User Tools

Site Tools


Translations of this page?:
en:dictionary:vimuttiñāṇadassana



vimuttiñāṇadassana {pi}


Pāḷi; √ vimuttiñāṇadassana
gender:
type:
alt. sp.: IPA: ʋɪmut̪t̪ɪɲɑːɳəd̪əs̪s̪ən̪ə, Velthuis: vimutti~naa.nadassana, readable: vimuttinyaanadassana, simple: vimuttinanadassana
translation ~:
skr.:
khmer: វិមុត្តិញាណទស្សន
thai: วิมุตฺติญาณทสฺสน
sinhal.: විමුත්තිඤාණදස්සන
burm.: ဝိမုတ္တိဉာဏဒဿန
appears:



vimuttinyaanadassana.jpg

[dic] vimuttiñāṇadassana (vimuttinanadassana)

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

ATI Glossary

— —

 

Buddhist Dictionary

by late Ven. Nyanalokita Thera:

— —

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

— —

 

Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Vimuttiñāṇadassana: finding the connective

Vimuttiñāṇadassana is usually translated with the connective ‘of’:

  • ‘the knowledge and vision of liberation’ (Bodhi, AN v 3)
  • the knowledge and vision of freedom (Horner, MN i 146).

But the suttas do not say that liberation is associated with knowledge ‘of’ liberation. They say that following liberation, the bhikkhu has the knowledge ‘that’ he is liberated, and ‘that’ birth is destroyed etc.:

• Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated. He knows 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.

Vimuttasmiṁ vimuttami ti ñāṇaṁ hoti. Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyā ti pajānāti. (MN iii 108)

Vimutti equals āsavakkhaya

We have shown (sv Vimutta) that vimutta / vimutti should be parenthesised: liberated/liberation [from perceptually obscuring states]. We used this quote to demonstrate this:

• 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)

In other words, vimutti equals āsavakkhaya, as further indicated in this quote:

• 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)

Vimuttiñāṇadassanakkhandha implies multiplicity

Vimuttiñāṇadassana is one of the five aggregates that should be realised for oneself:

Katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā: sīlakkhandho samādhikkhandho paññākkhandho vimuttikkhandho vimuttiñāṇadassanakkhandho. (DN iii 279)

Following his enlightenment, the Buddha said that he sought to perfect each of these five aggregates. For example, he said:

• It would be for the sake of fulfilling the unfulfilled aggregate of the knowledge and vision that follows liberation [from perceptually obscuring states] that I would honour, respect, and dwell under another ascetic or brahman in spiritual discipleship. But I do not see another ascetic or brahman in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners who is more perfect that I in the knowledge and vision that follows liberation [from perceptually obscuring states] that I could honour, respect, and dwell under in spiritual discipleship.

aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripuriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garukatvā upanissāya vihareyyaṁ. na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimutti ñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā yamahaṁ sakkatvā garukatvā upanissāya vihareyyaṁ. (SN i 139)

If vimuttiñāṇadassana is an aggregate, it is a group of knowledges. It cannot be simply ‘knowledge and vision of liberation.’

Vimuttiñāṇadassana before enlightenment

Vimuttiñāṇadassana is usually associated with arahants. However, the Buddha’s question to the unenlightened Ānanda indicates that it may be operative even before enlightenment:

• ‘Why, Ānanda, when Sāriputta passed away, did he take away your aggregate of virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states]?’ ‘No, bhante.’

Kinnu kho te ānanda sāriputto sīlakkhandhaṁ vā ādāya parinibbuto samādhikkhandhaṁ vā ādāya parinibbuto paññākkhandhaṁ vā ādāya parinibbuto vimuttikkhandhaṁ vā ādāya parinibbuto vimuttiñāṇadassanakkhandhaṁ vā ādāya parinibbuto ti? Na kho me bhante. (SN v 162)

Although the destruction of perceptually obscuring states (āsavakkhaya) is prominently associated with arahantship, āsavas are in fact destroyed from stream-entry onwards. The three types of individuals who are at least stream-enterers but not arahants are called kāyasakkhī, diṭṭhappatto and saddhāvimutto. The Kīṭāgiri Sutta (MN i 438) says that for each of these individuals some of his perceptually obscuring states are destroyed (ekacce āsavā parikkhīṇā honti). Therefore vimuttiñāṇadassanakkhandha likely begins at stream-entry. Before stream-entry, no perceptually obscuring states are destroyed (āsavā aparikkhīṇā honti, MN i 479).

The knowledge and vision that follows liberation [from perceptually obscuring states]: further aspects

If vimuttiñāṇadassana is an aggregate, then it has various of its aspects of knowledge that become apparent to an arahant, and perhaps even before that. We have already noted various instances of knowledge in this quote:

• Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated. He knows 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.

Vimuttasmiṁ vimuttami ti ñāṇaṁ hoti. Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyā ti pajānāti. (MN iii 108)

Other instances of knowledge are given as the conclusion of other suttas:

1) He knows 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. This, too, is called a footprint of the Perfect One, a scratch mark of the Perfect One, a tusk slash of the Perfect One. And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.

Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānāti. Idampi vuccati brāhmaṇa tathāgatapadaṁ iti pi tathāgatanisevitaṁ iti pi tathāgatārañjitaṁ itipi. Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṁ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti. (MN i 183-4)

2) He knows 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.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati bhavāsavāpi cittaṁ vimuccati avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttami ti ñāṇaṁ hoti. Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyā ti pajānāti.

He knows that whatever states of suffering there are because of perceptual obscuration due to pursuing sensuous pleasure, of perceptual obscuration due to pursuing individual existence, and of perceptual obscuration due to uninsightfulness into reality, are absent. And there is only this amount of suffering, namely what is connected with the six senses which are dependent on the body and have life as their necessary condition.

So evaṁ pajānāti ye assu darathā kāmāsavaṁ paṭicca tedha na santi ye assu darathā bhavāsavaṁ paṭicca tedha na santi ye assu darathā avijjāsavaṁ paṭicca tedha na santi atthi cevāyaṁ darathamattā yadidaṁ imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā ti.

He knows that “This state of perception is void of perceptual obscuration due to pursuing sensuous pleasure, of perceptual obscuration due to pursuing individual existence, and of perceptual obscuration due to uninsightfulness into reality. And there is just this state which is not absent, namely what is connected with the six senses which are dependent on the body and have life as their necessary condition. He regards it as void of whatever is not there. Of the remainder, he discerns: “That [absence] being, this [relative voidness] is.” This is for him the undistorted, pure, supreme, unsurpassed realisation of [the perception of] [relative] voidness according to reality.

So suññamidaṁ saññāgataṁ kāmāsavenā ti pajānāti suññamidaṁ saññāgataṁ bhavāsavenā ti pajānāti suññamidaṁ saññāgataṁ avijjāsavenā ti pajānāti atthi cevidaṁ asuññataṁ yadidaṁ imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā ti. Iti yaṁ hi kho tattha na hoti tena taṁ suññaṁ samanupassati yaṁ pana tattha avasiṭṭhaṁ hoti taṁ santamidaṁ atthī ti pajānāti. Evam pi’ssa esā ānanda yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati. (MN iii 108)

Illustrations

vimuttiñāṇadassanaṁ

vimuttiñāṇadassanaṁ: (main article see: vimuttiñāṇadassana)

Illustration: vimuttiñāṇadassanaṁ, the knowledge and vision that follows liberation [from perceptually obscuring states]

For one who is disillusioned [with originated phenomena] and unattached [to originated phenomena], there is no need to harbour the aspiration: ‘May I realise the knowledge and vision that follows liberation [from perceptually obscuring states]’:

Nibbindassa bhikkhave virajjantassa na cetanāya karaṇīyaṁ vimuttiñāṇadassanaṁ sacchikaromī ti.

It is quite natural that one who is disillusioned [with originated phenomena] and unattached [to originated phenomena] will realise the knowledge and vision that follows liberation [from perceptually obscuring states].

Dhammatā esā bhikkhave yaṁ nibbiṇṇo viratto vimuttiñāṇadassanaṁ sacchikaroti. (AN v 3)

Illustration: vimuttiñāṇadassanaṁ, the knowledge and vision that follows liberation [from perceptually obscuring states]

Talk about liberation [from perceptually obscuring states], talk about the knowledge and vision that follows liberation [from perceptually obscuring states], he thinks: 'I will utter speech like this.'

vimuttikathā vimuttiñāṇadassanakathā iti evarūpiṁ kathaṁ kathessāmīti. (MN iii 113)

 

Glossary various Teacher

— —

 

See also

Suttas and Dhammadesanā

— —

Add a reference here or in the list.

 

Info & meta data

[open]

[close]

  • You can add an record of the Pali, and upload it. (The file should be without diacritics, lowcase and mp3. Change diacritics in link to 'readable' characters without diacritics.)
  • You are given to add additional sources/Dictionaries. Consider the use of page_templates if wishing to include a certain dictionary to many pages. Edits of Dictionary content can be made in the paticulary source file.

meta data

—- dataentry metadata —- page ID: en:dictionary:vimuttiñāṇadassana pagename: vimuttiñāṇadassana file: vimuttiñāṇadassana.txt permanent link: http://accesstoinsight.eu/en/dictionary/vimuttiñāṇadassana page initially given by: Johann page creation date: 2019-09-17 (recreation) origin author and source: see source_of_dictionaries. source: various, see source_of_dictionaries edits: see source_of_dictionaries edition: scope of gift: This is a gift of Dhamma and given to use for any skilful/wholesome purpose and undertaking but not for any commercial use or other use of exchange for worldly aims. For additional information see Dhamma-Dana and possible details at the source pages for included parts. Much joy in using and share of the merits! owner of this copy: Sublime Sangha of the eight directions. current maintainer: The aramika and monastic disciples on sangham.net dedications of editors: Johann: for the Sublime Saṅgha of the Buddha and those following and interested, and so then benefiting my persons teachers, parents and ancestors, all beings welfare.


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