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In Buddhist texts, such as 础产丑颈诲丑补尘尘补迟迟丑补蝉补峁単补丑补 and 狈颈产产腻苍补诲墨辫补苍墨, 苍颈产产腻苍补 has been described in different categories. Studying the different types of 苍颈产产腻苍补 enables to one to understand the concept of 苍颈产产腻苍补 better: What 苍颈产产腻苍补 is, what the nature of 苍颈产产腻苍补 involves, and how blissful it will be, and so on. In my opinion, speculation on the concept of 苍颈产产腻苍补 is a kind of philosophical issue, and categorization of 苍颈产产腻苍补 is a kind of textual view.

There are not two kinds of 苍颈产产腻苍补, but one single 苍颈产产腻苍补 receiving its name according to the way it is experienced before and after death.

狈颈产产腻苍补 is attainable in this present life. Buddhism dose not state that its ultimate goal could be reached only in a life beyond. When 苍颈产产腻苍补 is realized in this life with the body remaining, it is called Sop膩disesa苍颈产产腻苍补 诲丑腻迟耻. When an Arahant attains pari苍颈产产腻苍补, after the dissolution of body, without any remainder of physical existence, it is called 础苍耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻

In the 狈颈产产腻苍补诲丑腻迟耻 sutta of Itivuttaka 笔腻濒颈, 苍颈产产腻苍补诲丑腻迟耻 is divided into two aspects. One is a type of 苍颈产产腻苍补 the residue remainning and the other is a type of 苍颈产产腻苍补 without the residue remaining. The former type is named as 鈥�蝉补耻辫腻诲颈蝉别蝉补诲丑腻迟耻鈥� (the full extinction of defilement) and the latter one is named as 鈥�anup膩disesa诲丑腻迟耻鈥� (the full extinction of existences).

The canonical statement reads as follows:

Monks, there are these two 苍颈产产腻苍补-elements (苍颈产产腻苍补诲丑腻迟耻). What are the two? The 苍颈产产腻苍补-element with residue left and the 苍颈产产腻苍补-element with no residue left.

What, monks, is the 苍颈产产腻苍补-element with residue left? Here, a monk is an Arahant, one whose taints (腻蝉补惫补蝉) are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being and is completely released through final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. It is the extinction of attachment, hate and delusion in him that is called the 苍颈产产腻苍补-element with residue left (蝉补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补诲丑腻迟耻).

Now what, monk, is the 苍颈产产腻苍补-element with no residue left? Here a monk is an Arahant鈥� completely released through final knowledge. For him, here in this very life, all that is experienced, not delighted in, will be extinguished. That, monks, is called the 苍颈产产腻苍补element with no residue left (anup膩disesa 苍颈产产腻苍补诲丑腻迟耻).^[1]

With regard to this understood that since one has attained the highest path and fruition knowledge, that is, the attainment of full enlightenment, he or she is able to remove all defilements through the power of the enlightened wisdom. There are no defilements remaining in the individual any longer. This kind of 苍颈产产腻苍补 is also named as 鈥�kilesapari苍颈产产腻苍补鈥�. It is said that after entering the state of 苍颈产产腻苍补 after death, the enlightened beings are no longer in the existence, but are in a state known as non-existence. As a matter of fact, enlightened beings are still in the existence of absolute peace, but they no longer have rebirth and death; no longer exist in 蝉补峁僺腻谤补 (the cycle of life and death) and no longer possess the five aggregates (khandhas) as well. Thus it is named as 鈥�khandhapari苍颈产产腻苍补鈥�.^[2]

The two views offer us a clear picture of how the condition of enlightened beings will be, before the situation of their death and after the situation of their death. However, Ven. Anuruddha thought that these two views did not provide sufficient information about the state of 苍颈产产腻苍补. He approached another way to clarify what the state of 苍颈产产腻苍补 will be. His way is nothing especially new; it is a collection of the manifestations of the state of 苍颈产产腻苍补 that are described in 笔腻濒颈 texts. He describes the three faces of manifestation in the state of 苍颈产产腻苍补: They are: void, signless, and desireless. The following is his clear statement recorded in the 础产丑颈诲丑补尘尘补迟迟丑补蝉补峁単补丑补.

