The Buddhist Path to Enlightenment (study)

by Dr Kala Acharya | 2016 | 118,883 words

This page relates ‘Resume and Conclusion’ of the study on the Buddhist path to enlightenment. The Buddha was born in the Lumbini grove near the present-day border of India and Nepal in the 6th century B.C. He had achieved enlightenment at the age of thirty–five under the ‘Bodhi-tree’ at Buddha-Gaya. This study investigates the teachings after his Enlightenment which the Buddha decided to teach ‘out of compassion for beings’.

Chapter 5 - Resume and Conclusion

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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’s ways is said to be one which is realized by one’s own effort in this life itself through super-cognitive vision (ditteva dhamme sayaṃ abiññā sacchikatvā). The Buddha says that his doctrine is not based on revelation (anussava) or on rational speculation (takkapariyahataṃ vīmaṃsānucaritaṃ) but on knowing and seeing (jānaṃ passaṃ). There is repeated emphasis on ‘knowing and seeing’ 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’s 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 (sammāñāṇa), wisdom (paññā), the knowledge and the insight into things as they have come to be (yathabhūtañāṇadassana), the knowledge of the destruction of the fluxes or cankers (āsavakkhayañāṇa). 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 (nibbāna).

The teachings of the Buddha can be categorized as three trainings, sīla (morality), samādhi (concentration) and paññā (wisdom). Sīla consists of moral practices involving the conscious and voluntary transformation of one’s patterns of bodily and verbal behavior, samādhi the development of mental composure and paññā the cultivation of the insight that leads to moral perfection. They are made up of eight factors called noble path (ariyaaṭṭhaṅgikamagga) 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: bodhipakṣa) , the factors leading to enlightenment are of thirty-seven types in the Pāḷi literature. The thirtyseven factors to enlightenment, as shown fall into seven groups:

the four foundations of mindfulness (cattaro satipaṭṭhānā)
the fourfold supreme endeavour (cattaro sammappadhānā)
the fourfold psychic power (cattaro iddhipādā)
the five faculties (pañcindriyāni)
the five mental powers (pañcabalāni)
the seven factors of enlightenment (sattabojjhaṅgā)
the noble eightfold path (ariyaaṭṭhaṅgikamagga).

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 “requisites to enlightenment” 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 ‘Path to Enlightenment’. 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 ((Satipaṭṭhāna, Sammappadhāna, Iddhipāda, Indriya and Bala), iii, Seven Factors of Enlightenment (Satta Bojjhaṅga) and Noble Eightfold Path (Ariyaaṭṭhaṅgikamagga) 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:

–the four noble truths:–i, 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:

–The term and meaning of bodhpakkhiya, the summary of thirty-seven factors of enlightenment–i, 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 (nibbāna) and so on.

2. Chapter (2)

The second chapter contains the five groups of factors (satipaṭṭhāna, sammappadhāna, iddhipāda indriya and bala). This chapter contains details of each group under the following title.

2.1.1. The Meaning of Satipaṭṭhāna:

The word satipaṭṭhana is a combination of two words namely, sati+upaṭṭhana (foundation of mindfulness) or sati+paṭṭhāna (establish of mindfulness), two derivations in Pāli commentaries.

2.1. 2. What are the Four Foundations of Mindfulness (cattāro satipaṭṭhānā)?

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 (Satipaṭṭhāna):

(1) kāyanupassanā-satipaṭṭhāna–the 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) vedanānupassanā-satipaṭṭhāna–the foundation of mindfulness of contemplation of the feelings. Feeling is differentiated into three primary types–pleasant, painful and neitherpainful-nor-pleasant–which 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) cittanupassanā-satipaṭṭhāna–the foundation of mindfulness of contemplation of the consciousness. This is one subject of contemplation–the mind–differentiated into eight pairs of contrasting stage of mind.

(4) dhammānupassanā-satipaṭṭhāna–the foundation of mindfulness of contemplation of the mental objects. The word dhammā here probably signifies phenomena, which are classified into five categories governed by the Buddha’s teaching, the dhamma. Thus dhammānuppasanā has a dual meaning, “dhammas (phenomena) contemplated by way of the dhamma.” 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 vipallāsadhammas (illusions) on “all bodily constituents (rūpakāya)” as subha (comely ones), is accomplished through the noble path. It is, therefore, called kāyānupassanā.

