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vimokkha {pi}


Pāḷi; √ vimokkha
gender:
type:
alt. sp.: IPA: ʋɪmoːkkʰə, Velthuis: vimokkha, readable: vimokkha, simple: vimokkha
translation ~:
skr.:
khmer: វិមោក្ខ
thai: วิโมกฺข
sinhal.: විමෝක්ඛ
burm.: ဝိမောက္ခ
appears:



vimokkha.jpg

[dic] vimokkha

vimokkha: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

vimokkha:1) 'liberation' (deliverance). I. the 3; II. the 8.

I. The 3 liberations are:

* 2. the desireless liberation (apanihitavimokkha),

3. the emptiness (or void) liberation (suññatā-vimokkha). They are also called 'the triple gateway to liberation' (vimokkha-mukha; Visuddhi Magga XXI, 66ff), as they are three different approaches to the paths of holiness. - See visuddhi VI, 8. Cf. Vis XXI, 6ff, 121ff; Paṭisambhidāmagga II. Vimokkha-kathā.

  • 1. “Whosoever being filled with determination (see adhimokkha), considers all formations as impermanent (anicca), such a one attains the conditionless liberation.
  • 2. Whosoever being filled with tranquillity, considers all formations as painful (dukkha), such a one attains the desireless liberation.
  • 3. Whosoever being filled with wisdom, considers all formations as without a self (anattā), such a one attains the emptiness liberation” (Visuddhi Magga XXI, 70 = Paṭisambhidāmagga II, p. 58).

(1) and (2) are mentioned and explained in MN 43, under the name of deliverances of mind (see ceto-vimutti). - (2) and (3) appear in Dhammasaṅgaṇi (344ff, 353ff) in the section on supermundane consciousness (see Aṭṭhasālinī Translation, p. 299ff).

II. The 8 liberations (attha vimokkha) occur frequently in the texts (AN 8.66; DN 16, etc.) and are described as follows:

“There are 8 liberations, o monks. Which are these?

(1) “Whilst remaining in the fine-material sphere (rūpī), one perceives corporeal forms: this is the first liberation.

(2) “Not perceiving corporcal forms on one's own person, one perceives corporcal forms externally: this is the 2nd liberation.

(3) “By thinking of the beautiful, one is filled with confidence: this is the 3rd liberation.

(4) “Through the total ovcrcoming of the corporeality-perceptions, the vanishing of the reflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea 'Unbounded is space', one reaches the sphere of unbounded space (ākāsānañcāyatana) and abides therein: this is the 4th liberation.

(5) “Through the total ovcrcoming of the sphere of unbounded space, and with the idea 'Unbounded is consciousness', one reaches the sphere of unbounded consciousness (viññāṇañcāyatana) and abides therein: this is the 5th liberation.

(6) “Through the total overcoming of the sphere of unbounded consciousness, and with the idea 'Nothing is there', one reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein: this is the 6th liberation.

(7) “Through the total overcoming of the sphere of nothingness, one reaches the sphere of neither-perception-nor-non-perception (n’eva-saññā-nāsaññāyatana) and abides therein: this is the 7th liberation.

(8) “Through the total overcoming of the sphere of neither-perception-nor-non-perception, one reaches the extinction of perception and feeling (see nirodha-samāpatti): this is the 8th liberation.

These, o monks, are the 8 kinds of liberation.”

For (1-3), see abhibhāyatana; for (4-7), see jhāna; for (8), see nirodha-samāpatti.

By (3) is meant the attainment of the fine-material absorptions (see jhāna) by means of concentrating the mind on perfectly pure and bright colours as objects of the kasiṇa. According to Paṭisambhidāmagga this mental state is produced also by concentrating the mind on the 4 sublime states, i.e. all-embracing kindness, compassion, sympathetic joy and equanimity, in consequence of which allbeings appear perfectly pure and glorified, and thus the mind turns to the beautiful.

See Paṭisambhidāmagga II, Vimokkha-kathā; Aṭṭhasālinī Translation, p. 255; App.

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Vimokkha: arahantship

Vimokkha occasionally means arahantship:

• This is the Deathless, namely the mind’s deliverance [from perceptually obscuring states] through being without grasping.

etaṁ amataṁ yadidaṁ anupādā cittassa vimokkho. (MN ii 265)

Sometimes this is called ‘perpetual’ and it is then equivalent to perpetual vimutti:

• Being diligently applied [to the practice], he attains perpetual deliverance [from perceptually obscuring states] (asamayavimokkhaṁ ārādheti). And it is impossible for that bhikkhu to fall away from that perpetual liberation [from perceptually obscuring states] (asamayavimuttiyā parihāyetha).

