The Noble Eightfold Path

[Michel]

Below is a draft of the N8P, with amendments as discussed up-thread with Jhananda. I've made some minor changes. I've tried to make it as clear as possible. Could you please offer your critique? 

I keep a copy of the N8P in view at all times to see if I'm practicing properly. I think that in the early stages of one's practice, one should read the whole thing, and reflect on its meaning, like a prayer every morning, in order to keep it in mind throughout the day, until it becomes second nature.

In my opinion, after looking at the N8P, and the 37 Swift Philosophies to Awakening, I came to the conclusion that the N8P contains all of the factors of the 37 Swift Philosophies to Awakening. So, I think that if you are practicing the N8P to it's fruition, then you are also doing all the factors of the 37 Swift Philosophies. The N8P is all you need to practice in order to achieve awakening. I'm going out on a limb when I say this. But do you think that there might be some validity to this idea?

NOTE: For a detailed discussion of the "37 Swift Philosophies to Awakening", see "The Means to Enlightenment: Seven Sets" of Thirty-seven Qualities" , here:

http://fruitofthecontemplativelife.org/forum/index.php/topic,578.0.html


The Noble Eightfold Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
Mundane: Intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma
Supramundane: Intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma; this  knowledge arises as the fruit (phala) of experiencing the jhanas.   
In summary, Right View/Understanding (samma-ditthi) of the Dhamma is the supramundane view that the entire Four Noble Truths and the Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) from suffering (dukkha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve/Understanding (sammá-sankappa)
Mundane:
1) Discipline -  reducing craving and the objects to which it binds us (antidote to desire)
2) Aspiring to Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Aspiring to Harmlessness - compassionate thought that others be free from suffering (counters malice) 
Supramundane: (the attainment of jhana burns away the cravings so that we can genuinely manifest Renunciation, Good will and Harmlessness)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice)
 
3. Right Speech (sammá-vácá)
Mundane:
1) abstaining from false speech; and from expressing a false understanding of the Dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.
Supramundane:
1) truth speech; and expressing a true understanding of the Dhamma
2) generous speech
3) kind speech
4) teaching a supramundane Dhamma.

4. Right Action (sammá-kammanta) –
Mundane: abstaining from killing, stealing and sexual misconduct
Supramundane: being kind, generous, and inspiring others to lead a wholesome/righteous/spiritual/contemplative life

5. Right Livelihood/Lifestyle (sammá-ájíva)
Mundane: abstaining from dishonest and harmful means of livelihood
Supramundane: leading a lifestyle suitable for a contemplative life that nurtures the development of  the jhana meditation states

6. Right Effort  (samma-vayama) 
Mundane:
1) to prevent unwholesome states from arising (the Five Hindrances/the Ten Defilements/the Seven Deadly Sins, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the Five Hindrances/the Ten Defilements/Seven Deadly Sins)
Supramundane:
1) to arouse wholesome states that have not yet arisen: serenity, equanimity, the Brahma-Viharas, and insight (the Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially to arouse the Seven Factors of Enlightenment leading to jhana)
2) to maintain and perfect wholesome states already arisen (which all implies the cultivation of the 4 jhanas)

7. Right Mindfulness and self-awareness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral (the triggers for the three unwholesome roots)
3) Mindful  contemplation of mind-states (citta) moods - the Six Unwholesome and Wholesome Roots: greed, aversion, and delusion, and their opposites: generosity, loving-kindness, wisdom
4) Mindful contemplation/Investigation of the dhammas (dhammas) - The Five Categories of Dhammas: the Five Hindrances, the Five Aggregates, the Six-sense Bases, the Seven Factors of Enlightenment, the Four Noble Truths

8. Right Religious Experience (samma-samadhi) –  Four levels of Jhana or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding'.
4) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

Note:
-  the first two path factors comprise the 'Wisdom Group' (pañña)
-  the 3rd, 4th and 5th path factors comprise the 'Virtue Group' (sila):
-  the 6th,7th and 8th path factors comprise the 'Religious Experience Group' (samadhi)

[Jhanananda]

Below is a draft of the N8P, with amendments as discussed up-thread with Jhananda. I've made some minor changes. I've tried to make it as clear as possible. Could you please offer your critique? 

I keep a copy of the N8P in view at all times to see if I'm practicing properly. I think that in the early stages of one's practice, one should read the whole thing, and reflect on its meaning, like a prayer every morning, in order to keep it in mind throughout the day, until it becomes second nature.

I believe it is skillful means to keep honing one's understanding of the contemplative life, and the Noble Eightfold Path seems like a fairly good description of the contemplative life.  Keeping a copy of it handy also seems like a good idea.

In my opinion, after looking at the N8P, and the 37 Swift Philosophies to Awakening,

After some reflection upon the name, I think it is better to called it the "37 Philosophies that lead to a Swift Awakening."

I came to the conclusion that the N8P contains all of the factors of the 37 Swift Philosophies to Awakening. So, I think that if you are practicing the N8P to it's fruition, then you are also doing all the factors of the 37 Swift Philosophies. The N8P is all you need to practice in order to achieve awakening. I'm going out on a limb when I say this. But do you think that there might be some validity to this idea?

I agree that the N8P sums it all up in a concise manner.

NOTE: For a detailed discussion of the "37 Swift Philosophies to Awakening", see "The Means to Enlightenment: Seven Sets" of Thirty-seven Qualities" , here:

http://fruitofthecontemplativelife.org/forum/index.php/topic,578.0.html


The Noble Eightfold Path (ariya-magga)

It might be worth pointing out that the Pali/Sanskrit hybrid 'ariya-magga' means the "Aryan Path."  Here it is also worth pointing out that there was an Arian version of Christianity which pre-dated the Greco-Roman version, called Arianism.  Arianism essentially rejected the Jesus is God premise of Greco-Roman Christianity.  I happen to consider that Arianism, or Aryan Christianity is closer to the real story of the life and teachings of Jesus the Nazarite.

