DN
DN 15 STED 8 vimokkha, then explains that doing all of them constitutes “liberated in both ways”
DN 2, 2. mahānidānasuttaṃ, aṭṭha vimokkhā DN 15.6, para. 1 ⇒
129. “aṭṭha kho ime, ānanda, vimokkhā. katame aṭṭha? rūpī rūpāni passati ayaṃ paṭhamo vimokkho. ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. sabbaso ākiñcaññāyatanaṃ samatikkamma ‘nevasaññānāsaññā’yatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho. sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. ime kho, ānanda, aṭṭha vimokkhā.
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When a monk enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish; |
Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. |
and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a monk who is freed both ways. |
Āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto. |
And, Ānanda, there is no other freedom both ways that is better or finer than this.” |
Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti. |
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DN 16 mahā-pari-nibbāna, just STED 8 vimokkha
DN 2, 3. mahāparinibbānasuttaṃ, aṭṭha vimokkhā DN 16.20, para. 1 ⇒
174. “aṭṭha kho ime, ānanda, vimokkhā. katame aṭṭha? rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. ayaṃ sattamo vimokkho. sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. ime kho, ānanda, aṭṭha vimokkhā.
DN 33 STED 8 vimokkha
DN 3, 10. saṅgītisuttaṃ, aṭṭhakaṃ DN 33.11, para. 36 ⇒
339. “aṭṭha vimokkhā. rūpī rūpāni passati. ayaṃ paṭhamo vimokkho.
DN 34 STED 8 vimokkha
DN 3, 11. dasuttarasuttaṃ, aṭṭha dhammā DN 34.9, para. 46 ⇒
(ña) “katame aṭṭha dhammā sacchikātabbā? aṭṭha vimokkhā — rūpī rūpāni passati. ayaṃ paṭhamo vimokkho.
MN
MN 77 STED 8 vimokkha, sutta similar to DN 2 gradual training, lots of similes
MN 2, 3. paribbājakavaggo, 7. mahāsakuludāyisuttaṃ MN 77.1, para. 32 ⇒
248. “puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
MN 137 STED 8 vimokkha, but Buddha uses similes and calls them “directions” instead of vimokkha
MN 3, 4. vibhaṅgavaggo, 7. saḷāyatanavibhaṅgasuttaṃ MN 137.1, para. 25 ⇒
312. “‘so vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti — iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvati — puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ dhāvati — puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati — puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. rūpī rūpāni passati — ayaṃ ekā disā; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati — ayaṃ dutiyā disā; subhantveva adhimutto hoti — ayaṃ tatiyā disā; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati — ayaṃ catutthī disā; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati — ayaṃ pañcamī disā; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati — ayaṃ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati — ayaṃ sattamī disā; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati — ayaṃ aṭṭhamī disā. tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. ‘so vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti — iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.
SN
AN
AN 1.435 STED 8 vimokkha
AN 1, 18. aparāccharāsaṅghātavaggo (AN 1.382-493-562), para. 11 ⇒
435-442. rūpī rūpāni passati. ajjhattaṃ arūpasaññī bahiddhā rūpāni passati subhanteva adhimutto hoti. sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
AN 8.66 STED 8 vimokkha, adjacent suttas link to 4 jhanas in samadhi 3-way and kasinas
AN 8, 2. dutiyapaṇṇāsakaṃ, (7) 2. bhūmicālavaggo, 6. vimokkhasuttaṃ AN 8.66, para. 1 ⇒
66. “aṭṭhime, bhikkhave, vimokkhā. katame aṭṭha? rūpī rūpāni passati. ayaṃ paṭhamo vimokkho.
AN 8.119 STED 8 vimokkha, as part of greed/raga peyyaala series
AN 8, 2. dutiyapaṇṇāsakaṃ, (11). rāgapeyyālaṃ (AN 8.117-147-626), para. 3 ⇒
119. “rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. katame aṭṭha? rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati — rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.