Appamatto samāno asamayavimokkhaṁ ārādheti. Aṭṭhānametaṁ bhikkhave anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha. (MN i 197)

Cases where vimokkha is not perpetual will be presented below.

Vimokkha of arahantship: deliverance [from perceptually obscuring states]

Although in the cases mentioned, vimokkho has no specified object, the scriptures show that āsavas (perceptually obscuring states) are the object, therefore in English, that parenthesis should be used. For example, in this conversation:

• ’But, Sāriputta, if they were to ask you: ‘Sāriputta, friend, through what state of deliverance (kathaṁ vimokkhā) have you declared your [attainment of] arahantship (aññā vyākatā) thus: “I know that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence?” Being asked thus, how would you answer?’

• ’If they were to ask me this, bhante, I would answer thus: “Friends,

• through an internal deliverance [from perceptually obscuring states]

ajjhattavimokkhā khvāhaṁ āvuso

• through the destruction of all grasping

• I abide mindfully in such a way that perceptually obscuring states (āsavā) do not pursue me

tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti

• and I do not despise myself.”

attānañca nāvajānāmī ti

Being asked thus, bhante, I would answer in such a way.’

• ’Very good, Sāriputta! And this is another way of explaining in brief that same point

ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

• “I am not unsure about the perceptually obscuring states spoken of by the Ascetic

ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi;

• I do not doubt they have been abandoned by me”

te me pahīṇāti na vicikicchāmī ti. (SN ii 54)

Vimokkha: eight states of refined awareness:

Vimokkha usually means the eight vimokkhas (aṭṭha vimokkhā). These correspond to the four jhānas, the four immaterial states and the ending of perception and sense impression (saññāvedayitanirodhaṁ).

‘Immaterial states’ (āruppā, DN iii 224) is the shorter term for ‘the immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness’ (santā vimokkhā atikkamma rūpe āruppā) (MN i 34).

The eight vimokkhas

Here we list the eight vimokkhas. We call vimokkha ‘state of refined awareness,’ and will explain this in due course.

There are eight states of refined awareness

Aṭṭhime bhikkhave vimokkhā katame aṭṭha:

1) Being in a refined material state of awareness, one sees visible objects. This is the first state of refined awareness

Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second state of refined awareness

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.

3) One is focused exclusively on the Exquisite. This is the third state of refined awareness

Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho.

4) By completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, one enters and abides in the state of awareness of boundless space where one perceives that space is boundless. This is the fourth state of refined awareness

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāso ti ākāsanañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho.

5) By completely transcending the state of awareness of boundless space, one enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless. This is the fifth state of refined awareness

Sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ pañcamo vimokkho.

6) By completely transcending the state of awareness of boundless consciousness, one enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all. This is the sixth state of refined awareness

Sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ chaṭṭho vimokkho.

7) By completely transcending the state of awareness of nonexistence, one enters and abides in the state of awareness neither having nor lacking perception. This is the seventh state of refined awareness

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ sattamo vimokkho.

8) By completely transcending the state of awareness neither having nor lacking perception, one enters and abides in the ending of perception and sense impression. This is the eighth state of refined awareness

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitaṁ nirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho ti. Ime kho bhikkhave aṭṭha vimokkhāti. (DN ii 71; DN ii 112; DN iii 262; DN iii 288; MN ii 13; AN iv 307)

The vimokkhās are ‘levels of refined awareness’: the Poṭṭhapāda Sutta

The Poṭṭhapāda Sutta shows why we call the eight vimokkhas ‘states of refined awareness’ (saññā), because this is the term it uses:

• Secluded from sensuous pleasures and spiritually unwholesome factors, he enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

… For him the mental imagery of previous sensuous pleasure ceases.

Tassa yā purimā kāmasaññā sā nirujjhati.

… And at that time there is a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors]. He is one with a subtle but true perception of the rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti. Vivekajapītisukhasukhumasaccasaññī yeva tasmiṁ samaye hoti.

