Three and Eight Liberations

Wisdom Quarterly based on Ven. Nyanatiloka Mahathera, A Buddhist Dictionary: A Manual of Pali Terms and Buddhist Doctrines (vimokkha)

LIBERATION (vimokkha): deliverance, emancipation, freedom from suffering; enlightenment; awakening.
 

I. The three liberations are: 1. the conditionless or signless (no nimitta) liberation, 2. the desireless liberation, and 3. the emptiness or void liberation (shuññatá-vimokkha). 
 
They are also called "the triple gateway to liberation" (vimokkha-mukha; Path of Purification XXI, 66ff) because they are three different approaches to the paths of enlightenment.
 
1. "Whosoever, being filled with determination, reflects that all formations are radically impermanent, such a person attains the conditionless liberation. 

2. Whosoever, being filled with tranquility, reflects that all formations are painful, such a person attains the desireless liberation. 

3. Whosoever, being filled with wisdom, reflects that all formations are without a self, such a person attains the emptiness liberation" (Path of Purification XXI, 70 = Pts.M. II, p. 58).
  

(1) and (2) are mentioned and explained in the Middle Length Discourses (MN 43) under the name of deliverances of mind (ceto-vimutti), and (2) and (3) appear in Dhs. (344ff, 353ff) in the section on supermundane consciousness (see Atthasálini Tr., p. 299ff).
  

II. The EIGHT LIBERATIONS occur frequently in the texts (A. VIII, 66; DN 16, etc.) and are described as follows:
 

[The Buddha:] "There are eight liberations, O meditators. What are they?
 

(1) ''While remaining in the Fine-Material Sphere, one perceives corporeal forms: this is the first liberation.
 

(2) "Not perceiving corporeal forms on one's own person, one perceives corporeal forms externally: this is the second liberation.
  
(3) ''By thinking of the beautiful, one is filled with confidence: this is the third liberation.

   .

(4) "Through the total overcoming of the corporeality-perceptions, the vanishing of the reflex-perceptions, and the non-attention to the multiformity-perceptions, with the idea 'Unbounded is space,' one reaches the plane of boundless space and abides therein: this is the fourth liberation.

 

(5) "Through the total overcoming of the sphere of boundless space, and with the idea 'Unbounded is consciousness,' one reaches the plane of boundless consciousness and abides therein: this is the fifth liberation.

 
(6) "Through the total overcoming of the plane of unbounded consciousness, and with the idea 'Nothing is there,' one reaches the plane of nothingness (ákiñeaññ-áyatana) and abides therein: this is the sixth liberation.
 

(7) "Through the total overcoming of the plane of nothingness, one reaches the plane of neither-perception-nor-non-perception and abides therein: this is the seventh liberation.
  

(8) "Through the total overcoming of the plane of neither-perception-nor-non-perception, one reaches the extinction of perception and sensation: this is the eighth liberation.
 

"These, O meditators, are the eight kinds of liberation."
 

For (1-3), see abhibháyatana; for (4-7), see jhána; for (8), see nirodha-samápatti.
 

By (3) is meant the attainment of the Fine-Material Sphere absorptions (jhánas) by means of concentrating the mind on perfectly pure and bright colored disks (kasinas) as meditation objects. 
 
According to Pts.M. this mental state is also produced by concentrating the mind on the Four Sublime States (Brahma Viharas): all-embracing loving-kindness, compassion, appreciative joy, and equanimity. The result of this is that all beings appear perfectly pure and glorified, and therefore the mind turns to the beautiful.
 

See Pts.M. II, Vimokkha-kathá; Atthasálini Tr., p. 255; App. More

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We Are Recycled Consciousness.

We are recycled consciousness expressing itself in infinite forms. Science tells us that we are social creatures. We need others to survive in this world of suffering. Buddhism explains this bond as interconnection and co-arising. We are all one. To quote the Heart Sutra, "form is emptiness and emptiness is form." Thich Nhat Hanh uses the example of waves in the ocean.

We are all apart of a great, infinite, ocean of consciousness. In other words, we all share a similar human consciousness that interconnects us. As individuals, we are the wave that arises from the wider ocean of consciousness. We are both the wave and the ocean. We are both individuals, and a collective consciousness. This is the Buddhist belief of co-arising. To quote Buddha, "All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else."

In each new birth, our karma determines the particular form of our wave rising from the greater ocean of consciousness.

