Related to "mind-liberation and wisdom-liberation." This chapter discusses the problems of the "wisdom-liberation explicitly," responds to the shortcomings of previous studies, and puts forward the true meaning of "wisdom-liberation" in"Nikāya." The first section mainly sorts out and solves the related problems of the "wisdom-liberation," leading to the deviation of the research tendency of the liberation of knowledge more than the Susima sutta. Texting the content mentioned in the Sutra and comparing the "Susima sutta" in the "Nikāya" and "Agama Sutra," I find that there are some differences, and the description of the "wisdom-liberation" in the Sutra is not very clear. In the second section, the four Jhanas, the five lower fetters, Seven Samāpatti, Eight-liberation etc., are directly related to the "mind-liberation and wisdom-liberation."

The discussion of the "mind-liberation." According to "Nikāya," many Sutras records the "mind-liberation" of them alone. They are of various kinds, so it is necessary to sort them out for further understanding and discussion so that the study of the "wisdom-liberation" will not be confused. There are four kinds of mind-liberation: "Infinite Mind-liberation," "Benevolence Liberation," "Big Mind-liberation," "Right Mind-liberation," "Unmotivated Liberation," "Non-holding Liberation," and so on. The practice method of "mind-liberation" is the most detailed among them. Although the name of other liberation is different, most of them take "mind-liberation" as the practice method. Here I also want to respond to one thing, the "mind-liberation" itself is a method of spiritual practice liberation; why to want to drive it out of the door, let alone the "Wisdom-liberation" is inseparable from the "Mind-liberation. " If the two appear together in the sutras, they have a special meaning in themselves, so we can't ignore them at will. Suppose we discuss the wisdom-liberation apart from the "mind-liberation. " In that case, there are only about eight sutras in "Nikāya." And all the other sutras of"wisdom-liberation" have the transition records. From the four Jhanas to the "wisdom-liberation " except the"Susima sutta." Therefore, modern scholars try to find a more content basis for the "wisdom-liberation" from Pali's "Nikāya" explanatory books." This paper mainly studies the relationship between "mind-liberation, wisdom-liberation," and how to enter such a state of liberation based on the Sutra of "Nikāya" and Agama Sutra.

First, most of the relevant discussions on "wisdom-liberation" were confined to the thought of "wisdom-liberation" in "Susima sutta." Based on the views of the "wisdom-liberation" recorded in the Sutra, previous scholars traced it back to the Sutra of the ministry school and related explanatory books. Further, they argued that the "wisdom-liberation" was closely associated with the "view of dry wisdom" and the liberation from non-meditation. However, the author carefully studied the Sutra of Nikāya and found no mention of enlightenment and liberation related to the view of dry wisdom. Except for the “Susima sutta,” all other "Nikāya" Sutra record that those who are enlightened and liberated have the power of meditation above the four Zen. Therefore, according to the text of Nikāya, it is impossible to conclude that the enlightened emancipated lack the power of meditation.

Second, the academic circles generally believe that "mind-liberation" is not much, or even can be ignored, is wrong.

Third, the "mind-liberation and wisdom-liberation" are appeared in the "Nikāya" at the same time, which is of great significance. When the "Nikāya" and it appear simultaneously, they usually signify a state of complete liberation. The Buddha himself sees himself as a practitioner of "mind-liberation and wisdom-liberation. " There are obvious deficiencies in the previous researches of western and Japanese scholars. Most of their studies focus on the enlightenment of liberation, and few people mention the relationship between the two kinds of liberation. More importantly, their research is mainly drawn from the Pali exegesis and the Parish Book rather than the more critical "Nikāya" texts.

This book mainly discusses the Pali "Nikāya, "assisted by the Chinese translation of the "Agama Sutras."

In addition, in addition to "Nikāya," there are more great contents recorded in other school treatises on the issue of "wisdom-liberation." This research has been discussed by Professor Fa Guang of the University of Hong Kong. In addition, the study of the school of the Canon also means another larger field of study. As far as the author is concerned, I will not dare to enter the research field of the Bu school theory and hope that some people will discuss the complete content of the liberation of wisdom in the future.