Via ChatGPT I’ve translated part of the Sarvāstivāda Abhidharma that discusses the Eight Liberations (Sangītiparyāya), for those who are interested in comparing with the Theravādin teaching.
The eight liberations are explained as follows:
The first liberation is observing various forms within the realm of form.
The second liberation is internally contemplating the absence of form while externally observing various forms.
The third liberation is the pure liberation of the body, attaining complete and stable realization.
The fourth liberation is transcending all thoughts related to forms, extinguishing opposing thoughts, and not contemplating various kinds of thoughts. It involves entering the boundless emptiness and abiding there with completeness.
The fifth liberation is transcending all aspects of boundless emptiness and entering the realm of boundless consciousness, abiding there with completeness.
The sixth liberation is transcending all aspects of boundless consciousness and entering a state of neither perception nor non-perception.
The seventh liberation is transcending all aspects of neither perception nor non-perception and abiding in a state beyond thought and non-thought.
The eighth liberation is transcending all aspects of thought and non-thought, illuminating all worlds equally, and remaining motionless.
If one observes various forms within the realm of form, it means that internally, there is a specific thought related to each form, not yet distant, not yet separated, not yet subdued, and not yet specifically subdued. Because of this, by the power of superior understanding, one contemplates the external form, whether they appear as blue-black, festering, damaged, scattered, pecked, gnawed, differently reddened, skeletal, or bone-bound. This is called “if one observes various forms within the realm of form.” The first scenario refers to the gradual progression, sequence, and continuity within various concentrations, considered as the first.
Observing the absence of form internally while contemplating external form means that internally, there is a specific thought related to each form, already distant, already separated, already subdued, and already specifically subdued. Because of this, by the power of superior understanding, one contemplates the external forms, whether they appear as blue-black, festering, damaged, scattered, pecked, gnawed, differently reddened, skeletal, or bone-bound. This is called “internally observing the absence of form while contemplating external forms.” The second scenario refers to the gradual progression, sequence, and continuity within various concentrations, considered as the second.
“The pure liberation of the body” refers to the liberation within these concentrations, encompassing all wholesome aspects of form, sensation, perception, mental formations, and consciousness. This is known as liberation.
Regarding “abiding with completeness”:
Question: How is the practice of pure liberation conducted? How does a practitioner, engaged in contemplative meditation, enter the state of pure liberation?
Answer: In the initial stages of cultivating contemplative meditation, practitioners create mental images associated with the color green, such as green stems, green branches, green leaves, green flowers, and green fruits. Alternatively, they may visualize green clothing or various other green attributes. After selecting various green characteristics, through the power of superior understanding, practitioners contemplate and firmly establish the belief that the perceived color is indeed a shade of green. However, if the mind scatters and flows due to a lack of concentration, they struggle to maintain a continuous focus on one object. To overcome this, practitioners diligently and courageously intensify their focus on one specific green characteristic, ensuring the mind remains steadily engaged. Through this intensified practice, practitioners enter the state of pure liberation.
After diligently practicing and becoming adept at this method, practitioners proceed to further refine their meditation on the selected green attribute. They repeatedly engage in the practices associated with this meditative state, fostering a deeper connection. Once the mind is stably anchored in this state, practitioners expand their focus to other colors, such as observing yellow, red, and white in a similar manner. The third scenario refers to the gradual progression, sequence, and continuity within various concentrations, considered as the third. The term “liberation” denotes freedom within these concentrations, encompassing all wholesome aspects of form, sensation, perception, mental formations, and consciousness.
Regarding “transcending all aspects of form perception”:
Question: What is meant by transcending all aspects of form perception?
Answer: Form perception refers to the mental characteristics corresponding to the eye consciousness and bodily forms. These mental characteristics manifest as perceptions, including present, past, future, and combinations thereof. In this context, form perception includes sensory aspects associated with the eye and the body. Alternatively, some interpretations extend form perception to encompass all aspects of mental formations related to the five aggregates.
Regarding “transcending all aspects of oppositional thoughts”:
Question: What are oppositional thoughts, and how are they transcended?
