➥ nimitta:

• for nimitta:
  • hint
  • boundary mark
  • sexual organ
  • phenomena
  • quality
  • aspect
  • attribute
  • body mark
  • telltale sign
  • grounds
  • practice
  • way of practice
  • abiding phenomenon
• for mukhanimitta:
  • facial image
• for samādhinimitta:
  • object of meditation
• for pubbanimitta:
  • preindication
• for pubbanimitta:
  • premonitory sign
• for animitta dhātu:
  • the unabiding phenomenon
• for animitta cetosamādhi:
  • inward collectedness that is focused upon the unabiding [phenomena]
• for animitta cetovimutti:
  • liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]

Nimitta: phantasm

A phantasm is a mental representation of a sense object that one attaches to and pursues:

• If a bhikkhu sees a visible object via the visual sense,

cakkhunā rūpaṁ disvā

… and his mind pursues the phantasm of the visible object,

rūpanimittānusāri viññāṇaṁ hoti

… is tied to the sweetness of the phantasm of the visible object,

rūpanimittassādagathitaṁ

… then his mind is called ‘distracted and scattered externally’

bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. (MN iii 225)

Nimitta: not ‘mental image’

Visual phantasms could be called ‘mental images,’ but not all phantasms are visual, so ‘image’ is incorrect for nimitta. For example:

• In hearing an audible object via the auditory sense, if his mind pursues the phantasm of the audible object

Sotena saddaṁ sutvā saddanimittānusārī viññāṇaṁ hoti

• In knowing a mentally known object via the mental sense, if his mind pursues the phantasm of the mentally known object

Manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti

Reification: overcome by focusing upon the unabiding phenomenon

Phantasms persist in the mind if sense objects are ‘reified’; that is, if sense objects are seen as real and unchanging. Phantasms are overcome by focusing upon the unabiding phenomenon. This is the end of reification.

• It is impossible, friend, out of the question, that one might develop and cultivate the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon], make it one’s vehicle and practice, carry it out, pursue it, and properly undertake it, yet the mind would still pursue phantasms. There is no such possibility.

Aṭṭhānametaṁ āvuso anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya atha ca panassa nimittānusārī viññāṇaṁ bhavissati ti ti netaṁ ṭhānaṁ vijjati.

… For this is the liberation from all abiding phenomena, namely the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon].

Nissaraṇaṁ hetaṁ āvuso sabbanimittānaṁ yadidaṁ animittā cetovimutti. (AN iii 292)

We will discuss the nature of the unabiding phenomenon below.

Nimitta: abiding phenomena

Nimitta can mean ‘abiding phenomenon,’ which means a phenomenon that is regarded as an actual, existing thing instead of an everchanging condition. Abiding phenomena are illusions produced by attachment, hatred, and undiscernment of reality (rāgo kho bhante nimittakaraṇo doso nimittakaraṇo moho nimittakaraṇo, SN iv 296-7). A meditator can choose to not focus on abiding phenomena, and instead focus on ‘the unabiding phenomenon’ (animitta dhātu MN i 297). For fuller versions of the quotes here, see Illustrations below.

Focusing upon the unabiding phenomenon equals perceiving the passing away and ending [of originated phenomena]

Focusing on the unabiding phenomenon (i.e. the animittadhātu) is equivalent to perceiving the passing away and ending [of originated phenomena]. This can be proven in four steps as follows:

1) Attaining the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon] (animittāya cetovimuttiyā samāpattiyā) involves these steps:

• not focusing upon any abiding phenomenon

sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon

animittāya ca dhātuyā manasikāro. (MN i 297)

2) ‘Any/all abiding phenomena’ (sabbanimittāni) means the senses, their objects, and the phenomena involved in sense impression, as this passage shows:

• He perceives all phenomena (sabbanimittāni) differently. He sees the visual sense differently, he sees visible objects differently… .

sabbanimittāni aññato passati cakkhuṁ aññato passati rūpe aññato passati… mano aññato passati dhamme aññato passati manoviññāṇaṁ aññato passati manosamphassaṁ aññato passati yampidaṁ mano samphassapaccayā uppajjati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. (SN iv 50)

3) Not focusing upon any abiding phenomenon (sabbanimittānañca amanasikāro) is equivalent to the etaṁ santaṁ reflection, as this passage shows:

• A bhikkhu reflects thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.

