Eight Liberations, Bases of Mastery and Kasiṇas

Exploring Theravāda's connections to other paths - what can we learn from other traditions, religions and philosophies?
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Ceisiwr
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Eight Liberations, Bases of Mastery and Kasiṇas

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I've made a table setting out the explanations of the eight liberations and bases of mastery and how they relate to the Kasiṇas as per the Theravādin, Sarvāstivāda-Vaibhāṣika and Mahīśāsaka/Yogācāra view. For the Theravādin position I simply quoted Ven. Bodhi's notes to the MN, as I do not have access to the full commentary. As such it is quite brief. The Vaibhāṣika position I took from the Mahāprajñāpāramitā Śāstra. For the Mahīśāsaka/Yogācāra view I referred to the Ven. Asaṅga's Yogācārabhūmi-Śāstra. I did also consult Venerable Zhiyi's 'Mohe Zhiguan but it was too long for me to type out, due to only having a hard English copy, but in skimming through his presentation is pretty much the same as the Vaibhāṣika view although he also draws upon the Yogācārabhūmi-Śāstra. I will also post an outline of each position below. Apart from Theravāda I should stress that I have abbreviated much of this, for ease of reading. I hope anyone interested in Kasiṇa meditation will get something from this.

Theravāda
Eight liberations
The 1st liberation is the attainment of the 4 jhānas using a kasiṇa derived from a coloured object in one’s own body. The 2nd is the attainment of the Jhanas using a kasiṇa derived from an external object. The 3rd is either the brahmavihārās or a very pure colour kasiṇa. The rest are the formless attainments.

Bases of Mastery
The meditator does the preliminary work on an internal form - e.g., the blue of the eyes for a blue-kasiṇa, the skin for a yellow kasiṇa, the blood for a red-kasiṇa, the teeth for a white-kasiṇa - but the sign of concentration (inimitta) arises externally. The "transcending" of the forms is the attainment of absorption together with the arising of the sign. The perception "I know, I see" is the advertence (abhoga) that occurs after he emerges from the attainment, not within the attainment. The second base of transcendence differs from the first only by the extension of the sign from limited to unlimited dimensions. The second and fourth bases involve preliminary work done on an external form and the arising of the sign externally. The fifth through eighth bases differ from the third and fourth in the superior purity and luminosity of their colours.

Sarvāstivāda-Vaibhāṣika
In general, the vimokṣas are the gateway into the abhibus, which in turn are the gateway into the kṛtsnas. The vimokṣas are ‘complete emancipation’ (vimokṣamātra) from the object. The abhibhus exert a twofold mastery (abhibhavana) over the object, entailing the view of the object as one wishes it (yatheṣṭam adhimokṣaḥ) and the absence of the negative emotion provoked by the object (kleśānutpatti). The kṛtsnas embrace the object without a gap and in its totality (nirantarakṛtsnaspharaṇa). All are derived from the dhyānas and the samāpattis.

Eight liberations
The 1st and 2nd liberation is based on contemplations of the repulsive, i.e. a corpse and are practiced in the 1st and 2nd dhyānas whilst still having a notion of their own body. When practiced in the first, they counteract attachment to colour (varṇarāga) of kāmadhātu; when practiced in the second, they counteract attachment to colour of the first dhyāna.

The 3rd liberation is a pleasant meditation in regard to unpleasant things (aśubheṣu śubhabhāvanā). The first eight kṛtsnāyatanas contemplate, in the pure state (śuddha),: 1) earth (pṛthivī), 2) water (ap), 3) fire (tejas), 4) wind (vāyu), and also 5) blue (nīla), 6) yellow (pīta), 7) red (lohita), 8) white (avadāta). The pleasant meditation presupposes a lengthy practice of the meditation on the horrible (aśubhabhāvana) and on mental revulsion (cittanirveda). Although the yogin thus masters (abhibhavati) the pleasant meditation (śubhabhāvanā), he is still incapable of extending it (vistārayitum). Then he returns to grasp the pleasant characteristics (śubhanimitta):

a. Using the power of the vimokṣas and the power of the abhibhvāyatanas, he grasps the nature of pleasant earth (śubhapṛthivī) and gradually extends it (krameṇa vistārayati) to all the empty space (ākāśa) of the ten directions. He does the same with water (ap), fire (tejas) and wind (vāyu).
b. He grasps the nature of blue (nīlanimitta) and gradually extends it to all the space of the ten directions. He does the same with yellow (pīta), red (lohita) and white (avadāta).

Now the abhibhvāyatanas are transformed and become the kṛtsnāyatanas ‘spheres of totality of the object’.