Answer: Oppositional thoughts are mental formations arising from the four consciousnesses corresponding to the body. These thoughts can encompass a range of aspects, including sensory perceptions, mental formations, and various other aspects. In this context, oppositional thoughts arising from the four consciousnesses related to the body are considered oppositional thoughts. Similarly, some interpretations broaden the scope to include oppositional thoughts arising from the five aggregates.
Upon entering the meditative state, oppositional thoughts are eradicated, known, abandoned, distanced, and specifically distanced. This is why it is said to be the cessation of oppositional thoughts.
Regarding “not contemplating various thoughts”:
Question: What is meant by not contemplating various thoughts?
Answer: Various thoughts encompass all types of thoughts that envelop and obscure the mind, including defiled and impure color thoughts, sound thoughts, smell thoughts, taste thoughts, touch thoughts, and all other thoughts associated with negativity. These thoughts, if not eradicated or purified, can obstruct the meditative state. Therefore, during this meditative practice, practitioners do not allow various thoughts to arise, engage, or perpetuate. This non-contemplation of various thoughts is emphasized as part of the meditative process.
Regarding “entering the realm of boundless space and abiding there with completeness”:
Question: How is the practice of entering the realm of boundless space conducted? How does a practitioner, engaged in contemplative meditation, enter the state of liberation in boundless space?
Answer: In the initial stages of cultivating contemplative meditation, practitioners should reflect on the coarser aspects of the fourth meditative absorption as impediments to tranquility. Following this, practitioners should contemplate the boundless space as a state of sublime and serene detachment. However, if the mind scatters and flows due to a lack of concentration, they struggle to maintain a continuous focus on boundless space. To overcome this, practitioners intensify their focus on the perception of boundless space, ensuring the mind remains steadily engaged. Through this intensified practice, practitioners enter the state of liberation in boundless space.
After diligently practicing and becoming adept at this method, practitioners proceed to further refine their meditation on the perception of boundless space. They repeatedly engage in the practices associated with this meditative state, fostering a deeper connection. Once the mind is stably anchored in this state, practitioners expand their focus to other realms, such as observing boundless consciousness, in a similar manner. The fourth scenario refers to the gradual progression, sequence, and continuity within various concentrations, considered as the fourth. The term “liberation” denotes freedom within these concentrations, encompassing all wholesome aspects of form, sensation, perception, mental formations, and consciousness.
Regarding “transcending all aspects of boundless space”:
Question: How is the practice of transcending all aspects of boundless space conducted?
Answer: When intending to enter the realm of boundless consciousness, practitioners should contemplate the perception of boundless space. By transcending all aspects of boundless space, practitioners can surpass the ordinary, achieving a state of equality and transcendence.
Regarding “transcending to the utmost degree”:
Question: What is meant by “transcending to the utmost degree”?
Answer: Transcending to the utmost degree refers to surpassing the most extreme limits. Therefore, it is stated as transcending all aspects of boundless space. Upon entering the state of boundless consciousness, practitioners should contemplate the perception of boundless space. By transcending to the utmost degree, practitioners go beyond ordinary limitations, achieving a state of equality and ultimate transcendence. This is why it is described as transcending all aspects of boundless space, entering the realm of boundless consciousness, and abiding there with completeness.
Regarding “Entering the Realm of Boundless Consciousness”:
Question: How does one engage in the practice of liberation in the realm of boundless consciousness? By what means can a practitioner enter the liberated state of boundless consciousness?
Answer: For an initial practitioner, when commencing the contemplative practice, it is essential to first consider boundless space as a coarse obstacle. Subsequently, the practitioner should contemplate boundless consciousness as the sublime liberation. Since the practitioner has recognized boundless space as a coarse obstacle, they should similarly contemplate boundless consciousness as sublime liberation. Consequently, the mind disperses, and various mental images flow without anchoring to a single focus. The practitioner fails to sustain a continuous concentration on one object, unable to establish a unifying mental presence.
In contemplation of boundless consciousness, the mind continues to scatter and flow among various mental images, lacking a unified and continuous focus. By contemplating boundless consciousness, the mind remains unsettled and is unable to enter the liberated state of boundless consciousness. This is due to the scattering of the mind, preventing a single-pointed concentration. To remedy this, the practitioner must concentrate solely on the mental representation of boundless consciousness. By diligently focusing and persevering in this practice, the mind becomes capable of abiding in the liberated state of boundless consciousness.
