Jietuo dao lun 解脫道論

Jietuo dao lun 解脫道論, "Treatise on the Path to Liberation", is a doctrinal work of Hīnayāna (Theravada) Buddhism. It was composed by Upatiṣya (Ct. Youbodisha 優波底沙, i.e., the Buddha's disciple Śāriputra) and is believed to have been written around the 2nd century CE. Its name in the Pali Canon is Vimuttimagga. The author is revered as an arhat (a treatise master having achieved nirvana), though details of his life are unknown. This work is regarded as an important theoretical foundation for Buddhaghosa's 覺音 (c. 400 CE) Visuddhimagga (Chinese title Qingjing dao lun 清凈道論), which did not find entrance into the Chinese Tripitaka.

The Chinese translation was completed during the Liang period 梁 (502-557) by Saṃghavarman (Ch. Sengjiapoluo 僧伽婆羅, 459-524), who originated from Funan (present-day Cambodia). The Chinese edition comprises twelve juan, and it has been included in all subsequent editions of the Chinese Buddhist Canon.

This treatise details the key meanings of the three trainings (Sa. śikṣā, Ch. sanxue 三學) in Buddhism: morality (śīla / jie 戒), concentration (samādhi / ding 定), and wisdom (prajñā / hui 慧). It clarifies that moral discipline is the foundation and stepping stone for cultivating the Buddhist path: by observing the precepts, one gathers and stabilises the mind, preventing evil actions of body, speech, and mind. Through practising meditative concentration, where the mind is fixed on a single object and prevented from scattering, one calms and purifies the mind, eliminating all deluded thoughts. In this way, wisdom arises. Therefore, wisdom is the result of strict adherence to moral discipline and diligent meditation, enabling one to understand principles and phenomena, resolve doubts, dispel delusion, and verify the truth.

Chapters 1–3 focus on morality. They describe the three trainings, the Noble Eightfold Path (bazheng dao 八正道), the removal of the thirty-four factors that block the way (sanshisi fa zhang'ai dao 三十四法障礙道), the eight practices and four contemplations (baxing siguan 八行四觀), and the thirteen dhūtaṅga or ascetic practices (shisan toutuo 十三頭陀), disciplinary rules, and methods of cultivation for monks.

Chapters 4–9 discuss meditative concentration. They explain the four meditative absorptions (sichan 四禪), as well as various meditation practices, including the ten contemplations of impurity (shi bujing xiang 十不淨想), the ten recollections (shinian 十念), the ten kasiṇa meditations (shi yiqie ru 十一切入), the four immeasurable states of mind (si wuliang xin 四無量心), and the found kinds of food (si da shi 四大食), totalling thirty-eight meditation subjects.

Chapters 10–12 focus on wisdom. They explain key Buddhist doctrines such as the Four Noble Truths (sidi 四諦), the Five Aggregates (wuyun 五蘊), the twelve āyatana or sense fields of "entrance" (shi'er ru 十二入, i.e., shi'er chu 十二處), the twelve links of dependent origination (shi'er yinyuan 十二因緣), and the eighteen realms (shiba jie 十八界).

This work provides a general overview of the essential teachings of the three baskets (Tripiṭaka), the Vinayas or monastic rules (lü 律), Sutras or sermons (jing 經), and Abhidharmas or treatises (lun 論). Its core philosophical idea is the aspiration to find joy in freedom from bondage and liberation from ignorance. By cultivating the three trainings—morality, concentration, and wisdom—one pursues personal liberation, ultimately reaching the state of nirvana (Ch. niepan 涅槃).