1. Right View/Understanding (samma-ditthi)
Mundane: Intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma
Supramundane: Intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma; this  knowledge arises as the fruit (phala) of experiencing the jhanas.   
In summary, Right View/Understanding (samma-ditthi) of the Dhamma is the supramundane view that the entire Four Noble Truths and the Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) from suffering (dukkha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve/Understanding (sammá-sankappa)
Mundane:
1) Discipline -  reducing craving and the objects to which it binds us (antidote to desire)
2) Aspiring to Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Aspiring to Harmlessness - compassionate thought that others be free from suffering (counters malice) 
Supramundane: (the attainment of jhana burns away the cravings so that we can genuinely manifest Renunciation, Good will and Harmlessness)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice)
 
3. Right Speech (sammá-vácá)
Mundane:
1) abstaining from false speech; and from expressing a false understanding of the Dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.
Supramundane:
1) truth speech; and expressing a true understanding of the Dhamma
2) generous speech
3) kind speech
4) teaching a supramundane Dhamma.

4. Right Action (sammá-kammanta) –
Mundane: abstaining from killing, stealing and sexual misconduct
Supramundane: being kind, generous, and inspiring others to lead a wholesome/righteous/spiritual/contemplative life

5. Right Livelihood/Lifestyle (sammá-ájíva)
Mundane: abstaining from dishonest and harmful means of livelihood
Supramundane: leading a lifestyle suitable for a contemplative life that nurtures the development of the jhana meditation states

6. Right Effort  (samma-vayama) 
Mundane:
1) to prevent unwholesome states from arising (the Five Hindrances/the Ten Defilements/the Seven Deadly Sins, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the Five Hindrances/the Ten Defilements/Seven Deadly Sins)
Supramundane:
1) to arouse wholesome states that have not yet arisen: serenity, equanimity, the Brahma-Viharas, and insight (the Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially to arouse the Seven Factors of Enlightenment leading to jhana)
2) to maintain and perfect wholesome states already arisen (which all implies the cultivation of the 4 jhanas)

7. Right Mindfulness and self-awareness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling (vedana) -- pleasant, unpleasant, neutral (the triggers for the three unwholesome roots)[/quote]

I believe for the sake of clear language we need to make sure that people know that vedana is about the physical sensory domain.

2) Mindful contemplation of feeling-sensations (vedana) -- pleasant, unpleasant, neutral (the triggers for the three unwholesome roots)

3) Mindful  contemplation of mind-states (citta) moods - the Six Unwholesome and Wholesome Roots: greed, aversion, and delusion, and their opposites: generosity, loving-kindness, wisdom
4) Mindful contemplation/Investigation of the dhammas (dhammas) - The Five Categories of Dhammas: the Five Hindrances, the Five Aggregates, the Six-sense Bases, the Seven Factors of Enlightenment, the Four Noble Truths

8. Right Religious Experience (samma-samadhi) –  Four levels of Jhana or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding'.
4) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (sukha and dukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

The phrase is actually asukha m adukkha (asukha and adukkha), I believe this this is more about the manic tendencies that we all have, of the roller coaster emotional ride, but some translators take it as "no joy and no suffering."

Note:
-  the first two path factors comprise the 'Wisdom Group' (pañña)
-  the 3rd, 4th and 5th path factors comprise the 'Virtue Group' (sila):
-  the 6th,7th and 8th path factors comprise the 'Religious Experience Group' (samadhi)

Ok, it looks good, but the 7 factors of enlightenment really do require listing.

[Michel]

Thank-you for your comments, Jhananda. I am so very happy with the clarity, and simplicity of your explanations. Generally speaking, not just on this topic, I actually understand what you are teaching; you are by far the best teacher of the Dhamma I've come across. I can't say the same for Bodhi, Thanissaro, and all the other Theravadins. These guys are surely destined for a rebirth in a lower realm for making the Dhamma, and their commentaries very difficult to understand, and forcing people to depend on them to decipher the whole catastrophic mess. It's almost unforgivable. The people who accept and support their teachings have not done their homework.

It is really good to know that the 8FP is really all one needs to know for the practice, and that it is similar to the '37 Philosophies Leading to a Swift Awakening.' Should one just ignore the 37 Philosophies and focus solely on the 8FP? The arrangement of the 37 sets confuses me; but the arrangement of the N8P makes total sense to me. You mentioned elsewhere that the 37 sets were an attempt to summarise the teachings. This is quite interesting. Why didn't Siddhartha Gautama just teach the N8P? 

So, I've incorporated all your amendments [in bold italics] below. I hope that it is good enough for people to understand. We can work on improving it the future to make it clearer, to fine hone it. Please take a close look at the 7 factors of enlightenment, under Right Effort. It's based on our previous discussion of the enlightenment factors under a separate post.

The Noble Eightfold Path/The Aryan Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
Mundane: Intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma
Supramundane: Intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma; this  knowledge arises as the fruit (phala) of experiencing the jhanas.   
In summary, Right View/Understanding (samma-ditthi) of the Dhamma is the supramundane view that the entire Four Noble Truths and the Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) from suffering (dukkha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve/Understanding (sammá-sankappa)
Mundane:
1) Discipline -  reducing craving and the objects to which it binds us (antidote to desire)
2) Aspiring to Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Aspiring to Harmlessness - compassionate thought that others be free from suffering (counters malice) 
Supramundane: (the attainment of jhana burns away the cravings so that we can genuinely manifest Renunciation, Good will and Harmlessness)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice)
 
3. Right Speech (sammá-vácá)
Mundane:
1) abstaining from false speech; and from expressing a false understanding of the Dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.
Supramundane:
1) truth speech; and expressing a true understanding of the Dhamma
2) generous speech
3) kind speech
4) teaching a supramundane Dhamma.

