　　　   depending on whether it does or does not contain

　　　　   deduction (abhyuha).This is the grosser state of