4👑☸ Cattāri Ariya-saccaṃ 四聖諦

A-nimitta Samādhi

Sign-less concentration in the EBT. SN 40.9 gives a STED (standard EBT definition) for animitta samādhi which is the “go to formula”, and also some hints on how to develop it. But it doesn’t give explicit detail on how animitta samadhi differs from animitta ceto-vimutti. MN 121 gives more interesting detail about animitta samādhi.

SN 40.9 a-nimitta-pañhā-suttaṃ

SN 40.9 a-nimitta-pañhā-suttaṃ	SN 40.9 sign-less-question-discourse
♦ 340. “‘a-nimitto ceto-samādhi,	"'Sign-less concentration-of-mind,
a-nimitto ceto-samādhī’ti vuccati.	Sign-less concentration-of-mind,' (it is) said.
katamo nu kho a-nimitto ceto-samādhīti?	what the heck (is) Sign-less concentration-of-mind?
tassa mayhaṃ, āvuso, etad-ahosi —	Then I, *****, (had) this-[thought]-occur (to me):

STED a-nimitta ceto-samādhi

‘idha bhikkhu	'Here (a) monk,
sabba-nimittānaṃ a-manasi-kārā	(regarding) all-signs, no-attention-(is)-given (to them).
a-nimittaṃ ceto-samādhiṃ upasampajja viharati.	Sign-less concentration-of-mind (he) enters (and) dwells.
ayaṃ vuccati a-nimitto ceto-samādhī’ti.	This (is) called Sign-less concentration-of-mind.'"

impure version of animitta

so khvāhaṃ, āvuso,	"** Then-****, friends,
sabba-nimittānaṃ a-manasi-kārā	(regarding) all-signs (having) non-attention-given (to them),
a-nimittaṃ ceto-samādhiṃ upasampajja viharāmi.	(the) sign-less concentration-of-mind (I) entered (and) dwelled (in).
tassa mayhaṃ, āvuso,	While I, *****,
iminā vihārena viharato	***** dwelt (in that) dwelling,
nimitt-ānusāri viññāṇaṃ hoti.	signs-(were)-followed (by my) consciousness ****.

Buddha tells him to improve

♦ “atha kho maṃ, āvuso,	"Then *** ***, friends,
bhagavā iddhiyā upasaṅkamitvā etad-avoca —	the-blessed-one (with) spiritual-power approached (me, and) said-this:
‘moggallāna, moggallāna! mā, brāhmaṇa,	‘Moggallāna, Moggallāna, ** *******,
a-nimittaṃ ceto-samādhiṃ pamādo,	(in) Sign-less concentration-of-mind, {do not be} heedless, {brahmin}
a-nimitte ceto-samādhismiṃ cittaṃ saṇṭhapehi,	(in) Sign-less concentration-of-mind, (the) mind (you) should-steady.
a-nimitte ceto-samādhismiṃ cittaṃ ekodiṃ karohi,	(in) Sign-less concentration-of-mind, (the) mind (you) should unify.
a-nimitte ceto-samādhismiṃ cittaṃ samādahā’ti.	(in) Sign-less concentration-of-mind, (the) mind (you) should-concentrate.'
…mah-ābhiññataṃ patto…	,,, (sutta ends in Moggallana declaring victory, with “greatness of direct knowledge”)…

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Did Moggallāna attain arahantship immediately after that victory? It’s not clear. It just states he became “great” at the Abhiñña. The 6th Abhiñña would cover destruction of the āsavas, i.e. arahantship, but it’s not explicitly stated so it could mean he had really impressive psychic powers for abhiñña #1-5, and attained arahantship at a later time. Conclusion: we don’t know from this passage whether animitta ceto-samadhi automatically leads to arahantship.

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MN 121 animitta ceto-samadhi done after attainment #8, connected to body

♦ 182. “puna ca-paraṃ, ānanda, bhikkhu	"Again, and-furthermore, ānanda, (a) monk,
a-manasi-karitvā ākiñcaññ-āyatana-saññaṃ,	(through) not-paying-attention (to) nothingness-dimension-perceptions,
a-manasi-karitvā neva-saññā-n-ā-saññ-āyatana-saññaṃ,	(through) not-paying-attention (to) neither-perception-nor-non-perception-dimension-perceptions,
a-nimittaṃ ceto-samādhiṃ	(with the) sign-less concentration-of-mind,
paṭicca manasi karoti ekattaṃ.	based (on that his) mind moves (to) singleness.
tassa a-nimitte ceto-samādhimhi	(in) that sign-less concentration-of-mind,
cittaṃ pakkhandati pasīdati	(his) mind takes-pleasure, finds-satisfaction,
santiṭṭhati adhimuccati.	settles, (and) indulges (in it).