4. Right Action (sammá-kammanta) –
Mundane: abstaining from killing, stealing and sexual misconduct
Supramundane: being kind, generous, and inspiring others to lead a wholesome/righteous/spiritual/contemplative life

5. Right Livelihood/Lifestyle (sammá-ájíva)
Mundane: abstaining from dishonest and harmful means of livelihood
Supramundane: leading a lifestyle suitable for a contemplative life that nurtures the development of  the jhana meditation states

6. Right Effort  (samma-vayama) 
Mundane:
1) to prevent unwholesome states from arising (the Five Hindrances/the Ten Defilements/the Seven Deadly Sins, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the Five Hindrances/the Ten Defilements/Seven Deadly Sins)
Supramundane:
1) to arouse wholesome states that have not yet arisen: serenity, equanimity, the Brahma-Viharas, and insight (the Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially to arouse the Seven Factors of Enlightenment leading to jhana:

The Seven Factors of Enlightenment (bojjhanga) according to Jhananda:

1. Mindfulness (sati) 'Sati' is not just mindful. It is also self-awareness and the practice of meditation; and it is the 7th fold of the Noble Eightfold Path.
2. Investigation (dhamma vicaya) 'Dhamma vicaya' is not just investigation. Dhamma means beliefs and philosophy; it really is unpacking our belief systems and philosophy, at the root of which is critical thinking.
3. Energy (viriya) 'Viriya' is not just energy, it is also the raising of the kundalini, which is a charismatic phenomena of profound energy.  It is virtue in English.
4. Bliss (piiti) I prefer to translate 'piiti' as bliss, because, while joy (sukha), which is more commonly translated as piiti, is a component of the religious experience, bliss tends to take over the experience.
5. Tranquility (passaddhi) 'Passaddhi' is not just tranquility. It is also the stilling of the mind.
6. Right Religious Experience (samadhi) 'Samadi' should not be translated as 'concentration', and anyone who translates samadhi as concentration has never had the experience. Samadhi is a religious experience, which is characterized by bliss, joy and ecstasy.
7. Equanimity (upekkha) Equanimity is a deeper state of calm and stillness of the mind, which arises in the 3rd jhana.

2) to maintain and perfect wholesome states already arisen (which all implies the cultivation of the 4 jhanas)

7. Right Mindfulness and self-awareness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling-sensations (vedana) -- pleasant, unpleasant, neutral (the triggers for the three unwholesome roots)
3) Mindful  contemplation of mind-states (citta) moods - the Six Unwholesome and Wholesome Roots: greed, aversion, and delusion, and their opposites: generosity, loving-kindness, wisdom
4) Mindful contemplation/Investigation of the dhammas (dhammas) - The Five Categories of Dhammas: the Five Hindrances, the Five Aggregates, the Six-sense Bases, the Seven Factors of Enlightenment, the Four Noble Truths

8. Right Religious Experience (samma-samadhi) –  Four levels of Jhana or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding'.
4) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (asukha and adukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

Note:
-  the first two path factors comprise the 'Wisdom Group' (pañña)
-  the 3rd, 4th and 5th path factors comprise the 'Virtue Group' (sila):
-  the 6th,7th and 8th path factors comprise the 'Religious Experience Group' (samadhi)

[Jhanananda]

Thank-you for your comments, Jhananda. I am so very happy with the clarity, and simplicity of your explanations. Generally speaking, not just on this topic, I actually understand what you are teaching; you are by far the best teacher of the Dhamma I've come across. I can't say the same for Bodhi, Thanissaro, and all the other Theravadins. These guys are surely destined for a rebirth in a lower realm for making the Dhamma, and their commentaries very difficult to understand, and forcing people to depend on them to decipher the whole catastrophic mess. It's almost unforgivable. The people who accept and support their teachings have not done their homework.

Well, this is true of all religions. When I realized the extent of the lies that every religion supports itself with, and that I had been marginalized by the Buddhist priesthood, I was living in the Inyo National Forest, and all I could do was scream.  It took me about 2 years before I could bare to return to civilization.

It is really good to know that the 8FP is really all one needs to know for the practice, and that it is similar to the '37 Philosophies Leading to a Swift Awakening.' Should one just ignore the 37 Philosophies and focus solely on the 8FP? The arrangement of the 37 sets confuses me; but the arrangement of the N8P makes total sense to me. You mentioned elsewhere that the 37 sets were an attempt to summarise the teachings. This is quite interesting. Why didn't Siddhartha Gautama just teach the N8P? 

Well, he did teach the 4NT as well.  Maybe we could come up with something that is clearer than the 37 sets, but better defined than the N8P,  For instance the superior fruit (maha-phala) have to be on the list, as well as the 8 stages of the religious experience (samadhi), and the 8 liberations (ati-Vimokha).

So, I've incorporated all your amendments [in bold italics] below. I hope that it is good enough for people to understand. We can work on improving it the future to make it clearer, to fine hone it. Please take a close look at the 7 factors of enlightenment, under Right Effort. It's based on our previous discussion of the enlightenment factors under a separate post.

