365bet娱乐

The path to spiritual perfection in Buddhism values the awakening of knowledge, insight or wisdom more than the awakening of faith. The highest attainment of the person who follows the Buddha鈥檚 ways is said to be one which is realized by one鈥檚 own effort in this life itself through super-cognitive vision (ditteva dhamme 蝉补测补峁� 补产颈帽帽腻 蝉补肠肠丑颈办补迟惫腻). The Buddha says that his doctrine is not based on revelation (anussava) or on rational speculation (takkapariyahata峁� 惫墨尘补峁僺腻nucarita峁�) but on knowing and seeing (箩腻苍补峁� 辫补蝉蝉补峁�). There is repeated emphasis on 鈥榢nowing and seeing鈥� things as they have come to be and as they are.

According to the Buddhist claim, the ultimate goal of Buddhism consists of an attainment which has three principles and interrelated aspects. Firstly, it is the attainment of emancipation (vimutti), which from the individual鈥檚 point of view has the consequence of delivering a person from a condition of suffering or unsatisfactoriness. Secondly, it is the attainment of a kind of understanding or insight which in itself has an ethical value. This insight is called right knowledge (蝉补尘尘腻帽腻峁嘺), wisdom (辫补帽帽腻), the knowledge and the insight into things as they have come to be (测补迟丑补产丑奴迟补帽腻峁嘺诲补蝉蝉补苍补), the knowledge of the destruction of the fluxes or cankers (腻蝉补惫补办办丑补测补帽腻峁嘺). Thirdly, it is the attainment of moral perfection, a moral transformation of personality which entitles one to be described as an Arahant. The freedom from suffering, the insight and the perfection are concomitant or simultaneous attainments. It is the ultimate attainment consisting of these three aspects that Buddhism describes as the attainment of libration (苍颈产产腻苍补).

The teachings of the Buddha can be categorized as three trainings, 蝉墨濒补 (morality), 蝉补尘腻诲丑颈 (concentration) and 辫补帽帽腻 (wisdom). 厂墨濒补 consists of moral practices involving the conscious and voluntary transformation of one鈥檚 patterns of bodily and verbal behavior, 蝉补尘腻诲丑颈 the development of mental composure and 辫补帽帽腻 the cultivation of the insight that leads to moral perfection. They are made up of eight factors called noble path (补谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补) leading to the extinction of suffering. If a person has completely developed the noble path, it is also considered that he has completely developed the factors leading to enlightenment (bodhipakkhiya) which comprise the entire teachings of the Buddha.

Bodhipakkhiya (Sanskrit: 产辞诲丑颈辫补办峁�a) , the factors leading to enlightenment are of thirty-seven types in the 笔腻岣穒 literature. The thirtyseven factors to enlightenment, as shown fall into seven groups:

1. the four foundations of mindfulness (cattaro 蝉补迟颈辫补峁�峁�丑腻苍腻)
2. the fourfold supreme endeavour (cattaro sammappadh膩n膩)
3. the fourfold psychic power (cattaro iddhip膩d膩)
4. the five faculties (辫补帽肠颈苍诲谤颈测腻苍颈)
5. the five mental powers (辫补帽肠补产补濒腻苍颈)
6. the seven factors of enlightenment (蝉补迟迟补产辞箩箩丑补峁単腻)
7. the noble eightfold path (补谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补).

The Pali term Bodhipakkhiya can be explained as bodhi means enlightenment or awakening, pakkhiya literally means things pertaining to or requisites of or side of or wings to. Therefore the meaning of boddhipakkhiya is things pertaining to enlightenment, or requisite of enlightenment or sides of enlightenment or the wings to awakening.

These factors are called 鈥�requisites to enlightenment鈥� because they are conducive to the attainment of enlightenment, which is the knowledge of the four supra-mundane paths. Strictly speaking, the whole teaching of the Buddha explains nothing but only elaboration on these factors. Thus, a person who wants to practice the method of enlightenment should first know at least these thirty-seven factors. Practicing the method of enlightenment without knowing them thoroughly, no one can gain the real essence of the teaching of the Buddha.

In the way of practice they can be called 鈥�Path to Enlightenment鈥�. Thus the thesis covered the Buddhist Path to Enlightenment with all its aspects analytically.

This thesis is divided into five chapters, namely, i, Introduction, ii, Five Groups of Factors ((厂补迟颈辫补峁�峁�丑腻苍补, 厂补尘尘补辫辫补诲丑腻苍补, 滨诲诲丑颈辫腻诲补, Indriya and Bala), iii, Seven Factors of Enlightenment (Satta 叠辞箩箩丑补峁単补) and Noble Eightfold Path (础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补) iv, Comparative Study of Liberation in Jainism and Buddhism and v, Conclusion.

1. Chapter (1) Introduction

The first chapter includes Life of the Buddha, the teachings of Buddha, the Dhamma:

鈥搕丑别 four noble truths:鈥搃, the noble truth of suffering; ii, the noble truth of the origin of suffering; iii, the noble truth of the cessation of suffering; iv, the noble truth of the way leading to the cessation of suffering:

鈥揟he term and meaning of bodhpakkhiya, the summary of thirty-seven factors of enlightenment鈥搃, the four foundations of mindfulness; ii, the fourfold endeavours; iii, fourfold psychic power; iv, the five faculties; v, the five mental powers; vi, seven factors of enlightenment; the noble eightfold path and liberation (苍颈产产腻苍补) and so on.

2. Chapter (2)

The second chapter contains the five groups of factors (sati辫补峁�峁�丑腻苍补, 蝉补尘尘补辫辫补诲丑腻苍补, iddhi辫腻诲补 indriya and bala). This chapter contains details of each group under the following title.