Idhānanda bhikkhu evaṁ manasikaroti: etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan ti

… In this way his winning of inward collectedness is such that though he does not contemplate the visual sense or visible object… nor what is seen, heard, sensed, cognised, attained, sought after, thought out by mind, all that he does not contemplate, but yet he still contemplates.

evaṁ kho ānanda siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasikareyya na rūpaṁ manasikareyya… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi na manasikareyya manasi ca pana kareyyā ti. (AN v 321)

4) The etaṁ santaṁ reflection equals the perceptions of non-attachment to and ending [of originated phenomena]. This is obvious in the passage in 3). The following passages also show it:

• And what, Ānanda, is the perception of the passing away [of originated phenomena]?

virāgasaññā

… In this regard, Ānanda, a bhikkhu… contemplates thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the Untroubled.

etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nibbānan ti. (AN v 110)

• What is the perception of the ending [of originated phenomena]?

nirodhasaññā.

… In this regard, Ānanda, a bhikkhu… contemplates: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the ending [of originated phenomena], the Untroubled.

etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo nirodho nibbānan ti. (AN v 110)

Thus focusing upon the unabiding phenomenon is equivalent to perceiving the passing away and ending of originated phenomena.

Focusing upon the unabiding phenomenon means the disappearance of personal identity

That the etaṁ santaṁ reflection, and therefore the animittadhātu, is equivalent to the disappearance of the illusions of personal identity and personal ownership, and of the proclivity to self-centredness is indicated in the following passage:

• In this regard a bhikkhu reflects thus: This is peaceful, this is sublime, namely: the quelling of all originated phenomena, the relinquishment of the whole phenomenon of attachment, the destruction of craving, the passing away [of originated phenomena], the ending [of originated phenomena], the Untroubled.

Idhānanda bhikkhuno evaṁ hoti etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānanti.

… In this way his winning of inward collectedness would be such that regarding this [wretched human] body together with its consciousness he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness. Likewise in all external phenomena he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness.

Evaṁ kho ānanda siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu

… He would so enter and abide in the liberation [from attachment through inward calm] and the liberation [from uninsightfulness] through penetrative discernment, that he would have no illusions of personal identity or personal ownership, and no proclivity to self-centredness.

yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja vihareyya. (AN i 133)

➥ nimitte: (main article see: nimitta)

Illustration: nimitte, hint

But though Venerable Ānanda was given such a broad hint by the Blessed One, such an obvious suggestion, he was unable to perceive it.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ. (SN v 259)

➥ nimittaṁ: (main article see: nimitta)

Illustration: nimittaṁ, boundary mark

I allow you to agree upon a boundary. And thus should it be agreed upon:

anujānāmi bhikkhave sīmaṁ sammannituṁ. Evañca pana bhikkhave sammannitabbā.

First, boundary marks should be announced

Paṭhamaṁ nimittā kittetabbā

A boundary mark consisting of a hillside, a rock, a grove, a tree, a road, an anthill, a river, a body of water.

pabbatanimittaṁ pāsāṇanimittaṁ vananimittaṁ rukkhanimittaṁ magganimittaṁ vammikanimittaṁ nadīnimittaṁ udakanimittaṁ. (Vin.1.106)

Illustration: nimittaṁ, sexual organ

Sexual organ penetrated by a sexual organ, a reproductive organ by a reproductive organ, even if only the diametre of a sesame seed.

yo nimittena nimittaṁ aṅgajātena aṅgajātaṁ antamaso tilaphalamattampi paveseti. (Vin.1.28)

➥ nimittesu: (main article see: nimitta)

Illustration: nimittesu, phenomena

Knowing and seeing what in this [wretched human] body together with its consciousness and all external phenomena, do the illusion of personal identity, the illusion of personal ownership, and the proclivity to self-centredness not exist?

Kathaṁ pana bhante jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī ti? . (MN iii 18)

➥ nimittāni: (main article see: nimitta)

Illustration: nimittāni, phenomena

Through profoundly understanding the whole teaching, he perceives all phenomena differently.

sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati

He sees the visual sense differently, he sees visible objects differently… whatever sense impression that arises due to mental sensation… that too he sees differently.

cakkhuṁ aññato passati rūpe… cakkhuviññāṇaṁ… cakkhusamphassaṁ… yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. (SN iv 50)

➥ nimittaṁ: (main article see: nimitta)

Illustration: nimittaṁ, quality

There is the quality of loveliness:

Atthi bhikkhave subhanimittaṁ

Much improper contemplation in that regard is a condition that nourishes both the arising of unarisen sensuous hankering, and the increase and expansion of arisen sensuous hankering.

