SN 1.2 Deliverance
Translated by Bhikkhu Ñananandahttp://www.accesstoinsight.org/lib/auth ... #passage-2
Near Saavatthi. Now a certain deity, when the night was far spent, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One:
"Do you, dear sir, know for them that live, deliverance, freedom, detachment?"
"I do know, O friend, for them that live deliverance, freedom, detachment."
"In what manner and how, dear sir, do you know for them that live deliverance, freedom, detachment?"
When delight and existence are exhausted
When perception and consciousness are both destroyed
When feelings cease and are appeased — thus, O friend,
Do I know for them that live
Deliverance, freedom, detachment.Notes
 nimokkha.m pamokkha.m viveka.m': These three terms are explained in the comm.. (S.A.) in two ways. Firstly, they are said to refer to the Path, the Fruit and Nibbaana respectively. Secondly, as an alternative interpretation, all of them are treated as synonyms for Nibbaana. It is only the latter interpretation that appears to be valid according to the context.
 Delight (nandi) is said to be the root of existence (bhava), and hence the fading away of the former results in the cessation of the latter. It amounts to a realization, here and now, of the fact that one has crossed over all forms of existence (bhavassa paaraguu — ). This experience that the consciousness is not established anywhere — neither here (neva idha), nor beyond (na hura.m) nor in between (na ubhayamantare) — ) — provides for the arahant, certitude often expressed in the words: 'Extinct is birth, lived is the holy life, done is the task, and there is nothing beyond this for (a designation of) the conditions of this existence.'
 This refers to the experience of the cessation of consciousness (vi~n~naa.nanirodha — D. I. 213) with the removal of its support name-and-form. The experience is described in the suttas as a very unusual kind of 'jhaana' or 'samaadhi,' since it does not partake of any perceptual data. (A. IV. 427, , 318, 319, 321, 324f, 353ff.)
 The cessation and appeasement of feelings, is yet another aspect of this experience. Thereby the Arahant realizes the extinction of all suffering mental as well as physical (see Sakaiika S: ), which in effect is the bliss of Nibbaana as the deliverance from all Sa.msaaric suffering. What is most significant about this paradoxical jhaana is that, despite the extinction of all what constitutes our waking experience, the arahant is still said to be mindful and aware. It is sometimes referred to as 'the sphere' (aayatana) in which the six sense-spheres have totally ceased. (See . 218; S. IV. 98).