2.1.1. The Meaning of 厂补迟颈辫补峁�峁�丑腻苍补:

The word 蝉补迟颈辫补峁�峁�丑补苍补 is a combination of two words namely, sati+耻辫补峁�峁�丑补苍补 (foundation of mindfulness) or sati+辫补峁�峁�丑腻苍补 (establish of mindfulness), two derivations in 笔腻濒颈 commentaries.

2.1. 2. What are the Four Foundations of Mindfulness (catt膩ro 蝉补迟颈辫补峁�峁�丑腻苍腻)?

There are the four foundations of mindfulness. It is said "What are the four? Here, monks, in regard to the body a monk abide contemplating the body, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to feelings he abides contemplating feelings, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to the mind he abides contemplating the mind, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world. In regard to dhammas he abides contemplating dhammas, diligent, clearly knowing, and mindful, free from desires and discontent in regard to the world."^[1]

2.1.3. The Four Foundations of Mindfulness (厂补迟颈辫补峁�峁�丑腻苍补):

(1) k膩yanupassan膩-sati辫补峁�峁�丑腻苍补鈥搕丑别 foundation of mindfulness in contemplation of the body. This comprises fourteen subjects of meditation: mindfulness of breathing; contemplation of the four postures; clear comprehension of activities; attention to the unattractive nature of the body (viewed by way of its organs and tissues); attention to the elements; and nine charnel ground contemplations, contemplations based on corpse in different stages of decomposition.

(2) 惫别诲补苍腻nupassan膩-sati辫补峁�峁�丑腻苍补鈥搕丑别 foundation of mindfulness of contemplation of the feelings. Feeling is differentiated into three primary types鈥損leasant, painful and neitherpainful-nor-pleasant鈥搘hich are each further distinguished into carnal and spiritual feelings. However, because there are all merely different types of feeling, the contemplation of feeling is considered one subject.

(3) cittanupassan膩-sati辫补峁�峁�丑腻苍补鈥搕丑别 foundation of mindfulness of contemplation of the consciousness. This is one subject of contemplation鈥搕丑别 mind鈥揹ifferentiated into eight pairs of contrasting stage of mind.

(4) 诲丑补尘尘腻nupassan膩-sati辫补峁�峁�丑腻苍补鈥搕丑别 foundation of mindfulness of contemplation of the mental objects. The word 诲丑补尘尘腻 here probably signifies phenomena, which are classified into five categories governed by the Buddha鈥檚 teaching, the dhamma. Thus 诲丑补尘尘腻nuppasan膩 has a dual meaning, 鈥�dhammas (phenomena) contemplated by way of the dhamma.鈥� The five categories are: the five hindrances, the five aggregates, the six internal and external sense bases, the seven factors of enlightenment, and the four noble truths.

2.1.4. Power of the Four Foundations of Mindfulness:

The mindfulness, which is capable of distinguishing (=keeping in mind) corporeal dhammas, which is capable of discarding on wrong knowing, wrong perceiving, wrong viewing called 惫颈辫补濒濒腻蝉补诲丑补尘尘补蝉 (illusions) on 鈥渁ll bodily constituents (谤奴辫补办腻测补)鈥� as subha (comely ones), is accomplished through the noble path. It is, therefore, called 办腻测腻苍耻辫补蝉蝉补苍腻.

Due to occurrence of capable of finishing four kinds of functions by a single mindfulness which associates with the noble path鈥搆nowledge, it has got designations as 办腻测腻苍耻辫补蝉蝉补苍腻sati辫补峁�峁�丑腻苍补, 惫别诲补苍腻nupassan膩sati-辫补峁�峁�丑腻苍补, 肠颈迟迟腻苍耻辫补蝉蝉补苍腻 sati辫补峁�峁�丑腻苍补, 诲丑补尘尘腻nupassan膩sati辫补峁�峁�丑腻苍补, respectively. It is, therefore, explained that 鈥�濒辞办耻迟迟补谤补尘补驳驳补办办丑补艈别 pana eka citteyeva labbhanti -at arising of the supramundane noble path (-moment) those are available in one mind moment only鈥�.

2.1.5. 厂补迟颈辫补峁�峁�丑腻苍补, 痴颈辫补蝉蝉补苍腻, and the Only Way:

There is only one way that is able to purify beings, dispel suffering and sorrow, destroy unwholesome evil kamma, and bring the benefits of the true dhamma鈥攚hat is meant is the four 蝉补迟颈辫补峁�峁�岣ツ乶补蝉. It should be understood: except for these four sati辫补峁�峁�丑腻苍补s, there exists no other path or object. Through such a path or such objects, one exhausts the taints and attains 苍颈产产腻苍补. Because there is no second path for purification, it is said that there is just the only one path that leads to 苍颈产产腻苍补.

2.2.1. The Meaning of 厂补尘尘补辫辫补诲丑腻苍补:

The 笔腻濒颈 term is 蝉补尘尘补辫辫补诲丑腻苍补 (supreme endeavor), while the Sanskrit equivalent appears to be 蝉补尘测补办-辫谤补丑腻峁嘺 (right abandoning). Certainly, 鈥榝our supreme endeavours) would appear for fit better as a general description of the formula than 鈥榝our right abandonings鈥�, since all four parts of the formula speak of one who endeavours (padahati/辫谤补诲丑腻迟颈) while only the second part explicitly mentions abandoning (辫补丑腻苍腻测补/辫谤补丑腻峁嘺测补). The word 蝉补尘尘补辫辫补诲丑腻苍补 is defined as follows:

Bhusam dahati vahati鈥檛i padhanam sammadeva padhanam 蝉补尘尘补辫辫补诲丑腻苍补m.