The Noble Eightfold Path/The Aryan Path (ariya-magga)

1. Right View/Understanding (samma-ditthi)
Mundane: Intellectual understanding that accords with the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma
Supramundane: Intuitive, deep, penetrating knowledge of the Four Noble Truths, kamma & rebirth, the Three Marks of Existence, and Siddhartha Gautama's Dhamma; this  knowledge arises as the fruit (phala) of experiencing the jhanas.   
In summary, Right View/Understanding (samma-ditthi) of the Dhamma is the supramundane view that the entire Four Noble Truths and the Noble Eightfold Path points to jhana as the doorway to liberation (vimokha) from suffering (dukkha) and enlightenment (nibanna).

2. Right Intention/Thinking/Resolve/Understanding (sammá-sankappa)
Mundane:
1) Discipline -  reducing craving and the objects to which it binds us (antidote to desire)
2) Aspiring to Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Aspiring to Harmlessness - compassionate thought that others be free from suffering (counters malice) 
Supramundane: (the attainment of jhana burns away the cravings so that we can genuinely manifest Renunciation, Good will and Harmlessness)
1) Renunciation -  to abandon craving and the objects to which it binds us (antidote to desire)
2) Good will - wishing all beings loving-kindness (antidote to aversion & anger and ill-will)
3) Harmlessness - compassionate thought that others be free from suffering (counters malice)
 
3. Right Speech (sammá-vácá)
Mundane:
1) abstaining from false speech; and from expressing a false understanding of the Dhamma
2) abstaining from slanderous speech
3) abstaining from harsh speech
4) abstaining from idle chatter.
Supramundane:
1) truth speech; and expressing a true understanding of the Dhamma
2) generous speech
3) kind speech
4) teaching a supramundane Dhamma.

4. Right Action (sammá-kammanta) –
Mundane: abstaining from killing, stealing and sexual misconduct
Supramundane: being kind, generous, and inspiring others to lead a wholesome/righteous/spiritual/contemplative life

5. Right Livelihood/Lifestyle (sammá-ájíva)
Mundane: abstaining from dishonest and harmful means of livelihood
Supramundane: leading a lifestyle suitable for a contemplative life that nurtures the development of  the jhana meditation states

6. Right Effort  (samma-vayama) 
Mundane:
1) to prevent unwholesome states from arising (the Five Hindrances/the Ten Defilements/the Seven Deadly Sins, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the Five Hindrances/the Ten Defilements/Seven Deadly Sins)
Supramundane:
1) to arouse wholesome states that have not yet arisen: serenity, equanimity, the Brahma-Viharas, and insight (the Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially to arouse the Seven Factors of Enlightenment leading to jhana:

[/i][/b]2) to maintain and perfect wholesome states already arisen (which all implies the cultivation of the 4 jhanas)

7. Right Mindfulness and self-awareness (samma-sati) – The Four Foundations of Mindfulness:
1) Mindful contemplation of the body (kaya)
2) Mindful contemplation of feeling-sensations (vedana) -- pleasant, unpleasant, neutral (the triggers for the three unwholesome roots)
3) Mindful  contemplation of mind-states (citta) moods - the Six Unwholesome and Wholesome Roots: greed, aversion, and delusion, and their opposites: generosity, loving-kindness, wisdom
4) Mindful contemplation/Investigation of the dhammas (dhammas) - The Five Categories of Dhammas: the Five Hindrances, the Five Aggregates, the Six-sense Bases, the Seven Factors of Enlightenment, the Four Noble Truths

8. Right Religious Experience (samma-samadhi) –  Four levels of Jhana or Meditative Absorptions
1) First Jhana: The first ecstasy (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára).
2) Second Jhana: With the stilling of applied and sustained attention (vitakka and vicára), one enters and remains in the second ecstasy (jhana): joy (sukha) and bliss (piiti) born of tranquility, unification of awareness free from applied and sustained attention (vitakka and vicára) with internal assurance.
3) Third Jhana: With the fading of joy one remains in equanimity, aware and alert, physically sensitive to bliss (piiti). One enters and remains in the third ecstasy (jhana), of which the Noble Ones declare, 'equanimous and aware, one has a pleasurable abiding'.
4) Fourth Jhana: With the abandoning of grasping and aversion for pleasure and pain (asukha and adukkha) -- as with the earlier disappearance of pleasure and pain -- one enters and remains in the fourth ecstasy (jhana): purity of equanimity and awareness, with neither pleasure nor pain. This is called right meditation."

Note:
-  the first two path factors comprise the 'Wisdom Group' (pañña)
-  the 3rd, 4th and 5th path factors comprise the 'Virtue Group' (sila):
-  the 6th,7th and 8th path factors comprise the 'Religious Experience Group' (samadhi)

The Seven Factors of Enlightenment (bojjhanga) according to Jhananda:

1. Mindfulness (sati) 'Sati' is not just mindful. It is also self-awareness and the practice of meditation; and it is the 7th fold of the Noble Eightfold Path.
2. Investigation (dhamma vicaya) 'Dhamma vicaya' is not just investigation. Dhamma means beliefs and philosophy; therefore it really is unpacking our belief systems and philosophy, at the root of which is critical thinking.
3. Energy (viriya) 'Viriya' is not just energy, it is also the raising of the kundalini, which is a charismatic phenomena of profound energy.  It is virtue in English.
4. Bliss (piiti) I prefer to translate 'piiti' as bliss, because, while joy (sukha), which is more commonly translated as piiti, is a component of the religious experience, bliss tends to take over the experience.
5. Tranquility (passaddhi) 'Passaddhi' is not just tranquility. It is also the stilling of the mind.
6. Right Religious Experience (samadhi) 'Samadhi' should not be translated as 'concentration', and anyone who translates samadhi as concentration has never had the experience. Samadhi is a religious experience, which is characterized by bliss, joy and ecstasy.
7. Equanimity (upekkha) Equanimity is a deeper state of calm and stillness of the mind, which arises in the 3rd jhana.

