⛔ ☠️ 8 vimokkha and 8 abhi-bh-ayatana derived from B.Bodhi translation

The Bodhi translation footnotes come from the commentaries, with convoluted and nonsensical attempts to redefine these 2 sets as support for VRJ👻🥶 redefined jhāna.

(B. Bodhi)

AN 8.66 (6) Emancipations

659“Bhikkhus, there are these eight emancipations.1776 What eight?

660(1) “One possessing form sees forms. This is the first emancipation.1777

661(2) “One not percipient of forms internally sees forms externally. This is the second emancipation.1778

662(3) “One is focused only on ‘beautiful.’ This is the third emancipation.1779

663(4) “With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ one enters and dwells in the base of the infinity of space. This is the fourth emancipation.

664(5) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ one enters and dwells in the base of the infinity of consciousness. This is the fifth emancipation.

665(6) “By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ one enters and dwells in the base of nothingness. This is the sixth emancipation.

(7) “By completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh emancipation.

666(8)“By completely surmounting the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling.1780 This is the eighth emancipation.

667“These, bhikkhus, are the eight emancipations.” [307]

AN 8.66 vimokkha


vimokkha-suttaṃ n (AN 8.66)	A 8.66 Emancipations

♦ 66. “aṭṭh'-ime, bhikkhave, vimokkhā.	“(there are) eight-(of)-these, *********, emancipations. -1776-
katame aṭṭha?	Which eight?

1. Internal form, see external


1. rūpī rūpāni passati.	1. (for one possessing) form, forms (he) sees.
ayaṃ paṭhamo vimokkho.	this (is the) first liberation. -1777-

2. No internal form, sees external


2. ♦ “ajjhattaṃ a-rūpa-saññī,	2. "internally not-forms-percipient,
bahiddhā rūpāni passati.	externally forms (he) sees."
ayaṃ dutiyo vimokkho.	this (is the) second liberation. -1778-

3. Subha (beautiful) vimokkha


3. ♦ “subha-nteva adhimutto hoti.	3. "'beautiful' {one is} focused (on).
ayaṃ tatiyo vimokkho.	this (is the) third liberation." -1779-

4. STED (smd 5) ākāsā-nañcā-(a)yatanaṃ

STED (smd 5) Space-infinitude-dimension


sabbaso rūpa-saññānaṃ samatikkamā	(with) complete [physical] form-perceptions transcending,
Paṭigha-saññānaṃ atthaṅgamā	(with) resistance-perceptions disappearance,
nānatta-saññānaṃ a-manasikārā	(and) diversity-perceptions; non-attention (to them),
‘an-anto ākāso’ti	[perceiving,] 'In-finite space,'
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	Space-infinitude-dimension, (he) enters, dwells.
ayaṃ catuttho vimokkho.	this (is the) fourth liberation.

5. STED (smd 6) viññāṇañcā-(a)yatanaṃ

STED (smd 6) Consciousness-infinitude-dimension


sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	(with) complete Space-infinitude-dimension's transcending,
An-antaṃ viññāṇanti	(perceiving,) 'In-finite consciousness,'
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	Consciousness-infinitude-dimension, (he) enters, dwells.
ayaṃ pañcamo vimokkho.	this (is the) fifth liberation.

6. STED (smd 7) ākiñcaññā-(a)yatanaṃ

STED (smd 7) Nothingness-dimension


sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	(with) complete consciousness-infinitude-dimension's transcending
N-atthi kiñcīti	(perceiving,) 'There-is nothing,'
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	Nothingness-dimension, (he) enters, dwells.
ayaṃ chaṭṭho vimokkho.	this (is the) sixth liberation.

7. STED Neva-saññā-nāsaññā-(a)yatanaṃ

STED (smd 8) Neither-perception-nor-non-perception-dimension


sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	(with) complete nothingness-dimension's transcending,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	Neither-perception-nor-non-perception-dimension, (he) enters, dwells
ayaṃ sattamo vimokkho.	this (is the) seventh liberation.

8. STED Saññā-vedayita-nirodhaṃ

STED (smd 9) Perception-feeling-cessation


sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	(with) complete Neither-perception-nor-non-perception-dimension's transcending,
Saññā-vedayita-nirodhaṃ upasampajja viharati	Perception-feeling-cessation, (he) enters, dwells
ayaṃ aṭṭhamo vimokkho.	this (is the) eighth liberation.

ime kho, bhikkhave, aṭṭha vimokkhā”ti.	“These indeed, monks, (are teh) eight liberations.”
chaṭṭhaṃ.	(end of sutta)

(end of sutta⏹️)

1776 vimokkha footnote from bodhi

The word vimokkha is used here in a specific and limited sense and does not imply irreversible liberation of the mind from all defilements; this latter is usually indicated by akuppā cetovimutti or cetovimutti paññāvimutti.

Mp: “In what sense are they emancipations?

In the sense of releasing (adhimuccanaṭṭhena). In what sense releasing? In the sense of thoroughly freeing from adverse qualities, and in the sense of thoroughly freeing through delight in the object.

What is meant is [the mind’s] occurrence on the object without constraint, free from worry, like a child sleeping on his father’s lap, his body completely relaxed.

This second meaning [regarding the object] does not apply to the last emancipation, but only to the others [for in the last emancipation there is no object of perception].”

1777 1st liberation footnote from bodhi

Rūpī rūpāni passati.

