Cetovimutti

as discuss in the canonical of the

pali literature.

Lecture;- Dr. R.D.J. Jayawaradane

Student; Ven. H. Pemarathana

Re.No; PGISH/M.Phil/17/18/107
BST602 – THERAVADA BUDDHIST SOTERIOLOGY
Postgraduate Institute of Humanities and Social Sciences
(PGIHS)
University of Peradeniya

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 Introduction

Vimutti is the most prominent words in any religious concepts as well as the
Buddhism also discuss regarding that concept. Prehistory the nature was very much
complicated to understand for human beings but step by step they try to think rationally
about many concepts in this world. This background made around the religion then the
religion was part of the life in people. In religious concepts searched what the liberation is.
Not only just one religion all the religion explored concerning this situation. The people
wanted to get liberation because their lives involved many problems like differences of
people, birth, decay death and so many day to day problem arisen of life. Anyway here try
to explain what the vimutti is in Buddhism and not only vimutti but also cetovimutti. Here
I expected to refer pali text for illustrated my ideas.

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Cetovimutti as discuss in the canonical of the pali literature.

Cetovimutti means deliverance of mind. The final goal of Buddhism attains to

nibbana. Deliverance of mind also represent that idea another way. Any how the person
wanted to develop his mind in good way and purify his mind from defilements. In the
highest sense it signifies the fruition of Arahatship (ariya puggala) and in particular, the
concentration associated with it. The Buddhism always guides to develop mind in
psychological aspects so the main teaching of the Buddha which the four noble truth show
the way to release all cankers and calm the mind with pure thoughts. Then the Buddha
introduced the real path to cultivate mind that is the four noble truth;

1) suffering exists

2) the cause of suffering is craving, hatred and ignorance

3) there is a cure for suffering, and

4) there is a path to end suffering.

When it is following the real this real way the person who can cultivate the mind
as liberated mind. Actually that is the happiness of mind and it is very much calm because
there is no arisen any thoughts like passion, hatred, and delusion. It can release mind from
all cankers. Normally the person perceives purpose from senses and those purpose are
grasping and going on along the thoughts. Then the mind covered that bad thoughts but the
teaching of Buddha indicates how the mind become a calm down. That methods gives us
the liberation that is called as nibbana.

The most important Noble Truth is the fourth one which teaches that the extinction
of suffering is achieved by following The Eightfold Path. The Eightfold Path consists of
three major factors of practice: Morality (Right Speech, Action, Livelihood),
Concentration (Right Effort, Mindfulness, Concentration) and Insight (Right
Understanding, Thought).

If the mind becomes into deliverance mind firstly the person might have real
discernment concerning right understanding (samma ditti). The arising of right
understanding must be caused two kinds of facts according to Mahavedalla sutt of MN;

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There are two ways for the arising of right view. Either hearing it from an outside source
or internally reflecting the root causes.1 Particular explanation of vedalla sutta the right
understanding is very important for deliverance of mind. The mind must be purified from
all the cankers. Listening and discernment does the main role for cleaning mind. If the
person who going on the path with right understanding that is the way of nibbana or the
path of noble(ariyamagga). It is aimed the two kinds of freedom i.e., freedom of mind and
freedom of wisdom. Both freedom connects with happiness of mind and inner peace of
life. These two kinds of freedoms have always combined with fruition of Buddhist path.

That right view comes with virtues, learning, discussion, appeasement and wisdom.
In these five ways there comes about, the release of mind through right view and its results,
and the release of mind:through wisdom and its results. Friend, how many kinds of ‘being’
are there? Friend, its threefold: Being with sensuality, with matter and with non-matter.

Here, we will examine other usages of this important term. We have also made a
brief analysis of the distinction between the terms “the both-ways freedom” (ubhatobhāga
vimutti) and “freedom by wisdom” (paññā,vimutti). Here, we will examine the
connections between “freedom of mind” (sometimes “liberation of mind”) (ceto,vimutti),
“freedom through wisdom” (paññā,vimutti) and related terms.

But these two can identify with differences. Although the two terms-cetovimutti
and paññāvimutti - relate to “freedom” (vumutti), they are not synonyms, and have
important differences, especially regarding the kind of freedom that they refer to. While
“freedom by wisdom” (paññā,vimutti) simply refers to the realization of nirvana or final
liberation of any arhat, when paired with “freedom of the mind” (ceto,vimutti), it means
that the arhat has also mastered the form dhyanas. The vedalla sutta has mentioned form of
dyanas and how those absorptions perceive and concentrated. In this sutta explains what
the first form of absorption; the monk who has concentrated the mind in five kinds of

1
Mahāvedalla sutta, MN, 691., ‘‘Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya – parato ca ghoso,
yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā’’ti.

