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Saį¹yutta NikÄya 1.2 Linked Discourses 1.2
1. Naįø·avagga 1. A Reed
Nimokkhasutta Freedom Liberation Emancipation
SÄvatthinidÄnaį¹. Near SÄvatthÄ«ā¦ At SÄvatthÄ«. From here, the Pali gives only the abbreviated setting or none at all. In such cases, we are meant to read the full introduction per SN 1.1.At Savatthi.
Atha kho aƱƱatarÄ devatÄ abhikkantÄya rattiyÄ abhikkantavaį¹į¹Ä kevalakappaį¹ jetavanaį¹ obhÄsetvÄ yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ aį¹į¹hÄsi. Ekamantaį¹ į¹hitÄ kho sÄ devatÄ bhagavantaį¹ etadavoca: Then a certain devatÄ, in the far extreme of the night, her extreme radiance lighting up the entirety of Jetaās Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, Then, late at night, a glorious deity, lighting up the entire Jetaās Grove, went up to the Buddha, bowed, stood to one side, and said to him, Then, when the night had advanced, a certain devatÄ of stunning beauty, illuminating the entire Jetaās Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:
āJÄnÄsi no tvaį¹, mÄrisa, sattÄnaį¹ nimokkhaį¹ pamokkhaį¹ vivekanāti? āDo you know, dear sir, freedom, liberation, seclusion for beings?ā āGood fellow, do you know the liberation, emancipation, and seclusion of sentient beings?ā āDo you know, dear sir, emancipation, release, seclusion for beings?ā
āJÄnÄmi khvÄhaį¹, Ävuso, sattÄnaį¹ nimokkhaį¹ pamokkhaį¹ vivekanāti. āYes, friend, I know freedom, liberation, seclusion for beings.ā āI do, good sir.ā āI know, friend, emancipation, release, seclusion for beings. ā
āYathÄkathaį¹ pana tvaį¹, mÄrisa, jÄnÄsi sattÄnaį¹ nimokkhaį¹ pamokkhaį¹ vivekanāti? āBut how, dear sir, do you know freedom, liberation, seclusion for beings?ā āBut how is it that you know the liberation, emancipation, and seclusion of sentient beings?ā āBut in what way, dear sir, do you know emancipation, release, seclusion for beings?ā
āNandÄ«bhavaparikkhayÄ, āFrom the destruction of delight in becoming, āDue to the ending of relish for rebirth; The Buddhaās answer seems to mix a few lines of verse with some prose. This line is verse, as it has an unusual structure, best understood as due to the exigencies of metre, and where it occurs elsewhere it is always as verse. Also, this line and the next are metrical (vatta). The Chinese parallels at SA 1268 and SA-2 179 format the whole of the Buddhaās answer as prose, the verse being spoken by the deity at the end. Perhaps the Buddha quoted a couple of lines of verse in a prose sentence.āBy the utter destruction of delight in existence,
SaƱƱÄviƱƱÄį¹asaį¹
khayÄ; from the ending of perception & consciousness, due to the finishing of perception and consciousness; With this the Buddha differentiates himself from YÄjnavalkya, for whom perception (limited awareness) ends, but consciousness (infinite awareness) is eternal (Bį¹hadÄraį¹yaka Upaniį¹£ad 2.4.12).By the extinction of perception and consciousness,
VedanÄnaį¹ nirodhÄ upasamÄ, from the cessation, stilling, of feelings: due to the cessation and stilling of feelingsāThe Chinese parallels here speak of the liberation of the mind rather than the cessation of feelings. The textual problems seem insoluble and it appears the text is corrupt.By the cessation and appeasement of feelings:
Evaį¹ khvÄhaį¹ Ävuso jÄnÄmi; Thatās how I know freedom,. that, respectable sir, is how I know the liberation, It is thus, friend, that I know for beingsā
SattÄnaį¹ nimokkhaį¹ pamokkhaį¹ vivekanāti. liberation, seclusion for beings.āemancipation, and seclusion of sentient beings.ā Emancipation, release, seclusion.