Mp: “Here, ‘form’ is the jhāna with a form object, which has arisen by way of a blue kasiṇa, etc., based on something internal such as head hairs, etc.

One who gains this [jhāna] is said to possess form.

One might also see forms with the eye of jhāna externally, such as a blue kasiṇa, etc.

What is indicated by this are the four form-sphere jhānas in the case of a person who has attained jhāna through the kasiṇas with an internal or external basis.”

1778 2nd liberation footnote from bodhi

One not percipient of forms internally sees forms externally (ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati).

Mp: “One who is not percipient of forms internally is one who does not attain form-sphere jhānas based on his own head hairs, etc. What is shown by this are the form-sphere jhānas of one who attains jhāna externally, having done the preliminary work externally.”

1779 subha footnote from bodhi

Subhant’eva adhimutto hoti. Mp: “By this what is shown are jhānas based on extremely purified color kasiṇas, such as blue, etc.”

Mp points out that Paṭis, a canonical exegetical treatise, defines the emancipation on the beautiful as the four immeasurable states (loving-kindness, compassion, altruistic joy, and equanimity); see Paṭis II 39,14–26.

It seems that the first emancipation comprises the first two bases of overcoming; the second, the second two bases of overcoming; and the third, the remaining four bases of overcoming.

AN 8.65 without footnotes

65 (5) Overcoming

649“Bhikkhus, there are these eight bases of overcoming.1771 What eight?

650(1) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.1772

651(2) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.1773

652(3) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.1774

653(4) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.

654(5) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.1775

655(6) “One not percipient of forms internally sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming. [306]

656(7) “One not percipient of forms internally sees forms externally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.

657(8) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.

658“These, bhikkhus, are the eight bases of overcoming.”

AN 8.65 b.bodhi version with footnotes from cmy

“Bhikkhus, there are these eight bases of overcoming.

^{1771 Abhibhāyatanāni.

From the descriptions both in the text and commentary, it seems that the “bases of overcoming” are actually approaches to the kasiṇas, described in detail in Vism, chaps. 4 and 5.

Mp: “The abhibhāyatanāni are causes of overcoming (abhibhavanakāraṇāni). What do they overcome? The adverse qualities and the objects. For they overcome the adverse qualities opposed to them (paṭipakkhabhāvena paccanīkadhamme) and, through a person’s superior knowledge, [they overcome] the objects (puggalassa ñāṇuttariyatāya ārammaṇāni).”}

What eight?

(1) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.

^{1772

Mp: “Percipient of forms internally (ajjhattaṃ rūpasaññī): This refers to the internal form used for the preliminary work. For someone does the preliminary work [of meditation] on a blue form, such as the head hairs, the bile, or the irises. Doing the preliminary work on a yellow form, he uses bodily fat, the skin, or the surfaces of the hands and feet, or a yellow area in the eyes. Doing the preliminary work on a red form, he uses flesh, blood, the tongue, or a red area in the eyes. Doing the preliminary work on a white form, he uses bones, teeth, nails, or the whites of the eyes. These are not perfectly blue, yellow, red, or white, but impure.

[He] sees forms externally (eko bahiddhā rūpāni passati): When the preliminary work has thus occurred internally, but the mark appears externally, he is said to be ‘one percipient of forms internally [who] sees forms externally,’ that is, his preliminary work is done internally but absorption (jhāna) occurs externally.

Having overcome them (tāni abhibhuyya): As a person with good digestion who has obtained a mere spoonful of food collects it together, thinking, ‘What is there to eat here?’ and uses limited ability, so a person whose knowledge is emerging, one of clear knowledge, thinks: ‘What is there to attain in regard to a limited object? This isn’t troublesome for me.’ Having overcome those forms, he enters an attainment, and with the arising of the mark he reaches absorption.

He is percipient thus (evaṃsaññī hoti): He is percipient with the perception of reflective attention (ābhoga) and with the perception of the jhāna.

‘I know, I see’ (jānāmi passāmi): By this, his reflective attention is spoken of; for that occurs after he has emerged from the attainment, not in the attainment itself. The perception of overcoming (abhibhavanasaññā) exists in the attainment, but the perception of reflective attention (ābhogasaññā) occurs after he has emerged from the attainment.”}

(2) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.

^{1773

Mp: “As a hungry person who has obtained ample food does not see that meal as large but thinks: ‘Give me seconds and thirds. What will this do for me?’ so a person whose knowledge is emerging, one of clear knowledge, thinks: ‘What is there to attain here? This isn’t a measureless object. It isn’t troublesome for me to obtain one-pointedness of mind.’ Having overcome [those forms], he enters an attainment, and with the arising of the mark he reaches absorption.”}

(3) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.

^{1774

Mp: “One not percipient of forms internally sees forms externally (ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati): This describes one for whom the preliminary work and the mark have arisen externally. Thus both by way of the preliminary work and by way of absorption, he is called one who is not percipient of forms internally [but] sees forms externally.”}

(4) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.

(5) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.

^{1775 Mp: “From the fifth base of overcoming on, he shows their thorough purification. For these bases are stated by way of purified colors (visuddhavaṇṇavasen’eva).” The colored bases of overcoming are illustrated by similes below at 10:29, as well as at DN 16.3.29–32, II 110–11.}

(6) “One not percipient of forms internally sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming.

(7) “One not percipient of forms internally sees forms externally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.

(8) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.

“These, bhikkhus, are the eight bases of overcoming.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

8 vimokkha (B.Bodhi trans. + footnotes)