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mental aspects (vitakka, vicara, piti, sukha and ekaggata) without grasping passion and evil
action that is the first form of absorption.2

The person who attained to first absorption eradicates fivefold hindrends and
consisted five facts. The vedalla sutta mentions about like this. Here, friend, the bhikkhu
attained to the first jhaana has dispelled the interest for sensuality, anger, sloth and torpor,
restlessness and worry and doubts. He maintains, thoughts, thought processes, joy,
pleasantness, and one pointedness of mind. Friend, the first jhana is devoid of these five
and endowed with these five.3 Five faculties get taste from outside and the mind is
connected with all the sense but other any sense cannot arises alone because all the six
faculties are maintained by mind. The mind process the thought with focusing aims for
each sense faculties then those thought may be consisted passion, hatred or delusion or
positive way but both sides maintain the mind for misery. Here there is not the freedom of
mind then the freedom of mind can perceive which has eliminated five hindrances after
eradicating the five hindrances the person concentrates the mind in first absorption. That
gives calm of mind and here freedom of wisdom are samely important.

Furthermore, in vedalla sutta has mentioned the freedom of mind as neither pleasant
nor unpleasant; Friend, how many factors are there in the release in neither unpleasant nor
pleasant feelings? The release in neither unpleasant nor pleasant feelings is based on four
factors. Here, the bhikkhu dispelling pleasantness and unpleasantness and earlier having
overcome pleasure and displeasure, and mindfulness purified with equanimity attained to
abides in the fourth jhaana.4

2
Mahāvedalla sutta, MN, 691., ‘‘Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati – idaṃ vuccati,
āvuso, paṭhamaṃ jhāna’’nti.

3
Mahāvedalla sutta, MN, 692., Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando
pahīno hoti, byāpādo pahīno hoti, thīnamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti,
vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso,
jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti.
4
Mahāvedalla sutta, MN, 696., ‘‘Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā
samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva
somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ
upasampajja viharati.

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 The release of mind in signlessness (animitta ceto,vimutti) is based on two factors.
Not attending to any signs and attending to the no-sign element. Based on these two factors
the release of mind in signlessness is attained.5 And there are three facts to existence
freedom of mind in signlessness; Not attending to any signs, attending to the no-sign
element, and making a determination earlier. Friend, based on these three is the duration
of the release of mind in the no-sign element.6 And also the Attending to all signs and not
attending to the no-sign element is based for arising freedom of mind in signlessness.

In this sutta has elaborated the limitless freedom of mind(appamāṇā cetovimutti) in

including which lovingkindness, compassion, gladness and equanimity have explained
freedom of mind; Friend, the limitless release of mind, the release of mind in no-thingness,
the release of mind in voidity, and the release of mind in the no-sign element, are they
different in meaning and different in words or are they the same in meaning and different
in words? There is a method in which they are different in meaning and different in words
and there is a method in which they are the same in meaning and different in words. Friend,
how are they different in meaning and different in words. Here the bhikkhu abides with the
thought of loving kindness pervading one direction, so too the second, third, and fourth
directions, above, below and across, in all circumstances, for all purposes, towards all, this
thought grown great and extensive without anger. The thought of compassion - The thought
of intrinsic joy, The thought of equanimity pervading one direction, so too the second, the
third, the fourth, above, below, and across, in all circumstances, for all purposes, towards
all, this thought grown great and extensive without anger he abides. This is the limitless
release of mind.7

Friend, what is the release of mind in no-thingness (ākiñcaññā cetovimutti): Here

the bhikkhu overcoming all the sphere of consciousness attained to abides in the sphere of
no-thingness. To this is said, the release of mind in the sphere of no-thingness. Friend what
is release of mind in voidity (suññatā cetovimutti)? Here the bhikkhu gone to the forest, to
the root of a tree or to an empty house reflects This is void of a self or the belongings of a

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Mahāvedalla sutta, MN, 696., sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime
kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā’’ti.
6 Mahāvedalla sutta, MN, 696., sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe
ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā’’ti.
7 Mahāvedalla sutta, MN, 697.,

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self. Friend to this is said the release of mind in voidity… According to this method, these
things are different in meaning and different in words.8

According to particular facts in Mahā Vedalla Sutta in MN and the Go,datta Sutta
in SN give the following eight types of freedom of mind (ceto,vimutti):

(1) neutral freedom of mind - adukkham-asukha ceto,vimutti

(2) the freedom of mind that is lovingkindness - mettā ceto,vimutti

(3) the freedom of mind that is compassion - karuṇā ceto,vimutti

(4) the freedom of mind that is gladness - muditā ceto,vimutti

(5) the freedom of mind that is equanimity - upekkhā ceto,vimutti

(6) the freedom of mind that is nothingness - ākiñcaññā ceto,vimutti

(7) the empty freedom of mind - suññata ceto,vimutti

(8) the signless freedom of mind - animitta ceto,vimutti

The first-the neutral freedom of mind (adukkham-asuka ceto,vimutti) refers to the

mental freedom enjoyed in the fourth dhyana, which is said to be beyond pleasure and pain.