Tattha ayoniso manasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya. (SN v 64)

Illustration: nimittaṁ, quality

Avoid the quality of loveliness that is associated with attachment

Nimittaṁ parivajjehi subhaṁ rāgūpasaṁhitaṁ. (SN i 188)

Illustration: nimitta, aspect

In seeing a visible object via the visual sense do not grasp its aspects and features.

Cakkhunā rūpaṁ disvā mā nimittaggāhī mānuvyañjanaggāhī. (MN iii 134)

Illustration: nimittaṁ, aspect

In seeing a visible object with mindfulness muddled, focusing on the agreeable aspect,

Rūpaṁ disvā sati muṭṭhā piyaṁ nimittaṁ manasikaroto. (SN iv 76)

Illustration: nimittaṁ, aspect

Ignoring the aspect of shape but contemplating the aspect of light.

rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasikaromi. (MN iii 161)

➥ nimittā: (main article see: nimitta)

Illustration: nimittā, attributes

You have the traits, marks, and attributes of a householder

Te hi te gahapati ākārā te liṅgā te nimittā yathā taṁ gahapatissā ti. (MN i 360)

Illustration: nimitta, body marks

Experts in body marks and conformations (i.e. physiognomists)

vyañjananimittakovidā. (DN iii 152)

Illustration: nimittaṁ, telltale signs

Suppose a wise, competent, proficient cook presented a king or a royal minister with various kinds of savoury dishes. Such a cook would notice his master’s telltale signs.

paṇḍito viyatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti:

‘Today this dish pleased my master’ or ‘He reached for this one’ or ‘He took a lot of this one’ or ‘He praised this one’

idaṁ vā me ajja bhattu sūpeyyaṁ ruccati imassa vā abhiharati imassa vā bahuṁ gaṇhāti imassa vā vaṇṇaṁ bhāsati

That cook gains gifts of clothing, wages and bouses. Why? Because that wise, competent, proficient cook notices his master’s telltale signs.

Tathā hi so bhikkhave paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti. (SN v 151)

Illustration: nimittaṁ, telltale sign

As he abides contemplating the nature of the body, his mind becomes collected, his defilements are abandoned.

Tassa kāye kāyānupassino viharato cittaṁ samādhiyati upakkilesā pahīyanti

He notices that telltale sign.

so taṁ nimittaṁ uggaṇhāti.

That wise, competent, proficient bhikkhu gains pleasant states of meditation in this lifetime and mindfulness and full consciousness. For what reason?

Sakho so bhikkhave paṇḍito viyatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṁ lābhī hoti satisampajaññassa. Taṁ kissa hetu:

Because that wise, competent, proficient bhikkhu notices the telltale signs of his own mind.

tathā hi so bhikkhave paṇḍito vyatto kusalo bhikkhu sakassa cittassa nimittaṁ uggaṇhātī ti. (SN v 151-2)

➥ nimittassa: (main article see: nimitta)

Illustration: nimittassa, telltale signs

One who is proficient [in discerning] the telltale signs of the mind.

Cittanimittassa kovido. (Tha 85)

➥ pubbanimittāni: (main article see: nimitta)

Illustration: pubbanimittāni, premonitory sign

When a deva is due to pass away from the group of devas, five premonitory signs appear:

pañcassa pubbanimittāni pātubhavanti

his garlands wither, his clothes get dirty, his armpits sweat, his body radiance fades, he no longer enjoys his throne.

mālā milāyanti vatthāni kilissanti kacchehi sedā muccanti kāye dubbaṇṇiyaṁ okkamati sake devo devāsane nābhiramatī ti. (Iti 76-7)

➥ pubbanimittaṁ: (main article see: nimitta)

Illustration: pubbanimittaṁ, preindication

Bhikkhus, this is the foretoken and preindication of the rising of the sun, namely dawn.

Suriyassa bhikkhave udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ yadidaṁ aruṇaggaṁ. (SN v 30)

Illustration: pubbanimittaṁ, preindication

So, too, for a bhikkhu this is the foretoken and preindication of the arising of the noble eightfold path, namely virtuous friendship.

evameva kho bhikkhave bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ yadidaṁ kalyāṇamittatā

When a bhikkhu has a virtuous friend, it is to be expected that he will develop this noble eightfold path

Kalyāṇamittassetaṁ bhikkhave bhikkhuno pāṭikaṅkhaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati. (SN v 30)

Illustration: nimittaṁ, image

A woman or man examining their facial image in a bowl of clear water.

acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno. (AN v 92)

Illustration: nimittaṁ, grounds

There has arisen in me this faculty of physical-plus-psychological neutral experience. That arises with grounds, with a source, with mental factors, with necessary conditions.

uppannaṁ kho me idaṁ upekkhindriyaṁ. Tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. (SN v 215)

Illustration: nimittaṁ, grounds

Unvirtuous, spiritually unwholesome factors arise with grounds, not without grounds. By abandoning those grounds those unvirtuous, spiritually unwholesome factors do not exist.