This means:

padhana is an effort carried out strongly, intensively; if carried out properly, rightly, it is 蝉补尘尘补辫辫补诲丑腻苍补, right effort.

2.2.2. The Fourfold Supreme Endeavour (Catt膩ro 厂补尘尘补辫辫补诲丑腻苍补):

There are four supreme endeavours? Avoid the arising of evil and unwholesome stage of mind (anuppanna-akusala); overcome evil and unwholesome stage of mind (uppanna-akusala); develop wholesome states of mind (anuppanna-kusala); maintain wholesome states of mind (uppanna-kusala):

2.2.2.1. Avoid the Arising of Evil and Unwholesome Stage of Mind (Anuppanna-akusala):

Herein the disciple rouses his will to avoid the arising of evil, unwholesome states that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.^[2]

2.2.2.2. Overcome Evil and Unwholesome Stage of Mind (Uppannaakusala):

Herein the disciple rouses his will to overcome the evil, unwholesome states that have already arisen and he makes effort, stirs up his energy, exerts his mind and strives.^[3]

2.2.2.3. Develop Wholesome States of Mind (Anuppanna-kusala):

Herein the disciple rouses his will to arouse wholesome states that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.^[4]

2.2.2.4. Maintain Wholesome States of Mind (Uppanna-kusala):

Herein the disciple rouses his will to maintain the wholesome things that have already arisen, and not to allow them to disappear, but to bring them to growth, to maturity, and to the full perfection of development; and he makes effort, stirs up his energy, exerts his mind and strives.^[5]

2.3.1. The Meaning of 滨诲诲丑颈辫腻诲补;

滨诲诲丑颈辫腻诲补 is a compound 笔腻濒颈 word comprising 鈥�iddhi鈥� and 鈥�辫腻诲补鈥�. 鈥�Iddhi鈥� can be translated as completeness or perfection. 鈥�笔腻诲补鈥� translates as the 鈥榬oot鈥� or 鈥榖ase鈥�. The word of Iddhi explanation is 鈥�ij箩丑腻苍补峁� iddhi鈥�, this means the fact of having succeeded, completed or perfected.

2.3.2. The Fourfold Psychic Power (Catt膩ro 滨诲诲丑颈辫腻诲补):

They are (1) the psychic power of desire (chandiddhi辫腻诲补); (2) psychic power of effort (v墨riyiddhi辫腻诲补); (3) psychic power of consciousness (cittiddhi辫腻诲补); (4) psychic power of investigation (vima峁僺iddhi辫腻诲补).

2.3.2.1. The Psychic Power of Desire (Chandiddhipada):

The Chadiddhi辫腻诲补 is explained in the Chanda Sutta in the following words.

鈥�Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on desire (chanda), this is called concentration due to desire (chanda-蝉补尘腻诲丑颈).

He brings for the desire (chanda) for the non-arising of unarisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire (chanda) for the abandoning of arisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire (chanda) for the arising of unarisen wholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire (chanda) for the maintaining of arisen wholesome states. He makes an effort, rouses energy, applies his mind and strives鈥攖here are called the forces of exertion (辫补诲丑腻苍补蝉补峁卥丑腻谤补).

Thus, there are this desire and the concentration due to desire and these forces of exertion鈥攖his, bhikkhu, is called the psychic powers accomplished in concentration due to the desire and these forces of exertion (these forces and abandoning)鈥�.^[6]

By chanda is meant desire to obtain, desire to attain, desire to reach, desire to fulfill, desire to accomplish. The desire indicated here is extreme or excessive desire.

2.3.2.2. The Psychic Power of Effort (V墨riyiddhi辫腻诲补):

The V墨riyiddhi辫腻诲补 is explained in the Chanda sutta in the following words.

鈥�Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on desire (chanda), this is called concentration due to effort (惫墨谤颈测补-蝉补尘腻诲丑颈).

he brings for the desire for the non-arising of unarisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the abandoning of arisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the arising of unarisen wholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the maintaining of arisen wholesome states. He makes an effort, rouses energy, applies his mind and strives鈥攖here are called the forces of exertion (辫补诲丑腻苍补蝉补峁卥丑腻谤补).

Thus, there are this desire and the concentration due to desire and these forces of exertion鈥攖his, bhikkhu, is called the psychic powers accomplished in concentration due to the desire and these forces of exertion (these forces and abandoning)鈥�.^[7]

痴墨谤颈测补 means 蝉补尘尘腻padh膩na-惫墨谤颈测补 together with its four characteristics. A person with this 惫墨谤颈测补 is infused with the thought that the aim can be attained by energy and effort.

2.3.2.3. The Psychic Power of Consciousness (Cittiddhipada):

The Cittiddhip辫腻诲补 is explained in the Chanda sutta in the following words.

鈥�Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on mind (citta), this is called concentration due to mind (citta-蝉补尘腻诲丑颈).

He brings for the desire for the non-arising of unarisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the abandoning of arisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the arising of unarisen wholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the maintaining of arisen wholesome states. He makes an effort, rouses energy, applies his mind and strives鈥攖here are called the forces of exertion (辫补诲丑腻苍补蝉补峁卥丑腻谤补).

Thus, there are this desire and the concentration due to desire and these forces of exertion鈥攖his, bhikkhu, is called the psychic powers accomplished in concentration due to the desire and these forces of exertion (these forces and abandoning)鈥�.^[8]

Citta means: attachment to iddhis when one comes in contact with the 厂腻蝉补苍补 and hears the Dhamma. It is attachment that is extremely ardent and strong.

2.3.2.4. The Psychic Power of Investigation (Vima峁僺iddhi辫腻诲补):

The V墨ma峁僺iddhi辫腻诲补 is explained in the Chanda sutta in the following words.