~i bow to the buddha within all beings~

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KOAN: Nanyo's Wash Basin (Vairocana)

Koan Study Group, Roshi Albrizze, Seven, Wisdom Quarterly; Book of Equanimity (BN)

A wash basin is a base thing. Today, it would be as if a master asked one to fetch a roll of toilet paper in answer to a question about the nature of the Great Illuminator.

  

Case 42: Nanyo’s Wash Basin

PREFACE TO THE ASSEMBLY 

Vairocana (users.skynet.be)

Washing bowls and filling the wash basin are both Dharma gates and Buddha's affair.

Carrying firewood and drawing water are nothing but marvelous activity and supernatural power.

Why can't one obtain liberating radiant splendor [releasing effulgence like splitting the atom] in shaking the earth?

MAIN CASE

Attention!

A monk asked Zen Master [Chu of] Nanyo, "What is the original body of the Cosmic Buddha Vairocana?"

Master Nanyo replied, "Go and fetch me the wash basin."

The monk brought the wash basin to him.

Master Nanyo said, "Now, go put it back."

The monk asked again, "What is the original body of the Cosmic Buddha Vairocana?"

Master Nanyo remarked, "The old Buddha is long gone."

APPRECIATORY VERSE

A bird soaring in air.

A fish dwelling in water.

Rivers and lakes both forgotten, one aspires to clouds and heaven.

A thread of doubting mind, and they're facing ten-thousand miles apart.

How many people understand and repay such unselfish kindness?

Who is Vairocana?

Buddha and Bodhisattva Directory (edited by Wisdom Quarterly)

Vii-ro-cha-na means "one who is like the sun" or "the radiating one." In Chinese Vairocana is called Pe-Ru-Gher-Na or Da-Ze-Zu-Lai ("Great Sun Buddha"), in Japanese, Dainichi Nyorai or Roshana, in Tibetan, Rnam-par-snang-mdzad or Rnam-snang ("Maker of Brilliant Light").

  

Maha Vairocana ("Great Illuminator") in Hinduism-influenced Mahayana Buddhism is conceived of as the "Supreme Buddha." This is how this deified figure is regarded by many Mahayana Buddhists in Far East Asia, Tibet, Nepal, and Java. 

  

In the devotional Mi-tsung sect of China and the Shingon sect of Japan, Vairocana is the chief object of reverence and is regarded as the source of the entire universe -- a Maha Brahma ("Great Supremo" or powerful creator) figure made completely Buddhist.

  

Tibetan (manjushri.com)

The characteristic hand gesture displayed throughout these two regions is the mudra of the six elements, with the index finger of the left hand clasped by the five fingers of the right. This pose symbolizes the uniting of the five elements of the material world (earth, water, fire, air, and ether or separating space) with the spiritual (consciousness, prana, ch'i). 

  

The other gesture popular in Vairocana statues is in the Dharma-chakra-mudra ("teaching gesture").

As the supreme Buddha, Vairocana is usually located in the center of mandalas of the five tantric Dhyani Buddhas.

  

(A possible explanation)

In paintings, Vairocana is colored white to symbolize a pure consciousness.

 

Vairocana represents either the integration or origin of the Dhyani Buddhas. His wisdom is the Wisdom of the Dharmadhatu ("realm of phenomena"). The Dharmadhatu is the Realm of Truth, in which all things exist as they really are.

  

Vairocana's wisdom is also referred to as the All-Pervading Wisdom of the Dharmakaya ("Body of the Dharma"), the absolute Buddha nature. Therefore, Vairocana's symbol is the dharmachakra, the "Wheel of the Buddha's Teaching." It denotes the teaching of the Buddha. Its eight spokes represent the Noble Eightfold Path. More

Vairocana in Brief
Wikipedia entry edited by Wisdom Quarterly

Tibetan Vairocana (Dharmaflower.net)

Vairocana is a celestial buddha often interpreted, in Mahayana texts like the Flower Garland Sutra, as the Bliss Body of the historical Buddha (Siddhartha Gautama). In Chinese and Japanese Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of emptiness. In the conception of the Five Wisdom Buddhas of Vajrayana Buddhism, Vairocana is at the center. His "consort" (a popular Hindu concept about gods) in Tibetan Buddhism is White Tara. (In the Tibetan tradition, there is an affiliated female figure for every one of the Five Wisdom Buddhas.) This glorious figure is not to be confused with Virocana, who appears in the eighth chapter of Hinduism's Chandogya Upanishad as the king of the Titans (asuras). More

• How and why to recite the Vairocana Mantra

PHOTOS: ANGKOR WAT (Cambodia) in its state of preservation is unrivaled. Its mightiness and magnificence bespeak a pomp and luxury surpassing that of a Pharaoh or a Shah Jahan, an impressiveness greater than that of the pyramids, an artistic distinctiveness as fine as that of the Taj Mahal.

