A Study Of "Mind-Liberation/Wisdom-Liberation" In Nikaya And (?)gama Sutra

With regard to "ceto-vimuttilpanna-vimutti(Pali;English:deliverance of mind/deliverance through wisdom;in short,mind-liberation/wisdom-liberation)" there have been many studies in the Chinese,Western,and Japanese academia all along,yet mostly dwelling on a certain scripture.Most typically,the discussion of Samyuktagama-Susima Sutta and many derivative problems have led to disagreement in the course of studying and practicing"mind-liberation/wisdom-liberation." A Taiwanese scholar argued that studying "mind-liberation" is not conducive to,and hence not necessary for,the research of "wisdom-liberation."Around "wisdom-liberation" there have been even more controversies.After many years of study on "wisdom-liberation," Chinese,Western,and Japanese scholars proposed that "wisdom-liberation" lacks "samatha(tranquility)",the basis of jhana(Pali;Sanskrit:dhyana;English:commonly,meditation).Consequently,such an achiever is called "sukkhavipassaka(Pali;English:dry-insight practitioner)," which has become generally recognized by most contemporary scholars and practitioners.Therefore,they tried to substantiate the idea by finding an argument basis from the Pali commentaries;e.g.,the annotated edition of the Pali Nikaya,including Visuddhimagga(Pali;English:The Path of Purification),etc.,by Buddhaghosa,a 5th-Century Sri Lankan Theravada Buddhist commentator and scholar.As it turned out,there have been very few or even no scripture texts describing the "wisdom-liberation" achiever as a "dry-insight practitioner" in either Nikaya or Atthakatha(commentaries on the Pali Tipitaka).The reason is that the main related scripture was Susima Sutta where "wisdom-liberation" scholars have based their studies on Buddhaghosa’s Visuddhimagga and (?)gama Sutra.Based on Susima Sutta,the scholars,conclusion was that a "wisdom-liberation" achiever should be classified as a "dry-insight practitioner." Therefore,that thesis was generally recognized as a definitive argument.Subsequently,there were a lot of research results on the issues of "wisdom-liberation"and "dry-insight practitioner."However,following through on the contemporary trail of research ideas,the author found that the scholars seemed to have neglected the original meaning of the Nikaya and (?)gama Sutra.Very few scholars can truly enter the scriptures to discuss the idea of"wisdom-liberation.”There was one among the Japanese scholars.but the analysis was also not comprehensive.Other scholars were tenacious with Pali Atthakatha in the hope of finding evidence to prove their arguments,and yet struggled to no avail.Accordingly,the author found that in Nikaya and (?)gama Sutra there were many texts related to "wisdom-liberation." After reading the texts,the initial conclusion was drawn as follows:First,the Samyuktagama—Susima Sutta mentioned that Brahman Susima asked some"wisdom-liberated" Arhans about the content of their liberation,and found that they had neither the fourjhanas,nor the fitting level of Arhans’ liberation.Nevertheless,they affirmatively told Brahman Susima that they were genuinely the wisdom-liberated Arhans regardless of his belief.This was the exact scripture that led to the researchers’ nonstop derivative topics of "wisdom-liberation" and "dry-insight practitioner," two closely inevitable with each other.However,in Nikaya and (?)gama Sutra,this Susima Sutta was the only scripture with the description of such a state for wisdom-liberated Arhans while there was no such reference elsewhere.Second,among the scriptures:(1)When "mind-liberation" appeared alone in some discourses,except in Susima Sutta,it did not convey the implications of "dry-insight practitioner."(2)When the two terms "mind-liberation" and "wisdom-liberation" appeared together in several other discourses,they were synonymous;i.e.,attaining "mind-liberation" was equivalent to attaining "wisdom-liberation" simultaneously,and vice versa.(3)There were many more occasions when "mind-liberation" appeared alone without "wisdom-liberation."There are several situations when"mind-Iiberation" appeared alone in scriptures.The conclusion was that when "mind-liberation"and "wisdom-liberation" appeared at the same time,it represented the liberation state of samadhi and wisdom.First,it belonged to the practice approach of the brahma.Second,it represented the state of the mind’s liberation from afflictions.Third,"mind-liberation" must not be lost or left behind.It plays an extremely critical role on the path to liberation.If only one brings mind-liberation into full play,it is one of the best ways towards liberation.Nowadays,very few people can attain the state of liberation.Mastering the correct method,just like holding a map,enables the practitioner to advance with more steady and solid steps.The direction of this research was examining the original texts about "mind-liberation" and "wisdom-liberation" in Nikaya and (?)gama Sutra and exploring their connotations different from previous scholars’ conclusions,in the hope of bringing alternative research results.Seeking the true nature of "mind-liberation/wisdom-liberation" from the scriptures can help both oneself and relevant interested parties obtain a feasible and effective approach to attain the state of "mind-liberation/wisdom-liberation." There are various types of liberation.Second,"wisdom-liberation’ appears alone in the Nikaya,except for the Sutra,for example:Satta