Greetings and welcome back to another post on the relationship between Brahmanism and Buddhism! This installation will be on the attha vimokkha, or eight liberations, found for instance in: DN 15, MN 77, AN 8.66, AN 10.29, etc.
The 8 liberations are as follows:
A couple things of note here:
- No explicit mention of jhāna
- Heavy emphasis on formless attainments (and a relationship to ‘form’ in general)
- Quite rare in the suttas generally, and lacking explanation
- Connected to the kasina practices
- Connected to the brahmavihāras
Right off of the bat, most of the above all indicate “this is pre-Buddhist, and probably Brahmanical!” Formless attainments are acknowledged as pre-Buddhist and practiced by contemplative Brahmins. The fact that they lack much explanation and context indicates they were already known in the time by the audience to whom they were taught. The lack of mention of jhāna explicitly is reminiscent of the fact that the division and analysis of the 4 jhānas as such seems to be a Buddhist development based on analyzing states of consciousness relevant to sense restraint (as opposed to a formless Unmanifest Absolute in Brahmanism, for instance).
The connection to the kasinas is made explicit in MN 77 and AN 10.29. Here, the kasina practice explains (part of) the second liberation: seeing forms externally and not internally. Alexander Wynne, in ‘The Origin of Buddhist Meditation,’ argues that the kasinas were a pre-Buddhist, Brahmanical style of meditation; and I find his argument quite convincing. Note that the last of the kasinas (totality, whole, [immeasurable] ) are ‘space’ and ‘consciousness.’ “The limitless totality of space,” and “the limitless totality of consciousness”—sound familiar? These too lack much attention and explanation, pointing to them being pre-Buddhist and just silently absorbed as a side practice one could do, perhaps for the people coming to Buddhism from these practices previously. Wynne argues, on the basis of later Brahmanical treatises, that they were used for a practice of refining and deconstructing the Manifest / created world—from the coarse elements down to pure consciousness—and then transition into the Unmanifest. This would, naturally, be the domain of nothingness (what the Buddha’s first teacher saw as the goal of the holy life) or, if not, neither-perception-nor-non-perception (what the Buddha’s second teacher saw as the goal). Not only does it make sense within the Buddhist canon, but it’s also consistent with tangential evidence relating to Brahmanical cosmogony and metaphysics; all the evidence seems to point to this being the story behind the kasinas.
The connection to the brahmavihāras is slightly more subtle. It is not made explicit in these lists, but we do get some fascinating clues as we dig deeper. In SN 46.54, the apex of mettā is said to be “the beautiful”—the same as the third liberation. But wait, there’s more! The apex of the next three brahmavihāras are: infinite space (the 4th liberation), infinite consciousness (the 5th liberation), and the domain of nothingness (the sixth liberation). So we see a clear connection between the brahmavihāras and the formless attainments, and we see the same terminology being echoed in the 8 liberations in the same context. Now, the brahmavihāras—like the formless attainments—are openly acknowledged as pre-Buddhist and clearly related to Brahmā—a Brahmanical deity. Again, we have a Brahmanical / pre-Buddhist connection to these liberations.
There’s another interesting clue as well! The form and formless kasinas make perfect sense, but what about the colors? Well, AN 10.29 says that the white kasina is the most refined of the 4 colors. There are four colors, and the fourth—white—is the most refined. The 4th jhāna is characterized by equanimity—the fourth and likewise most refined brahmavihāra—and the similes describing it use the terms ‘white cloth’ and ‘pure bright mind’ (like a white light). So we have four colors, four brahmavihāras, and the final of each related to the color ‘white’ and ‘equanimity.’ Moreover, the kasinas are described as being practiced boundless/immeasurable, radiating/covering all directions—nearly identical to the brahmavihāras again.
Then there’s the order of lists. Piya Tan, in this article, points out an interesting detail. The 8 liberations often occur with the “8 domains of mastery” and kasinas, and there are many similarities between them. It would appear that the 8 liberations are the goal (to abide in them), the 8 domains of mastery are the practices one masters for abiding in these liberations, and the kasinas are the tools one uses for mastering these. This further justifies these being Brahmanical if kasina practice was Brahmanical as well, and it also fortifies the theory that the color kasinas directly relate to the brahmavihāras; I do know people who use colors with their brahmavihāra practice even today—perhaps it goes back to before the Buddha.
Finally, I’d like to point out the relevance of this list being included in DN 15, which I consider a highly brahminical text. Very briefly, it’s list of nidānas shows a strong familiarity with Brahminical concepts while also responding to them with Buddhist ‘corrections.’ The sutta is said to be set in Kuru, the Brahminical heartland. The sutta goes into detail about more philosophically complicated notions of an attā characteristic of contemplative Brahminical / Upanisadic ideas, just as the nāmarūpa section responds to contemplative Brahmanical soteriological ideas while also showing a familiarity with the concept of nāmarūpa in these pre-Buddhist circles (as that which the subject uses to further cognize more nāmarūpa, i.e. both the conscious internal nāmarūpa and the external nāmarūpa for contact [phassa]). It also mentions the term ‘nāmakāya’ which only otherwise appears in conversation with a Brahmanical contemplative who is also familiar with similar soteriological ideas and practices (Snp 5.7). It echoes Snp 4.11, which too seems to be a conversation with someone knowledgable of certain Brahmanical ideas considering their discussions of nāmarūpa and formless meditative states / their question about what appears to be neither-perception-nor-non-perception. Add in the fact that the 8 liberations are here with all of the prior discussion of them, DN 15 is highly responsive to Brahmanical ideas, and so these being Brahmanical fit right in.
Also, of note is that in MN 77, the Buddha talks about these to ‘well known paribbājjakas,’ which many scholars believe refer to Brahminical ascetics often (but this is debated). The first people the Buddha considered teaching after his awakening and who had the least ‘dust in their eyes’ were his first two teachers; according to the 8 liberations, all they were missing was the very last one-two, primarily cessation. It would make sense that these practices, if early/Brahmanical, would not be very popular or well-described—and this is precisely what we see. Compared to the satipaṭṭhānas/four jhānas, the plain brahmavihāras, and even the normal formless attainments (which already have lost a significant amount of popularity by now but perhaps were more common in the earlier days), these get almost no attention in the suttas. I’d imagine these more uniquely ‘Buddhist’ meditations were more popular as the Buddhist identity grew, and the community was more independent from other groups of pre-Buddhist samaṇabrāhmaṇa-s who had practiced these beforehand. The earlier strata of Buddhism continues to reveal the Buddha’s flexible teaching style and affinity for adopting previous meditation practices (especially Brahmanical/proto-Upanisadic, considering they seem to be the primary deep meditators of the time as far as I can tell).
The goal of kasina and formless meditations (plus brahmavihāras potentially in certain respects) in these contemplative circles was to strip away one’s ties and perceptions to the worldly Manifest, and gradually refine consciousness, deconstructing that Manifest into the Unmanifest. The missing link though is the Buddha’s key insight: cessation. And the final liberation is … the cessation of perception and feeling! So for contemplatives/brahmins already familiar with these practices, they could still be quite useful on the path when adapted to lean towards cessation, as the Buddha taught in DN 9 and other suttas leading up to the cessation of perception and feeling. It would be a great bridge for these converts and a useful practice even for Buddhists who felt so inclined. It’s pre-Buddhist origins and then adaptation to the Buddha’s crucial insight is quite apparent with this information.
If you have any more interesting information on these, experience with practicing them, etc. let me know!
Mettā