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Buddhism: A Path for Everyone.

Buddha said that different beings have different capacities for understanding, different ways of thinking, different personalities and mentalities and cultural attitudes; and that teachings should be in accordance with this. The essence of Buddhism is lovingkindness and compassion and understanding emptiness. And all these different approaches are just many ways of allowing these real, innate qualities to manifest.

When we teach, any example that is understood by the teacher and the student can be used. Also, sometimes with people in the West, when they try meditation, they try too hard. They become very tight, their bodies become tense. Everything becomes blocked and difficult. Then they need to learn to relax and to rest the mind - with awareness but not so much tightness.

-Yongey Mingyur Rinpoche, "Trust through Reason" (Summer 2007)

James: This quote is courtesy of Philip Ryan at Tricycle Magazine.

~Peace to all beings~

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Heart Sutra Mantra.

Om gate gate paragate parasamgate bodhi svaha!! This is from the Heart Sutra mantra, which speaks of transcending thoughts and concepts to reside in the pure essence of being at peace and at one with all. Oneness that is beyond all dualities. In my understanding, to be able to reside in that place of balance between somethingness and nothingness, regardless of circumstances is tasting the enlightenment of Nirvana.

~Peace to all beings~

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Is Buddhism Masochistic?

Author Ben Dench certainly isn't the first person to claim that Buddhism teaches self-annihilation and nihilism but I wanted to touch on his article because there is still a lot of misinformation in the west in particular about Buddhism. For example, many Americans continue to think we Buddhists see Buddha as a Creator God to be worshiped. Dench insinuates that the Buddhist denial of the self is escapism and abandonment of life. Unfortunately Mr. Dench like many critics of Buddhism seems not to have studied the issue enough to understand what Buddhists mean by the denial of self.

He says, "In Buddhism, the existence of a self is denied and the goal of Buddhism is to snuff out the flame of consciousness and cease reincarnation." Wow, sounds pretty bad if that's was the truth. We don't seek to "snuff out the flame of consciousness" but rather the flame of desire. As I understand it, (to over simplify this) In Buddhism consciousness is simply awareness of being. In Buddhism our current state of being is limited by much suffering. So why would a person not want to be free of suffering one day? None of us wants to suffer and so at it's core Buddhism seeks to snuff out suffering--not happiness and a sense of meaning as Mr. Dench seems to insinuate.

Now, concerning the idea of denying the existence of a "self"--There are differences a bit on the view of the self between Theravada and Mahayana so I'll speak from the point of view of a Mahayanist. Buddhists deny a permanent self because upon closer inspection through meditation and contemplation it is seen that the idea of a self is a delusion. Thus if something is a delusion then why would we want to embrace it? The understanding of this idea of the "self" being a delusion hinges upon the Buddhist teaching of Dependent Arising, which says phenomena rise along side each other in an interdependent fabric of cause and effect. This is because of that--and that, and that. This computer exists because minerals exist, chemicals exist, engineering exists, designers exist, assemblers exist and so on. Without all of those existing in unison--there is no "computer" as such.

We think we are an individual but if that were the case then we'd have to have appeared in this life without the influence of parents--we'd be an anomaly. Instead we have the DNA of both our mother and father who have their DNA as a result of their mother and father. You have a name but it was given to you by your parents. You have interests but they were developed because of certain conditions and influences, which arose from the infinite pool of potentialities of life. You can not say for example that you'd be the same "permanent self," which you claim that you are now if you had been born under different circumstances. The human manifestation is ENTIRELY dependent upon innumerable factors.

It's not, "You are nothing--period, end of sentence." It's more like, "You are nothing because you are apart of EVERYTHING." That said, however, the word "nothing" carries too much negative meaning. So instead how about saying, "You have no permanent self not because you're a bad person or a loser but because that "self" is LIMITING your enjoyment, peace and meaning. It's holding you back instead of allowing you freedom." When you realize that you are BOTH "you" AND everything else--How can you NOT see the "self" as limiting and imprisonment??? I like the analogy used by many that "I" am a wave:

D.T. Suzuki has the analogy of a wave on the ocean as symbolic of man’s sense of self. A wave arises on the ocean and looks down and sees the ocean all around. It says, “ I know that I am because I am not the ocean nor am I all the other individual waves, I exist separate from them”. It has separated itself from the ocean to know itself as an individual wave. This separation actually creates the ‘self’; it is both an act and a fact of this separation. Now it makes all its judgments as a separated self. In this act it is also separated from itself, it knows that it is but not who it really is. Now it tries to go outward to find itself but it cannot. When it goes inward it is also problematic, why, because the act of going inward is still the act of separating from the ocean to be able to go inward.