These three, [namely the vimokṣas, the abhibhvāyatanas and the kṛtsnāyatanas], are one and the same thing (ekārtha), with three name-changes.


Bases of Mastery
The 1st Base of Mastery
“Having the notion of inner visibles, he sees outer visibles” (adhyātmaṃ rūpasaṃjñī bahirdhā rūpāṇi paśyati): himself unhurt, he sees outer objects (bāhyālambana).

“He sees few of them” (parīttāni): being rare, these objects are said to be ‘few in number’. The path of seeing not being developed in him, the yogin sees objects few in number for, if he saw a large number of them, he would grasp them with difficulty. In the same way, when deer run about in confusion, one cannot see them from far away.

“He sees the beautiful or ugly” (suvarṇadurvarṇāni). At the start of the practice, the yogin fixes his mind on an object (ālam, bana), the space between the eyebrows, the forehead or the end of the nose. With the notion of unpleasant inner visibles (adhyātmam aśubhasaṃjñī) and the notion of unpleasant things in his own body, the yogin sees outer visibles which sometimes will be beautiful (suvarṇāni) by virtue of the retribution for good actions (kuśalakarmavipāka), sometimes ugly (durvarṇāni) by virtue of retribution for bad actions (akuśalakarmavipāka).

Furthermore, when the yogin, following the instructions of his teacher, grasps and sees all kinds of unpleasant things (nānāvidhāny aśubhāni) in outer objects (bāhyālambana), this is a matter of ‘ugly visibles’ (durvarṇāni rūpāṇī). But sometimes when, by loss of attentiveness (smṛtihāni), the yogin conceives a pleasant notion (śubhasaṃjñā) and sees pleasant visibles (śubhāni rūpāṇī), this is then a matter of ‘beautiful visibles’ (suvarṇāni rūpāṇī). The yogin is master (vaśavartin) over these objects (ālam bana): “He cognizes them by mastering them, he sees them by mastering them” (abhibhūya jānāty abhibhūya paśyati). Faced with beautiful visibles (abhirūpa) capable of generating lust (rāga), the yogin feels no lust; faced with ugly visibles capable of generating hatred (dveṣa), he feels no hatred. He sees only that visibles coming from the four great elements (mahābhūta) and from a complex of causes and conditions (hetupratyayasāmagrī) are lacking in substance (asāra) like a water bubble (budbuda).[2] That is how it is for beautiful and ugly visibles.

In this abhibhvāyatana, the yogin stays on the threshold of the [meditation] on the horrible (aśubhabhāvana). When the fetters of lust, hate, etc. (rāgadveṣādisaṃyojana) occur, he does not follow them: that is the sphere of mastery [of the object] for the masters the mistake that consists of taking as pure that which is impure (aśucau śucir iti viparyāsa) and the other defilements (kleśa). The contemplation of the horrible (aśubhabhāvana) is of two types: i) that which contemplates all kinds of impurities (nānāvidhāśuci), such as the thirty-six bodily substances (dravya), etc.; ii) that which, disregarding in one’s own body as in others’ bodies, the skin (tvac), flesh (māṃsa) and the five internal organs, contemplates only the white bones (śvetāsthika), like a conch-shell (śaṅkha), like snow (hima). The sight of the thirty-six bodily substances is called ‘ugly’ (durvarṇa); the sight of the conch or snow is called “beautiful’ (suvarṇa).

2nd Base of Mastery
At the time he is contemplating inner and outer [visibles], the yogin is distracted (vikṣiptacitta) and only with difficulty can he enter into dhyāna. Then he excludes notions of his own body (ādhymatmikasaṃjñā) and considers only outer visibles (bāhyarūpa). As is said in the Abhidharma, the yogin who possesses vimokṣa contemplates and sees the dead body: after death, the latter is picked up and taken to the charnel-ground (śmaśāna) where, burned by fire (vidagdhaka) and devoured by insects (vikhāditaka), it disintegrates. From then on, the yogin sees only the insects and the fire, but does not see the body: this is why the Sūtra says that “not having the notion of inner visibles, he sees outer visibles” (adhyātmam ārūpasaṃjñī bahirdhā rūpāṇi paśyati).

In accordance with instructions, the yogin perceives and looks at the body as a skeleton (kaṇikāra). When his mind is distracted outwardly, he brings it back and concentrates on the skeleton as object. Why is that? At the beginning of the practice, this person was unable to see subtle objects (sūkṣmālambana), and that is why the sūtra said [in regard to the first abhibhu that the yogin sees only] visibles “few in number” (rūpāṇi parīttāni). But now, this yogin, whose path of seeing is developing, deepening and broadening, uses this skeleton in order to see Jambudvīpa as skeletons everywhere, and this is why the Sūtra says here that he sees ‘numerous visibles’ (rūpāṇy adhimatrāṇi). Then he concentrates his mind again and no longer sees a single skeleton; this is why the sūtra says that “he cognizes visibles by mastering them and sees visibles by mastering them” (tāni khalu rūpāṇy abhibhūya jānāty abhibhūya paśyati).