I am not sure why you had the Seven Factors of Enlightenment (bojjhanga) under right effort, because all of the 7 factors comprise the 7th and 8th folds, and most of them are the product of the 8th fold.  So, I think it should be kept separate, but tacked on so that people can see that they are the product of following the N8P.

Good work.

[Michel]

Jhananda:

Maybe we could come up with something that is clearer than the 37 sets, but better defined than the N8P,  For instance the superior fruit (maha-phala) have to be on the list, as well as the 8 stages of the religious experience (samadhi), and the 8 liberations (ati-Vimokha).

Interesting, I did not realize that one could improve on the N8P. If one can come up with a better, more clearly defined way to reach liberation, then one should go for it - whatever gets you there. But I should think that the N8P is good enough to take you all the way. I understand what the tasks are in the N8P, so I have my marching orders. But you seem to think there are possibly better approaches. If  I understand correctly, what you are proposing is a more samadhi oriented approach when you mention the eight liberations, etc. Would you please elaborate on this idea?

Jhananda:

I am not sure why you had the Seven Factors of Enlightenment (bojjhanga) under right effort, because all of the 7 factors comprise the 7th and 8th folds, and most of them are the product of the 8th fold.  So, I think it should be kept separate, but tacked on so that people can see that they are the product of following the N8P.

I placed the Seven Factors of  Enlightenment under Right Effort because the 1st task under supramundane Right Effort is "to arouse wholesome states that have not yet
arisen... -- especially to arouse the Seven Factors of Enlightenment." To me, that's a smooth segue. I look it this way: path factors 6,7, and 8 of the N8P comprise the "Meditation Group." But I understand that the 7 factors of enlightenment also contain all of the factors in the 7th and 8th folds. Keeping them separate, and at the end, to show they are the end product of following the N8P, as you point out, sounds even better. We can say that the Seven Factors of Enlightenment (bojjhanga) are one of the fruits (phalas) of following the N8P. That's brilliant, I like that.

[Jhanananda]

Jhananda:

Maybe we could come up with something that is clearer than the 37 sets, but better defined than the N8P,  For instance the superior fruit (maha-phala) have to be on the list, as well as the 8 stages of the religious experience (samadhi), and the 8 liberations (ati-Vimokha).

Interesting, I did not realize that one could improve on the N8P. If one can come up with a better, more clearly defined way to reach liberation, then one should go for it - whatever gets you there. But I should think that the N8P is good enough to take you all the way. I understand what the tasks are in the N8P, so I have my marching orders. But you seem to think there are possibly better approaches. If  I understand correctly, what you are proposing is a more samadhi oriented approach when you mention the eight liberations, etc. Would you please elaborate on this idea?

I am not saying that there is anything wrong with the N8P, it is just that the 7th and 8th folds have been so corrupted by the Buddhist priesthood, that without a clear definition of the 7th and 8th folds, then it is just a path of devotion to a corrupt priesthood; thus the suggestion of adding the 7FE, as well as the superior fruit, to me, clear up the confusion produced by the corrupt Buddhist priesthood.

Jhananda:

I am not sure why you had the Seven Factors of Enlightenment (bojjhanga) under right effort, because all of the 7 factors comprise the 7th and 8th folds, and most of them are the product of the 8th fold.  So, I think it should be kept separate, but tacked on so that people can see that they are the product of following the N8P.

I placed the Seven Factors of  Enlightenment under Right Effort because the 1st task under supramundane Right Effort is "to arouse wholesome states that have not yet
arisen... -- especially to arouse the Seven Factors of Enlightenment." To me, that's a smooth segue. I look it this way: path factors 6,7, and 8 of the N8P comprise the "Meditation Group." But I understand that the 7 factors of enlightenment also contain all of the factors in the 7th and 8th folds. Keeping them separate, and at the end, to show they are the end product of following the N8P, as you point out, sounds even better. We can say that the Seven Factors of Enlightenment (bojjhanga) are one of the fruits (phalas) of following the N8P. That's brilliant, I like that.
[/quote]
I am glad you like the placement I suggested.  I hope it works for others.

[Michel]

I am not saying that there is anything wrong with the N8P, it is just that the 7th and 8th folds have been so corrupted by the Buddhist priesthood, that without a clear definition of the 7th and 8th folds, then it is just a path of devotion to a corrupt priesthood; thus the suggestion of adding the 7FE [7 factors of enlightenment], as well as the superior fruit, to me, clear up the confusion produced by the corrupt Buddhist priesthood.

I think you're referring to the Eleven “fruits” (phala) of the contemplative life which are the Supranormal Powers (lokuttara balani) or higher types of wisdom, "knowledges," as you put it:

1 Upekkha: Equanimity
2 Fearlessness
3 Adukkha: Beyond Pain and Discomfort
4 Jhana: Meditative absorption
5 Manomaya: lit. "mind-made body" (OOB), "wields manifold supranormal powers"
6 Dibba-sota: "divine ear-element" (Clairaudience)
7 ceto-pariya-ñána: knows the awareness of other beings (mental telepathy)
8 s. patisandhi, paticca samuppada:  lit. “rethinking” or "dependent origination" or recollection of manifold past lives
9 Dibba-cakkhu or cutúpapáta-ñána: lit. "Divine eye" or "sees beings passing away & re-appearing" (Clairvoyance)
10 ending of mental agitation
11 Nanadassana: lit “knowledge" (nana) and "vision" (dassana)

For a detailed essay on “fruits” (phala) of the contemplative life - see here: http://www.greatwesternvehicle.org/fruit.htm

Thank-you, Jhananda, for your comments on the N8P. We now have something that people can cut and paste.