So this wave is alienated from itself, it’s surroundings and the ocean. But the fact of the matter is, who is the wave fundamentally? Is it the individual wave? No, there’s really no such thing. So who is looking for this awakening? The fact is that the wave is really just a manifestation of the ocean; it never was separated in reality but only knew itself as separated. It has to stop the ego process, the act of separating, in the hope that the ocean can rise up to see itself as both the wave and the ocean. It is one hundred percent wave and one hundred percent ocean, not at any point ever separated. The wave seeking the ocean/enlightenment/nirvana is the ocean seeking the wave. When the breakthrough occurs it is not new or just starting but a realization of what always really was. This is a non-dual duality. Both itself as wave and ocean.

JAMES: So we can quickly see that we are variations of the same essence repeating itself in beautiful, myriad ways in a timeless state. How can an individual wave feel that it has more meaning as just a wave then as a wave AND the entire, beautiful, amazingly diverse ocean!! Thus, Buddhism doesn't say, "You have no self (you're not an individual wave)...Thus you're worthless." If Buddhist teachings stopped there as Ben Dench seems to be implying then yeah, that would be pretty miserable. If that's what someone thought Buddhism to be then I can see why someone like Mr. Dench would say it's masochistic and leads to feelings of meaninglessness. However, you just read in the wave story--that's not the end. I think some people hear, "You have no self..." along with words like "emptiness" and that's all they hear. That would indeed lead to wondering why in the hell anyone would want to follow Buddhism!!

As the wonderful Neil deGrasse Tyson says, the same iron in meteors is the same iron that pulses through our veins--that's what Buddhist's are talking about when they deny the reality of the "self." It's the idea that we are larger than our individual "selves"--we are interdependent upon each other, which gives most people a tremendous sense of well being and meaning. Does that sound like nihilism to you?

Individualism is much more limiting and alienating than Buddhism as individualism's answer for all life's problems is extreme self-indulgence, which doesn't bring peace and lasting happiness. When self-indulgence doesn't work we deny everything and become angry, bitter and nihilistic. Buddha taught to avoid EITHER extreme of eternalism or nihilism. After trying to live both extremes himself he came upon the idea of walking the middle-path of neither extreme and finally he found peace. So when it's understood in this light it, no self actually gives a person GREATER meaning in life--not less. This is the context that is missing in the Dench article but I realize that in English the terms no-self and emptiness sound like annilation, pessimism, fatalism and nihilism.

~Peace to all beings~

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Where Science and Buddhism Meet.

Where Science and Buddhism Meet from Gerald Penilla on Vimeo.

~Peace to all beings~

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Many People, Many Paths, One Dharma.

As skillful means we can employ whatever is useful, whatever is truly helpful. For each of us at different times, different traditions, philosophical constructs, and methods may serve us, either because of temperament, background, or capacities. For some, the language of emptiness may be as dry as the desert, while for others it may reveal the heart-essence of liberation.

Some may quickly recognize the nature of awareness itself, while others emphasize the letting go of those mind states that obscure it. Some may find that the path of devotion truly empties the self, but for others this way may simply act as a cloud of self-delusion. We each need great honesty of introspection and wise guidance from teachers to find our own skillful path.

-Joseph Goldstein, from One Dharma (HarperOne)

James: We are all apart of the same wheel (Dharma Wheel) but represent different parts based on our karma. Some are spokes, some are apart of the hub and still others are the rim. The same is true of the skillful means mentioned above being emptiness, awareness, letting go of those mind states and devotion. All are intigral parts of the Dharma Wheel. In my opinion, the same can be said for the different Buddhist schools, which people follow often based on karma, tradition, culture, education and philosophy--amongst other reasons.

PHOTO CREDIT: CLICK HERE.

~Peace to all beings~

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Blending Christmas with Winter Solstice and Bodhi Day (Rohatsu).