vinnanatthitisuttam,Pannavimuttasuttam.Kitagirisuttam.,etc.,all have the jhana power of "fourjhanas".even "four empty" and "Vanishing".From this,it can be seen that the modern scholars question the foundation of meditation of the wise liberators with reference to the theoretical code is untenable.According to the scriptures of Nikaya,the meditation of the emancipator can reach the highest point of extinction.In addition,Wen Zong kun,a Taiwanese scholar,has been exploring the foundation of the meditation of "wisdom-liberation" on the basis of the Susima Sutta,and has suggested that whether or not the walker possesses meditation will not affect his view of meditation.In other words,Wen Zong kun believes that the practitioners do not have to achieve a certain foundation of meditation to practice,even if there is no basis for meditation can still enter the stage of meditation.This view,though he has been trying to establish,has never been emphasized in Nikaya.Before the name of "wisdom-liberation"appears in the scriptures,there will always be other methods of practice as a convenient way to enter the four jhanas,and finally from the "four jhanas " to the "liberation".Those who do not have the foundation of meditation,even if they can enter through wisdom,will have a situation of retreat.Its heart does not lead to the inability to subdue the heart,from time to time will produce relief from the heart instability,or even trouble the mind to take advantage of the false entry and so on.Questions of this kind will be found in this article Chapter 2The second section"release from the loss of the mind" further explanation.In addition,according to the Nikaya Scripture,once it is revealed that such a walker is a relief the person with four Zen,four empty.and complete death is called "wisdom-liberation".So"wisdom-liberation" is a position called,relative to modern terminology.It is clear at a glance that the study of "wisdom-liberation" is based on the scripture basis of Nikaya.According to the " Nikaya " classic,the liberation of wisdom has four jhanas or even extinction,with the exception of "the Sutra".Therefore,the description of the realm of the wise liberator in the Susima Sutta only represents a modality in the state of"wisdom-liberation",not the true condition of the "wisdom-liberation" in the whole" Nikaya ",and cannot be regarded as the criterion of the wise liberation in the whole "Nikaya"As an exception,the Buddha tells pedestrians that there is such "wisdom-liberation"a state of relief.The way the Buddha teaches is not the same.Instead,it should be taught in a way that benefits from the proper teaching of the different levels of Dharma.in the face of the roots of those who hear the Dharma.The liberation of "wisdom-liberation" in the Susima Sutta belongs to one of the extrication of wisdom in Nika-ya,and not that of the whole.We do not deny the existence significance of the Susima Sutta,but the problem is that modern scholars have carried forward it,most of them have followed the contents of the commentary and developed "wisdom-liberation" into another system.Because the angle is different,the application material is not the same,this can only indicate that they are talking about the wisdom of the idea of liberation belong to the meaning in the theory.Third,the release of "mind-liberation/wisdom-liberation "appear simultaneously in the classic,which is very important,but it has been neglected all along.To enter the liberation of mind and wisdom is the ultimate goal in Nikaya,which is the direction of liberation that every Buddhist seeks.The Buddha himself thinks of himself as a liberator of "mind-liberation/wisdom-liberation".Before entering this state of liberation,the walker must go through some hard work and finally break off all the vexing obstacles,so that he can enter the state of "mind-liberation/wisdom-liberation without worry,which is a kind of liberation state without worry,such as determination of wisdom and so on.In this case,if the content of heart liberation is omitted,it will not show the state of liberation of " Nikaya ".Furthermore,according to the three schools(Sila-sampada,citta-sampada,panna-sampada)and the relevant classics of precepts,determination,and wisdom,it will be found that the central liberation and the state of wise liberation of" Nikaya " contain the meaning of determination and wisdom liberation.And the extrication of "mind-liberation/wisdom-liberation " contains the meaning of"complete state of liberation" in " Nikaya".This realm is divided into two parts:one is to hear the fruit and the other is to hear the fruit of the Buddha.The sound and smell walker can enter this realm,is located in three fruit;The Buddha himself entered this state.In addition,the "Nikaya" recorded that the spiritual approach to mental and mental liberation is not a form of spiritual practice.After a thorough effort to practice,the most important thing for practitioners to do is to get rid of their troubles.The methods of spiritual practice include the method of reading body,the method of four satisfactory feet,and so on.On the basis of the research results of the former sages,it is hoped that with the help of the in-depth interpretation of Pali Nikaya and (?)gama Sutra,the author will deeply reflect on the problems related to the "mind-liberation/wisdom-liberation ",and try to restore the true appearance of "wisdom-liberaion"To help Buddhist practitioners obtain the complete and systematic practice guide mentioned in the early buddhist scriptures.