Pali Term: Animitta

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Pali Term: Animitta

Post by Dmytro » Thu Feb 21, 2013 7:05 pm

Hello Pali friends,

First the suttas. The term "nimitta", which means "representation", is discussed in the relevant thread.

Mahaparinibbana sutta

Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. Āsītiko me vayo vattati. Seyyathāpi ānanda, jajjarasakaṭaṃ vekkhamissakena yāpeti, evameva kho ānanda vekkhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṃ ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.

"Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding representations, with the cessation of certain feelings, attains to and abides in the representation-less concentration of mind, that his body is more comfortable.

http://www.accesstoinsight.org/tipitaka ... .vaji.html" onclick="window.open(this.href);return false;

Culasuññata sutta

182. ‘‘Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ. Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṃ pajānāti – ‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. So ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

"Further, Ananda, the monk — not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception — attends to the singleness based on the representation-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, & indulges in its representation-less concentration of awareness.

"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. Whatever disturbances that would exist based on the perception of the dimension of neither perception nor non-perception, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the perception of the dimension of nothingness. This mode of perception is empty of the perception of the dimension of neither perception nor non-perception. There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

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Re: Pali Term: Animitta

Post by Dmytro » Thu Feb 21, 2013 7:17 pm

Mahavedalla sutta

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā’’ti?

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā’’ti.

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā’’ti?

‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā’’ti.

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti?

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti.



"How many conditions are there for the attainment of the representation-less awareness-release?"

"There are two conditions for the attainment of the representation-less awareness-release: lack of attention to all representations and attention to the representation-less property. These are the two conditions for the attainment of the representation-less awareness-release."

"And how many conditions are there for the persistence of the representation-less awareness-release?"

"There are three conditions for the persistence of the representation-less awareness-release: lack of attention to all representations, attention to the representation-less property, and a prior act of will. These are the three conditions for the persistence of the representation-less awareness-release."

"And how many conditions are there for the emergence from the representation-less awareness-release?"

"There are two conditions for the emergence from the representation-less awareness-release: attention to all representations and lack of attention to the representation-less property. These are the two conditions for the emergence from the representation-less awareness-release."

...

‘‘Katamā cāvuso, animittā cetovimutti’’?

‘‘Idhāvuso, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccatāvuso, animittā cetovimutti.

...

Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.



"And what is the representation-less awareness-release? There is the case where a monk, through not attending to all representations, enters & remains in the representation-less concentration of awareness. This is called the representation-less awareness-release.

...

"Passion is a making of representations [nimitta]. Aversion is a making of representations. Delusion is a making of representations. In a monk whose fermentations are ended, these have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising. Now, to the extent that there is representation-less [animitta] awareness-release, the unprovoked awareness-release is declared the foremost. And this unprovoked awareness-release is empty of passion, empty of aversion, empty of delusion.

http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

Atthakatha explains "animitta" here as either the removal of representations of pleasure and self by vipassana, or the removal of representations of form in formless attainments, or the cessation of defilements which make representations, due to the attainment of fruits of the Path.

Tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetīti animittā nāma. Cattāro āruppā rūpanimittassa abhāvena animittā nāma. Maggaphalāni nimittakaraṇānaṃ kilesānaṃ abhāvena animittāni.

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Re: Pali Term: Animitta

Post by Dmytro » Thu Feb 21, 2013 7:20 pm

Pindolya sutta

‘‘Tayome, bhikkhave, akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato. Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ. Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.

"Monks, there are these three types of unskillful thinking: thinking of sensuality, thinking of ill will, thinking of harm. These three types of unskillful thinking cease without remainder in one who dwells with his mind well established in the four frames of reference or who develops the representation-less concentration. This is reason enough, monks, to develop the representation-less concentration. The representation-less concentration, when developed & pursued, is of great fruit, great benefit.

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Re: Pali Term: Animitta

Post by Dmytro » Thu Feb 21, 2013 7:24 pm

9. Animittapañhāsuttaṃ

340. ‘‘‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati. Katamo nu kho animitto cetosamādhīti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati animitto cetosamādhī’ti. So khvāhaṃ, āvuso, sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṃ hoti.