tuning out formless attainments, but has some perception of body and 6 senses

so evaṃ pajānāti —	"He thusly discerns -
‘ye assu darathā āākiñcaññ-āyatana-saññaṃ paṭicca	'whatever such disturbances {dependent on} nothingsness-dimension-perceptions,
tedha na santi,	those (are) not present.'
ye assu darathā neva-saññā-n-ā-saññ-āyatana-saññaṃ paṭicca	'whatever such disturbances {dependent on} neither-perception-nor-non-perception-dimension-perceptions,
tedha na santi,	those (are) not present.'
atthi cevāyaṃ daratha-mattā yadidaṃ —	'There-is only-this modicum-of-disturbance, namely -
imameva kāyaṃ paṭicca saḷāyatanikaṃ	this-very body (which) depends (on) six-sense-bases,
Jīvita-paccayā’ti.	(and upon which) life-(is)-conditioned.
so ‘suññam-idaṃ saññā-gataṃ	** {this perception mode} (is) empty (of)
ākiñcaññ-āyatana-saññāyā’ti	Nothingsness-dimension-perceptions;
pajānāti,	(that, he) discerns,
‘suññamidaṃ saññāgataṃ	** {this perception mode} (is) empty (of)
nevasaññānāsaññāyatanasaññāyā’ti	Neither-perception-nor-non-perception-dimension-perceptions;
pajānāti,	(that, he) discerns,
‘atthi cev-idaṃ a-suññataṃ yadidaṃ —	There-is only-this non-emptiness, namely:
imam-eva kāyaṃ paṭicca saḷ-āyatanikaṃ	this-very body (which) depends (on) six-sense-bases,
jīvita-paccayā’ti.	(and upon which) life-(is)-conditioned.
iti yañhi kho tattha na hoti	Thus, what ever (was) there (is) not present,
tena taṃ suññaṃ samanupassati,	on-account-of that, emptiness (is how he) regards (that).
yaṃ pana tattha avasiṭṭhaṃ	What ever there remains
hoti taṃ	that {he discerns as} present:
‘santam-idaṃ atthī’ti pajānāti.	‘There is this.’
evampissa esā, ānanda,	And so this, ānanda,
yathā-bhuccā	accords with actuality,
a-vipallatthā	(is) undistorted [in meaning],
parisuddhā	(and) pure;
suññat-āvakkanti bhavati.	(his) emptiness-entry comes-to-be.

AN 6.60 Monk can do animitta-ceto-samādhi, but disrobes

Venerable Citta Hatthisāriputta in this sutta, is the monk who can do animitta, and the four jhānas. Formless attainments are not mentioned. The interesting feature of this passage is that at the time that it happens, he obviously is not Ariya otherwise he woudl not disrobe and be overpowered by lust. Of the animitta samādhi itself the sutta doesn't give any info beyond the STED animitta ceto-samādhi instructions which we already know. (6) “Then, friends, through non-attention to all marks, some person enters and dwells in the markless mental concentration.1391"" [Thinking,] ‘I am one who gains the markless mental concentration,’ he bonds with [other] bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life.

AN 7.56 monk does STED animitta, has "residue remaining"

(7) “Here, Moggallāna, through non-attention to all marks, a bhikkhu enters and dwells in the markless mental concentration. Those devas know him thus: ‘Through non-attention to all marks, this venerable one enters and dwells in the markless mental concentration. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, [79] and having entered upon it, dwell in it.’ It is in this way, too, that those devas know one who has a residue remaining as ‘one with a residue remaining’ and one who has no residue remaining as ‘one without residue remaining.’”

KN Dhp Vaggo 7, 92-93 with suññata and vimutti

	(Thanissaro trans.)
♦ 92. yesaṃ sannicayo natthi,	Not hoarding,
ye pariññāta-bhojanā.	having comprehended food,
♦ suññato animitto ca,	their pasture — emptiness
vimokkho yesaṃ gocaro.	& freedom without sign:
♦ ākāse va sakuntānaṃ,	their trail,
gati tesaṃ durannayā.	like that of birds through space,
	can't be traced.
♦ 93. yass-āsavā parikkhīṇā,	Effluents ended,
āhāre ca anissito.	independent of nutriment,
♦ suññato animitto ca,	their pasture — emptiness
vimokkho yassa gocaro.	& freedom without sign:
♦ ākāse va sakuntānaṃ,	their trail,
padaṃ tassa durannayaṃ.	like that of birds through space,
	can't be traced.

