Ashta Vimoksha

Ashta Vimoksha is in Sanskrit and in Pali is attha vimokkha

The 8 liberations (attha vimokkha) occur frequently in the texts (A. VIII, 66; D. 16, etc.) and are described as follows:

“There are 8 liberations, o monks. Which are these?

(1) ”Whilst remaining in the fine-material sphere (rūpī), one perceives corporeal forms: this is the first liberation.

(2) “Not perceiving corporcal forms on one’s own person, one perceives corporcal forms externally: this is the 2nd liberation.

(3) ”By thinking of the beautiful, one is filled with confidence: this is the 3rd liberation.

(4) “Through the total ovcrcoming 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 sphere of unbounded space (ākāsānañcāyatana) and abides therein: this is the 4th liberation.

(5) “Through the total ovcrcoming of the sphere of unbounded space, and with the idea ‘Unbounded is consciousness’, one reaches the sphere of unbounded consciousness (viññānañcāyatana) and abides therein: this is the 5th liberation.

(6) “Through the total overcoming of the sphere of unbounded consciousness, and with the idea ‘Nothing is there’, one reaches the sphere of nothingness (ākiñeaññāyatana) and abides therein: this is the 6th liberation.

(7) “Through the total overcoming of the sphere of nothingness, one reaches the sphere of neither-perception-nor-non-perception (n’eva-saññā-nāsaññāyatana) and abides therein: this is the 7th liberation .

(8) “Through the total overcoming of the sphere of neither-perception-nor-non-perception, one reaches the extinction of perception and feeling (s. nirodha-samāpatti): this is the 8th liberation.

These, o monks, are the 8 kinds of liberation.”

For (1-3), s. abhibhāyatana; for (4-7), s. jhāna; for (8), s. nirodha-samāpatti.

By (3) is meant the attainment of the fine-material absorptions (jhāna, q.v.) by means of concentrating the mind on perfectly pure and bright colours as objects of the kasina (q.v.). According to Pts.M. this mental state is produced also by concentrating the mind on the 4 sublime states, i.e. all-embracing kindness, compassion, sympathetic joy and equanimity, in consequence of which allbeings appear perfectly pure and glorified, and thus the mind turns to the beautiful.

Here is what I have understood in brief. I am on travel and thus not able to access all my resources.

1. Vimokkha basically means “becoming free”. When one attains Nibbana, that is the final and complete freedom. So, it refers to Nibbana.

2. Vimokkha (or Nibbana) can be attained via contemplating mainly on anicca, dukkha, or anatta and thus leading to sunnata, appanihita, animitta Vimokkha. Of course it is the same Nibbana that is reached. It is just following different ways of getting there.

3. Based on the types of individuals, eight types of individuals are indicated (attha vimokkha): Pannavimukta (those who have high wisdom), Saddhavimukta (those who have faith),etc. Again, it is the same Nibbana that is reached.

I will try to find references when I get back (or someone can post if they know). But please continue the discussion.

So, it is clear that Nibbana can be attained via different ways by people with different “gathi” (types of individuals).

It seems to me that there are three key elements involved regardless:

1. One must get rid of the ten types of mica ditthi, and get to the mundane eightfold path.
2. One must hear/read about the correct version of Tilakkhana (anicca,dukkha,anatta), i.e., the real nature of this world as revealed only by a Buddha.
3. Then one becomes a Sotapanna Anugami and contemplates on the Tilakkhana. At some point, the essence of Tilakkhana “sink in” to the mind, and one becomes a Sotapanna.
At that point, one gets on the lokottara (Noble) Eightfold Path to the higher stages of Nibbana.

By the way, one does not need to know which type of individual one is, even though one may have an idea. As one follows the Path, one will be directed automatically by Dhamma itself: “dhamme ha ve rakkati dhammacari”.