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, animittaṃ cetosamādhiṃ pamādo, animitte cetosamādhismiṃ cittaṃ saṇṭhapehi, animitte cetosamādhismiṃ cittaṃ ekodiṃ karohi, animitte cetosamādhismiṃ cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’’’ti.

"Then, friends, I thought: 'The representation-less concentration of the heart, the representation-less concentration of the heart, they say — now what is that?'

"Then I thought: 'In this a monk, paying no attention to any representations, enters on and dwells in that concentration of the heart which is without representations. This is called "The representation-less concentration of heart."'

"Then, friends, paying no attention to any representations, I entered on and dwelt in that concentration of the heart which is without representations. But as I dwelt thus, the consciousness-conforming-to-representations arose.

"And then, friends, the Blessed One came to me by his powers and said: 'Moggallaana, Moggallaana, Brahman, do not slacken off in the representation-less concentration, make your mind steady, make the mind one-pointed, concentrate your mind in the representation-less concentration!'

"And after that, friends, paying no attention to any representations, I entered on and dwelt in the representation-less concentration of the heart.

"Now, friends, if anyone were to truly declare: 'Through the Teacher's compassion the disciple gained great super-knowledge,' he could rightly declare this of me."

http://www.accesstoinsight.org/tipitaka ... .wlsh.html" onclick="window.open(this.href);return false;

The situation when consciousness does not conform to representations is an approximation of total separation of appatiṭṭha consciousness with name-and-form described in other suttas:

"Very well then, Kotthita my friend, I will give you an analogy; for there are cases where it is through the use of an analogy that intelligent people can understand the meaning of what is being said. It is as if two sheaves of reeds were to stand leaning against one another. In the same way, from name-&-form as a requisite condition comes consciousness, from consciousness as a requisite condition comes name-&-form. From name & form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of suffering & stress.

"If one were to pull away one of those sheaves of reeds, the other would fall; if one were to pull away the other, the first one would fall. In the same way, from the cessation of name-&-form comes the cessation of consciousness, from the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress."

http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

"Just as if a skilled butcher or butcher's apprentice, having killed a cow, were to carve it up with a sharp carving knife so that — without damaging the substance of the inner flesh, without damaging the substance of the outer hide — he would cut, sever, & detach only the skin muscles, connective tissues, & attachments in between. Having cut, severed, & detached the outer skin, and then covering the cow again with that very skin, if he were to say that the cow was joined to the skin just as it had been: would he be speaking rightly?"

"No, venerable sir. Why is that? Because if the skilled butcher or butcher's apprentice, having killed a cow, were to ... cut, sever, & detach only the skin muscles, connective tissues, & attachments in between; and ... having covered the cow again with that very skin, then no matter how much he might say that the cow was joined to the skin just as it had been, the cow would still be disjoined from the skin."

"This simile, sisters, I have given to convey a message. The message is this: The substance of the inner flesh stands for the six internal media; the substance of the outer hide, for the six external media. The skin muscles, connective tissues, & attachments in between stand for passion & delight. And the sharp knife stands for noble discernment — the noble discernment that cuts, severs, & detaches the defilements, fetters, & bonds in between.

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atipattoh
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Re: Pali Term: Animitta

Post by atipattoh » Mon Apr 09, 2018 1:40 am

When I was looking for animitta and possible term related to perhaps nimitta(m)-animitte, landed on your post on animitta on suññata passage.

I remember in 2015, that I posted about kasina disc but already deleted it. In that post, I mentioned that “perhaps disc kasina is much later development when teachers try to show to student a “scientific” analogy of what is meant by parikamma , uggaha and patibhaga nimitta”. But I did not mention what exactly they were, accept “aurora” that I refer to as parikamma nimitta. I may have been wrong to regard “aurora”; the light spectrum on the surface of kasina disc as parikamma nimitta; the reason for that is, I take the sequence as it occurs, I took it as parikamma since it is the first in sequence, which is likely to be wrong, I will come to that later. Parikamma nimitta covers a wide range of nimittas; mostly starts off with “grey” representation with eye closed. However with eye open, it is not in “grey”.

The kasina disc that I like most is made from sticking the re-use-able polyester grocery bag with mini square pattern, onto cake base disc; spray painted with white paint. The beauty of the disc is that there tend to be some parts of the painted area that is not perfected, and that is useful.