Due to occurrence of capable of finishing four kinds of functions by a single mindfulness which associates with the noble path–knowledge, it has got designations as kāyānupassanāsatipaṭṭhāna, vedanānupassanāsati-paṭṭhāna, cittānupassanā satipaṭṭhāna, dhammānupassanāsatipaṭṭhāna, respectively. It is, therefore, explained that “lokuttaramaggakkhaņe pana eka citteyeva labbhanti -at arising of the supramundane noble path (-moment) those are available in one mind moment only”.

2.1.5. Satipaṭṭhāna, Vipassanā, 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—what is meant is the four satipaṭṭḥānas. It should be understood: except for these four satipaṭṭhānas, there exists no other path or object. Through such a path or such objects, one exhausts the taints and attains nibbāna. Because there is no second path for purification, it is said that there is just the only one path that leads to nibbāna.

2.2.1. The Meaning of Sammappadhāna:

The Pāli term is sammappadhāna (supreme endeavor), while the Sanskrit equivalent appears to be samyak-prahāṇa (right abandoning). Certainly, ‘four supreme endeavours) would appear for fit better as a general description of the formula than ‘four right abandonings’, since all four parts of the formula speak of one who endeavours (padahati/pradhāti) while only the second part explicitly mentions abandoning (pahānāya/prahāṇaya). The word sammappadhāna is defined as follows:

Bhusam dahati vahati’ti padhanam sammadeva padhanam sammappadhānam.

This means:

padhana is an effort carried out strongly, intensively; if carried out properly, rightly, it is sammappadhāna, right effort.

2.2.2. The Fourfold Supreme Endeavour (Cattāro Sammappadhāna):

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 Iddhipāda;

Iddhipāda is a compound Pāli word comprising ‘iddhi’ and ‘pāda’. ‘Iddhi’ can be translated as completeness or perfection. ‘Pāda’ translates as the ‘root’ or ‘base’. The word of Iddhi explanation is “ijjhānaṃ iddhi”, this means the fact of having succeeded, completed or perfected.

2.3.2. The Fourfold Psychic Power (Cattāro Iddhipāda):

They are (1) the psychic power of desire (chandiddhipāda); (2) psychic power of effort (vīriyiddhipāda); (3) psychic power of consciousness (cittiddhipāda); (4) psychic power of investigation (vimaṃsiddhipāda).

2.3.2.1. The Psychic Power of Desire (Chandiddhipada):

The Chadiddhipāda is explained in the Chanda Sutta in the following words.

“Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on desire (chanda), this is called concentration due to desire (chanda-samādhi).

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—there are called the forces of exertion (padhānasaṅkhāra).

Thus, there are this desire and the concentration due to desire and these forces of exertion—this, bhikkhu, is called the psychic powers accomplished in concentration due to the desire and these forces of exertion (these forces and abandoning)”.^[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 (Vīriyiddhipāda):

The Vīriyiddhipāda is explained in the Chanda sutta in the following words.

“Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on desire (chanda), this is called concentration due to effort (vīriya-samādhi).

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—there are called the forces of exertion (padhānasaṅkhāra).

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

Vīriya means sammāpadhāna-vīriya together with its four characteristics. A person with this vīriya 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 Cittiddhippāda is explained in the Chanda sutta in the following words.

“Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on mind (citta), this is called concentration due to mind (citta-samādhi).

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—there are called the forces of exertion (padhānasaṅkhāra).

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

Citta means: attachment to iddhis when one comes in contact with the Sāsana and hears the Dhamma. It is attachment that is extremely ardent and strong.

2.3.2.4. The Psychic Power of Investigation (Vimaṃsiddhipāda):

The Vīmaṃsiddhipāda is explained in the Chanda sutta in the following words.

“Bhikkhus, if a monk gains concentration, gains one-pointedness of mind, relying on investigation (vīmaṃsā), this is called concentration due to investigation (vīmaṃsā -samādhi).

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—there are called the forces of exertion (padhānasaṅkhāra).