Sanimittā bhikkhave uppajjanti pāpakā akusalā dhammā no animittā. Tasseva nimittassa pahānā evaṁ te pāpakā akusalā dhammā na honti. (AN i 82)

➥ samādhinimittaṁ: (main article see: nimitta)

Illustration: samādhinimittaṁ, object of meditation

He carefully concentrates on an object of meditation

sakkaccaṁ samādhinimittaṁ adhiṭṭhāti. (AN i 115)

Illustration: samādhinimittaṁ, meditation object

A bhikkhu fosters a favourable meditation object,

Idha bhikkhave bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati

• the mental image of a skeleton

aṭṭhikasaññaṁ

• the mental image of a maggot-infested corpse

puḷavakasaññaṁ

• the mental image of a discoloured corpse

vinīlakasaññaṁ

• the perception of a festering corpse

vipubbakasaññaṁ

• the mental image of a cut up corpse

vicchiddakasaññaṁ

• the mental image of a bloated corpse

uddhumātakasaññaṁ. (AN ii 16-7)

Illustration: nimitte, meditation object

That bhikkhu should direct his mind towards some faith inspiring meditation object.

kismiñcideva pasādaniye nimitte cittaṁ paṇidahitabbaṁ. (SN v 156)

Illustration: nimittaṁ, ways of practice

A bhikkhu who is applied to the higher mental states should focus on three ways of practice not exclusively, but from time to time: inward collectedness, effort, and detached awareness

Adhicittamanuyuttena bhikkhave bhikkhunā tīṇi nimittāni kālena kālaṁ manasikātabbāni kālena kālaṁ samādhinimittaṁ manasikātabbaṁ kālena kālaṁ paggahanimittaṁ manasikātabbaṁ kālena kālaṁ upekkhānimittaṁ manasikātabbaṁ.

• If such a bhikkhu focuses exclusively on the practice of inward collectedness it is likely that his mind will fall into indolence

ekantaṁ samādhinimittaññeva manasikareyya ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya

• If he focuses exclusively on the practice of effort it is likely that his mind will fall into restlessness

ekantaṁ paggahanimittaññeva manasikareyya ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya

• If he focuses exclusively on the practice of detached awareness it is likely that his mind will be not properly collected for the destruction of perceptually obscuring states

ekantaṁ upekkhānimittaññeva manasikareyya ṭhānaṁ taṁ cittaṁ na sammā samādhiyetha āsavānaṁ khayāya. (AN i 256)

➥ nimittāni: (main article see: nimitta)

Illustration: nimittāni, ways of practice; nimittaṁ, meditation object

A bhikkhu who is applied to the higher mental states should from time to time focus on five ways of practice.

Adhicittamanuyuttena bhikkhave bhikkhunā pañca nimittāni kālena kālaṁ manasikātabbāni. Katamāni pañca?

When a bhikkhu is focusing on some meditation object that arouses unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality

Idha bhikkhave bhikkhunā yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi.

• then he should focus on some other meditation object connected with what is spiritually wholesome.

tena bhikkhave bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasikātabbaṁ kusalūpasaṁhitaṁ

• then he should examine the danger of those thoughts, that they are spiritually unwholesome, blameworthy, and have an unpleasant karmic consequence

tena bhikkhave bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo itipime vitakkā akusalā itipime vitakkā sāvajjā itipime vitakkā dukkhavipākāti

• then he should arouse unmindfulness and inattention towards those thoughts

tena bhikkhave bhikkhunā tesaṁ vitakkānaṁ asati amanasikāro āpajjitabbo.

• then he should pay attention to the dynamic quality of those thoughts

tena bhikkhave bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ

• then he should beat down, restrain, crush mind with the mind

tena bhikkhave bhikkhunā dante’bhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ.

• Thus, those unvirtuous, spiritually unwholesome thoughts connected with desire, hatred, and undiscernment of reality are abandoned.

ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti. (MN i 118-122)

Illustration: nimittaṁ, practice

There are the practice of inward calm, the practice of inward composure:

Atthi bhikkhave samathanimittaṁ avyagganimittaṁ

Much proper contemplation in that regard is a condition that nourishes both the arising of the unarisen enlightenment factor of inward collectedness and the perfection through spiritual cultivation of the arisen enlightenment factor of inward collectedness.

tattha yoniso manasikārabahulīkāro ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā. (SN v 66)

Illustration: nimittānaṁ, perception of any abiding phenomenon; animittāya dhātuyā, the unabiding phenomenon

Two necessary conditions for the attainment of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]

dve kho āvuso paccayā animittāya cetovimuttiyā samāpattiyā

• not focusing upon any abiding phenomenon

sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon

animittāya ca dhātuyā manasikāro

Three necessary conditions for the persistence of the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]

Tayo kho āvuso paccayā animittāya cetovimuttiyā ṭhitiyā

• not focusing upon any abiding phenomenon

sabbanimittānañca amanasikāro

• focusing upon the unabiding phenomenon,

animittāya ca dhātuyā manasikāro

• a prior aspiration [for its persistence]

pubbeva abhisaṅkhāro

To emerge, there must be

• focusing upon the perception of all abiding phenomena

sabbanimittānañca manasikāro

• not focusing upon the unabiding phenomenon

animittāya ca dhātuyā amanasikāro. (MN i 297)

Illustration: nimitta, perception of any abiding phenomenon

In this regard, by not focusing upon any abiding phenomenon, a bhikkhu enters and abides in the inward collectedness that is focused upon the unabiding [phenomena].

Idha bhante bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati

This is called the liberation [from perceptually obscuring states] by focusing upon the unabiding [phenomenon]…

ayaṁ vuccati bhante animittā cetovimutti… . (SN iv 296-7)

Illustration: nimitta, abiding phenomenon

Attachment, bhante, is a producer of abiding phenomena. Hatred is a producer of abiding phenomena. Undiscernment of reality is a producer of abiding phenomena.

rāgo kho bhante nimittakaraṇo doso nimittakaraṇo moho nimittakaraṇo. (SN iv 296-7)

➥ animitto cetosamādhi: (main article see: nimitta)

Illustration: animitto cetosamādhi, inward collectedness that is focused upon the unabiding [phenomena]; nimittānaṁ, any abiding phenomenon; nimittā, phantasm

Venerable MahāMoggallāna said this:

‘Here, friends, while I was alone in solitary retreat, a reflection arose in my mind thus: ‘It is said, “inward collectedness that is focused upon the unabiding [phenomena]; inward collectedness that is focused upon the unabiding [phenomena].” What now is the inward collectedness that is focused upon the unabiding [phenomena]?’

Animitto cetosamādhi animitto cetosamādhīti vuccati katamo nu kho animitto cetosamādhī ti

Then, friends, it occurred to me:

Tassa mayhaṁ āvuso etadahosi

In this regard a bhikkhu, by not focusing upon any abiding phenomenon,

Idha bhikkhu sabbanimittānaṁ amanasikārā

enters and abides in the inward collectedness that is focused upon the unabiding [phenomena].

animittaṁ cetosamādhiṁ upasampajja viharati

This is called the inward collectedness that is focused upon the unabiding [phenomena].

ayaṁ vuccati animitto cetosamādhī ti.

Then, friends, by not focusing upon any abiding phenomenon,

So khvāhaṁ āvuso sabbanimittānaṁ amanasikārā

I entered and dwelt in inward collectedness that is focused upon the unabiding [phenomena].

animittaṁ cetosamādhiṁ upasampajja viharāmi

While I abided therein my mind pursued phantasms.

tassa mayhaṁ āvuso iminā vihārena viharato nimittānusārī viññānam hoti

Then, friends, the Blessed One came to me by means of psychic power and said:

Atha kho maṁ āvuso bhagavā iddhiyā upasaṅkamitvā etadavoca

‘Moggallāna, Moggallāna, do not be negligent, brahman, in [practising] inward collectedness that is focused upon the unabiding [phenomena].

moggallāna moggallāna mā brāhmaṇa animittaṁ cetosamādhiṁ pamādo

• Steady your mind in inward collectedness that is focused upon the unabiding [phenomena]

  animittena cetosamādhismiṁ cittaṁ saṇṭhapehi

• Concentrate your mind in inward collectedness that is focused upon the unabiding [phenomena]

  animittena cetosamādhismiṁ cittaṁ ekodiṁ karohi

• Compose your mind in inward collectedness that is focused upon the unabiding [phenomena]

animitte cetosamādhismiṁ cittaṁ samādahāti. (SN iv 263-269)

Comment:

At DN iii 249, it says that one who has developed animitta cetovimuttī, it is impossible, out of the question, that his mind would pursue phantasms. So, Moggallāna’s attainment must have been weakly developed.