Having diligently cultivated and familiarized themselves with this practice, the practitioner proceeds to advance in their meditative journey. This involves the continued refinement of the meditative process initiated by the contemplative exercise. The practitioner engages in repeated and extensive applications of the meditative techniques induced by the practice. As they advance in this refined practice, the mind stabilizes, achieves a state of equanimity, and sustains a continuous concentration on a single focus. The practitioner contemplates that this consciousness is truly boundless, and through a sustained and undisturbed concentration, they achieve the liberated state of boundless consciousness.
Regarding “Entering the Realm of Neither Perception nor Non-perception”:
Question: How does one engage in the practice of liberation in the realm of neither perception nor non-perception? By what means can a practitioner enter the liberated state of neither perception nor non-perception?
Answer: For an initial practitioner, having cultivated and familiarized themselves with the previous practices, they proceed to the contemplation of the realm of neither perception nor non-perception. This involves diligently applying the same method of concentration and contemplation to the mental states associated with neither perception nor non-perception. The practitioner should focus on these subtle mental states with diligence, perseverance, and courage, allowing the mind to dwell continuously on a single focus.
By engaging in this refined practice, the practitioner becomes proficient in sustaining an undisturbed focus on the mental states associated with neither perception nor non-perception. With continued diligence and repeated application of the method, the mind stabilizes, attains equanimity, and remains concentrated on the object of contemplation. The practitioner contemplates that these mental states are truly neither perception nor non-perception. Through sustained and undisturbed concentration, they enter the liberated state of neither perception nor non-perception.
Continuing the translation:
Regarding “Entering the Realm of Neither Perception nor Non-perception”:
Question: How does one engage in the practice of liberation in the realm of neither perception nor non-perception? By what means can a practitioner enter the liberated state of neither perception nor non-perception?
Answer: For an initial practitioner, having cultivated and familiarized themselves with the previous practices, they proceed to the contemplation of the realm of neither perception nor non-perception. This involves diligently applying the same method of concentration and contemplation to the mental states associated with neither perception nor non-perception. The practitioner should focus on these subtle mental states with diligence, perseverance, and courage, allowing the mind to dwell continuously on a single focus.
By engaging in this refined practice, the practitioner becomes proficient in sustaining an undisturbed focus on the mental states associated with neither perception nor non-perception. With continued diligence and repeated application of the method, the mind stabilizes, attains equanimity, and remains concentrated on the object of contemplation. The practitioner contemplates that these mental states are truly neither perception nor non-perception. Through sustained and undisturbed concentration, they enter the liberated state of neither perception nor non-perception.
Regarding the Eighth Liberation:
Question: How does one engage in the practice of liberation in the realm of cessation of perception and feeling (nirodha-samāpatti)? By what means can a practitioner enter the liberated state in which perception and feeling cease?
Answer: For an initial practitioner, when commencing the contemplative practice, they should enter a state of concentration by abstaining from all intentional activities and desires. The practitioner cultivates the thought, “How can I temporarily prevent the arising of perceptions and feelings that have not yet arisen? How can I temporarily cease the perceptions and feelings that have already arisen?”
By aligning their thoughts with the intention of temporarily preventing the arising and ceasing the already arisen perceptions and feelings, the practitioner abstains from all intentional activities and desires. Through their will, the practitioner is sometimes successful in temporarily preventing the arising of perceptions and feelings and ceasing those that have already arisen. This achievement is referred to as entering the liberated state in which perception and feeling cease.
Furthermore, in the context of various liberations within the meditative states, there are different forms of liberation, each surpassing the other in subtlety. The term “liberation” is applied to the cessation of perception and feeling in a specific manner. In this context, the cessation of perception and feeling involves a subtle cause and an equal uninterrupted nature. Due to the unobstructed and non-opposing nature, the practitioner directly experiences and attains the cessation of perception and feeling within their own body. This is designated as the liberated state in which perception and feeling cease.
