This thesis is of 3 objectives, namely : to study the attainment of the Dhammas in Theravāda Buddhist Scriptures, to study Mettācetovimutti in Theravāda Buddhist Scriptures and to study Mettācetovimutti which is the base of attaining the Dhammas by studying the data from Theravāda Buddhist Scriptures : - The Three Baskets, the commentaries, the Sub-Commentaries and other connected scriptures.  These scriptures are brought to be composed, to be explained in the pattern of description and to propose to the experts for their advices.

                 From the research, it is found that the attaining of the Dhammas is to develop the wisdom to cause Ñāna to arise and to realize the Four Noble Truths according to the level of Lokutra Dhammas : - 4 Maggas, 4 Phalas and Nibbāna.  To attain Lokutra Dhammas causes one to be the Noble One : - Sotāpanna, Sakadāgāmī, Anāgāmī and Arahanta.  The highest noble one is Arahanta who can get rid of the 10 Sanyojanas : - Sakkāya-Diṭthi, Vicikicchā, Sīlabbata-Pramāsa, Kāmarāga, Paṭigha, Rūparāga, Arūparāga, Māna, Uddhacca and Avijjā.

The study of Mettā Cetovimutti means the loving kindness arising from Tatiyajhāna and Catutthajhāna the fact of which is to be away from the Puccanīka Dhamma : - the Five Hindrances : - Kāmachanda, Byāpāda, Thīnamiddha, Uddhacca-Kukkucca, and Vicikicchā. Mettā Cetovimutti is the going away from the defilements with Loving Kindness.  From the important principles in developing the Insight Meditation, it is found that one who develops Metta is called the one who goes away from ill-will and defilements which disturb all the minds.  Thus it is called Vimutti Mettā and Cetovimutti.  Therefore, the said two words are called MettaCetoVimutti. The benefit from the develop of Cetovimutti causes one to receive both Vijjā and Vimutti.

From the study of Cetovimutti, it is found that the way of developing Kammaṭṭhāna in type of Samāthayānika is the development of the Insight Meditation with help of the method of Samatha as a base in developing the Insight Meditation.  That is to make the organs of Jhāna be the Mettajhāna from which one can see the three characteristics and is to see the Form and the Mind as the origin of wisdom.  To find the TiLakkanā through the process of practice according the principles of Satipattāna is to find the decay and the extinguishment of all the aggregates with the Insight wisdom from which one can realize the Four Noble Truths the fact of which causes Vijjā to be complete and causes 2 Vimuttis to arise from which the practice can be away from the Form with Arupā-Samapatti and from the defilements with Ariya Magga.

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