狈颈产产腻苍补 is called the void (蝉耻帽帽补迟补) because it is devoid of greed, hatred and delusion, and because it is devoid of all that is conditioned. It is called signless (animitta) because it is free from the signs of greed, etc., and free from the signs of all conditioned things. It is called desireless (补辫辫补峁噄丑颈迟补) because it is free from the hankering of greed, etc. and because it is not desired by craving.^[3]

Somehow, his view might be helpful for 苍颈产产腻苍补 seekers to get wider knowledge and deeper understanding of the concept. Yet the information that he provided is unclear for some to recognize the stages of 苍颈产产腻苍补 so that they are still confused by the differences between theoretical 苍颈产产腻苍补 and practical 苍颈产产腻苍补. There are two aspects to be understood. The first one is 苍颈产产腻苍补 as 鈥渆xplanatory principle鈥� and the second one is 苍颈产产腻苍补 as 鈥渆xperiential realization鈥�. Ledi Sayardaw brings out his view to analyze the stages of 苍颈产产腻苍补. He emphasized that the state of 苍颈产产腻苍补 is so profound (驳补尘产丑墨谤补) and its true nature so hard to see (duddasa) that the concept of 苍颈产产腻苍补 may mislead one to the wrong path and to misinterpret its meaning by mixing it with other views.

He divided 苍颈产产腻苍补 into seven types with references to the three baskets (罢颈辫颈峁璦办补) in his book, 苍颈产产腻苍补d墨pan墨. They are:

1. 尘颈肠肠丑腻诲颈峁�峁�丑颈-苍颈产产腻苍补 (苍颈产产腻苍补 with wrong view),
2. sammuti-苍颈产产腻苍补 (苍颈产产腻苍补 in present life),
3. 迟补诲补峁単补-苍颈产产腻苍补 (苍颈产产腻苍补 in the moment),
4. vikkhambhana-苍颈产产腻苍补 (苍颈产产腻苍补 with supperssion of defilement),
5. samuccheda-苍颈产产腻苍补 (苍颈产产腻苍补 with extinction of defilement by destruction),
6. pa峁璱passaddhi-苍颈产产腻苍补 (苍颈产产腻苍补 with extinction of defilement by traquilization),
7. 苍颈蝉蝉补谤补峁嘺-苍颈产产腻苍补 (苍颈产产腻苍补 with full extinction of defilements).^[4]

Of the seven,鈥�

(1) 尘颈肠肠丑腻诲颈峁�峁�丑颈-苍颈产产腻苍补 is combination of two words: 尘颈肠肠丑腻诲颈峁�峁�丑颈 and 苍颈产产腻苍补. 惭颈肠肠丑腻诲颈峁�峁�丑颈 here means wrong view. This means, according to the 狈颈产产腻苍补诲墨辫补苍墨, that one misinterprets happiness that is related to five senses of sensual pleasure (办腻尘补蝉耻办丑补) as immediate 苍颈产产腻苍补 in present life.

In the Brahamj膩la sutta of 顿墨驳丑补 狈墨办补测补, the Buddha addresses this kind of view as a wrong view about the true 苍颈产产腻苍补.

鈥淗ere a certain ascetic or Brahmin declares and holds the view; 鈥業n as far as this self, being furnished and endowed with the fivefold sense-pleasures, indulges in them, then that is when the self realizes the highest 苍颈产产腻苍补 (parama诲颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补) here and now.鈥�^[5]

In modern society, some people also believe that the pleasures of the senses are the highest happiness. Taking this kind of worldly view, there is no doubt that same ascetic mistakenly interpreting such kind of happiness as mundane 苍颈产产腻苍补. But, according to the Buddhist view, what they view is not relevant to the state of 苍颈产产腻苍补.^[6]

(2) Tada峁単a-苍颈产产腻苍补 is understood as meaning that if one is able to remove defilements (kilesas) from moment to moment, or to temporarily abstain from unwholesome deeds (akusala-kamma), such as killing (辫腻峁嚹乼颈辫腻迟补), stealing (补诲颈苍苍腻诲腻苍补), and wrong livelihood (尘颈肠肠丑腻箩墨惫补), then that one can generate peace and happiness. This is named as Tada峁単a-苍颈产产腻苍补. The reason is that when one undertakes some unwholesome actions and tortures others, one has to worry about his her actions and has to suffer with anxiety and sorrow for his or her actions. Since one stops undertaking unwholesome actions, that is torturing others and disturbing people, the mind finds much peace and happiness. Since unwholesome deeds are no longer in one鈥檚 mind at the moment, that kind of state of is called Tada峁単a-苍颈产产腻苍补. This is also recognized as a kind of 苍颈产产腻苍补, but it is not considered to be the true state of the final 苍颈产产腻苍补.^[7]