鈥�Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on investigation (惫墨尘补峁僺腻), this is called concentration due to investigation (惫墨尘补峁僺腻 -蝉补尘腻诲丑颈).

He brings for the desire for the non-arising of unarisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the abandoning of arisen evil unwholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the arising of unarisen wholesome states. He makes an effort, rouses energy, applies his mind and strives;

he brings for the desire for the maintaining of arisen wholesome states. He makes an effort, rouses energy, applies his mind and strives鈥攖here are called the forces of exertion (辫补诲丑腻苍补蝉补峁卥丑腻谤补).

Thus, there are this desire and the concentration due to desire and these forces of exertion鈥攖his, bhikkhu, is called the psychic powers accomplished in concentration due to the desire and these forces of exertion (these forces and abandoning)鈥�.^[9]

痴颈尘补峁僺腻 (investigation) means: knowledge or wisdom that can clearly perceive the greatness of the sufferings of hell, and of the sufferings attendant on the round of rebirths.

2.3.3. The Method of Development of Iddhi:

The importance of the culture of iddhi辫腻诲补s in the scheme of Buddhist training is such that it is considered as being conducive to the realization of 苍颈产产腻苍补. If however, its culture is neglected then the noble path that leads to 苍颈产产腻苍补, also becomes neglected.^[10]

With regard to the effects that accrue to a person who fully develops the idddhi辫腻诲补s, it is said that such an one, besides gaining proficiency in the display of psychic powers (iddhivikubbana), becomes also successful in this very life, in destroying the 腻蝉补惫补蝉, in gaining insight into the truth and attaining freedom of mind (cetovimutti) and freedom of through wisdom (辫补帽帽腻vimutti). If however, such a person fails to realize this goal in this very life and if there be any substrate left, he is assured of the state of a non-returner (补苍腻驳腻尘颈).^[11]

2.4.1. The Meaning of Indriya:

This is indicated by Ven. Buddhaghosa by reference to the derivation of the word indriya from inda (Skt. indra) meaning lord. Thus, indriya means lordship, sovereignty; it is the ability to make all that is connected with it to follow it in their own career.

The word explanation of the term indriya is: 鈥�indassa 办补尘尘补峁� 颈苍诲谤颈测补峁�鈥�. This means the act of ruling, or of controlling, by rulers. 鈥淭he act of ruling by rulers鈥� means that whatever the ruler rules, nobody can go against him.

2.4.2. The Five Faculties (笔补帽肠颈苍诲谤颈测补苍颈):

There are the faculty of faith (saddhindriya); faculty of effort (惫墨谤颈测颈苍诲谤颈测补); faculty of mindfulness (satindriya); faculty of concentration (蝉补尘腻诲丑颈ndriya); faculty of wisdom (辫补帽帽颈苍诲谤颈测补):

2.4.2.1. The Faculty of Faith (Saddhindriya):

What is the faculty of faith? It is said, 鈥淗erein, Bhikkhus, the noble disciple has faith. He has faith in the Enlightenment of the 罢补迟丑腻驳补迟补 thus:鈥橳he Lord is such since he is Arahant, fully Enlightened, perfect in under-standing and conduct, sublime, knower of the worlds, unsurpassed leader of men to be tamed, the teacher of devas and men, enlightened, the Lord.鈥� This, Bhikkhus, is called the faculty of faith.

2.4.2.2. The Faculty of Effort (痴墨谤颈测颈苍诲谤颈测补):

What is the faculty of effort? It is said, 鈥淗erein, Bhikkhus, the noble disci-ple lives with energy aroused for getting rid of unskilled states and perfecting skilled states, strenuous and energetic, not giving up the effort with regard to skilled states. This, Bhikkhus, is called the faculty of energy.

2.4.2.3. The Faculty of Mindfulness (Satindriya):

What is the faculty of mindfulness? It is said, 鈥淗erein, Bhikkhus, the noble disciple is mindful, possessing excellent mindfulness and prudence, remembering and recollecting what was done and said long ago. This, Bhikkhus, is called the faculty of mindfulness.

2.4.2.4. The Faculty of Concentration (厂补尘腻诲丑颈苍诲谤颈测补):

What is the faculty of concentration? It is said, 鈥淗erein, Bhikkhus, the noble disciple, by making relinquishment [of attachment] the object of thought, obtains concentration, obtains unification of mind. This, Bhik-khus, is called the faculty of concentration.

2.4.2.5. The Faculty of Wisdom (笔补帽帽颈苍诲谤颈测补):

What is the faculty of wisdom? It is said, 鈥淗erein, monks, the noble disciple is wise, possessing the wisdom [that sees] the rising and passing away [of phenomena], noble, penetrating, leading to the complete ending of suffering. This, monks, is called the faculty of wisdom鈥�.^[12]

2.5.1. The Five Mental Powers (笔补帽肠补产补濒腻苍颈):

There are the mental power of faith (蝉补诲诲丑腻产补濒补); mental power of effort (惫墨谤颈测补bala); mental power of mindfulness (satibala); mental power of concentration (蝉补尘腻诲丑颈bala); mental power of wisdom (辫补帽帽腻bala).

2.5.1.1. The Mental Power of Faith (厂补诲诲丑腻产补濒补):

There are two kinds of mental power of faith (蝉补诲诲丑腻产补濒补). They are (1) The mental power of ordinary faith (pakati-蝉补诲诲丑腻), and (2) the mental power of developed faith (产丑腻惫补苍腻-蝉补诲诲丑腻).

