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vimutta {pi}


Pāḷi; √ vimutta
gender:
type:
alt. sp.: IPA: ʋɪmut̪t̪ə, Velthuis: vimutta, readable: vimutta, simple: vimutta
translation ~:
skr.:
khmer: វិមុត្ត
thai: วิมุตฺต
sinhal.: විමුත්ත
burm.: ဝိမုတ္တ
appears:



vimutta.jpg

[dic] vimutta

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

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Correcting the texts

On reading vimuccati as adhimuccati

Both VRI and BJT Pāli editions agree that the word sequence cittaṁ pakkhandati pasīdati santiṭṭhati is followed by either vimuccati or adhimuccati. In every case we prefer adhimuccati. The commentaries support us in two cases. The readings are as follows:

Horner vs. Trenkner

Concerning the occurrence at MN i 435, Horner praises the reading pakkhandati pasīdati santiṭṭhati vimuccati, saying:

• ‘The compilers were right to vary the last of the four verbs.’

However, she admits that in saying so she contradicts Trenkner, who ‘says he should have adopted’ adhimuccati.

Bodhi: adhimuccati ‘makes better sense’

Bodhi supports Trenckner. In two notes to the Aṅguttara references he says:

  • ‘Though all three editions here read vimuccati, Mp glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikāyas.’ (note to AN iii 245, NDB n.1206).
  • Mp glosses vimuccati here as “liberated from the opposing qualities” (paccanlkadhammehi ca vimuccati). Since all three editions, with the support of Mp, have vimuccati, I translate in conformity with this reading, but I think it likely that the original reading was adhimuccati, “resolved upon” or “focused on.” As the text unfolds with respect to the successive meditative attainments, in each case the bodhisatta is vimuccati/adhimuccati upon the attainment before he actually achieves it. In such a context being “focused on” rather than “liberated in” makes better sense (note to AN iv 439, NDB n.1943).

Conclusion

At all references we follow Trenckner and Bodhi, reading adhimuccati.

Liberation (from specified objects)

The vimuccati cognates: specified object

The vimuccati cognates are associated with various specified objects. For example:

1) Vimuccituṁ: to be liberated (from all originated phenomena)

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.

Yāvañcidaṁ bhikkhave alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. (SN ii 191)

2) Vimutto, liberated (from being reckoned)

The Perfect One is liberated from being reckoned in terms of bodily form… field of sensation, Vaccha, he is profound, immeasurable, unfathomable like the ocean

Rūpasaṅkhāvimutto… Viññāṇasaṅkhāvimutto kho vaccha tathāgato gambhīro appameyyo duppariyogāho seyyathā pi mahāsamuddo. (MN i 488)

3) Vimuttan, liberated (from āsavas)

Through being without grasping his mind was liberated from perceptually obscuring states

anupādāya āsavehi cittaṁ vimuttan ti. (MN iii 30)

Vimuccati means ‘to be liberated [from perceptually obscuring states]’

Where there is no specified object, we render vimutta / vimutti with parenthesis: liberated/liberation [from perceptually obscuring states]. These next two quotes support the parenthesis:

1) For him thus knowing and seeing, his mind is liberated from perceptually obscuring states due to pursuing sensuous pleasure, liberated from perceptually obscuring states due to pursuing individual existence, and liberated from perceptually obscuring states due to uninsightfulness into reality. Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati bhavāsavāpi cittaṁ vimuccati avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttami ti ñāṇaṁ hoti. (MN i 183-4)

2) This is the first occasion of liberation [from perceptually obscuring states] in which, for a bhikkhu abiding diligently, vigorously, and resolutely applied [to the practice], his unliberated mind is liberated [from perceptually obscuring states], his undestroyed perceptually obscuring states are destroyed, the unreached safety from [the danger of] bondage [to individual existence] is reached.

Idaṁ bhikkhave paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati aparikkhīṇā vā āsavā parikkhayaṁ gacchanti ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. (AN iii 21)

Temporary liberation [from perceptually obscuring states]

Introduction

Vimutti/vimutta sometimes mean ‘temporarily liberated,’ and are then often called sāmayikaṁ vimuttiṁ or samayavimutta. Sometimes this needs parenthesising, as in two of the following illustrations.

vimuttiṁ

vimuttiṁ: (main article see: vimutta)

Illustration: vimuttiṁ, liberation [from perceptually obscuring states]

It is an impossibility for one who who takes delight in company to obtain [even] temporary liberation [from perceptually obscuring states].

Aṭṭhānataṁ saṅgaṇikāratassa yaṁ phassaye sāmayikaṁ vimuttiṁ. (Snp 54; MN iii 110)

Comment:

The following quote shows that ‘temporary liberation’ means attaining the jhānas:

• Indeed, Ānanda, there is no possibility that a bhikkhu who finds enjoyment in company… can be one who attains at will, without trouble, without difficulty, that which is the pleasure of the practice of unsensuousness, the pleasure of physical seclusion, the pleasure of inward peace, the pleasure of enlightenment.