First let me say Happy Bodhi Day to all. This is the day that we not only celebrate the enlightenment of Buddha but the birth of Buddhism as well. In the west it is a time dominated by the Christian holiday celebrating the birth of their savior, Jesus Christ. For many Western Buddhists this can be a time of isolation feeling disconnected from society which brings us suffering. Anytime that we feel we are not apart of all things (interconnection) we will most always feel some sort of emotional distress: depression/sadness, isolation, anxiety and even anger.

For many years I have felt anger during this time of year from feeling like I was left out and pushed aside but this year I have found a way to link myself to the season while staying true to my Buddhist beliefs. We bought a wreath which is traditionally a symbol of Christmas but is more neutral then other Christmas symbols as it is also a symbol of winter solstice which is celebrated the world over. As many know, the Christmas tree and wreath were both originally pagan symbols to celebrate the winter solstice but have since been incorporated into Christianity and Christmas.

The wreath is also a symbol of the circle of life which blends well into observance of Bodhi day. And as we know, Bodhi day celebrates the Buddha's enlightenment when he transcended that endless circle of life and death. After which he set the Dharma wheel in motion thus disseminating it throughout Asia and now the world, rolling over and crushing ignorance along the way. Thus, the circular wreath is also a symbol of the Dharma wheel for me so that whenever I look upon it I think of the precious Dharma that was so graciously given to us by Buddha.
In addition, the center of a circle in often seen in Buddhism as representing emptiness, the boundless openness of one's Buddha Nature. It represents that all things are empty of any inherent existence, that the space in the center can be the same space within a house or a cup. Inside the circle is the Universe. The idea that the wreath and all "things" are dependent upon other phenomena and elements for their existence. Thus, looking upon the wreath reminds me of that True Nature.

The circular wreath can also be seen as a symbol of completeness (containing all things) in Buddhism, Paganism and Christianity. It that regard I also see it as representing the world wide sangha, a giant circle to remind us all that we are interconnected and interdependent.

May we all find a way to make this time of year meaningful.

~Peace to all beings~

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Buddhism and Atheism

As a Buddhist (if you are) do you also consider yourself an Atheist as well? I guess it depends on how technical you want to get.

Technically Buddhists are Atheists because we do not believe in a God or Savior--we are our own Saviors. The Buddha was not a God but rather was a highly intelligent man who mapped out a path to great and everlasting peace whether in good times or bad.

Being a Buddhist Atheist, however, does NOT--I repeat--does NOT mean that Buddhists are nihilistic (and I do not meant to imply that non-Buddhist Atheists are all nihilists either). Yes we believe that all things are empty but that simply means empty of any independent existence. It is a concept that propels us to act in a benevolent way toward others, animals and non-living things as our happiness is directly connected to the happiness of others and non-living things.

Some Buddhists believe in Amitabha Buddha who is said to be able to save followers and bring them to a Heaven like existence called, "The Pure Land"--Thus the name "Pure Land Buddhism." Do Pure Land Buddhists believe in a type of "God??" In a way they do as the belief isn't about working out one's own liberation but praying to and relying upon a sort of deity to liberate and "save" them. It is a very "faith based" school relying upon their faith that Amitabha will bring them salvation through his grace. Sounds to me like a similar role to that of Jesus Christ. Of course I certainly am not a scholar in Buddhism so I welcome other views and opinions on this matter. I would love to hear from adherents of the Pure Land school on this matter.

Personally I would call my myself an "Atheist Buddhist" If I have to throw dualistic labels around as I do not believe in a personal God. However, I can not prove or say that a form of "God" absolutely does not exist--no one knows for sure.

This dove-tails into Richard Dawkins De Facto Atheist definition (which is where he says he sits--as do I):

There is a very low probability that a personal "God" exists but short of zero. I can not know for certain but I think "God" is very improbable, and I live my life on the assumption that he is not there.

The only way that I believe in a "God" is to say that we are all "God." Because, again, understanding the interdependent, interconnected nature of True Reality I believe that if there is a "God" it seems that it would be a force rather then a person. This is because such a force would be so Enlightened that it would have to be beyond all form and definition.

I also believe in a type of "heaven" but I believe it is a state of being--or enlightenment to use that awkward phrase. In other words, heaven is what we make of the present moment and place--not a place outside ourselves. I believe that together we can create a heaven on Earth.

In the end, however, I just do not concern myself with the question too much as I think practicing the middle-way is the most important use of our energy. Nevertheless, I just felt like discussing it a bit today. I hope my ramblings made some sense.

~Peace to all beings~

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