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

Vimaṃsā (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 iddhipādas in the scheme of Buddhist training is such that it is considered as being conducive to the realization of nibbāna. If however, its culture is neglected then the noble path that leads to nibbāna, also becomes neglected.^[10]

With regard to the effects that accrue to a person who fully develops the idddhipādas, 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 āsavas, in gaining insight into the truth and attaining freedom of mind (cetovimutti) and freedom of through wisdom (paññāvimutti). 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 (anāgāmi).^[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: “indassa kammaṃ indriyaṃ”. This means the act of ruling, or of controlling, by rulers. “The act of ruling by rulers” means that whatever the ruler rules, nobody can go against him.

2.4.2. The Five Faculties (Pañcindriyani):

There are the faculty of faith (saddhindriya); faculty of effort (vīriyindriya); faculty of mindfulness (satindriya); faculty of concentration (samādhindriya); faculty of wisdom (paññindriya):

2.4.2.1. The Faculty of Faith (Saddhindriya):

What is the faculty of faith? It is said, “Herein, Bhikkhus, the noble disciple has faith. He has faith in the Enlightenment of the Tathāgata thus:’The 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.’ This, Bhikkhus, is called the faculty of faith.

2.4.2.2. The Faculty of Effort (Vīriyindriya):

What is the faculty of effort? It is said, “Herein, 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, “Herein, 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 (Samādhindriya):

What is the faculty of concentration? It is said, “Herein, 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 (Paññindriya):

What is the faculty of wisdom? It is said, “Herein, 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”.^[12]

2.5.1. The Five Mental Powers (Pañcabalāni):

There are the mental power of faith (saddhābala); mental power of effort (vīriyabala); mental power of mindfulness (satibala); mental power of concentration (samādhibala); mental power of wisdom (paññābala).

2.5.1.1. The Mental Power of Faith (Saddhābala):

There are two kinds of mental power of faith (saddhābala). They are (1) The mental power of ordinary faith (pakati-saddhā), and (2) the mental power of developed faith (bhāvanā-saddhā).

2.5.1.2. Mental Power of Effort (Vīriyabala):

Of the two kinds of effort (vīriya), 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 muṭṭhasacca, confused mindfulness or absent-mindedness. It means inability to become absorbed in the work of tranquility meditation (samatha-bhāvanā) or of insight meditation (vipassanā-bhāvanā); inability to concentrate and to control one’s 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 (samādhibala):

The antithesis of concentration (samādhi) 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 (bhāvanā-samādhi) can do it.

2.5.1.5. Mental Power of Wisdom (Paññābala):

The antithesis of wisdom (paññā) 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-paññā), nor by erudition (pariyatti-paññā), even if that comprises knowledge of the Pāli canon. It is only wisdom developed by meditation, (bhāvanā-paññā) that has set up mindful body contemplation, which can gradually dispel delusion.

3. Chapter (3)

The third chapter contains the Seven Factors of Enlightenment (Sattabojjhaṅga) and Noble Eightfold Path (Ariyaaṭṭhaṅgikamagga). This chapter has discussed in details the following:

3.1. Seven Factors of Enlightenment (Satta Bojjhaṅga):

The Pāli word Bojjhaṅga is a combination of two words, Bodhi and Aṅga. ‘Bodhi’ means ‘enlightenment’, ‘awakening’, to have insight concerned with the realization of the four noble truths. The Pāli word aṅga means factor or limb or part. Here it stands for ‘factor’. Therefore, bojjhaṅga means the ‘factors of enlightenment, or factors for insight, wisdom.

There are seven factors of enlightenment; enlightenment factor of mindfulness (sati-sambojjhaṅga); enlightenment factor of investigation (dhammavicaya-sambojjhaṅga; enlightenment factor of effort (vīriyasambojjhaṅga); enlightenment factor of joy (Pīti-saṃbojjhaṅga); enlightenment factor of tranquility (passad-dhisambojjhaṅga); enlightenment factor of concentration (Samādhi-sambojjhaṅga); enlightenment factor of equanimity (upekkhā-sambojjhaṅga).