KN
KN Ps 1.5 vimokkha-kathā
KN Paṭis, 1. mahāvaggo, 5. vimokkhakathā, 1. uddeso, para. 2 ⇒
“api ca, aṭṭhasaṭṭhi vimokkhā — suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā; ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; rūpī rūpāni passatīti vimokkho, ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṃ teva adhimutto hotīti vimokkho; ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; samayavimokkho, asamayavimokkho; sāmayiko vimokkho, asāmayiko vimokkho; kuppo vimokkho, akuppo vimokkho; lokiyo vimokkho, lokuttaro vimokkho; sāsavo vimokkho, anāsavo vimokkho; sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; saññutto vimokkho, visaññutto vimokkho; ekattavimokkho, nānattavimokkho, saññāvimokkho, ñāṇavimokkho; sītisiyāvimokkho, jhānavimokkho, anupādācittassa vimokkho”.
KN Paṭis, 1. mahāvaggo, 5. vimokkhakathā, 2. niddeso, para. 14 ⇒
212. kathaṃ rūpī rūpāni passatīti — vimokkho? idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ manasikaroti, nīlasaññaṃ paṭilabhati. so taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. so taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. so taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. so taṃ nimittaṃ suggahitaṃ katvā upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. tassa evaṃ hoti — “ajjhattañca bahiddhā ca ubhayamidaṃ rūpan”ti, rūpasaññī hoti. idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ . pe . lohitanimittaṃ . pe . odātanimittaṃ manasikaroti, odātasaññaṃ paṭilabhati. so taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. so taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. so taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. so taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. tassa evaṃ hoti — “ajjhattañca bahiddhā ca ubhayamidaṃ rūpan”ti, rūpasaññī hoti. evaṃ rūpī rūpāni passatīti — vimokkho.
V] TREATISE ON L I E 2
The applied-thought and sustained-thought and happiness and pleasure
and unification of cognizance that have the purpose of obtaining the base
consisting of boundless space. The applied-thought... the base consisting
of boundless consciousness ... the base consisting of nothingness ... The
applied-thought and sustained-thought and happiness and pleasure and
unification of cognizance that have the purpose of obtaining the base
consisting of neither perception nor non-perception. These are the four
liberations in conformity with emergence externally.
14. What are the four liberations in conformity with emergence in
both ways?
The contemplation of impermanence and contemplation of pain and
contemplation of not self that have the purpose of obtaining the stream
entry path. The contemplation of impermanence ... once-return path ...
non-return path. The contemplation of impermanence and contemplation
of pain and contemplation of not self that have the purpose of obtaining
the arahant path. These are the four liberations in conformity with emerg
ence in both ways.
15. What are the four liberations as tranquillization of emergence i
ternally?
The obtainment of thefirst jhana or its result. The obtainment of the
second jhana or its result. The obtainment of the third jhana or its result.
The obtainment of the fourth jhana or its result. These [38] are the four
liberations as tranquillization of emergence internally.
16. What are the four liberations as tranquillization of emergence ex
ternally?
The obtainment of the attainment of the base consisting of boundless
space or its result. The obtainment of the attainment of the base consist
ing of boundless consciousness or its result. The obtainment of the attain
ment of the base consisting of nothingness or its result. The obtainment
of the attainment of the base consisting of neither perception nor non
perception or its result. These are the four liberations as tranquillization
of emergence externally.
17. What are the four liberations as tranquillization of emergence i
both ways*?
The stream-entry fruition of the stream-entry path. The once-return
fruition of the once-return path. The non-return fruition of the non
return path. The arahant fruition of the arahant path. These are the four
liberations as tranquillization of emergence in both ways.
18. What is the liberation described thus: possessed of materiality, h
sees instances of materiality?
Here someone gives attention to the sign of blue-black internally in
0 THE PATH OF DISCRIMINATION [
himself
. He obtains perception of blue-black. He
thoroughly apprehends, thoroughly bears in mind, thoroughly defines1,
that sign. Having thoroughly apprehended, thoroughly borne in mind,
thoroughly defined, that sign, he applies his consciousness to the sign of
blue-black externally. He obtains perception of blue-black. He thoroughly
apprehends, thoroughly bears in mind, thoroughly defines, that sign.
