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Having known that 苍颈产产腻苍补 is liberation from all sufferings, one would emphasize the state of liberation as the state of deathlessness. Since this theory is prominent among the early Buddhists, they deny the concept of soul theory and its state of eternity. They refuse to speak of any eternal beings including a supreme soul (Brahma) and the concept of a mighty God. The doctrines of early Buddhism do not mention anything about the condition of everlasting living beings. Instead of accepting the view of eternity, they reject the concept of an eternal living entity. The emphasis of their view is that after an enlightened being (arahanta) enters the final state of 苍颈产产腻苍补, his or her aggregates leave on substance. Because of this kind of understandding cannot escape from philosophical inquiry. The doctrines should explain something about these matters, even if it may not be beneficial for someone who has entered into the state of 苍颈产产腻苍补. Thus, some Buddhist scholars attempt to interpret 苍颈产产腻苍补 as void from the word 蝉耻帽帽补迟补 in 笔腻濒颈, or as extinction from the word khaya, or as nothingness (补产丑腻惫补), and emptiness (tuccha).

In reality, the state of 苍颈产产腻苍补 has its own significance. However, thinking of it with a secular mind that is naturally inclined toward sensual pleasure is far away from the real essence of 苍颈产产腻苍补. And also it is impossible for one who does not experience that state of 苍颈产产腻苍颈肠 happiness to understand where the enlightened beings will be after entering into the state of 苍颈产产腻苍补. However, Buddhist believes that Arahants can know about their property of self-realization. According to canonical text, the Aranhants know the supramundane object and the qualities of their realization through their enlightened supramundane wisdom. Their experience is likened to an analytical experiment in Buddhist logic.

The following is the 笔腻濒颈 passage addressed by the Buddha:

Yato ca kho me bhikkhave inmesu cat奴su ariyasaccesu 别惫补峁� tiparivatta峁� dv膩das膩k膩ra峁� 帽腻峁嘺诲补蝉蝉补苍补峁� 蝉耻惫颈蝉耻诲诲丑补峁� ahosi. Ath膩ha峁� bhikkhave sadevake loke sa尘腻谤补ke sabrahmke sassama峁嘺br膩hmaniy膩 paj膩ya sadevamanuss膩ya 补苍耻迟迟补谤补峁� 蝉补尘尘腻蝉补尘产辞诲丑颈峁� abhisambuddhohi pacca帽帽膩si峁�, 帽膩峁嘺帽ca pana me 诲补蝉蝉补苍补峁� 耻诲补辫腻诲颈, akupp膩 me vimutti, ayammantim膩 箩腻迟颈, ratthi 诲腻苍颈 punabbhavoti.^[1]

When my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, 尘腻谤补, and 产谤补丑尘腻, in this generation with its ascetics and Brahmins, its devas and humans. The knowledge and vision arose in me: 鈥淯nshakable鈥� is the liberation of my mind. This is my last birth. Now, there is no more renewed existence.^[2]

As has been stated since the Buddha attained enlightenment, he proclaimed, 鈥淭his is my last birth.鈥� This means that he was no longer under the bondage of death after his death. In this regard, the Buddha emphasized only liberation of mind through perfect enlightenment. Yet there is a question that might remain in a listener鈥檚 mind about his teachings. People are keen to know whether or not the Buddha adderssed biological liberation and how that is related to the significance of 苍颈产产腻苍补. The Buddha, indeed, addressed his disciples about this issue at different times and in different locations.

The Buddha realized that a human possesses carita (personal nature). This means that carita is the character of a person, which is linked to his or her natural attitudes and conduct. 鈥淭he temperaments of people differ from the diversity of their past kammas. The commentators state that temperament is determined by the kamma productive of the rebirth-linking consciousness.鈥�^[3] According to the Visuddhimagga (the Path of Purification), there are briefly six types of temperament (carita): 谤腻驳补肠补谤颈迟补 (greedy temperament), dosacarita (hating temperament), mohacarita (deluded temperament), 蝉补诲诲丑腻肠补谤颈迟补 (faithful temperament), buddhicarita (intelligent temperament), and vitakka-carita (speculative temperament). However,Some will have fourteen, taking these single ones together with the four made up of the three double combinations and one triple combination with the greed triad and likewise with the faith triad. But, if this classification is admitted, there are many more kinds of temperament possible by combining greed, etc., with faith, etc.; therefore the kinds of temperaments should be understood briefly as only six.^[4]

Based on their temperament, each individual will have personal interest in worldly aspects as well as spiritual aspect of life. For instance, in worldly conditions, one might like green, while the other prefers red to other colors. Spiritual practice, some many appreciate the practice of tranquility (samatha) meditation (办补尘尘补峁�峁�丑腻苍补), such as loving-kindness meditation or the practice of compassion, while some might prefer the practice of insight (惫颈辫补蝉蝉补苍腻) meditation to other meditations. Realizing this situation, the Buddha used his skillfulness in the Dhamma by addressing his teachings from different perspectives for the sake of personal temperament. The Buddha sometimes emphasized in his teachings not only the psychological liberation, but also the biological liberation. Therefore, 苍颈产产腻苍补 can be understood as liberation that involves psychological and biological liberation.

There is a statement of the Buddha recorded in the Suttanip膩ta 笔腻濒颈, Khuddaka 狈颈办腻测补.