[Jhanananda]

think you're referring to the Eleven “fruits” (phala) of the contemplative life which are the Supranormal Powers (lokuttara balani) or higher types of wisdom, "knowledges," as you put it:

1 Upekkha: Equanimity
2 Fearlessness
3 Adukkha: Beyond Pain and Discomfort
4 Jhana: Meditative absorption
5 Manomaya: lit. "mind-made body" (OOB), "wields manifold supranormal powers"
6 Dibba-sota: "divine ear-element" (Clairaudience)
7 ceto-pariya-ñána: knows the awareness of other beings (mental telepathy)
8 s. patisandhi, paticca samuppada:  lit. “rethinking” or "dependent origination" or recollection of manifold past lives
9 Dibba-cakkhu or cutúpapáta-ñána: lit. "Divine eye" or "sees beings passing away & re-appearing" (Clairvoyance)
10 ending of mental agitation
11 Nanadassana: lit “knowledge" (nana) and "vision" (dassana)

For a detailed essay on “fruits” (phala) of the contemplative life - see here: http://www.greatwesternvehicle.org/fruit.htm

Thank-you, Jhananda, for your comments on the N8P. We now have something that people can cut and paste.

I agree.  Thank-you for your work on this important subject.

[Michel]

... For instance the superior fruit (maha-phala) have to be on the list, as well as the 8 stages of the religious experience (samadhi), and the 8 liberations (ati-Vimokha).

We forgot to add the eight liberations as one of the fruits of attainment of the N8P, as you suggested above. Maybe you'd like to tidy them up a bit. And would you explain what they mean?

The Eight Liberations (ati-Vimokha) [from the Maha-parinibbana Sutta, DN 16]

"Now there are eight liberations, Ananda. What are those eight? [33]

1. "Oneself having form, [34] one perceives forms; this is the first liberation.

2. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

3. "Experiencing loveliness, one is intent upon it; [35] this is the third liberation.

4. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

5. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

6. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

7. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

8. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

[Jhanananda]

Thanks, Michel, I had missed DN-16.  This is the sutta I had been going on, which I think is a better choice, but the more suttas we have that show thee 8 liberations the better:

Maha-nidana Sutta (DN-15)
"Ananda, there are these eight liberations. Which eight?
42. "Aññha kho ime ànanda vimokkhà. Katame aññha:

(1) "Through meditation upon the body, one gains wisdom through material phenomena. This is the first liberation. (2nd jhana)”
Råpã råpàni passati. Ayaü pañhamo vimokkho.

(2) "Through meditation upon the body one transcends the material senses and perceives the non-material: this is the 2nd liberation. (3rd jhana)
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

(3) "Through superior practice one attains a higher deliverance. This is the third liberation. (4th jhana)
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

(4) "With the complete transcending of the physical senses, with the disappearance of resistance, and not heeding various perceptions, perceiving 'Infinite space' one resides in the dimension of the infinite space (àkàsàna¤càyatanaü). This is the fourth liberation. (5th samadhi)

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà nànattasa¤¤ànaü amanasikàrà 'ananto àkàso'ti àkàsàna¤càyatanaü upasampajja viharati. Ayaü catuttho vimokkho.

(5) "With the transcendence of the dimension of the infinite space, one becomes aware of 'Infinite consciousness (viññánañcáyatana),' one resides in the dimension of 'Infinite consciousness. This is the fifth liberation. (6th samadhi)

Sabbaso àkàsàna¤càyatanaü samatikkamma 'anantaü vi¤¤àõa'nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

(6) "With the complete transcending of the dimension of infinite consciousness, and with the attention upon the ‘emptiness of space’ one resides in the dimension of nothingness (ákiñeaññáyatana). This is the sixth liberation. (7th samadhi)

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma 'natthi ki¤cã'ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

(7) "With the complete transcendence of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception perception (n'eva-saññá-násaññáyatana). This is the seventh liberation. (8th samadhi)

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

( "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and sensation (sa¤¤àvedayitanirodhaü). This is the eighth liberation. (nibbana)

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

These, Ananda, are the 8 kinds of liberation."

Ime kho ànanda, aññha vimokkhà.

Dn-16
Eight Liberations

33. "Now there are eight liberations, ânanda. What are those eight? [33]

34. "Oneself having form, [34] one perceives forms; this is the first liberation.

35. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

36. "Experiencing loveliness, one is intent upon it; [35] this is the third liberation.

37. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

38. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

39. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

40. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

41. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

"These, ânanda, are the eight liberations.

The eight liberations are not even in this translation http://www.greatwesternvehicle.org/pali/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/Digha2/16-mahaparinibbana-e3-part.htm

Dn-16
34. 'A man possessed with the idea of form sees forms--this is the first stage of deliverance.

35. 'Without the subjective idea of form, he sees forms externally-this is the second stage of deliverance.

[1. These are the Attha Vimokkhâ. Buddhaghosa has no comment upon them; merely saying, 'The passage on the Vimokkhas is easy to understand'--which is tantalizing. The last five Vimokkhas occur again below, in Chap. VI, §§ 11-13, where it is clear that they are used to express the progress through deep meditation, into absent-mindedness, abstraction, and being sunk in thought, until finally the thinker falls into actual trance.]

p. 52

36. 'With the thought "it is well," he becomes intent (upon what he sees)--this is the third stage of deliverance.