… In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One…

Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayaṁ sikkhā ti bhagavā avoca…

… and so on, through the jhānas, up to the state of awareness of boundless consciousness (viññāṇañcāyatana). Then the sutta continues:

… Further, Poṭṭhapāda, by completely transcending the state of awareness of boundless consciousness, he enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all, and the previous subtle but true perception of the state of awareness of boundless consciousness ceases. And at that time there is a subtle but true perception of the state of awareness of nonexistence. He is one with a subtle but true perception of the state of awareness of nonexistence.

Puna ca paraṁ poṭṭhapāda bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcī ti ākiñcaññāyatanaṁ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti. Ākiñcaññāyatanasukhumasaccasaññiyeva tasmiṁ samaye hoti.

… In this way one state of refined awareness arises through the training, and one state of refined awareness ceases through the training. And that is the training, said the Blessed One.

Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. Ayampi sikkhā ti bhagavā avoca.

… Poṭṭhapāda, once the bhikkhu is possessed of that preliminary state of refined awareness, he proceeds from stage to stage till he reaches the highest state of refined awareness.

Yato kho poṭṭhapāda bhikkhu idha sakasaññī hoti so tato amutra tato amutra anupubbena saññaggaṁ phusati.

… He attains to the ending [of originated phenomena].

So nirodhaṁ phusati.

And that, Poṭṭhapāda, is how the ending of successively refined states of refined awareness is attained in full consciousness.

Evaṁ kho poṭṭhapāda anupubbābhisaññānirodhasampajānasamāpatti hoti. (DN i 183-4)

Vimokkha: the Commentary

We will now discuss why vimokkhas are called ‘deliverances.’ This meaning is a mystery even to the Commentary, because it explains the vimokkhas as follows:

• ‘In what sense are they emancipations? In the sense of releasing. In what sense releasing? In the sense of thoroughly freeing from adverse qualities, and in the sense of thoroughly freeing through delight in the object. What is meant is [the mind's] occurrence on the object without constraint, free from worry, like a child sleeping on his father's lap, his body completely relaxed.’

Vimokkhāti kenaṭṭhena vimokkhā? Adhimuccanaṭṭhena. Ko panāyaṁ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu muccanaṭṭho ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṁ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṁ hoti (tr. Bodhi, NDB n.1776).

But the ‘adverse qualities’ which are overcome by the eight vimokkhās are none other than the vimokkhās themselves. This is made clear in the Sambādha Sutta which we now consider.

Sambādha Sutta (AN iv 450): meaning of sambādho

The Sambādha Sutta states that the jhānas and immaterial states are sambādho. Ordinarily this word means ‘crowded,’ but in the figurative sense PED calls it ‘difficulty, trouble.’ In the Sambādha Sutta we accordingly render it as ‘trouble’ or ‘something troublesome’ or ‘what is troublesome,’ and the adjective as ‘troublesome.’

Sambādha Sutta: the troublesomeness of jhānas and immaterial states

The Sambādha Sutta concerns the deliverance from troublesome states of refined awareness through more refined states of refined awareness. Having considered this sutta, we will see that the eight vimokkhas are deliverances in the same sense.

The Sambādha Sutta is as follows:

The five varieties of sensuous pleasure are called inwardly troublesome by the Blessed One.

Ime kho āvuso pañcakāmaguṇā sambādho vutto bhagavatā.

… In this regard a bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The thinking and pondering that are unended is troublesome in this case.

Yadeva tattha vitakkavicārā aniruddhā honti ayamettha sambādho.

… Again, in this regard, with the subsiding of thinking and pondering, and [the development of] internal serenity and concentration, a bhikkhu enters and abides in second jhāna which is without thinking and pondering, and is filled with rapture and physical pleasure born of inward collectedness.

Puna ca paraṁ āvuso bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The rapture that is unended is troublesome in this case.

Yadeva tattha pīti aniruddhā hoti ayamettha sambādho.

… Again, in this regard, with the fading away of rapture, a bhikkhu abides serene, mindful, and fully conscious, experiencing physical pleasure. He enters and abides in third jhāna in which the Noble Ones declare that he abides serene, mindful, and in physical pleasure.

Puna ca paraṁ āvuso pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yantaṁ ariyā ācikkhanti upekkhako satimā sukhavihārīti taṁ tatiyaṁ jhānaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The serenity with physical pleasure that is unended is troublesome in this case.

Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti ayamettha sambādho.

… Again, in this regard, with the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.

Puna ca paraṁ āvuso bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The perception of the refined material states of awareness that is unended is troublesome in this case.