The observation from the practice was flashes of “aurora” on the surface, then secondary image was pulled out from the object, “floating“. When the “balance” is achieved, a glass “sign” appear in between the object image and secondary image. The best part of the secondary image is, being more “direct” in nature; from a small spot multiply in homogenious and perfected to cover whole “page” including original imperfect painted area. This characteristic of “homogenization” tells us one thing that there is some kind of “manipulation” occurs in the mind, perhaps that is what the mind does in storing image. The manipulation is enhance further with inclusion of perception of distance, that occurs when the stable “glass sign” is formed.

That is with eye open. When the eyes are closed, what we are doing is “blurring” the primary image, that tally up with “grey” representation slowly removing the pattern.

When one stop meditating for a few months and if he experiment on kasina again, chances are secondary image can be “floating” but “aurora” does not occurs; which means if “aurora” is perhaps a special kind of parikamma nimitta. If it is normal kind, then it is likely to appear first as it would be most easy to be observed. Since it may not be there, but replace by “diffusion” or “blurring” effect, suggest that aurora could be some kind of preliminary stage of the “glass sign”; that Anapanasati may have influence the sequence previously. However, it may still be an unique “kind” of nimitta, merge into and resulted in lucidity appearance of the secondary image that causes the secondary image much more clearer and attractive. With open eye, when samadhi is weak, the perception of distance between the primary image and secondary image is not present, both appear to be overlap. When this happens, the primary image appears to be undergone a kind of “purification”, pure and perfected secondary image. When samadhi is more refined, then secondary image should be able to be “pulled out”. Such separation can be seen in the simile in appatittha passage.

With eye open, the primary and secondary vision with patterns has to be term as “image”, “representation” does not apply. The pattern is useful in order to understand what happen in the process by providing the mind with slightly complex object. In order to go into close eye practice, plain white disc is preferred but not a must, though it is more direct and simple. In eye closed process when no specific pattern is observed, simply pure white, then “representation” is more suitable; but I preferred “sign” for a reason; multiple kind of experience from different practices.

When I was reading Culasuññata, I was quite confused.
If we can understand kasina, then it is much easier to match that with suññata.

From my understanding, there are 3 kind of signs, saññā+neva(saññā)na(asaññā)+asaññā. If I use “representation” and “representation-less”, then I short of one term. In fact, there is a problem with “representation-less”, a meditator that falls back from premature nevasaññānāsaññā into nothingness, may regards “nothingness-representation-less” as nevasaññānāsaññā, when in fact he actually loss his object. When he search for it, his manasikaro instead of getting subtle, become more coarse and falls back into coarse consciousness space and regards that as Jhana.

An important element is the 3rd necessary condition in the practice is 'will'; its “momentum”. Which is to say that amanasikaro is not completely no-manasikaro. It is just that manasikaro'ing getting more and more subtle. So to be on the safer approach, there is a need to “prolong” the period of time one stays in the stage of nevasaññānāsaññā. If one can stay with the “lucid” sign for 1 or 2 or 3 hours in this stage, then it can be confirmed that he has master the skills (can be seen from Buddha's advise to moggallāna). If there is no “will” momentum, how could one stays in this process? Thus, amanasikaro is not completely no-manasikaro'ing; animitta is not completely no-nimitta.

Some meditation teacher regards that the term “Patibhagga Nimitta” causes confusion. But from my understanding, by having these:

representation of saññā process – Parikamma Sign;

representation of asaññā process – Uggaha Sign;

representation of nevasaññānāsaññā – Patibhaga Sign, meant to avoid mistaken claim of attainment; during the period of time that there is no qualified teacher.

atipattoh
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Re: Pali Term: Animitta

Post by atipattoh » Mon Apr 09, 2018 8:45 am

After understanding the forwards order, From SN 40.4 (SN1139) onward, that is after Jhana 4, goes into reverse mode. At the end of Jhana 4, ekaggata snaps like an alkaline battery runs flat of energy; goes into amanasikaritvā & animittaṃ stage, a momentary of no-nimitta moment, then bypassing neither perception nor non-perception till infinite consciousness , entering the less fine attainment of infinite space ; process repeat until entering neither perception nor non-perception.
The text mention amanasikaritvā & animittaṃ in nevasaññānāsaññā, which means within the “reverse” order, imply that the practitioner has to enter Jhana 4, “drop out” before entering any of the reverse order attainments.

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