When “freedom of the mind” (ceto,vimutti) is used by itself, it never signifies

arhathood (unless qualified with “unshakable,” akuppa, etc). Used by itself, ceto,vimutti
simply denotes a temporary mental freedom, especially that of the four dhyanas or the four
divine abodes. The Mahā Suññata Sutta in MN says that a solitary life of meditation can
bring about mental freedom that pleasant but temporary (sāmāyikaṁ vā kantaṁ
ceto,vimuttiṁ). The Migasāla Sutta uses the term sāmāyika vimutti, “temporary
liberation,” omitting kanta. Here, the Buddha says that even an immoral person (dussīla)
may better himself if he only understands the nature of the freedom of mind (ceto,vimutti)

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Mahāvedalla sutta, MN, 698., ‘‘Katamā cāvuso, ākiñcaññā cetovimutti’’? ‘‘Idhāvuso, bhikkhu sabbaso
viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ
vuccatāvuso, ākiñcaññā cetovimutti’’. ‘‘Katamā cāvuso, suññatā cetovimutti’’? ‘‘Idhāvuso, bhikkhu
araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena
vā’ti. Ayaṃ vuccatāvuso, suññatā cetovimutti’’.

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and the freedom by wisdom (paññā,vimutti), and with the help of Dharma study and
instruction, he is able to experience at least temporary liberation, and continues in this way,
he would have a happy rebirth where he can progress in the Dharma.

The Godhika Sutta in SN recounts how the monk Godhika is unable to sustain and
stabilize the mental freedom that he experiences six times. When he attains it in his seventh
attempt, he commits suicide, and so immediately awakens as an arhat. The third Pārājika
rule disallows killing a human being, and also suicide, or causing or encouraging it. The
breach of this rule entails defeat (automatic expulsion from the sangha). It is probable that
Godhika’s suicide occurs before this rule was instituted.

The Aṭṭhakanāgara Sutta in MN explains that even ceto,vimutti is “(mentally)

constructed, intentionally formed...impermanent, subject to ending” Be that as it is, when
we direct the calm, clear mind and constantly reflect on this fact, when properly done, we
may gain arhathood, or non-returning if there is still some restlessness.

The term ceto,vimutti is sometimes used in a special way qualified by various terms
such as kuppa, “unshakable,” qualifies ceto,vimutti. Here, it special meaning has to be
noted. Near the end of the Dhammacakka Pavattana Sutta the Buddha recounts how his
awakening is an “unshakable freedom of mind” (akuppā me ceto,vimutti). This phrase
famously occurs in the Buddha’s declaration of his own awakening, called “the Buddha’s
basic awakening periscope”: which runs thus: Unshakable is my freedom of mind. This is
my last birth. There is now no more rebirth! (Akuppā me ceto,vimutti, ayaṁ antimā jāti.
N’atth’idāni punabbhāvo’ti.) This famous line occurs in the same context in the Buddha’s
life, as recorded in the Ariya Pariyesanā Sutta in MN, Pubbe Sambodhi Sutta in SN, the
Acariṁ Sutta SN, the Pubb’eva Sambodha Sutta AN, and the Gayā,sīsa Sutta in AN. The
Buddha is here referring to his own awakening, that is, arhathood. The same term is used
to refer to a monk’s arhathood in the Lābhasakkārasiloka Sutta in SN.

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 Conclusion

The release of mind is the Buddhist psychological state of mind and it has two
fruits. First one is the worldly happiness of mind and other one is ultimate happiness of
mind. The most of suttas gives the idea about these two facts but the pure aim of Buddha’s
was instructed the way to achieve most noble goal which is final liberation or nibbana. It
is the mental happiness but there is no any feeling both pleasure and pain. It is just only
calmness of mind or the neutral release of mind. This freedom always connected with
freedom of wisdom.

References

Majjhima Nikaya, BJP, 2006.

Sanyutta Nikaya, BJP, 2006.

Anguttara Nikaya, BJP, 2006.

Johansson, Rune Edvin Anders, The Dynamic Psychology of Early Buddhism, London &
Malmö: Curzon Press, 1976.

Premasiri, P D, “Emotion,” in Encyclopaedia of Buddhism, Colombo, Govt of Sri Lanka,

1990.

Silva, Lily de, “Cetovimutti, Paññāvimuytti and Ubhatobhagavimutti,” Pali Buddhist

Review, 1978.

Somaratne, G A, “Ubhato-bhāga-vimutta: Liberation from both parts or through both

ways?” Thai International Journal of Buddhist Studies, 2013.