3.1.1. Enlightenment Factor of Mindfulness (Sati-sambojjhaṅga):

Hence the Vibhaṅghaṭṭhakathā says that sati-sambojjhaṅga has the characteristic function of serving as the basis for all other bojjhaṅga^[13] (upaṭṭhāna lankkhaṇo satisambojjhaṅgo). It is also remarked that mindfulness as a constituent of enlightenment is given priority because it serves the six other bojjhaṅgas (sabbesaṃ bojjhaṅgānaṃ upakārattā satisambojjhaṅgo paṭha-maṃ vutto).^[14] In the Bojjhaṅga Saṃyutta of the Saṃyutta Nikāya two types of sati-saṃbojjhaṅga are mentioned, namely, (i) mindfulness as to one’s own personal conditions (ajjhattaṃ dhammesu sati) and (ii) mindfulness as to external conditions (bahiddhā dhammesu sati).^[15]

3.1.2. Enlightenment Factor of Investigation (dhammavicayasambojjhaṅga):

Thus ‘investigation-of-dhammas can be understood as an ‘investigation' of subjective experience based on the ‘discrimination' 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 ‘investigation-of-dhammas with the hindrance doubt (vicikicchā), which arises due to lack of clarity about what is wholesome and what unwholesome.

3.1.3. Enlightenment Factor of Effort (vīriya-sambojjhaṅga):

As a constituent of enlightenment it is of two kinds: (i) bodily energy (kāyikaṃ vīriyaṃ) and (ii) mental energy (cetasikaṃ vīriyaṃ).^[17] Kāyika-vīriya, according to commentary on Saṃyutta Nikāya is “the energy which comes to one who practices walking up and down” (caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ).^[18] Cetasika-vīriya is defined as the energy of one who determines thus: “I will not abandon this sitting-posture till my mind be absolved from the depravities without grasping (natāvahaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti evaṃ kāyappayo-gaṃ vinā uppannaṃ vīriyaṃ).^[19]

3.1.4. Enlightenment Factor of Joy (Pīti-saṃbojjhaṅga):

As a constituent of enlightenment it is of two types: -i, joy that is accompanied by thought, directed and sustained (savitakka savicāra pīti) and ii, joy unaccompanied by thought, directed and sustained (avitakka avicāra pīti).^[20] Here the phrase savitakka savicāra 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 jhāna. That which is unaccompanied by such mental activities is one of the factors of the second jhāna. The second state of pīti 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-sambojjhaṅga):

Passaddhi-saṃbojjhaṅga includes two types of tranquility-i, kāyapassaddhi and ii, cittapassaddhi. The former refers to the tranquillity of distress (daratha) of feeling (vedanā), perception (saññā) and formation (saṅkhāra). 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 (āhāro) for passaddhi-saṃbojjhaṅga. Besides these, mention is made of seven other factors contributing to its realization: i, using superior food (paṇita bojana sevanatā); ii, living in a good climate (utu sukha sevanatā); iii, maintaining a pleasant posture (iriyāpatha sukha sevanatā); iv, keeping to the middle path (majjhatta payogatā); v, avoidance of violent persons (sāradha puggala parivajjanatā); vi, cultivation of persons tranquil in body (passaddha kaya puggala sevanatā); and vii, resoluteness upon tranquility (tadadhimuttatā).^[21]

3.1.6. Enlightenment Factor of Concentration (Samādhi-sambojjhaṅga):

Ven. Boddhaghosa defines samādhi as the profitable unification of the mind (kusala cittassekaggatā).^[22] Here the term cittassekaggatā is only a synonym for samādhi and it specifically refers to the agreement or harmony of consciousness and its concomitants. He further remarks that it is the centering (ādhāra) of consciousness and consciousnessconcomitants evenly (samaṃ) and rightly (sammā) on a single object.^[23] Non-distraction is its main characteristic (avikkhepa lakkhaṇa): “As 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”.^[24]

3.1.7. Enlightenment Factor of Equanimity (upekkhā-sambojjhaṅga):

The factors that bring about upekkhā sambojjhaṅga are called in the Saṃyutta Nikāya^[25] the upekkhā sambojjaṅgaṭṭhāniyā dhammā, which, according to the commentary,^[26] are the same as the majjhattakā dhammā; 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 majjhattatā); ii, maintenance of neutrality towards formations (saṅkhāra majjhattatā); iii, avoidance of persons who adopt a discriminative attitude towards beings and formations (satta saṅkhāra kelāyana puggala parivajanatā); iv, association with persons who maintain neutrality towards beings and formations (satta saṅkhāra majjhatta puggala sevanatā) and v, resoluteness upon equanimity (tadadhimuttatā).