37. 'By passing quite beyond all idea of form, by putting an end to all idea of resistance, by paying no attention to the idea of distinction, he, thinking "it is all infinite space," reaches (mentally) and remains in the state of mind in which the idea of the infinity of space is the only idea that is present--this is the fourth stage of deliverance.

38. 'By passing quite beyond all idea of space being the infinite basis, he, thinking "it is all infinite reason," reaches (mentally) and remains in the state of mind to which the infinity of reason is alone present--this is the fifth stage of deliverance.

39. 'By passing quite beyond the mere consciousness of the infinity of reason, he, thinking "nothing at all exists," reaches (mentally) and remains in the state of mind to which nothing at all is specially present--this is the sixth stage of deliverance.

40. 'By passing quite beyond all idea of nothingness he reaches (mentally) and remains in the state of mind to which neither ideas nor the absence of ideas are specially present--this is the seventh stage of deliverance.

41. 'By passing quite beyond the state of "neither ideas nor the absence of ideas" he reaches (mentally) and remains in the state of mind in which both sensations and ideas have ceased to be-this is the eighth stage of deliverance.

42. 'Now these, Ânanda, are the eight stages of deliverance.

It is not in this translation of DN-16

DN-16
Eight Liberations

33. "Now there are eight liberations, Ananda. What are those eight? 33

34. "Oneself having form, 34 one perceives forms; this is the first liberation.

35. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

36. "Experiencing loveliness, one is intent upon it; 35 this is the third liberation.

37. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

38. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

39. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

40. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

41. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

"These, Ananda, are the eight liberations.

[Michel]

Maha-nidana Sutta (DN-15)
"Ananda, there are these eight liberations. Which eight?
42. "Aññha kho ime ànanda vimokkhà. Katame aññha:

(1) "Through meditation upon the body, one gains wisdom through material phenomena. This is the first liberation. (2nd jhana)”
Råpã råpàni passati. Ayaü pañhamo vimokkho.

(2) "Through meditation upon the body one transcends the material senses and perceives the non-material: this is the 2nd liberation. (3rd jhana)
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

(3) "Through superior practice one attains a higher deliverance. This is the third liberation. (4th jhana)
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

You have matched up the 2nd, 3rd and 4th jhana above with the first three liberations. But you haven't mentioned the first jhana?  Is this a mistake?

[Jhanananda]

You have matched up the 2nd, 3rd and 4th jhana above with the first three liberations. But you haven't mentioned the first jhana?  Is this a mistake?

No, the Maha-nidana Sutta (DN-15) starts counting liberations at the 2nd jhana, and includes the sa¤¤àvedayitanirodhaü, which is not a stage of samadhi, but comes as a consequence of the 8 stages of samadhi.

[Michel]

OK, I see. Could you please explain in your own words what each of the 8 liberations mean. I can't figure them out, possibly because I haven't attained any of these states.

Just thought I'd add Walshe's DN 16 translation of the 8 liberations into the mix:

3.33. ‘There are, Ananda, these eight liberations. What are they? Possessing form, one sees forms. That is the first. [112] Not perceiving material forms in oneself, one sees them outside. That is the second. Thinking: “It is beautiful”, one becomes intent on it. That is the third. By completely transcending all perception of matter,... thinking: “Space is infinite”, one enters and abides in the Sphere of Infinite Space. That is the fourth. By transcending the Sphere of Infinite Space, thinking: “Consciousness is infinite”, one enters and abides in the Sphere of Infinite Consciousness. That is the fifth. By transcending the Sphere of Infinite Consciousness, thinking: “There is no thingʺ, one enters and abides in the Sphere of No-Thingness. That is the sixth. By transcending the Sphere of No-Thingness, one reaches and abides in the Sphere of Neither-Perception-Nor-Non-Perception. That is the seventh. By transcending the Sphere of Neither-Perception-Nor-Non-Perception, one enters and abides in the Cessation of Perception and Feeling. That is the eighth liberation (as Sutta 15, verse 35).

Walshe, Maurice (2005-06-10). The Long Discourses of the Buddha: A Translation of the Digha Nikaya (Teachings of the Buddha) (Kindle Locations 4069-4077). Perseus Books Group. Kindle Edition.

And thank-you, Jhananda, for providing all these various translations on the liberations. It's interesting to compare.

[Jhanananda]

Thank-you Michel for providing Walshe's translation for us to examine.  Here is the Pali.

42. "Aññha kho ime ànanda vimokkhà. Katame aññha:
Råpã råpàni passati. Ayaü pañhamo vimokkho.
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.
[PTS Page 071] [\q 71/]
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.
Sabbaso råpasa¤¤� naü samatikkam�  pañighasa¤¤� naü atthaïgam�  n� nattasa¤¤� naü amanasik� r�  'ananto � k� so'ti � k� s� na¤c� yatanaü upasampajja viharati. Ayaü catuttho vimokkho.
Sabbaso � k� s� na¤c� yatanaü samatikkamma 'anantaü vi¤¤� õa'nti vi¤¤� õa¤c� yatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.
Sabbaso vi¤¤� õa¤c� yatanaü samatikkamma 'natthi ki¤cã'ti � ki¤ca¤¤� yatanaü upasampajja viharati. Ayaü chaññho vimokkho,
Sabbaso � ki¤ca¤¤� yatanaü samatikkamma nevasa¤¤� n� sa¤¤� yatanaü upasampajja viharati. Ayaü sattamo vimokkho.
Sabbaso nevasa¤¤� n� sa¤¤� yatanaü samatikkamma sa¤¤� vedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.
Ime kho � nanda, aññha vimokkh� .
http://www.greatwesternvehicle.org/pali/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/Digha2/15-mahanidana-p.htm

