The Buddhist path (; ) to liberation, also referred to as awakening, is described in a wide variety of ways. The Noble Eightfold Path is prominent in Theravada Buddhism and popularly well-known, but is only one of several summaries presented in the Sutta Pitaka. A number of other summaries of the path to liberation are given within various Buddhist traditions, of which the four stages of dhyana may be the most prominent one.
Early Buddhism
There are various expositions of the path to liberation in the Early Buddhist texts, the following examples are drawn from the Pali Nikayas.
The Noble Eightfold Path
The Noble Eightfold Path is widely known as the description of the Buddhist path. In the Sutta Pitaka it is summed up as follows:
The four dhyanas
While the noble eightfold path is popularly well-known, the four dhyanas, which are included in the noble eightfold path as the eight limb, samadhi, may actually be the most prominent scheme.
Alternate sequences in the Pali Nikayas Alternate, and possibly older than the formula noble eightfold path, sequences of the stages on the Buddhist path to liberation, can be found throughout the Pali Canon.
Tevijja Sutta A standard sequence of developments can be found in the Nikayas, which may predate the more stylised four noble truths. For example the Tevijja Sutta verse 40–75 (Digha Nikaya 13):metta.lk, Tevijja Sutra Verse 40: A Tathàgata is born into the world, who makes his knowledge known to others. Verse 41: A householder listens to that truth, acquires faith, and goes forth from the household life into the homeless state. Verse 42: He passes a life self-restrained, good in his conduct, guarding the door of his senses; mindful and self-possessed. Verse 43–75: This results in: The confidence of heart that results from the sense of goodness. The way in which he guards the doors of his senses. The way in which he is mindful and self-possessed. His habit of being content with little, of adopting simplicity of life. His conquest of the five hindrances, each with the explanatory simile. The joy and peace which, as a result of this conquest, fills his whole being.
Cula-Hatthipadopama-sutta According to Rod Bucknell, another listing of path stages occurs in various places in the Majjhima Nikaya, and can be illustrated with the following list of stages from the Cula-Hatthipadopama-sutta (Lesser Discourse on the Simile of the Elephant's Footprints).
Dhamma / saddha/ pabbajja: A layman hears a Buddha teach the Dhamma, comes to have faith in him, and decides to take ordination as a monk. Sila: He adopts the moral precepts. Indriyasamvara (element of right effort): He practises "guarding the six sense-doors." Sati-sampajanna: He practises mindfulness and self-possession (actually described as mindfulness of the body, kayanussati). Jhana 1: He finds an isolated spot in which to meditate, purifies his mind of the hindrances (nivarana), and attains the first rupa-jhana. Jhana 2: He attains the second jhana. Jhana 3: He attains the third jhana. Jhana 4: He attains the fourth jhana. Pubbenivasanussati-ñana: He recollects his many former existences in samsara. Sattanam cutupapata-ñana: He observes the death and rebirth of beings according to their karmas. Asavakkhaya-ñana: He brings about the destruction of the asavas (cankers), and attains a profound realization of (as opposed to mere knowledge about) the Four Noble Truths. Vimutti: He perceives that he is now liberated, that he has done what was to be done.
Maha-Assapura-sutta According to Bucknell, in this sutta the Buddha gives the following list of "things that are to be done by recluses and brahmans": hiri-ottappa: The recluse or brahman cultivates a sense of shame and fear of blame. parisuddha kaya-samacara – He cultivates pure conduct of body. parisuddha vaci-samacara: He cultivates pure conduct of speech. parisuddha mano-samacara: He cultivates pure conduct of mind. parisuddha ajiva: He cultivates pure livelihood. indriyasamvara: He guards the six sense-doors. bhojane mattaññuta: He exercises restraint in eating. jagariya: He practises wakefulness. Sati-sampajanna: He is mindful and self-possessed. First Jhana Second Jhana Third Jhana Fourth Jhana Pubbenivasanussati-ñana: He recollects his former existences. Sattanam cutupapata-ñana: He observes the death and rebirth of beings. Asavakkhaya-ñana – Vimutti: He destroys the asavas, realizes the four noble truths, and perceives that he is liberated
Sekha-sutta According to Bucknell, in the Sekha sutta the Buddha prompts Ananda to teach a "learner's course" to a group of disciples, which goes thus: sila indriyasamvara (element of right effort): He practises "guarding the six sense-doors." bhojane mattaññuta, restraint in eating. jagariya, wakefulness. satta saddhamma: He develops the seven "excellent qualities" (saddha, hiri, ottappa, bahussuta, viriya, sati, pañña – faith, sense of shame, fear of blame, hearing much, energy, mindfulness, insight) jhana: He attains without difficulty the four jhanas. Pubbenivasanussati-ñana: He recollects his former existences. Sattanam cutupapata-ñana: He observes the death and rebirth of beings. Asavakkhaya-ñana – Vimutti: He destroys the asavas and perceives that he is liberated.
Various sequences in the Madhyama Agama According to Bhikkhu Sujato, the Chinese Madhyama Agama of the Sarvastivada school includes some exposition of the gradual path not available in the Pali Nikayas of the Theravada school. He outlines three main such expositions of the path, from the following sutras, MA 44, MA 54, and MA 55:
MA 44
MA 54
MA 55
Bodhipakkhiyādhammā
The Noble Eightfold Path is one of the lists in the bodhipakkhiyā dhammā, a term used in the Pali commentaries to refer to seven sets of qualities or aids to awakening regularly ascribed the Buddha throughout the Pali Canon, each summarizing the Buddhist path. Within these seven sets of awakening qualities, there is a total of thirty-seven overlapping and repetitive factors or qualities.