And since, the yogin is able at will (yatheṣṭam) to master the concept of man and woman (puruṣastrīsaṃjñā) and the concept of beauty (śucisaṃjñā) in regard to the five objects of enjoyment (kāmaguṇa), that is indeed a ‘sphere of mastering the object’ (abhibhvāyatana).

3rd and 4th Base of Mastery
When, no longer having the notion of visibles concerning his own body, the yogin sees visibles outwardly, numerous or few, beautiful or ugly, that is the third and fourth abhibhu.

The four last abhibhus
When, having concentrated his mind, the yogin deeply penetrates into the absorptions (samāpatti), suppresses [the concept] of inner body (adhyāymakāya), sees outer objects perfectly pure (bāhyapariśuddhālambana), blue (nīla) and blue in colour (nīlavarṇa), yellow (pīta) and yellow in colour (pītavarṇa), red (lohita) and red in colour (lohitavarṇa), white (avadāta) and white in colour (avadātavarṇa), this is a matter of the last four abhibhvāyatanas.

Question. –What is the difference between the last four abhibhvāyatanas and the last four kṛtsnāyatanas of colour, blue, etc., that are part of the ten kṛtsnāyatanas?

Answer. – The kṛtsnāyatana of blue grasps absolutely everything as blue; the corresponding abhibhvāyatana sees a large number or a small number of objects only as blue, at will (yatheṣṭam), without, however, eliminating foreign thoughts. Seeing and mastering these objects, it is called abhibhvāyatana.

Thus, for example, whereas the noble cakravartin king totally dominates the four continents (cāturdvīpaka), the king of Jambudvīpa dominates only a single continent. In the same way, whereas the kṛtsnāyatanas totally dominate all objects, the abhibhvāyatanas see only a small number of visibles and dominate them but are unable to include all objects.

This is a summary (saṃkṣepeṇa) explanation of the eight abhibhvāyatanas.

Yogācārabhūmi-Śāstra
Eight Liberations
The eight liberations refers to contemplating various (external) forms with form, et cetera, as said earlier.

1st Liberation
Where one is born in the sensual desire realm, and has already withdrawn from sensual desires, but not desire for the form realm. As one is already liberated from sensual desires, consequently, one mentally directs to reflect with features of light upon all the forms of the sensual desire realm, and thus resolute understanding arises. “With form” is named due to two conditions. It is because one is born in the sensual desire realm, and one has achieved concentrations of the form realm. In addition, one performs resolute understanding in the presence of light. Although one has already withdrawn from the desire for all forms within the sensual desire realm, one has not attained resolute-understanding and mastery with respect to those forms. Thus, one repeatedly reflects upon them to develop resolute understanding.

2nd Liberation
What is meant by “contemplating various external forms without perception of internal form”? Where one is born in the sensual desire realm, has already withdrawn from the desire for form realm, and is presently not in any concentration of the formless realm, one also does not reflect upon the features of light of the perception (of internal form), but instead performs resolute understanding of only the external forms. Whichever form that one has already withdrawn one’s desire from, it is named as “external”. It is named as “without perception of internal form” due to two conditions. It is because one has, and knows on his own that he has, attained formless equilibrium-arrival, and also one does not reflect upon features of internal light. The rest are as said earlier.

3rd Liberation
What is meant by “complete abiding in pure liberation witnessed via the body”? Where, for instance, one has achieved “completely pure and stainless equanimity and recollection”, and depending on it, completes one’s cultivation of purified practices of the enlightened. This is named as “pure liberation”. This is due to three conditions: one has surpassed all pain and pleasure, all perturbations have quietened, and well honing and polishing. It is named “witnessed via the body” because with respect to this abiding, all virtuous enlightened ones often abide in it.

Eight Bases of Mastery
Amongst these (five) meanings, the meaning as in “victorious bases” refer to victory by concealment and mastery. There is already mastery in resolute understanding within the earlier (eight) liberations, whereas here there is mastery in subduing within victorious bases.