So vatānanda bhikkhu saṅgaṇikārāmo… yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti netaṁ ṭhānaṁ vijjati. (MN iii 110)

vimuttassa

vimuttassa: (main article see: vimutta)

Illustration: vimuttassa, liberated [from perceptually obscuring states]

Five thing lead to the falling away [from spiritually wholesome factors] of a bhikkhu who is temporarily liberated [from perceptually obscuring states]:

Pañcime bhikkhave dhammā samayavimuttassa bhikkhuno parihānāya saṁvattanti. Katame pañca:

Being given to the enjoyment of work, talk, sleep, company, and not reviewing the extent to which his mind is liberated [from perceptually obscuring states].

Kammārāmatā bhassārāmatā niddārāmatā saṅgaṇikārāmatā yathāvimuttaṁ cittaṁ na paccavekkhati. (AN iii 173)

vimuttaṁ

vimuttaṁ: (main article see: vimutta)

Illustration: vimuttaṁ, [temporarily] liberated [from perceptually obscuring states]

My mind is [temporarily] liberated [from perceptually obscuring states]. I have abolished lethargy and torpor and thoroughly dispelled restlessness and anxiety. My energy is aroused. I pay attention as a matter of vital concern, not sluggishly.

cittañca me suvimuttaṁ thīnamiddhañca me susamūhataṁ. Uddhacca kukkuccañca me suppaṭivinītaṁ. Āraddhañca me viriyaṁ aṭṭhikatvā manasikaromi no ca līnan ti. (SN v 76-7)

Comment:

Because this seems not to be the practice of the arahant, we parenthesise ‘temporarily.’

suvimuttaṁ

suvimuttaṁ: (main article see: vimutta)

Illustration: suvimuttaṁ, [temporarily] liberated [from perceptually obscuring states]

And how, Kuṇḍaliya, is restraint of the sense faculties [from grasping, through mindfulness] developed and cultivated so that it brings to perfection the three kinds of good conduct?

Kathaṁ bhāvito ca kuṇḍaliya indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūreti?

In this regard, Kuṇḍaliya, seeing a pleasing visible object via the visual sense, a bhikkhu does not long for it or get excited by it or become attached to it.

Idha kuṇḍaliya bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati na rāgaṁ janeti

His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states].

tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ

In seeing a displeasing visible object via the visual sense, he is not disconcerted by it, not daunted, not dejected, free of ill will.

cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti apatitthinacitto adīnamanaso avyāpannacetaso.

His body is steady and his mind is steady, inwardly settled and [temporarily] liberated [from perceptually obscuring states]

Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. (SN v 74)

Comment:

Because this seems not to be the practice of the arahant, we parenthesise ‘temporarily.’

cetovimuttiṁ

cetovimuttiṁ: (main article see: vimutta)

Illustration: cetovimuttiṁ, liberation [from perceptually obscuring states]

Then Venerable Godhika, abiding diligently, vigorously, and resolutely applied [to the practice] attained temporary liberation [from perceptually obscuring states]. But then Venerable Godhika fell away from that temporary liberation [from perceptually obscuring states].

Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. Atha kho āyasmā godhiko tāya sāmayikāya cetovimuttiyā parihāyi. (SN i 120)

Comment:

We discuss cetovimutti sv Cetovimutti, but include this well-known quote to show how cetovimutti and vimutti are sometimes synonyms. Just as vimutti can be temporary, so can cetovimutti.

Perpetual liberation [from perceptually obscuring states]

Introduction: asamayavimutti

When vimutti is ‘perpetual’ it is sometimes designated as such (asamayavimutti) and is then equivalent to perpetual vimokkha:

• 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)

In the quote above, even though asamayavimuttiyā has no designated object, other suttas say that āsavas (perceptually obscuring states) are the object. For example, in the following quote vimuttacitto is defined as cittaṁ virajjati vimuccati anupādāya āsavehi.

kathañca sāriputta vimuttacitto hoti</div>

… In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]. As he abides contemplating the nature of the body his mind is unattached [to originated phenomena], it is liberated from perceptually obscuring states through being without grasping (cittaṁ virajjati vimuccati anupādāya āsavehi).

Idha sāriputta bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ tassa kāye kāyānupassino viharato cittaṁ virajjati vimuccati anupādāya āsavehi. (SN v 158)

Thus when vimutta has no specified object, its object is ‘perceptually obscuring states’ (āsavas).

Introduction: three synonymous formulations

Liberation [from perceptually obscuring states] is stated in three ways, namely, with reference to the following liberated agents:

1) the stream of consciousness (viññāṇa).

2) a bhikkhu’s mind (citta).

3) a bhikkhu (bhikkhu)

We illustrate this in three paragraphs:

1) Liberation of the stream of consciousness (viññāṇa)

Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.

Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti

If he has abandoned attachment

  • to the phenomenon of sense impression…
  • to the phenomenon of perception…
  • to the phenomenon of mental factors…
  • to the phenomenon of fields of sensation,

with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.

vedanādhātuyā .. saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā ce bhikkhave bhikkhunā rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti

When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].

tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ. (SN iii 53)

2) Liberation of a bhikkhu’s mind (cittaṁ)

If a bhikkhu’s mind is unattached to bodily form… the fields of sensation, it is liberated from perceptually obscuring states through being without grasping.

Rūpadhātuyā… viññāṇadhātuyā ce bhikkhave bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi. (SN iii 45)

3) Liberation of a bhikkhu

In this regard, having seen any kind of bodily form… field of sensation according to reality with perfect penetrative discernment as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood,” a bhikkhu is liberated [from perceptually obscuring states] through being without grasping.

Idha aggivessana bhikkhu yaṁ kiñci rūpaṁ atītānāgata paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre sannike vā sabbaṁ rūpaṁ n’etaṁ mama n’eso’hamasmi na me so attā ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

Yā kāci vedanā… saññā… saṅkhārā… viññāṇaṁ…. (MN i 235)

suvimutta

suvimutta: (main article see: vimutta)

Illustration: suvimutta, liberated [from perceptually obscuring states]

Householder, in regards to bodily form… fields of sensation

Rūpadhātuyā… Viññāṇadhātuyā kho gahapati

… through the destruction, fading away, ending, giving up, and relinquishment of fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification

yo chando yo rāgo yā nandi yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā

… one’s mind is said to be liberated [from perceptually obscuring states].

cittaṁ suvimuttan ti vuccati. (SN iii 13)

Comment:

Chando, rāgo etc are therefore perceptually obscuring states (āsavas).

Illustration: suvimutta, liberated [from perceptually obscuring states]

He should overcome attachment to forms, sounds, tastes, smells, and tangible objects.

Rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṁ

Through eliminating his fondness for these things, the bhikkhu, being mindful, is one whose mind is liberated [from perceptually obscuring states].

Etesu dhammesu vineyya chandaṁ bhikkhu satimā suvimuttacitto. (Snp 974-5)

Comment:

Chanda is a therefore perceptually obscuring state (āsava).

suvimuttaṁ

suvimuttaṁ: (main article see: vimutta)

Illustration: suvimuttaṁ, liberated [from perceptually obscuring states]

In what way is a bhikkhu’s mind liberated [from perceptually obscuring states]?

Kathañca bhikkhave bhikkhu suvimuttacitto hoti:

In this regard a bhikkhu’s mind is liberated from

• attachment

rāgā cittaṁ vimuttaṁ hoti

• hatred

dosā cittaṁ vimuttaṁ hoti

• undiscernment of reality

mohā cittaṁ vimuttaṁ hoti. (AN v 31)

Comment:

Rāgā, dosā, and mohā are therefore perceptually obscuring states (āsavas).

Illustration: suvimutta, liberated [from perceptually obscuring states]

In what way is a bhikkhu one who knows that his mind is liberated [from perceptually obscuring states]?

Kathañca bhikkhave bhikkhu suvimuttapañño hoti? Idha bhikkhave bhikkhu

In this regard a bhikkhu knows that his

  • attachment
  • hatred
  • undiscernment of reality

is abandoned, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.

rāgo… doso… moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṁkato āyatiṁ anuppādadhammoti pajānāti. (AN v 32)

Comment:

Rāgā, dosā, and mohā are therefore perceptually obscuring states (āsavas).

suvimuttan

suvimuttan: (main article see: vimutta)

Illustration: suvimuttan, liberated [from perceptually obscuring states]

With the destruction of spiritually fettering delight and attachment one’s mind is said to be liberated [from perceptually obscuring states].

nandirāgakkhayā cittaṁ suvimuttan ti vuccati. (SN iv 142)

Comment:

Nandirāga are therefore perceptually obscuring states (āsavas).

vimutto

vimutto: (main article see: vimutta)

Illustration: vimutto, liberated [from perceptually obscuring states]

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. (MN i 477-9)

Comment:

Vimutto thus means āsavā parikkhīṇā honti.

vimutti

vimutti: (main article see: vimutta)

Illustration: vimutti, liberation [from perceptually obscuring states]

Through proper contemplation, through proper and right inward striving, I attained and realised the unsurpassed liberation [from perceptually obscuring states].

mayhaṁ kho bhikkhave yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā anuttarā vimutti sacchikatā. (Vin.1.22; SN i 105)

Illustration: vimutto, liberated [from perceptually obscuring states], permanently

A bhikkhu who is permanently liberated [from perceptually obscuring states] does not see in himself anything still to be done inwardly, or any need to increase what has been done.

bhikkhu asamayavimutto karaṇīyaṁ attano na samanupassati katassa vā paṭicayaṁ. (AN v 336)

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

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en/dictionary/vimutta.txt · Last modified: 2019/09/25 05:30 by 127.0.0.1