Vikkhambhana-苍颈产产腻苍补 refers to the absorption or 箩丑腻苍补 states. Vikkhambhana-苍颈产产腻苍补 here means suppression of defilements by serenity or stopping the influence of the hindrances for a certain period of time. Since one can overcome the five hindrances (苍墨惫补谤补峁嘺) by repression, one is able to enter the state of absorption (箩丑腻苍补). Hindrances involve five qualities, whice are obstacles to the mind and disturb one鈥檚 mental vision. From the practical point of view, in the presence of them one cannot reach neighborhood-concentration (耻辫腻肠腻谤补-蝉补尘腻诲丑颈) and full concentration (appan膩-蝉补尘腻诲丑颈). As a result, one is unable to discern the truth.

The five hindrances are:

1. sensuous desire (办腻尘补肠肠丑补苍诲补),
2. ill-will (惫测腻辫腻诲补),
3. sloth and torpor (thina-middha),
4. restlessness and worry (uddhacca-kukkucca), and
5. skeptical doubt (惫颈肠颈办颈肠肠丑腻).

In the presence of these five unwholesome qualities, one is unable to enter the state of 箩丑腻苍补. Thus it is categorized as vikkhanbhana-苍颈产产腻苍补 in the theoretical sense.^[8]

To obtain, clearer information about this kind of vikkhanbhana苍颈产产腻苍补 that is related to 诲颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补 one may study what is recorded in the 顿颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补 sutta of A峁単uttara 狈颈办腻测补. The following is the canonical statement.

Ven. 膧苍补苍诲补, it is said, 鈥�诲颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补鈥� (realization of 苍颈产产腻苍补 in this very life). What is 诲颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补 declared by the Buddha? Here, sire, the monks who are detached from sensedesires, detached from unwholesome states, they enter and remain in the first 箩丑腻苍补, which is with initial application, sustained application, born of detachment, filled with delight and joy. Thus, sire, one particular 诲颈峁�峁�丑补诲丑补尘尘补-苍颈产产腻苍补 has been declared by the Buddha.^[9] Based on the above statement, it is said that before entering 苍颈产产腻苍补, the meditator experiences peace and joyfulness of 箩丑腻苍补 which is considered to 蝉补苍诲颈峁�峁�丑颈办补-苍颈产产腻苍补 or vikkhambhana-苍颈产产腻苍补. This is because one can realize the cessation of hindrances within a certain period; this experience is similar to the experience of 苍颈产产腻苍补. However, vikkhambhana-苍颈产产腻苍补 here does not mean the absolute realization of the true 苍颈产产腻苍补. Yet it is categorized as vikkhambhana-苍颈产产腻苍补 in the theoretical sense.

(5) Samuccheda-苍颈产产腻苍补 is understood to mean that one is able to uproot defilements through the power of path knowledge (arahatta-magga). The meditator can enter the level of samuccheda-苍颈产产腻苍补. Samuccheda-苍颈产产腻苍补 here means 鈥渆xtinction of defilement by destructtion鈥�. The destruction of defilement through the power of path knowledge is considered to be the function of samuccheda, call samucchedakicca in 笔腻濒颈. To attain the level of peacefulness of complete destruction of defilement is called samuccheda-苍颈产产腻苍补. That name is synonymous with 鈥�蝉补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补鈥� as well as 鈥�kilesa 苍颈产产腻苍补鈥�, that is, the full extinction of defilement.^[10]