(Aññha vimokkhà)
72. Aññha kho ime ànanda vimokkho. Katame aññha?
Råpã råpàni passati. Ayaü pañhamo vimokkho (1)
[PTS Page 112] [\q 112/]
ajjhattaü aråpasa¤¤ã bahiddhà råpàni passati. Ayaü dutiyo vimokkho. (2)
Subhanteva adhimutto hoti. Ayaü tatiyo vimokkho. (3)
Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà nànattasa¤¤ànaü amanasikàrà 'ananto àkàso'ti àkàsàna¤càyatanaü upasampajja viharati. Ayaü catuttho vimokkho. (4)
Sabbaso àkàsàna¤càyatanaü samatikkamma 'anantaü vi¤¤àõanti' vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho. (5)
[BJT Page 176] [\x 176/]
Sabbaso vi¤¤� õa¤c� yatanaü samatikkamma 'natthi ki¤cã'ti � ki¤ca¤¤� yatanaü upasampajja viharati. Ayaü chaññho vimokkho. (6)
Sabbaso � ki¤ca¤¤� yatanaü samatikkamma nevasa¤¤� n� sa¤¤� yatanaü upasampajja viharati. Ayaü sattamo vimokkho. (7)
Sabbaso nevasa¤¤� n� sa¤¤� yatanaü samatikkamma sa¤¤� vedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho. (
Ime kho � nanda aññha vimokkh� .
http://www.greatwesternvehicle.org/pali/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/Digha2/16-mahaparinibbana-p.htm

If you examine them they are almost identical.  This is how I rendered DN-15

Translated by Jhananda
"Ananda, there are these eight liberations. Which eight?
42. "Aññha kho ime ànanda vimokkhà. Katame aññha:

(1) "Through meditation upon the body, one gains wisdom through material phenomena. This is the first liberation. (2nd jhana)”
Råpã råpàni passati. Ayaü pañhamo vimokkho.

(2) "Through meditation upon the body one transcends the material senses and perceives the non-material: this is the 2nd liberation. (3rd jhana)
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

(3) "Through superior practice one attains a higher deliverance. This is the third liberation. (4th jhana)
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

(4) "With the complete transcending of the physical senses, with the disappearance of resistance, and not heeding various perceptions, perceiving 'Infinite space' one resides in the dimension of the infinite space (àkàsàna¤càyatanaü). This is the fourth liberation. (5th samadhi)

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà nànattasa¤¤ànaü amanasikàrà 'ananto àkàso'ti àkàsàna¤càyatanaü upasampajja viharati. Ayaü catuttho vimokkho.

(5) "With the transcendence of the dimension of the infinite space, one becomes aware of 'Infinite consciousness (viññánañcáyatana),' one resides in the dimension of 'Infinite consciousness. This is the fifth liberation. (6th samadhi)

Sabbaso àkàsàna¤càyatanaü samatikkamma 'anantaü vi¤¤àõa'nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

(6) "With the complete transcending of the dimension of infinite consciousness, and with the attention upon the ‘emptiness of space’ one resides in the dimension of nothingness (ákiñeaññáyatana). This is the sixth liberation. (7th samadhi)

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma 'natthi ki¤cã'ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

(7) "With the complete transcendence of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception (n'eva-saññá-násaññáyatana). This is the seventh liberation. (8th samadhi)

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

( "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and sensation (sa¤¤àvedayitanirodhaü). This is the eighth liberation. (nibbana)

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

These, Ananda, are the 8 kinds of liberation."

Ime kho ànanda, aññha vimokkhà.

[Michel]

Translated by Jhananda
"Ananda, there are these eight liberations. Which eight?
42. "Aññha kho ime ànanda vimokkhà. Katame aññha:

(1) "Through meditation upon the body, one gains wisdom through material phenomena. This is the first liberation. (2nd jhana)”
Råpã råpàni passati. Ayaü pañhamo vimokkho.

(2) "Through meditation upon the body one transcends the material senses and perceives the non-material: this is the 2nd liberation. (3rd jhana)
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

(3) "Through superior practice one attains a higher deliverance. This is the third liberation. (4th jhana)
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

(4) "With the complete transcending of the physical senses, with the disappearance of resistance, and not heeding various perceptions, perceiving 'Infinite space' one resides in the dimension of the infinite space (àkàsàna¤càyatanaü). This is the fourth liberation. (5th samadhi)

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà nànattasa¤¤ànaü amanasikàrà 'ananto àkàso'ti àkàsàna¤càyatanaü upasampajja viharati. Ayaü catuttho vimokkho.

(5) "With the transcendence of the dimension of the infinite space, one becomes aware of 'Infinite consciousness (viññánañcáyatana),' one resides in the dimension of 'Infinite consciousness. This is the fifth liberation. (6th samadhi)

Sabbaso àkàsàna¤càyatanaü samatikkamma 'anantaü vi¤¤àõa'nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

(6) "With the complete transcending of the dimension of infinite consciousness, and with the attention upon the ‘emptiness of space’ one resides in the dimension of nothingness (ákiñeaññáyatana). This is the sixth liberation. (7th samadhi)

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma 'natthi ki¤cã'ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

(7) "With the complete transcendence of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception (n'eva-saññá-násaññáyatana). This is the seventh liberation. (8th samadhi)

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

( "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and sensation (sa¤¤àvedayitanirodhaü). This is the eighth liberation. (nibbana)

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

These, Ananda, are the 8 kinds of liberation."

Ime kho ànanda, aññha vimokkhà.

The 8 liberations as translated by you above, and the other translations are beyond anything I've experienced. I've only experienced the 1st jhana. Is it possible to explain them so someone who hasn't experienced them can understand what they mean?