2.5.1.2. Mental Power of Effort (痴墨谤颈测补bala):

Of the two kinds of effort (惫墨谤颈测补), ordinary effort which is without development practice, is associated with laziness (kosajja) according to the occasion, and produces the ordinary good acts (pakatikusala-kamma) of liberality or generosity, morality, the study of the sacred texts, etc. This ordinary effort cannot dispel laziness; on the contrary, it is laziness which controls ordinary energy and keeps it under subjection.

2.5.1.3. Mental Power of Mindfulness (Satibala):

The antithesis of mindfulness (sati) is 尘耻峁�峁�丑补蝉补肠肠补, confused mindfulness or absent-mindedness. It means inability to become absorbed in the work of tranquility meditation (samatha-产丑腻惫补苍腻) or of insight meditation (惫颈辫补蝉蝉补苍腻-产丑腻惫补苍腻); inability to concentrate and to control one鈥檚 mind; the wandering of thoughts to objects other than the object of concentration. Ordinary mindfulness that one possesses in a rudimentary state from birth cannot dispel that absentmindedness. Only developed mindfulness can do it.

2.5.1.4. Mental Power of Concentration (蝉补尘腻诲丑颈bala):

The antithesis of concentration (蝉补尘腻诲丑颈) is distraction (vikkhepa) of mind (i.e., wandering thoughts and idle fancies). It is the inability to concentrate, to control the mind and keep its attention fixed on one object. It is the arising of thoughts on objects other than the object of concentration. It is the unquiet and restless state of mind when applying itself to the work of meditation. Ordinary concentration cannot dispel the unwholesome state of distraction. Only developed concentration (产丑腻惫补苍腻-蝉补尘腻诲丑颈) can do it.

2.5.1.5. Mental Power of Wisdom (笔补帽帽腻产补濒补):

The antithesis of wisdom (辫补帽帽腻) is delusion (sammoha). It is ignorance, lack of clarity, vagueness and absence of lucidity of mind. It is the darkness shrouding the mind. This delusion cannot be removed by ordinary wisdom (pakati-辫补帽帽腻), nor by erudition (pariyatti-辫补帽帽腻), even if that comprises knowledge of the 笔腻濒颈 canon. It is only wisdom developed by meditation, (产丑腻惫补苍腻-辫补帽帽腻) that has set up mindful body contemplation, which can gradually dispel delusion.

3. Chapter (3)

The third chapter contains the Seven Factors of Enlightenment (厂补迟迟补产辞箩箩丑补峁単补) and Noble Eightfold Path (础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补). This chapter has discussed in details the following:

3.1. Seven Factors of Enlightenment (Satta 叠辞箩箩丑补峁単补):

The 笔腻濒颈 word 叠辞箩箩丑补峁単补 is a combination of two words, Bodhi and 础峁単补. 鈥�Bodhi鈥� means 鈥榚nlightenment鈥�, 鈥榓wakening鈥�, to have insight concerned with the realization of the four noble truths. The 笔腻濒颈 word 补峁単补 means factor or limb or part. Here it stands for 鈥榝actor鈥�. Therefore, bojjh补峁単补 means the 鈥榝actors of enlightenment, or factors for insight, wisdom.

There are seven factors of enlightenment; enlightenment factor of mindfulness (sati-sambojjh补峁単补); enlightenment factor of investigation (dhammavicaya-sambojjh补峁単补; enlightenment factor of effort (惫墨谤颈测补sambojjh补峁単补); enlightenment factor of joy (笔墨迟颈-sa峁僢ojjh补峁単补); enlightenment factor of tranquility (passad-dhisambojjh补峁単补); enlightenment factor of concentration (Sam膩dhi-sambojjh补峁単补); enlightenment factor of equanimity (耻辫别办办丑腻-sambojjh补峁単补).

3.1.1. Enlightenment Factor of Mindfulness (Sati-sambojjh补峁単补):

Hence the 痴颈产丑补峁単丑补峁�峁�丑补办补迟丑腻 says that sati-sambojjh补峁単补 has the characteristic function of serving as the basis for all other bojjh补峁単补^[13] (u辫补峁�峁�丑腻苍补 lankkha峁噊 satisambojjha峁単o). It is also remarked that mindfulness as a constituent of enlightenment is given priority because it serves the six other bojjh补峁単补s (sabbesa峁� bojjha峁単膩na峁� upak膩ratt膩 satisambojjha峁単o 辫补峁环补-ma峁� vutto).^[14] In the 叠辞箩箩丑补峁単补 厂补峁儁耻迟迟补 of the 厂补峁儁耻迟迟补 狈颈办腻测补 two types of sati-sa峁僢ojjh补峁単补 are mentioned, namely, (i) mindfulness as to one鈥檚 own personal conditions (补箩箩丑补迟迟补峁� dhammesu sati) and (ii) mindfulness as to external conditions (产补丑颈诲诲丑腻 dhammesu sati).^[15]

3.1.2. Enlightenment Factor of Investigation (dhammavicayasambojjh补峁単补):

Thus 鈥榠nvestigation-of-dhammas can be understood as an 鈥榠nvestigation' of subjective experience based on the 鈥榙iscrimination' gained through familiarity with the Dhamma. Such discrimination refers in particular to the ability to clearly distinguish between what is wholesome or skilful for progress on the path, and what is unwholesome or unskilful.^[16] This directly contrasts 鈥榠nvestigation-of-dhammas with the hindrance doubt (惫颈肠颈办颈肠肠丑腻), which arises due to lack of clarity about what is wholesome and what unwholesome.

