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Such a monk is called non-attached, full of recollection and walker in happiness by the learned, (4) and then at last 122 Jainism and Buddhism he, on giving up pleasure and pain, on removal of good and bad mentality, acquires the fourth concentration which IS without pain, without pleasure, full of purity of recollection of non-attachment or eqiianumty ” It IS necessary to know more about the 7th path Samyak Smriti, therefore it is described as below — Majjhim Nik&ja tenth sutta Satipatthftna Its- purport IS here given* ar fi p wfq aiidi^Ti ^ifcraT arnmit (^) ajrarifr () ailr a n d i <ft . " Bbagava etadavocha : — EbSyaiio ayam maggo, scrftdnam vistiddhiya sdka paridavdnam samatt bkamdya, dttkbha domanassdnam attha gaindya, jha- yassa adingamdya, nibbaaassa Baksiforiyuya, yadidam chattaro satipatthana-Katam chattaro — tdha bhk- khave (1) Kaye Kayanu-passi vtharaH, dtdpi, sampa- 'jdno, eatimd, vineyya lake abhijjha do-mttnassam, (2) V^andstt vedananupasst vilvarati dtdpt .(3) ckttte chiHanupasst viharati dtdpt . ; (4) dhanmesu dhammanwpassi viharati dtdpt ” The PiTH OF Nirv\xji or Liberation 123 Bhagaxan said thus — This is the one path for the punfication of the beings, for reniQ\al of sorrou, weeping etc , for casting awa} pain and mental gnefs, for know* ing the truth, for realizing Xirvana , — and that is the four kinds of steadfastness in recollections — What are the four ^ — ^Thc monk roams seeing his body as body onl}, knowing feelings as feelings on!}, seeing mind as mind onh, knowing different conditions as con* ditions orh He must be active, conscious, full of recollection removing greed and mental bad thought* activities The mode of recollection of these four has been gnen in the sutta in detail, here its transhtion in short is given — I Meditation upon the bod} (1) The monk, having entered into a forest -and sitting in a posture (Pal^ankAsana) attends to his mouth ; when breathing strong or mild, he ma} know it such and think that this bod} has nature of the nse and decay, one should have no attachment with it There IS nothing in this body which is liable of being adopted. 12) When walking, standing, sitting, sleeping, or in an} kind of movement of bod}, the monk should alwa}s be careful (3) When going near or far, seeing here and there, spreading arms and legs, weanng clothes, taking four kinds of food as eatable, drinkable, testable, and lickable, casting away refuse, sleeping, awaking, speaking and in 124 Jainism and Buddhism silence etc. activities, the monks should be aware of all these and be careful in them. (4) Then the monk may meditate that this body from head to foot, from foot to head is altogether full of filth, bones, blood, flesh, fat, perspiiation, spitting, filth of nose, impurities etc. ; just as a soak is full of different kinds of corn-seeds, a clever man knows them separately as pulse, rice, wheat etc , so he may know the nature of every part of the body separate!)*. (5) Then he meditates that this bod) is made up of the elements earth, water, fire and aw (6) Then he thinks that this body is sure to be destroyed once and to become a dead bod) (7) Then he considers that this body when dead is liable of being eaten by eagles, crow’s etc (8) Then he meditates that the body when dead will be broken into parts of head, legs, arms etc. separately. Then he thinks that this body will once be grounded and mixed into ashes. Thus he becomes unattached with the body. II. Meditation upon feelings : — The monk knows, when he is feeling pleasure or pain and when there is neither pleasure nor pain. He properly ascertains the nature of the world pleasure and pain, strong and mild and also knows their internal and external features and their causes-^nowmg thus disinterestedly, he does not believe them to be useful. The Path of Nirvana or Liberation 125 in. Meditatton upon mind. The monk knows the attached mind as the attached one and non-attached mind as non>attached one, the mind with hate as one with hate and mind without hate as one without hate, the deluded mind as one with delusion, the delusionless mind as one without delusion ; the steady mind as the steady and unsteady mmd as unsteady ; the mind in grandeur as in grandeur and the mind without grandeur as without grandeur. In the same way he recognises the chantable mind, unchari- table mind, peaceful mind, non-peaceful mind, passion- less mind, passionful mmd, — whatever be the nature of mind, he knows its internal and external features knowing thus the nature of the thing, be does not identify any one with himself and does not grasp any one in this universe. IV Meditatton upon the nature of conditions. 