Yadeva tattha rūpasaññā aniruddhā hoti ayamettha sambādho.

… Again, in this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless.

Puna ca paraṁ āvuso bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāso ti ākāsānañcāyatanaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The perception of the state of awareness of boundless space that is unended is troublesome in this case.

Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti. Ayamettha sambādho.

… Again, in this regard, by completely transcending the state of awareness of boundless space, a bhikkhu enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless.

Puna ca paraṁ āvuso bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The perception of the state of awareness of boundless consciousness that is unended is troublesome in this case.

Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti. Ayamettha sambādho.

… Again, in this regard, by completely transcending the state of awareness of boundless consciousness, a bhikkhu enters and abides in the state of awareness of nonexistence, where one perceives that there is [nowhere] anything at all.

Puna ca paraṁ āvuso bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The perception of the state of awareness of nonexistence that is unended is troublesome in this case.

Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti ayamettha sambādho.

… Again, in this regard, By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.

Puna ca paraṁ āvuso bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho.

… What is troublesome in this case?

Kiñca tattha sambādho?

… The perception of the state of awareness neither having nor lacking perception that is unended is troublesome in this case.

Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti ayamettha sambādho.

… Again, in this regard, by completely transcending the state of awareness neither having nor lacking perception, a bhikkhu enters and abides in the ending of perception and sense impression. And, by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed

Puna ca paraṁ āvuso bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

… It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is unqualified.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā nippariyāyenāti. (AN iv 450-1)

What to call vimokkha?

The Sambādha Sutta concerns the deliverances from the troublesomeness associated with states of refined awareness by attaining more refined states of refined awareness. If the eight vimokkhas are considered deliverances in the same sense, it explains why they have been called deliverances. We will now discuss why we do not call them ‘deliverances,’ but instead call them ‘states of refined awareness.’

Let us first translate the list of vimokkhas as ‘deliverances [from troublesomeness through states of refined awareness],’ and we will see, and then resolve, the cumbersomeness it creates:

• There are eight deliverances [from troublesomeness through states of refined awareness].

Aṭṭhime bhikkhave vimokkhā katame aṭṭha:

1) Being in a refined material state of awareness, one sees visible objects. This is the first deliverance [from troublesomeness through states of refined awareness].

Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second deliverance [from troublesomeness through states of refined awareness].

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.

It is cumbersome to label vimokkha like this, and it adds nothing to the understanding of the text. Accordingly, we label vimokkha as ‘state of refined awareness.’ That is:

1) Being in a refined material state of awareness, one sees visible objects. This is the first state of refined awareness.

Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.

2) Being in an immaterial state of awareness, one sees visible objects. This is the second state of refined awareness.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.

Vimokkho cetaso: deliverance of his mind [from individual existence]

At the passing away of the Buddha, Venerable Anuruddha said:

• The deliverance of his mind [from individual existence] was like the quenching of a lamp

pajjotasseva nibbānaṁ vimokkho cetaso ahūti. (SN i 159)

Here we parenthesise ‘[from individual existence]’ because when the arahant dies, states of individual existence altogether cease:

• These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.

Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā

… One aspect is realisable in this lifetime, with residue, but with the conduit to renewed states of individual existence destroyed;

Ekā hi dhātu idha diṭṭhadhammikā
Saupādisesā bhavanettisaṅkhayā.

… The other, having no residue, is that wherein states of individual existence altogether cease.

Anupādisesā pana samparāyikā
Yamhi nirujjhanti bhavāni sabbaso. (Iti 38-9)

Illustrations

Illustration: vimokkha, states of refined awareness

The Perfect One discerns according to reality the attainment, the defilement, the purification and the emergence in regard to the jhānas, the states of refined awareness, and states of inward collectedness.

jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. (MN i 69-71)

vimokkhaṁ

vimokkhaṁ: (main article see: vimokkha)

Illustration: vimokkhaṁ, state of refined awareness

When someone attains the state of refined awareness that is exquisite, he knows that it is exquisite

yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati subhantveva tasmiṁ samaye pajānātī ti. (DN iii 34)

sāmiso vimokkho

sāmiso vimokkho: (main article see: vimokkha)

Illustration: sāmiso vimokkho, material state of refined awareness; nirāmiso vimokkho, immaterial state of refined awareness;

And what is the material state of refined awareness?