Four establishments of mindfulness (cattāro satipaṭṭhānā) Mindfulness of the body (kāyānupassanā, S. kayānupasthāna) Mindfulness of feelings (vedanānupassanā, S. vedanānupasthāna) Mindfulness of mental states (cittānupassanā, S. cittanupasthāna) Mindfulness of mental qualities (dhammānupassanā, S. dharmanupasthāna)
Four right exertions/efforts (cattāro sammappadhānā) Exertion for the preventing of unskillful states to arise Exertion for the abandoning of the already arisen unskillful states Exertion for the arising of skillful states Exertion for the sustaining and increasing of arisen skillful states
Four bases of magical/mental/supernatural power (cattāro iddhipādā) Will (chanda, S. chanda) Energy, effort (viriya, S. vīrya) Consciousness (citta, S. citta) Examination (vīmaṁsa or , S. mimāṃsā)
Five spiritual faculties (pañca indriya) Conviction (saddhā, S. śraddhā) Energy, effort (viriya, s. vīrya) Mindfulness (sati, S. smṛti) Unification (samādhi, S. samādhi) Wisdom (paññā, S. prajñā)
Five Strengths (pañca bala) Conviction (saddhā, S. śraddhā) Energy, effort (viriya, S. vīrya) Mindfulness (sati, S. smṛti) Unification (samādhi, S. samādhi) Wisdom (paññā, S. prajñā)
Seven Factors of Awakening (bojjhanga) Mindfulness (sati, S. smṛti) Investigation (dhamma vicaya, S. dharmapravicaya) Energy, effort (viriya, S. vīrya) Joy (pīti, S. prīti) Tranquillity (passaddhi, S. praśrabdhi) Unification (samādhi, S. samādhi) Equanimity (upekkhā, S. upekṣā)
Noble Eightfold Path Right Understanding (sammā diṭṭhi, S. samyag-dṛṣṭi) Right Intention (sammā saṅkappa, S. samyak-saṃkalpa) Right Speech (sammā vācā, S. samyag-vāc) Right Action (sammā kammanta, S. samyak-karmānta) Right Livelihood (sammā ājīva, S. samyag-ājīva) Right Effort (sammā vāyāma, S. samyag-vyāyāma) Right Mindfulness (sammā sati, S. samyak-smṛti) Right Unification (sammā samādhi, S. samyak-samādhi)
Developing the seven factors of awakening According to Rupert Gethin, the Buddhist path to awakening is frequently summarized in the Pali Canon in a short formula as
Various practices lead to the development of the bojjhaṅgā, the seven factors of awakening, which are not only the means to, but also the constituents of awakening. According to Gethin, there is a "definite affinity" between the four jhanas and the bojjhaṅgā, the development of which is aided by a variety of meditation practices. Together with satipatthana (mindfulness) and anapanasati (breath-meditation), this results in a "heightened awareness," "overcoming distracting and disturbing emotions."
Alternate formulations Other descriptions of Buddhist essentials can also be found.
Anupubbikathā Another formula is anupubbikathā, "graduated talk, in which the Buddha talks on generosity (dāna), virtue (sīla), heaven (sagga), danger of sensual pleasure ( ādīnava) and renunciation (nekkhamma). When the listener is prepared by these topics, the Buddha then delivers "the teaching special to the Buddhas,"Majjhima Nikaya 56, To Upali, verse 18. Bhikkhu Nanamoli & Bhikku Bodhi. the Four Noble Truths (cattāri ariya-saccāni),See, for instance, Bullitt (2005). by which arises "the spotless immaculate vision of the Dhamma." In the Tibetan Lamrim teachings, the Bodhisattva-path, with its training of the six perfections, is added to this formula.
Atthakavagga The Atthakavagga, one of the oldest books of the Sutta Pitaka, contained in the Sutta Nipata, does not give a clear-cut goal such as Nirvana, but describes the ideal person. This ideal person is especially characterized by suddhi (purity) and santi (calmness).
Commentaries on the Atthakavagga, namely the Mahaniddesa and the commentary by Buddhaghosa, show the development of Buddhist ideas over time. Both commentaries place the Atthakavagga in their frame of reference, giving an elaborated system of thought far more complicated than the Atthakavagga itself.
Theravada tradition - Path of purification
The classical outline of the Theravada path to liberation are the Seven Purifications, as described by Buddhaghosa in the Visuddhimagga. These purifications are: Purification of Conduct (sīla-visuddhi) Purification of Mind (citta-visuddhi) Purification of View (ditthi-visuddhi) Purification by Overcoming Doubt (kankha-vitarana-visuddhi) Purification by Knowledge and Vision of What Is Path and Not Path (maggamagga-ñanadassana-visuddhi) Purification by Knowledge and Vision of the Course of Practice (patipada-ñanadassana-visuddhi) Knowledge of contemplation of rise and fall (udayabbayanupassana-nana) Knowledge of contemplation of dissolution (bhanganupassana-nana) Knowledge of appearance as terror (bhayatupatthana-nana) Knowledge of contemplation of danger (adinavanupassana-nana) Knowledge of contemplation of dispassion (nibbidanupassana-nana) Knowledge of desire for deliverance (muncitukamyata-nana) Knowledge of contemplation of reflection (patisankhanupassana-nana) Knowledge of equanimity about formations (sankharupekka-nana) Conformity knowledge (anuloma-nana) Purification by Knowledge and Vision (ñanadassana-visuddhi) Change of lineage The first path and fruit The second path and fruit The third path and fruit The fourth path and fruit
The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation.
The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha, especially in the contemporary vipassana movement.
Sarvastivada tradition