3.1.3. Enlightenment Factor of Effort (惫墨谤颈测补-sambojjh补峁単补):

As a constituent of enlightenment it is of two kinds: (i) bodily energy (办腻测颈办补峁� 惫墨谤颈测补峁�) and (ii) mental energy (肠别迟补蝉颈办补峁� 惫墨谤颈测补峁�).^[17] 碍腻测颈办补-惫墨谤颈测补, according to commentary on 厂补峁儁耻迟迟补 狈颈办腻测补 is 鈥渢he energy which comes to one who practices walking up and down鈥� (肠补峁卥补尘补峁� adhi峁�峁環ahantassa uppanna惫墨谤颈测补峁�).^[18] Cetasika-惫墨谤颈测补 is defined as the energy of one who determines thus: 鈥淚 will not abandon this sitting-posture till my mind be absolved from the depravities without grasping (nat膩vaha峁� ima峁� 辫补濒濒补峁卥补峁� 产丑颈苍诲颈蝉蝉腻尘颈 测腻惫补 me na 补苍耻辫腻诲腻测补 腻蝉补惫别丑颈 肠颈迟迟补峁� 惫颈尘耻肠肠颈蝉蝉补迟墨迟颈 别惫补峁� 办腻测补辫辫补测辞-驳补峁� 惫颈苍腻 耻辫辫补苍苍补峁� 惫墨谤颈测补峁�).^[19]

3.1.4. Enlightenment Factor of Joy (笔墨迟颈-sa峁僢ojjh补峁単补):

As a constituent of enlightenment it is of two types: -i, joy that is accompanied by thought, directed and sustained (savitakka 蝉补惫颈肠腻谤补 辫墨迟颈) and ii, joy unaccompanied by thought, directed and sustained (avitakka avic膩ra 辫墨迟颈).^[20] Here the phrase savitakka 蝉补惫颈肠腻谤补 refers to the restless, discursive work of intellect which seeks likenesses and differrences; joy accompanied by such discursive activities of the mind belongs to the first 箩丑腻苍补. That which is unaccompanied by such mental activities is one of the factors of the second 箩丑腻苍补. The second state of 辫墨迟颈 is of a higher plane and as such represents a more developed and more purified form of joy.

3.1.5. Enlightenment Factor of Tranquility (passaddhi-sambojjh补峁単补):

Passaddhi-sa峁僢ojjh补峁単补 includes two types of tranquility-i, 办腻测补辫补蝉蝉补诲诲丑颈 and ii, cittapassaddhi. The former refers to the tranquillity of distress (daratha) of feeling (惫别诲补苍腻), perception (蝉补帽帽腻) and formation (蝉补峁卥丑腻谤补). The latter, on the other hand, refers to the calming down of distress associated with consciousness. Systematic attention thereto, if made much of, is spoken of as the food (腻丑腻谤辞) for passaddhi-sa峁僢ojjh补峁単补. Besides these, mention is made of seven other factors contributing to its realization: i, using superior food (辫补峁噄迟补 bojana 蝉别惫补苍补迟腻); ii, living in a good climate (utu sukha 蝉别惫补苍补迟腻); iii, maintaining a pleasant posture (颈谤颈测腻辫补迟丑补 sukha 蝉别惫补苍补迟腻); iv, keeping to the middle path (majjhatta 辫补测辞驳补迟腻); v, avoidance of violent persons (蝉腻谤补诲丑补 puggala 辫补谤颈惫补箩箩补苍补迟腻); vi, cultivation of persons tranquil in body (passaddha kaya puggala 蝉别惫补苍补迟腻); and vii, resoluteness upon tranquility (迟补诲补诲丑颈尘耻迟迟补迟腻).^[21]

3.1.6. Enlightenment Factor of Concentration (Sam膩dhi-sambojjh补峁単补):

Ven. Boddhaghosa defines 蝉补尘腻诲丑颈 as the profitable unification of the mind (kusala 肠颈迟迟补蝉蝉别办补驳驳补迟腻).^[22] Here the term 肠颈迟迟补蝉蝉别办补驳驳补迟腻 is only a synonym for 蝉补尘腻诲丑颈 and it specifically refers to the agreement or harmony of consciousness and its concomitants. He further remarks that it is the centering (腻诲丑腻谤补) of consciousness and consciousnessconcomitants evenly (蝉补尘补峁�) and rightly (蝉补尘尘腻) on a single object.^[23] Non-distraction is its main characteristic (avikkhepa 濒补办办丑补峁嘺): 鈥淎s the king in battle goes wherever he has gone becomes reinforced and-the hostile army being broken-follows the king, so concentration, from not allowing the wholesome co-existent states to be thrown out and scattered, has non-distraction as its characteristic鈥�.^[24]

3.1.7. Enlightenment Factor of Equanimity (耻辫别办办丑腻-sambojjh补峁単补):

The factors that bring about 耻辫别办办丑腻 sambojjh补峁単补 are called in the 厂补峁儁耻迟迟补 狈颈办腻测补^[25] the 耻辫别办办丑腻 sambojj补峁単补峁�峁環膩niy膩 诲丑补尘尘腻, which, according to the commentary,^[26] are the same as the majjhattak膩 诲丑补尘尘腻; factors that bring about balance of mind. According to Ven. Buddhaghosa, there are five such factors, viz. i, maintenance of neutrallity towards living beings (satta 尘补箩箩丑补迟迟补迟腻); ii, maintenance of neutrality towards formations (蝉补峁卥丑腻谤补 尘补箩箩丑补迟迟补迟腻); iii, avoidance of persons who adopt a discriminative attitude towards beings and formations (satta 蝉补峁卥丑腻谤补 kel膩yana puggala parivajanat膩); iv, association with persons who maintain neutrality towards beings and formations (satta 蝉补峁卥丑腻谤补 majjhatta puggala 蝉别惫补苍补迟腻) and v, resoluteness upon equanimity (迟补诲补诲丑颈尘耻迟迟补迟腻).