Katamo ca bhikkhave sāmiso vimokkho

The state of refined awareness connected with refined material states of awareness is the material state of refined awareness.

rūpapaṭisaṁyutto vimokkho sāmiso vimokkho.

And what is the immaterial state of refined awareness?

Katamo ca bhikkhave nirāmiso vimokkho:

The state of refined awareness connected with immaterial states of awareness is the immaterial state of refined awareness

arūpapaṭisaṁyutto vimokkho nirāmiso vimokkho

And what is the state of refined awareness more than immaterial?

Katamo ca bhikkhave nirāmisā nirāmisataro vimokkho.

When a bhikkhu whose āsavas are destroyed reviews his mind

yo kho bhikkhave khīṇāsavassa bhikkhuno

• liberated from attachment

rāgā cittaṁ vimuttaṁ paccavekkhato

• liberated from hatred

dosaṁ cittaṁ vimuttaṁ paccavekkhato

• liberated from undiscernment of reality

mohā cittaṁ vimuttaṁ paccavekkhato

there arises in him a state of refined awareness

This is called the state of refined awareness more than immaterial

ayaṁ vuccati bhikkhave nirāmisā nirāmisataro vimokkho ti. (SN iv 237)

vimokkhā

vimokkhā: (main article see: vimokkha)

Illustration: vimokkhā, states of refined awareness

A forest bhikkhu should endeavour [to attain] those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness.

Āraññakenāvuso bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (MN i 472)

vimokkho

vimokkho: (main article see: vimokkha)

Illustration: vimokkho, state of refined awareness

State of refined awareness (vimokkho) means:

• the state of refined awareness that is void [of the perception of personal qualities]

• the state of refined awareness that is focused upon the unabiding [phenomena]

• the state of refined awareness that is void of aspiration

appaṇihito vimokkho. (Vin.3.92)

Illustration: vimokkhā, state of refined awareness

And what is the individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness]?

Katamo ca bhikkhave puggalo ubhatobhāgavimutto

In this regard, some person abides touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness, and by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.

idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phassitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.

This is called an individual liberated [from perceptually obscuring states] both through [penetrative discernment and through attaining the immaterial states of awareness].

Ayaṁ vuccati bhikkhave puggalo ubhatobhāgavimutto. (MN i 477-9)

Illustration: vimokkho, deliverance [from perceptually obscuring states]

The deliverance of my mind [from individual existence] was like the quenching of the lamp.

padīpasseva nibbānaṁ vimokkho ahu cetaso. (Thi 116)

vimokkhāya

vimokkhāya: (main article see: vimokkha)

Illustration: vimokkhāya, deliverance [from perceptually obscuring states]

“Bhante, the bhikkhu Vakkali is intent upon deliverance [from perceptually obscuring states].”

vakkali bhante bhikkhu vimokkhāya cetetī ti.

The other deva said ‘Surely, bhante, he will be liberated [from perceptually obscuring states].’

Aparā devatā bhagavantaṁ etadavoca so hi nūna bhante suvimutto vimuccissatī ti (SN iii 121)

Illustration: vimokkho, deliverance [from perceptually obscuring states]

But if one profoundly understands what can be expressed, and does not think ‘I am the expressor.’

Akkheyyañca pariññāya akkhātāraṁ na maññati

The mind’s deliverance [from perceptually obscuring states] is achieved, the unsurpassed Peaceful State.

Phūṭṭho vimokkho manasā santipadamanuttaraṁ. (Iti 53)

Illustration: vimokkho, deliverance from perception

Being liberated [from perceptually obscuring states] through the highest deliverance from perception

Saññāvimokkhe parame vimutto. (Snp 1072)

COMMENT:

Saññāvimokkhe parame: ‘through the highest deliverance from perception.’ Although perception ceases with the ending of perception and sense impression (saññāvedayitaṁ nirodhaṁ), the ‘highest deliverance’ would be arahantship, which lies beyond it. This is confirmed by the statement ‘not subject to [renewed states of individual existence]’ in the next verse.

 

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Suttas and Dhammadesanā

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1)
Appendix: The 3, i.e. suññatā-, animitta-, appanihita-: are for the first time described and enumerated in Paṭisambhidāmagga II, 351. As suññatāsamādhi, etc., however, they are already given at DN 33.
en/dictionary/vimokkha.txt · Last modified: 2019/09/25 05:30 by 127.0.0.1