“Contemplation of few forms”: contemplating the forms of the physical amenities et cetera of sentient beings. “Contemplation of many forms” (expanding to the) forms of palaces, residences et cetera. Where “pleasant form” is mentioned, it means beautiful and marvellous visual form, due to it being always pristine and marvellous. Contrary to this, it is named as “unpleasant form”. Where “inferior form” is mentioned, it means disagreeable form of sound, smell, taste or touch. Contrary to this, it is named as “superior form”. These four apparent forms are subsumed under the physical amenities, palaces et cetera of sentient beings. Where “victorious knowing” is mentioned, it means (śamatha power) repeatedly concealing the object-of-link of resolute-understanding (in vipaśyanā). “Having such perception” means having the perception of subduing. Further, a contemplation cultivator has to first reflect upon the object-of-link to develop resolute-understanding; then he is able to subdue; and when he gains mastery in subduing, he further pervades it everywhere and performs resolute-understanding at will. This is why these three (liberations, victory, and pervasiveness) are (cultivated) in such a sequence.

Note: Kasiṇas: Cyan, yellow, red, and white colours are subsumed under “form”; earth, water, fire, and wind vast elements are subsumed under “contact”.
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Kasina and commentary 2.jpg
“The teacher willed that this world appear to me
as impermanent, unstable, insubstantial.
Mind, let me leap into the victor’s teaching,
carry me over the great flood, so hard to pass.”
form
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

This topic should be under General Theravada at least.
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Ceisiwr
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by Ceisiwr »

form wrote: Sun Jan 23, 2022 4:24 am This topic should be under General Theravada at least.
I don’t mind if it’s moved.
“The teacher willed that this world appear to me
as impermanent, unstable, insubstantial.
Mind, let me leap into the victor’s teaching,
carry me over the great flood, so hard to pass.”
form
Posts: 3471
Joined: Mon Nov 21, 2016 3:23 am

Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

Thanks for sharing. I think all the three versions of the detailed methods are very different.
form
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

This meditation technique should be from other sect and already exist before the buddha. This technique is capable of attaining top concentration needed to penetrate the final truth. People capable of that may just need as little as a "mental suggestion" to trigger it.
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Ceisiwr
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by Ceisiwr »

form wrote: Sun Jan 23, 2022 9:48 am Thanks for sharing. I think all the three versions of the detailed methods are very different.
I think there are some similarities between Theravāda and Sarvāstivāda-Vaibhāṣika here. The Yogācārabhūmi-Śāstra is the most different, but I find it's explanations somewhat vague.
“The teacher willed that this world appear to me
as impermanent, unstable, insubstantial.
Mind, let me leap into the victor’s teaching,
carry me over the great flood, so hard to pass.”
form
Posts: 3471
Joined: Mon Nov 21, 2016 3:23 am

Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

Ceisiwr wrote: Sun Jan 23, 2022 3:00 pm
form wrote: Sun Jan 23, 2022 9:48 am Thanks for sharing. I think all the three versions of the detailed methods are very different.
I think there are some similarities between Theravāda and Sarvāstivāda-Vaibhāṣika here. The Yogācārabhūmi-Śāstra is the most different, but I find it's explanations somewhat vague.
This technique is similar to crystal meditation in new age. If you look at V magga descriptions as in using clay coloured disc as kasina for a start, it is same as using crystal as in looking at an external object then visualised in the mind. The visualising of the colour in the body tissues should happen in later stage and not in the beginning. This is why I think those accounts in the other commentaries are sequentially not logical.
form
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

Also such instructions are high level. High level instructions will not be so wordy. They will serve as hints and for people at that level, with the hints they will complete the whole stage easily with minimal thinking.
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by auto »

hello, thanks for this massive typing out.

I think i can make my guess. Its about mastering an object to the point you don't need external object but can internally pull out object and apply it to external objects..
form
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

auto wrote: Mon Jan 24, 2022 4:05 pm hello, thanks for this massive typing out.

I think i can make my guess. Its about mastering an object to the point you don't need external object but can internally pull out object and apply it to external objects..
Your guess came from practical experience? :mrgreen:
auto
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Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by auto »

form wrote: Tue Jan 25, 2022 12:29 am
auto wrote: Mon Jan 24, 2022 4:05 pm hello, thanks for this massive typing out.

I think i can make my guess. Its about mastering an object to the point you don't need external object but can internally pull out object and apply it to external objects..
Your guess came from practical experience? :mrgreen:
I practice, yes.
form
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Joined: Mon Nov 21, 2016 3:23 am

Re: Eight Liberations, Bases of Mastery and Kasiṇas

Post by form »

auto wrote: Wed Jan 26, 2022 3:43 pm
form wrote: Tue Jan 25, 2022 12:29 am
auto wrote: Mon Jan 24, 2022 4:05 pm hello, thanks for this massive typing out.

I think i can make my guess. Its about mastering an object to the point you don't need external object but can internally pull out object and apply it to external objects..
Your guess came from practical experience? :mrgreen:
I practice, yes.
I can tell from.what you typed above.
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