3.1.8. The Practice of 叠辞箩箩丑补峁単补:

These seven qualities of mindfulness, investigation of the Dhamma, effort, joy, tranquility, concentration and equanimity, when developed to perfection, form what are called constituents of enlightenment. As enlightenment itself is defined as the harmony of these seven constituent states (诲丑补尘尘补蝉腻尘补驳驳颈) and as being opposed to the various perils of mental contraction and destruction (濒墨苍耻诲诲丑补-肠肠补), fixity and restlessness (辫补迟颈峁�峁�丑腻苍腻测奴丑补苍补), indulgence in sensual pleasures and devotion to self-modification (办腻尘补蝉耻办丑补迟迟补办颈濒补尘补迟丑腻苍耻-yoga) and addiction to the speculations of nihilism and eternalism (耻肠肠丑别诲补蝉补蝉蝉补迟腻产丑颈苍颈惫别蝉补).^[27] It is this harmony of states, at the moment when transcendental state arises (lokuttara 尘补驳驳补办办丑补峁噀) that is called Bodhisupreme wisdom or enlightenment鈥搘hich implies a arising from the slumber of continuum of lower nature, or the penetration of the noble truths or the realization of 苍颈产产腻苍补.^[28]

3.2. Noble Eightfold Path (础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补):

础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补 is the noble eightfold path. Ariya means 鈥渘oble鈥�, 补峁�峁�丑补峁単颈办补 鈥渆ightfold鈥� and magga 鈥減ath鈥�. It is the road of moral living, the path of righteousness, having eight constituents dealing with spiritual training, mental development and moral conduct. The noble eightfold path is the last and final of the four noble truths (补谤颈测补蝉补肠肠腻), the central teachings of Buddhism. There are four noble truths. They are called 鈥渘oble truths鈥� because they are perceived and penetrated by the noble ones. The Noble ones are those who have seen these truths and whose minds are free from defilements.

3.2.1. Noble Eightfold Path (础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补):

There are Noble Eightfold Path (础谤颈测补补峁�峁�丑补峁単颈办补尘补驳驳补); Right Understanding (厂补尘尘腻-诲颈峁�峁�丑颈); Right Thought (厂补尘尘腻-蝉补峁卥补辫辫补); Right Speech (厂补尘尘腻惫腻肠腻); Right Action (厂补尘尘腻-kammanta); Right Livelihood (厂补尘尘腻-腻箩墨惫补); Right Effort (厂补尘尘腻-惫腻测补尘补); Right Mindfulness (厂补尘尘腻-sati); Right Concentration (厂补尘尘腻-蝉补尘腻诲丑颈).

3.2.1.1. Right Understanding (厂补尘尘腻-诲颈峁�峁�丑颈):

What is right understanding? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, the knowledge of the way leading to the cessation of suffering: this is called right understanding.

3.2.1.2. Right Thought (厂补尘尘腻-蝉补峁卥补辫辫补):

What is right thought? Thought of renunciation, thought of nonill, thought of harmlessness: this is called right thought.

3.2.1.3. Right Speech (厂补尘尘腻-v膩c膩):

What is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.

3.2.1.4. Right Action (厂补尘尘腻-kammanta):

What is right action? Abstinence from destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action.

3.2.1.5. Right Livelihood (厂补尘尘腻-腻箩墨惫补):

What is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earn his living by a right livelihood: this is called right livelihood.

3.2.1.6. Right Effort (厂补尘尘腻-惫腻测补尘补):

What is right effort? Right effort is energetic will (1) to prevent evil and unwholesome states of mind from arising, and (2) to get rid of such evil and unwholesome states that have already arisen within a man, and also (3) to produce, to cause to arise, good and wholesome states of mind not yet arisen, and (4) to develop and bring to perfection the good and wholesome states of mind already present in a man.

3.2.1.7. Right Mindfulness (厂补尘尘腻-sati):

What is right mindfulness? Right mindfulness is to be diligently aware, mindful and attentive with regard to (1) the activities of body (kaya), (2) feelings (vedana), (3) the activities of the mind (citta) and (4) phenomena and things (dhamma).

3.2.1.8. Right Concentration (厂补尘尘腻-蝉补尘腻诲丑颈):

What is right concentration? Here secluded from sensual pleasures, secluded from unwholesome states, a person enters and dwell in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters in the second jhana, which has internal confidence and unification of mind, it without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third 箩丑腻苍补 of which the noble ones declare: 鈥楬e is equanimous, mindful, one who dwells happily.鈥� With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness equanimity. It is called right concentration.

3.2.2. Sacc膩帽腻峁嘺, Kicca帽腻峁嘺 and 碍补迟补-帽腻峁嘺 with regard to 惭补驳驳补-蝉补肠肠腻:

Knowing that the noble eightfold path is the practice, the noble truth of the path that leads to the cessation of suffering, peace of 苍颈产产腻苍补, is called 蝉补肠肠腻-帽腻峁嘺. Knowing that magga-蝉补肠肠腻 is a dhamma that should be developed within one is called kicca 帽腻峁嘺; it is the knowledge that knows what should be done with respect to magga-蝉补肠肠腻. This is the admission by the Buddha of how kata帽腻峁嘺 had arisen through retrospection of having accomplished the development of magga蝉补肠肠腻 till attainment of Arahatta-magga.

4. Chapter (4)

The fourth chapter emphasizes on the concept of liberation in Jainism and Buddhism comparatively and how to attain it and what is the way leading to liberation.

