Kusala:Welchen Pfad und Stufenweg meinst Du? Nicht das wir aneinander vorbei reden.
Meinst Du den (interdynamischen) edlen Achtfachen Pfad?
Wo hat der 8fache Pfad Stufen? 
Nein, wir mißverstehen uns.
Hier:
http://www.geo.de/GEO/kultur/gesellschaft/3985.html?p=4
aber auch hier:
http://www.tantra-tradition.de/19.html
oder hier:
Roesler, Ulrike:
Der buddhistische Stufenweg bei den bKa'-gdams-pa : indische und tibetische Traditionen im dPe chos des Po-to-ba Rin-chen-gsal / Ulrike Roesler. - Wiesbaden : Ludwig Reichert Verlag, 2010. - ca. 740 S. : Ill.
Hochschulschrift. Teilw. zugl.: Habil.-Schr.
ISBN 978-3-89500-724-8
aber auch hier
Vipassana und die Jhānas
Bhikkhu Bodhi
All meditators reach the supramundane paths and fruits through the development of wisdom (panna)--insight into the three characteristics of impermanence, suffering, and non-self. However, they differ among themselves in the degree of their development of concentration (samadhi). Those who develop insight without a basis of jhana are called practitioners of bare insight (sukkhavipassaka). When they reach the path and fruit, their path and fruit cittas occur at a level corresponding to the first jhana.
Those who develop insight on the basis of jhana attain a path and fruit which corresponds to the level of jhana they had attained before reaching the path. The ancient teachers advance different views on the question of what factor determines the jhana level of the path and fruit. One school of thought holds that it is the basic jhana (padakajjhana), i.e., the jhana used as a basis for concentrating the mind before developing the insight that culminates in attainment of the supramundane path. A second theory holds that the jhana level of the path is determined by the jhana used as an object for investigation by insight, called the comprehended jhana (sammasitajjhana). Still a third school of thought holds that when a meditator has mastered a range of jhanas, he can control the jhana level of the path by his personal wish or inclination (ajjhasaya).
Nevertheless, no matter what explanation is adopted, for bare insight meditator and jhana meditator alike, all path and fruition cittas are considered types of jhana consciousness. They are so considered because they occur in the mode of closely contemplating their object with full absorption, like the mundane jhanas, and because they possess the jhana factors with an intensity corresponding to their counterparts in the mundane jhanas. The supramundane jhanas of the paths and fruits differ from the mundane jhanas in several important respects. First, whereas the mundane jhanas take as their object some concept, such as the sign of the kasina, the supramundane jhanas take as their object Nibbana, the unconditioned reality. Second, whereas the mundane jhanas merely suppress the defilements while leaving their underlying seeds intact, the supramundane jhanas of the path eradicate defilements so that they can never again arise. Third, while the mundane jhanas lead to rebirth in the fine-material world and thus sustain existence in the round of rebirths, the jhanas of the path cut off the fetters binding one to the cycle and thus issue in liberation from the round of birth and death. Finally, whereas the role of wisdom in the mundane jhanas is subordinate to that of concentration, in the supramundane jhanas wisdom and concentration are well balanced, with concentration fixing the mind on the unconditioned element and wisdom fathoming the deep significance of the Four Noble Truths.Der Thervadda unterläßt mit dieser Methode die Erklärung für die Erfahrung, die Gautama direkt unterm Bodhibaum erfahren hat. Seine direkte Beschreibung ist nicht mit den Jhānas in Einklang zu bringen. Die Jhānas sind Früchte seines 7 jährigen Umherirrens und werden irrtümlich als notwendig gehalten weil Gautama sie im Anupada Sutta aufzählt. Diese Zustände sind hiduistische Meditationstechnik
[Die vier feinkörperlichen Jhanas (rūpajjhāna) werden so genannt, weil sie im Körper lokalisierbar sind und Entsprechungen im Alltagserleben haben:
Pathamajjhāna, Hinwendung des Geistes
Dutiyajjhāna, innere Beruhigung
Tatiyajjhāna, Gleichmut
Catutthajjhāna, Reinheit der Achtsamkeit
Die vier formlosen oder unkörperlichen Jhanas sind die folgenden:
Raumunendlichkeit, ākāsanañcayatana
Bewußtseinsunendlichkeit, viññānañcâyatana
Nichtsheit, ākiñcaññâyatana
Weder-Wahrnehmung-noch-Nichtwahrnehmung, nevasaññā-nasaññayatana]
. Das Anupada Sutta taucht etwa 400 nach Chr im Kanon auf. Wo kam es wohl her, oh Wunder?
