IX. Release
“Just as the ocean has a single taste—that of salt—in the same way, this Dhamma & Vinaya has a single taste: the taste of release.” — Ud 5:5
“Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.” — AN 2:30
[From a list of the powers available to one who has mastered jhāna:]
“If he wants, then through the ending of the mental effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now. He can witness this for himself whenever there is an opening.” — AN 9:35
“And how is the awareness-release through goodwill developed, what is its destiny, what is its excellence, its reward, & its consummation?
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by goodwill, dependent on seclusion… dispassion… cessation, resulting in letting go. He develops analysis of qualities… persistence… rapture… calm… concentration… equanimity as a factor for awakening accompanied by goodwill, dependent on seclusion…dispassion…cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or he may enter & remain in the beautiful liberation. I tell you, monks, the awareness-release through goodwill has the beautiful as its excellence—in the case of one who has penetrated to no higher release.
“And how is the awareness-release through compassion developed, what is its destiny, what is its excellence, its reward, & its consummation?
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by compassion…etc.…If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, ‘Infinite space,’ he enters & remains in the dimension of the infinitude of space. I tell you, monks, the awareness-release through compassion has the dimension of the infinitude of space as its excellence—in the case of one who has penetrated to no higher release.
“And how is the awareness-release through appreciation developed, what is its destiny, what is its excellence, its reward, & its consummation?
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by appreciation…etc.…If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of space, thinking ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness. I tell you, monks, the awareness-release through appreciation has the dimension of the infinitude of consciousness as its excellence—in the case of one who has penetrated to no higher release.
“And how is the awareness-release through equanimity developed, what is its destiny, what is its excellence, its reward, & its consummation?
“There is the case where a monk develops mindfulness as a factor for awakening accompanied by equanimity…etc.…If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of consciousness, thinking ‘There is nothing,’ he enters & remains in the dimension of nothingness. I tell you, monks, the awareness-release through equanimity has the dimension of nothingness as its excellence—in the case of one who has penetrated to no higher release.” — SN 46:54
“Monks, these six properties are means of escape. Which six?
“There is the case where a monk might say, ‘Although goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still ill will keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t slander the Blessed One, for it’s not right to slander the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release—ill will would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from ill will: goodwill as an awareness-release.’
“Then again, there is the case where a monk might say, ‘Although compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still viciousness keeps overpowering my mind.’ He should be told, ‘Don’t say that…. It’s impossible, there is no way that—when compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release—viciousness would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from viciousness: compassion as an awareness-release.’
“Then again, there is the case where a monk might say, ‘Although empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still resentment keeps overpowering my mind.’ He should be told, ‘Don’t say that.… It’s impossible, there is no way that—when empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release—resentment would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from resentment: empathetic joy as an awareness-release.’
“Then again, there is the case where a monk might say, ‘Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still passion keeps overpowering my mind.’ He should be told, ‘Don’t say that…. It’s impossible, there is no way that—when equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release—passion would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from passion: equanimity as an awareness-release.’
“Then again, there is the case where a monk might say, ‘Although the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken by me as my awareness-release, still my consciousness follows the drift of signs.’ He should be told, ‘Don’t say that.… It’s impossible, there is no way that—when the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, and well-undertaken as an awareness-release—consciousness would follow the drift of signs. That possibility doesn’t exist, for this is the escape from all signs: the signless as an awareness-release.’
“Then again, there is the case where a monk might say, ‘Although “I am” is gone, and I do not assume that “I am this,” still the arrow of uncertainty & perplexity keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t slander the Blessed One, for it’s not right to slander the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when “I am” is gone, and “I am this” is not assumed—the arrow of uncertainty & perplexity would keep overpowering the mind. That possibility doesn’t exist, for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’
“These, monks, are six properties that are means of escape.” — AN 6:13
On one occasion Ven. Godatta was living near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Godatta said to him, “Householder, the immeasurable awareness-release, the nothingness awareness-release, the emptiness awareness-release, the signless awareness-release: Are these phenomena different in meaning and different in name, or are they one in meaning and different only in name?”