4.1. Concept of Liberation in Jainism

In Jainism, the liberation is called 鈥�尘辞办峁�a鈥� which literary means 鈥榣iberation from transmigration (蝉补峁僺腻谤补)鈥�. Generally speaking, 尘辞办峁�a is regarded as freedom from all sorrow, a state of bliss (腻苍补苍诲补) and higher awareness beyond desire. The 罢补迟迟惫腻谤补迟丑补 蝉奴迟谤补 defines 尘辞办峁�a as elimination of all types of karma. The liberation is possible when the omniscience manifests in a 箩墨惫补. The omniscience appears when the four types of karma, namely, the obstructive, knowledge covering, intuition covering and deluding karma are wiped out.

4.2. Concept of Liberation in Buddhism

In the Buddhism, 苍颈产产腻苍补 (Skt. 苍颈谤惫腻峁嘺) is freedom from suffering, from the continuity of suffering. It is also known 迟补峁噃补办办丑补测补 鈥榚xtinction of thirst鈥�. The 笔腻岣穒 word 苍颈产产腻苍补 [Skt. 苍颈谤惫腻峁嘺] is composed of " ni" and " 惫腻苍补". Ni means departure while 惫腻苍补 means craving that joins the two lives -previous and next or the two phenomena-kamma and its result. So, 苍颈产产腻苍补 means cessation of craving, kamma and its results. In this chapter the following has been discussed in detail.

鈥揜eligious Background Sixth Century B.C.; Jainism and Buddhism; 惭辞办峁�a (Liberation) in Jainism, Different between 惭辞办峁�a and 狈颈产产腻苍补; The Two Categories of 惭辞办峁�a in Jainism; 闯墨惫补 (Soul); A箩墨惫补 (non-soul); Pudgala (matter); Dharma and Adharma; 膧办腻艣补 (Space); 碍腻濒补 (Time); Bondage of Soul; Three Stages鈥�厂补峁僾补谤补 (Selfrestraint); 狈颈谤箩补谤腻 (Dissociation of Karma); 惭辞办峁�a (Liberation):

鈥�狈颈产产腻苍补 (Liberation) in 罢丑别谤补惫腻诲补 Buddhism; 狈颈产产腻苍补 in 笔腻濒颈 Canonical Texts; 狈颈产产腻苍补 in 笔腻濒颈 Commentarial Texts; Terms for 狈颈产产腻苍补; Four Aspects of 狈颈产产腻苍补; The Types of 狈颈产产腻苍补; Where 狈颈产产腻苍补 is; The Way to 狈颈产产腻苍补; How to Attain 狈颈产产腻苍补; Happiness of 狈颈产产腻苍补.

5. Chapter (5) Resume and Conclusion

The fifth and last chapter consists of summary of previous chapters and its points out how to attain enlightenment especially according to Buddhism. A comparative study of liberation in Jainism and Buddhism is included.

The primary purpose of this research is to satisfy the quench of thirsty people who want to take the nectar of the teaching of the Buddha. If one practices these thirty-seven factors leading to Enlightenment taught by the Buddha, one can experience the nectar of the Buddha鈥檚 teaching and can get the feeling of quenching one鈥檚 thirst with it (san诲颈峁�峁�丑颈ko). Therefore, one should understand first the theory of thirty-seven factors leading to Enlightenment, and follow exactly the way or the path that the theory expressed, and then the desirable benefits will be unavoidably obtained. Accordingly this research showed how it worked in the field of practice in accordance with the given theory.

The thirty-seven factors leading to enlightenment (bodhipakkhiya诲丑补尘尘腻) are not mere theoretical but also practical. These factors are universal and open to all beings who want to follow them for their enlightenment, and therefore, they cannot be monopolized by anyone, any society and any religion.

The Buddha taught the thirty-seven factors leading to enlightenment in order to get rid of defilements -passion, ill-will and ignorance -and in order to realize the liberation. All his teachings by and large are included in the thirty seven factors of enlightenment. Therefore to understand these factors in detail is most important for one who wants liberation from defilements.

Before pari苍颈产产腻苍补, the Buddha urged the monks to learn, pursue, develop, and cultivate them (bodhipakkhiya诲丑补尘尘腻) so that the holy life would endure long in the world, out of compassion for the world, for the good, welfare, and happiness of devas and humans.

The liberation (苍颈产产腻苍补) is the final goal of the path to enlightenment (bodhipakkhiya) and the ultimate purpose of the teachings of the Buddha, the Dhamma. Liberation is the inevitable fruit of the path to enlightenment and is bound to blossom forth when there is steady and persistent practice. The only requirements for reaching final goal are two: to start and to continue. If these requirements are met there is no doubt the goal will be attained. This is the Dhamma, the undeviating law.

Footnotes and references:

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[1]:

MN I, p. 55

[2]:

AN IV, p. 13

[3]:

AN IV:13

[4]:

AN IV:13

[5]:

AN IV:13

[6]:

SN 51.13/5: p. 268

[7]:

SN 51.13/5: p. 268

[8]:

SN 51.13/V: p. 268

[9]:

SN 51.13/5: p. 268

[10]:

SN V, p. 254

[11]:

SN V, p. 282

[12]:

SN 48:9/V, p. 197

[13]:

VbhA, p. 338

[14]:

Ibid.

[15]:

SN V, p. 110

[16]:

SN V, p. 66

[17]:

SN V, p. 111

[18]:

SA, p. 170

[19]:

Ibid

[20]:

SN V, p. 111

[21]:

SA, p. 162

[22]:

Vism, p. 68

[23]:

Ibid

[24]:

Expositor I, p. 156

[25]:

SN V, p. 105

[26]:

SA, p. 141

[27]:

Ibid, p. 138

[28]:

Expositor II, p. 294