Having thoroughly apprehended, thoroughly borne in mind, thoroughly
defined, that sign, he repeats, develops and makes much of it. It appears
to him thus: 4This is materiality internally and externally and both'. Thus
he is percipient of materiality.
Here someone gives attention to the sign of yellow internally in himself...
Here someone gives attention to the sign of red internally in himself...
Here someone gives attention to the sign of white internally in him
self ... It appears to him thus: 'This is materiality internally and externally
and both'. Thus he is percipient of materiality.
Such is the liberation described thus: possessed of materiality he sees
instances of materiality.
19. What is the liberation described thus: Unpercipient of materiality
internally, he sees instances of materiality externally?
Here someone gives attention [39] to the sign of blue-black internally
in himself. He does not obtain perception of blue-black. He applies his
cognizance to the sign of blue-black externally. He obtains perception of
blue-black. He thoroughly apprehends... Having thoroughly apprehended,
... makes much of it. It appears to him thus: 'There is no materiality
internally, this is materiality externally'. Thus he is percipient of an in
stance of materiality.
Here someone gives attention to the sign of yellow internally ...
Here someone gives attention to the sign of red internally ...
Here someone gives attention to the sign of white internally ... It ap
pears to him thus: 'There is no materiality internally; this is an instance of
materiality externally'. Thus he is percipient of an instance of materiality.
Such is the liberation described thus: Unpercipient of materiality inter
nally, he sees instances of materiality externally.
20. What is the liberation described thus: He is resolved upon only what
is beautiful?
Here a bhikkhu dwells intent upon one quarter with his will endued
with lovingkindness, likewise the second quarter, likewise the third quarter,
likewise the fourth quarter; so above and below and around; he dwells
intent on the entire world everywhere and equally with his will endued
with lovingkindness, abundant, exalted, measureless, free from affliction.
Because of the development of lovingkindness beings are unrepulsive.
V] TREATISE ON L I E 2
He dwells intent upon one quarter with his will endued with com
passion ... Because of the development of compassion beings are un
repulsive.
He dwells intent upon one quarter with his will endued with gladness
... Because of the development of gladness beings are unrepulsive.
He dwells intent upon one quarter with his will endued with equanimity
... Because of the development of equanimity beings are unrepulsive.
Such is the liberation described thus: He is resolved upon only what
is beautiful.
21. What is the liberation as the attainment of the base consisting of
boundless space?
Here with the complete surmounting of perceptions of materiality,
with the disappearance of perceptions of resistance, with not giving atten
tion to perceptions of difference, [aware of] 'Unbounded space', a bhikkhu
enters upon and dwells in the base consisting of boundless space. This is
the liberation as the attainment of the base consisting of boundless space.
22. What is the liberation as the attainment of the base consisting of
boundless consciousness?
Here by completely surmounting the base consisting of boundless
space, [40] [aware of] 'Unbounded consciousness', a bhikkhu enters upon
and dwells in the base consisting of boundless consciousness. This is
the liberation as the attainment of the base consisting of boundless con
sciousness.
23. What is the liberation as the attainment of the base consisting of
nothingness?
Here by completely surmounting the base consisting of boundless
consciousness, [aware that] 'There is nothing', a bhikkhu enters upon
and dwells in the base consisting of nothingness. This is the liberation as
the attainment of the base consisting of nothingness.
24. What is the liberation as the attainment of the base consisting of
neither perception nor non-perception?
Here by completely surmounting the base consisting of nothingness a
bhikkhu enters upon and dwells in the base consisting of neither perception
nor non-perception. This is the liberation as the attainment of the base
consisting of neither perception nor non-perception.
25. What is occasional liberation?
The four jhanas and the four immaterial attainments. This is occasional
liberation.
26. What is non-occasional liberation?
The four noble paths, the four fruits of asceticism and nibbana. This is
non-occasional liberation.