3.1.8. The Practice of Bojjhaṅga:

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 (dhammasāmaggi) and as being opposed to the various perils of mental contraction and destruction (līnuddha-cca), fixity and restlessness (patiṭṭhānāyūhana), indulgence in sensual pleasures and devotion to self-modification (kāmasukhattakilamathānu-yoga) and addiction to the speculations of nihilism and eternalism (ucchedasassatābhinivesa).^[27] It is this harmony of states, at the moment when transcendental state arises (lokuttara maggakkhaṇe) that is called Bodhisupreme wisdom or enlightenment–which implies a arising from the slumber of continuum of lower nature, or the penetration of the noble truths or the realization of nibbāna.^[28]

3.2. Noble Eightfold Path (Ariyaaṭṭhaṅgikamagga):

Ariyaaṭṭhaṅgikamagga is the noble eightfold path. Ariya means “noble”, aṭṭhaṅgika “eightfold” and magga “path”. 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 (ariyasaccā), the central teachings of Buddhism. There are four noble truths. They are called “noble truths” 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 (Ariyaaṭṭhaṅgikamagga):

There are Noble Eightfold Path (Ariyaaṭṭhaṅgikamagga); Right Understanding (Sammā-diṭṭhi); Right Thought (Sammā-saṅkappa); Right Speech (Sammāvācā); Right Action (Sammā-kammanta); Right Livelihood (Sammā-ājīva); Right Effort (Sammā-vāyama); Right Mindfulness (Sammā-sati); Right Concentration (Sammā-samādhi).

3.2.1.1. Right Understanding (Sammā-diṭṭhi):

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 (Sammā-saṅkappa):

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

3.2.1.3. Right Speech (Sammā-vācā):

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 (Sammā-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 (Sammā-ājīva):

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 (Sammā-vāyama):

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 (Sammā-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 (Sammā-samādhi):

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 jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ 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. Saccāñāṇa, Kiccañāṇa and Kata-ñāṇa with regard to Magga-saccā:

Knowing that the noble eightfold path is the practice, the noble truth of the path that leads to the cessation of suffering, peace of nibbāna, is called saccā-ñāṇa. Knowing that magga-saccā is a dhamma that should be developed within one is called kicca ñāṇa; it is the knowledge that knows what should be done with respect to magga-saccā. This is the admission by the Buddha of how katañāṇa had arisen through retrospection of having accomplished the development of maggasaccā 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 ‘mokṣa’ which literary means ‘liberation from transmigration (saṃsāra)’. Generally speaking, mokṣa is regarded as freedom from all sorrow, a state of bliss (ānanda) and higher awareness beyond desire. The Tattvāratha sūtra defines mokṣa as elimination of all types of karma. The liberation is possible when the omniscience manifests in a jīva. 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, nibbāna (Skt. nirvāṇa) is freedom from suffering, from the continuity of suffering. It is also known taṇhakkhaya ‘extinction of thirst’. The Pāḷi word nibbāna [Skt. nirvāṇa] is composed of " ni" and " vāna". Ni means departure while vāna means craving that joins the two lives -previous and next or the two phenomena-kamma and its result. So, nibbāna means cessation of craving, kamma and its results. In this chapter the following has been discussed in detail.

–Religious Background Sixth Century B.C.; Jainism and Buddhism; Mokṣa (Liberation) in Jainism, Different between Mokṣa and Nibbāna; The Two Categories of Mokṣa in Jainism; Jīva (Soul); Ajīva (non-soul); Pudgala (matter); Dharma and Adharma; Ākāśa (Space); Kāla (Time); Bondage of Soul; Three Stages—Saṃvara (Selfrestraint); Nirjarā (Dissociation of Karma); Mokṣa (Liberation):

–Nibbāna (Liberation) in Theravāda Buddhism; Nibbāna in Pāli Canonical Texts; Nibbāna in Pāli Commentarial Texts; Terms for Nibbāna; Four Aspects of Nibbāna; The Types of Nibbāna; Where Nibbāna is; The Way to Nibbāna; How to Attain Nibbāna; Happiness of Nibbāna.

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’s teaching and can get the feeling of quenching one’s thirst with it (sandiṭṭhiko). 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 (bodhipakkhiyadhammā) 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 parinibbāna, the Buddha urged the monks to learn, pursue, develop, and cultivate them (bodhipakkhiyadhammā) 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 (nibbāna) 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.