“Venerable sir, there is a line of reasoning by which these phenomena are different in meaning and different in name, and there is a line of reasoning by which they are one in meaning and different only in name.
“And what is the line of reasoning by which they are different in meaning and different in name? There is the case where a monk keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will—abundant, expansive, immeasureable, without hostility, without ill will. He keeps pervading the first direction with an awareness imbued with compassion … appreciation … equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, expansive, immeasurable, without hostility, without ill will. This is called the immeasurable awareness-release.
“And what is the nothingness awareness-release? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, thinking, ‘There is nothing,’ enters & remains in the dimension of nothingness. This is called the nothingness awareness-release.
“And what is the emptiness awareness-release? There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: ‘This is empty of self or of anything pertaining to self.’ This is called the emptiness awareness-release.
“And what is the signless awareness-release? There is the case where a monk, not attending to any sign (object of awareness) enters & remains in the signless concentration of awareness. This is called the signless awareness-release.
“This, venerable sir, is the line of reasoning by which these phenomena are different in meaning and different in name.
“And what, venerable sir, is the line of reasoning by which they are one in meaning and different only in name? Passion, venerable sir, is a making of measurement, aversion a making of measurement, delusion a making of measurement. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of existence, not destined for future arising. To the extent that there are immeasurable awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.
“Passion is a something, aversion a something, delusion a something. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of existence, not destined for future arising. To the extent that there are nothingness awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.
“Passion is a making of signs, aversion a making of signs, delusion a making of signs. For a monk whose effluents are ended these have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of existence, not destined for future arising. To the extent that there are signless awareness-releases, the unprovokable awareness-release is declared supreme. And that unprovokable awareness-release is empty of passion, empty of aversion, empty of delusion.
“This, venerable sir, is the line of reasoning by which these phenomena are one in meaning and different only in name.”
“It’s a gain for you, householder, a great gain: what your eye of discernment plumbs in the deep word of the Buddha.” — SN 41:7
Ven. Udāyin: “‘Discernment-released, discernment-released,’ it is said. To what extent is one described by the Blessed One as discernment-released?”
Ven. Ānanda: “There is the case, my friend, where a monk, secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. And he knows it through discernment. It’s to this extent that one is described with explication by the Blessed One as discernment-released. [Similarly with the other levels of jhāna.]” — AN 9:44
Ven. Udāyin: “‘Released both ways, released both ways,’ it is said. To what extent is one described by the Blessed One as released both ways?”
Ven. Ānanda: “There is the case, my friend, where a monk, secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It’s to this extent that one is described with explication by the Blessed One as released both ways. [Similarly with the other levels of jhāna.]’” — AN 9:45
Then, on the attainment of arahantship, this thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?” So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “When a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: renunciation, seclusion, the unafflicted, the ending of craving, the ending of clinging/sustenance, & non-deludedness.
“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way. The monk whose effluents are ended, having fulfilled [the holy life], does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.
“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion’ … ‘Perhaps it is because he falls back on attachment to precepts & practices as being essential that he is dedicated to the unafflicted,’ but it should not be seen in that way. The monk whose effluents are ended, having fulfilled [the holy life], does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to the unafflicted. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the unafflicted. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the unafflicted.
“It is because of the ending of passion, because of his being free of passion … because of the ending of aversion, because of his being free of aversion … because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving … to the ending of clinging/sustenance … to non-deludedness.
“Even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds… aromas… flavors… tactile sensations .… Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
“Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. And then from the west… the north… the south there were to come a powerful storm of wind & rain: the mountain would neither shiver nor quiver nor shake. In the same way, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds… aromas… flavors… tactile sensations.… Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.”
When one’s awareness is dedicated to renunciation, seclusion, the unafflicted, the ending of clinging, the ending of craving, & non-deludedness, seeing the arising of the sense media, the mind is rightly released. For that monk, rightly released, his heart at peace, there’s nothing to be done, nothing to add to what’s done. As a single mass of rock isn’t moved by the wind, even so all forms, flavors, sounds, aromas, contacts, ideas desirable & not, have no effect on one who is Such. The mind —still, totally released— focuses on their passing away. — AN 6:55