础办颈帽肠补苍补峁� 补苍腻诲腻苍补峁�, eta峁� 诲墨辫补峁� an膩para峁�.狈颈产产腻苍补m墨ti na峁� br奴mi, jar膩maccuparikkhaya峁�.^[5]

No fear is in the Island, no clinging with greed is the Island, nothing is refuse, but the island is 苍颈产产腻苍补. The Island is somewhere; that is free from aging and death.^[6]

In the context, 苍颈产产腻苍补 is somewhere like a safe island, which is free from death and all that is related to suffering. As has been mentioned, the audiences are varied intellectually and psychologically so that some may not understand the interpretation of 苍颈产产腻苍补 as a metaphorical definition, although others may find it easy to understand such metaphorical explanations. Regarding the interpretation of 苍颈产产腻苍补, the Buddha鈥檚 chief disciple, Ven. 厂腻谤颈辫耻迟迟补 attempt to interpret what 苍颈产产腻苍补 means for the benefit of students. His statement is clear to some and easy to understand for Buddhist practitioners, since his definition is vary much based on the psychological interpretation. His interpretation of 苍颈产产腻苍补 seems ideal to the wandering ascetic named 闯补尘产耻办丑腻诲补办补 who asked him about 苍颈产产腻苍补.

The statement is the following recorded in 狈颈产产腻苍补辫补帽丑腻 sutta, Sa峁儁utta 狈颈办腻测补.

鈥�狈颈产产腻苍补峁� 苍颈产产腻苍补nti 腻惫耻蝉辞 蝉腻谤颈辫耻迟迟补 vuccati.碍补迟补尘补峁� nu kho 腻惫耻蝉辞 苍颈产产腻苍补nti. Yo kho 腻惫耻蝉辞 r膩gakkhayo dosakkhayo mohakkhayo. 滨诲补峁� vuccati 苍颈产产腻苍补nti.鈥�^[7]

鈥淨: Friend 厂腻谤颈辫耻迟迟补, it is said, 鈥�苍颈产产腻苍补, 苍颈产产腻苍补.鈥� What now is 苍颈产产腻苍补? A: (Friend Jambukhadaka), the destruction of lust, the destruction of hatred, the destruction of delusion: this is called 苍颈产产腻苍补.鈥�^[8]

In this statement, Ven. 厂腻谤颈辫耻迟迟补鈥� s definition of 苍颈产产腻苍补 is that which is free from the defilements of lust, hatred and delusion. If one harbors lust, hatred, and delusion, the one might create some problems that generate more suffering. For him, if there were no defilements, there would no longer be suffering. In reality, without attaining enlightenment, it is impossible to destroy the power of lust, hatred, and delusion. Thus, Ven. 厂腻谤颈辫耻迟迟补 emphasized his statement that 苍颈产产腻苍补 is the destruction of lust, hate, and delusion. And then, he provided the way for the realization of this 苍颈产产腻苍补 with the noble eightfold path: that is, 蝉补尘尘腻诲颈峁�峁�丑颈 (right understanding), 蝉补尘尘腻蝉补峁卥补辫辫补 (right thinking), 蝉补尘尘腻惫腻肠腻 (right speech), 蝉补尘尘腻办补尘尘补苍迟补 (right action), 蝉补尘尘腻腻箩墨惫补 (right livelihood), 蝉补尘尘腻惫腻测补尘补 (right effort), 蝉补尘尘腻蝉补迟颈 (right mindfulness) and 蝉补尘尘腻蝉补尘腻诲丑颈 (right concentration).^[9]

In addition, no matter how many definitions of 苍颈产产腻苍补 occur in canonical texts, there is only one characteristic that holds together the two divisions of the canonical definitions fundamentally. 狈颈产产腻苍补 is, after all, a state of liberation. The liberation contains two divisions. One is psychological liberation that is related to mind, while the other is biological liberation that is related to the five aggregates, more precisely to existence. Having realized this condition, Ven. 厂腻谤颈辫耻迟迟补 drew out a line of reasoning about 苍颈产产腻苍补, that is, a kind of conclusion of his discourse.

This is recorded in 笔补峁璱蝉补尘产丑颈诲腻尘补驳驳补, Khuddaka 狈颈办腻测补. The statement reads:

Upp膩do 蝉补峁卥丑腻谤腻, anuppado 苍颈产产腻苍补nti santipade 帽膩峁嘺m. 笔补惫补迟迟补峁� 蝉补峁卥丑腻谤腻 补辫辫补惫补迟迟补峁� 苍颈产产腻苍补nti santipade 帽腻峁嘺峁�

(Arising into existence is 蝉补峁卥丑腻谤补. The absence of becoming is 苍颈产产腻苍补. The process of phenomena is 蝉补峁卥丑腻谤补 and the non-progress of phenomena is 苍颈产产腻苍补).^[10]

In most cases, the technical term fro the word 蝉补峁卥丑腻谤补 is translated as 鈥�mental formation鈥� in Buddhist texts, but here it means the opposite of 苍颈产产腻苍补. According to 笔补峁璱蝉补尘产丑颈诲腻尘补驳驳补 笔腻濒颈, 苍颈产产腻苍补 means 鈥渢he absence of becoming鈥� or 鈥渢he absence of existence.鈥� In this context, it may be understood that sometimes the meaning of 苍颈产产腻苍补 may refer to biological liberation.

Footnotes and references:

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[1]:

SN III, p. 370-371

[2]:

Connected Discourse of the Buddha, tr. Bhikkhu Bodhi, p. 1846

[3]:

Ac-Ab, p. 330-331

[4]:

Vism, p. 101

[5]:

Suttanip膩ta 笔腻濒颈, Khuddaka 狈颈办腻测补, Department of Religious Affairs, Yangon, Myanmar, 1991. p. 444

[6]:

This translation is based on the commentary of Suttanip膩ta 笔腻濒颈.

[7]:

SN II, p. 447

[8]:

Connected Discourses of the Buddha, tr. Bhikkhu Bodhi, p. 1294

[9]:

Connected Discourses of the Buddha II, tr. Bhikkhu Bodhi, p. 1294

[10]:

笔补峁璱蝉, p. 58