(6) Pa峁璱passaddhi-苍颈产产腻苍补 is directly referred to as arahattaphala citta (supramumdane consciousness of fruition knowledge). Pa峁璱passadhi-苍颈产产腻苍补 here means extinction of defilement by tranquilization. One can understand this kind of 苍颈产产腻苍补 as the level of pa峁璱passaddhi苍颈产产腻苍补, which means a present state of 苍颈产产腻苍补 in this very life. In the Ma峁単ala sutta (Blessing discourse) of Khuddaka 狈颈办腻测补, the Buddha made a statement to emphasize this kind of 苍颈产产腻苍补: 鈥�狈颈产产腻苍补 sacchikiriy膩ca鈥搕he realization of 苍颈产产腻苍补 in this very life鈥�. Since one can experience the peaceful and blissful state of 苍颈产产腻苍补 in this very life, this level of 苍颈产产腻苍补 named as pa峁璱passaddhi-苍颈产产腻苍补.^[11]

(7) Lastly, the final 苍颈产产腻苍补 is described as Niss膩峁嘺na-苍颈产产腻苍补. It fulfills both requirements of 苍颈产产腻苍补, that is, the full existence of defilements (蝉补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补) and the full extinction of existences (anup膩disesa 苍颈产产腻苍补). This study provides a lot of information to help scholars understand this kind of niss膩峁嘺na-苍颈产产腻苍补 or the ultimate reality in the Abhidhamma. The purpose of all these categories of 苍颈产产腻苍补 is to clarify what kinds of 苍颈产产腻苍补 Buddhist emphasize with respect to the goal and why they aim at 苍颈产产腻苍补 as their final goal. There is simple answer as to why they do it. It is because they want to be liberated from suffering that is linked to the existences of 蝉补峁僺腻谤补 (cycle of rebirth). As a matter of fact, niss膩峁嘺na-苍颈产产腻苍补, which means full liberation, is categorized as the absolute peace of the final 苍颈产产腻苍补.^[12]

Regard the categories of 苍颈产产腻苍补, there can be more than these aforementioned types of 苍颈产产腻苍补. There must be consideration of one of the four noble truths, called 狈颈谤辞诲丑补蝉补肠肠腻, which means absolute cessation of defilements or sufferings due to craving. Since it is said that 苍颈谤辞诲丑补蝉补肠肠腻 is 苍颈产产腻苍补 and 苍颈产产腻苍补 is also called 苍颈谤辞诲丑补蝉补肠肠腻, 苍颈产产腻苍补 can be described as the 鈥渃essation of craving鈥�. Thus 苍颈产产腻苍补 can become many in a theoretical sense. For instance, the cessation of clinging to eye-base (肠补办办丑腻测补迟补苍补) is considered to be one 苍颈产产腻苍补. Similarly, there are the cessation of clinging to ear-base, nose-base, tongue-base, body-base and mind-base. Based on these six kinds of sense-bases, there could be altogether six types of 苍颈产产腻苍补.^[13]

Similarly, there are six types of objects (腻谤补尘尘补峁嘺), such as visible objects (r奴p腻谤补尘尘补峁嘺), sound objects (sadd腻谤补尘尘补峁嘺) etc. There are six for consciousness (惫颈帽帽腻峁嘺), six for contact (samphassa), six for contact feeling (samphassa 惫别诲补苍腻), six for perception (蝉补帽帽腻), six for volition (蝉补帽肠别迟补苍腻), six for craving (迟补峁噃腻), six for though (vitakka), six for discursive thinking (惫颈肠腻谤补). Thus, there are altogether sixty types of 苍颈产产腻苍补 referring to the state of sixty functions of cessation.^[14] For this reason, Buddhists may say that even if merely one enlightened being has realized the different types of cessation depending on the different functions of cessation, there will be thousands of 苍颈产产腻苍补.

However, the essence of 苍颈产产腻苍补 is the one only (ekodhammo), that is, the absolute peace (santisukha).

There is no peace except 苍颈产产腻苍补,
狈颈产产腻苍补 cannot but be peace,
This certainly that it is peace,
Is what is reckoned here as truth.^[15]

The 苍颈产产腻苍补 is the existence of something that liked to the transcendental entity or transcendental element called Dhamma诲丑腻迟耻 (the truth of the Dhamma). According to 罢丑别谤补惫腻诲补 Buddhism, 苍颈产产腻苍补 is nothing but ultimate reality that dose not go beyond absolute peace. Absolute peace (苍颈产产腻苍补) is often named as ultimate peace and unconditional happiness. This kind of peace and happiness is immeasurable in the conceptual sense, because it has no empirical quality. In this regard, some kinds of happiness and peace are subject to empiricism in this universe. Even, then the happiness of the celestial beings is beyond the empirical experience for humans, for only celestial beings can obtain the celestial happiness. Similarly, only enlightened beings can realize that surpramundane happiness is. This condition is something like a man who is blind, since he was born. For him, it is hard to accept the existence of color or light that ordinary people can see. In this regard, the blind man is likened to a worldling (puthujjana). For the worldling, it is also hard to accept the existence of 苍颈产产腻苍补, which truly exists for enlightened beings.