1. Meditation upon the five impunties (Nivarana): (1) Sensual desire (2) enmity (3) dullness (4) restless- ness and gnef (5) doubt. Concerning these five, the monk meditates if they are found in him or not. If thQ are found, he knows such , if they are not found, he knoivs such ; if they are not in him, he recognises bow •hey can be produced ; and if th^ are in him, he knows how to get nd of them. He also knows the wsy how not to let them again re-appear on their once dis-^ appearance. He is properly aware with the internal 126 Jainism and Buddhism and external features of these five impurities. He knows the way how they arise and how they are destrc^ed. 2. Meditation upon five root spheres. (Upadana sbhandJta). The monk recogniaes the nature, the cause of arising, and the cause of destruction with regard to, body, feeling, sensation, mentation and consciousness. He knows their internal and external feature. 3. MedUatton upon the six tntemal and external sense-organs (dyatana). The monk recognizes the eye, the object known through the eye, and the impurity of attachment pro- duced in connection with these two; he also knows hour the attachment can arise and how to destroy it if It has arisen, also knows the way how it may not again rise after its destruction once. In the same way, he recognizes all about ear, nose, tongue, body and mind. 4. Meditation upon seven modes of attaining true inovfledge (Bodht anga). The monk recognizes if he has within himself the recollection of true knowledge ; if he has it, he knows sudi ; if he has it not, he knows such. He also knows how to produce it if il is not in him, and how td keep it firmly if it has ansen in him, and how to advance it to its completion In the same way he The Path of Nirvana or Liberation 127 meditates upon the other six modes (1) thought of Dhama or piet}' (2) energy (3) love (4) peacefulness (5) equanimit}' or concentration (6) non-attachment. 5 Meditation on four Arya truths. The monk rightl} knous the nature of pam, its cause, cessation of pain and the means of cessation of pain. As to the 8th path Samyak Samadht four kinds of concentration have been mentioned But there are other concentrations also after them For them see Mi^jhtht Ntkaya 8th saUtJthana sutta. The. other improved concentrations according to Sallekhana sutta are the following — (1) Mdsa'&nantyaSyatana, to have concentration on pure infinite space. (2) Vtjh&na-attantya-ayatana — to have concentra- tion on infinite consaonsness (3) Skinchanya dyatana — ^to have concentration that dothing belongs to me. (4) Naiw Sanjnd n& sanjnd dyatana to con- centrate that there is neither name nor any nameless, neither any sensation nor any non-sensation. This last concentration leads to Ntrodna, it appears As has been said above, the root cause of worldly wandenngs is ignorance. We may give some more quotations from the Buddhist works to show the path of Ntrvdna. 128 Jainism and Buddhism (4) “ The doctrine of the Buddha'” George Grimm, page 287-288. Ignorance is the basis of the whole chain of suffering Ignorance is the deep night where-in we here so long are circling round (sutta nip&ta on P. 730). If ignorance is abolished, thirst and together with It all causuality is up-rooted for ever, ^hose who have vanquished delusion, and broken through the dense darkness, will wander no more. Causuality exists no more for them (Itivuttaka 114) In dependence on Ignorance avtdya, anses organic process of senses, in dependence on them, arises consciousness vtjndna , m dependence on vtjndna anses corporeal organization Ndmarupa, in dependence on Ndmarupa anses siA organs of sense Sata dyaiana, then contact phasa, then sensation Vedana, then thirst trisna, then grasping upadana, then hecomig bhava, then birth jaH, then old age, death, sorrow, lamentation, pain, gnef, despair (Udan I 37) Note — The eight-fold path descnbed above has its root beginning with Samyak-darsana, nght view. The correct view is the very first element of the path constructed by the Buddha lor the annihilation of suffering. He himself calls it ditthi or nght view. The same book shows the necessity of nght con- centration p. 394, Contemplating and contemplating we will purify our deeds ; contemplating and contem- The Path of Nirvana or Liberation 129 plating we will punfy our thoughts Thus Rahula, vou ought to exercise yourself (M. I P 420). (5) Sacred Books of the East (1881) Vol. X, Tran- Hatton of Dhammapada The path of Nirv&na is said in Chapter XX. Page 273. The best of nay is the eight-fold ; the best of truths, the four words (pain, its origin, its destruction. Its way) , the best of virtues passionlessness , the best of me-he who has eyes to see. Page 276, You yourself make an effort. The Tathagatas are only preachers. The thoughtful who enter ,the way are freed from the bondage of Mara. Page 277. All created things perish, he who knows and sees this, becomes passive in pain , this is the w’ay of punt}. Page 308.