The concept of 苍颈产产腻苍补 is philosophically very complicated in Buddhism, but practically it can be understood and realized. There is no universal agreement about the concept of 苍颈产产腻苍补 from a 罢丑别谤补惫腻诲补 perspective; one cannot ignore the original sources of 笔腻濒颈 canons and 笔腻濒颈 literature. According to Shwe Kyin Sayadaw, A Myanmar Buddhist monk 笔腻濒颈 scholar, 狈颈产产腻苍补 is not absolute is not absolute extinction nor is it annihilationism either, because 苍颈产产腻苍补 has nothing to do with absolute extinction, but, it has to do with absolute peace and happiness. The existence of 苍颈产产腻苍补 is absolutely present. In the state of 苍颈产产腻苍补, the existence of the five aggregates comes to an end. In this regard, it is said that 苍颈产产腻苍补 is like non-existence. Yet there remains absolute peace and the deathless element (苍颈产产腻苍补诲丑腻迟耻). In reality, 苍颈产产腻苍补 exists for enlightened beings.

Seeing the aforementioned views of 苍颈产产腻苍补, from the point of view of theoretical aspects, it seems that it is so profound that there is no way to cover everything, that is, every aspect of 苍颈产产腻苍补. From this point onwards, this study will not discuss in detail what 苍颈产产腻苍补, but rather will focus on the aspect of experiential realization. In Buddhism, practice and theory are equally important to understand the essence of the Dhamma. Buddhists emphasize that theories or studying theories (pariyatti) are for knowledge, but they value practice of meditation (辫补峁璱辫补迟迟颈) more than theories because it provides liberation through spiritual wisdom (辫补峁璱惫别诲补).

Spiritual wisdom involves insight wisdom (惫颈辫补蝉蝉补苍腻帽腻峁嘺) and path and fruition knowledge, also known as 鈥渆nlightenment鈥� (尘补驳驳补辫丑补濒补帽腻峁嘺). Insight wisdom here means the intuitive understand flashing forth and exposing the truth of the impermanency (anicca), the suffering or unsatisfactory (dukkha), and the impersonal and unsubstantial nature of all corporeal and mental phenomena (anatta). Wisdom (辫补帽帽腻) has to be developed along with the two other things: morality (蝉墨濒补) and concentration (蝉补尘腻诲丑颈). Insight wisdom is not the result of a mere intellectual understanding, but it obtained through direct meditative observation of one鈥檚 own phenomena that contain physical and mental processes. The culmination of insight meditation, known as mindfulness meditation leads one directly to the stages of path and fruition knowledge.^[16]

According to Buddhist perspectives, it understood that study of theories is not wisdom. However, wisdom can be obtained through study of theories together with individual practice of meditation. Buddhists postulate that without practice, no one is able to attain the absolute peace of 苍颈产产腻苍补. The study of meditation method is necessary to fulfill the aims of this study.

Footnotes and references:

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[1]:

Itivuttaka 笔腻濒颈, Khuddaka 狈颈办腻测补, The Itivuttaka: The Buddha鈥檚 Sayings, trans. John D. Ireland, p. 31-23.

[2]:

BD, p. 106.

[3]:

Ac-Ab, p. 260.

[4]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 212.

[5]:

Long Discourses of The Buddha, p. 85

[6]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 714-716

[7]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 717-724

[8]:

Vism, p. 88-91

[9]:

AN III, p. 246-247

[10]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 728-729

[11]:

Khuddap膩峁環a 笔腻濒颈, p. 5

[12]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 731.

[13]:

Ledi Sayadaw, 狈颈产产腻苍补 顿墨辫补苍墨, p. 733.

[14]:

Vsm, p. 502

[15]:

Ibid

[16]:

BD, p. 230-231