These 3 special samādhis mirror the 3 types of contact of emerging from attainment #9, STED SMD-SVN

(AN 3.183, similarly SN 43.4, SN 43.12, DN 33)

For direct knowledge of lust, three things are to be developed. What three? Emptiness concentration (suññato samādhi), animitta concentration (animitto samādhi), and wishless concentration (appaṇihito samādhi)

A-nimittā-ceto-vimutti (sign-less mind liberation)

So exactly how is animitta ceto-vimutti different from animitta ceto-samādhi? Hopefully these passages can provide clues.

AN 6.13 escape from all nimittas

I have developed and cultivated the animitta liberation of the mind (animittācetovimutti), made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet my consciousness still follows after nimittas. … Do not misrepresent the Blessed One … For this, friend, is the escape from all nimittas, namely, the animitta liberation of the mind. (AN 6.13)

MN 43, two conditions for this attainment

There are two conditions (paccayā) for the attainment of the animitta deliverance of mind (animittāya cetovimuttiyā samāpattiyā): non-attention to all nimittas (sabbanimittānañca amanasikāro) and attention to the animitta element (animittāya dhātuyā manasikāro, term unique to this sutta). (MN 43)

SN 47.9 alleviates painful body condition with animitta + 4sp

(SN 47.9, similarly DN 16)

“yasmiṃ, ānanda, samaye	Whenever, Ānanda,
tathāgato sabbanimittānaṃ amanasikārā	by nonattention to all nimittas
ekaccānaṃ vedanānaṃ nirodhā	and by the cessation of certain feelings,
animittaṃ cetosamādhiṃ upasampajja viharati,	the Tathāgata enters and dwells in the animitta concentration of mind,
phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.	on that occasion, Ānanda, the body of the Tathāgata is more comfortable.

(dwelling as one’s own refuge he explains is practicing 4sp)

tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā…

Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge…

Misc.

AN 3.32 seems to link arahant attainment with a-nimitta

	(B.Bodhi trans.)
“siyā nu kho, bhante, bhikkhuno	“Bhante, could a bhikkhu
tathā-rūpo samādhi-paṭilābho	obtain such a state of concentration that
(1) yathā imasmiñca sa-viññāṇake kāye ahaṅ-kāra-mamaṅ-kāra-mān-ānusayā nāssu,	(1) he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body;

”external all-signs” seems to mean a-nimitta

(2) bahiddhā ca sabba-nimittesu ahaṅ-kāra-mamaṅ-kāra-mān-ānusayā nāssu;	(2) he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and
(3) yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato	(3) he would enter and dwell in that liberation of mind, liberation by wisdom,
ahaṅ-kāra-mamaṅ-kāra-mān-ānusayā na honti	through which there is no more I-making, mine-making, and underlying tendency to conceit
tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?	for one who enters and dwells in it?”366

The Buddha answers “yes” with the famous instruction for Nirvana

“idhānanda, bhikkhuno evaṃ hoti — ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	This is peaceful, sublime .... Nirvana.

Emerging from cessation of perception and feeling attainment

MN 44 voidness, signless, and desire-less

(also SN 41.6 contains same passage)

“saññā-vedayita-nirodha-samāpattiyā	"(The) perception-feelings-cessation-attainment,
vuṭṭhitaṃ kho,	(having) emerged *** (from that),
āvuso visākha,	friend Visakha,
bhikkhuṃ tayo phassā phusanti —	(A) monk {touches} three contacts ********* -
suññato phasso,	voidness contact,
a-nimitto phasso,	sign-less contact,
ap-paṇihito phasso”ti.	desire-less contact.

MN 121 & 122 associate Animitta with Suññata (emptiness)

MN 121

A bhikkhu - not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception - attends to the animitta dependent on the animitta concentration of mind… He understand thus: ‘Whatever disturbances there might be dependent on the perception of the base of nothingness, those are not present here; whatever disturbances there might be dependent on the perception of the base of neither-perceptionnor-non-perception, those are not present here. There is present only this amount of disturbance, namely, that connected with the six bases that are dependent on this body and conditioned by life (kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā).’ (MN 121)

MN 122

I do not see even a single kind of form, Ānanda, from the change and alteration of which there would not arise sorrow, lamentation, pain, grief, and despair in one who lusts for it and takes delight in it. However, Ānanda, there is this abiding discovered by the Tathāgata: to enter and abide in voidness internally by giving no attention to all nimittas. Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ – sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ. (MN 122)

Agama usage of Animitta

commentary by Dr. Chu
	Yes, part of the problem that exacerbated a streamlined definition for animitta comes from that Chinese translators used different words to translate the same Pali/Sanskrit terms, or same words to translate different Pali/Sanskrit terms. But it appears that since the earliest days of Buddhism, animitta has been shrouded in ambiguity and obscurity.
	A passage in the SA (T2.146b) explains how an attainer of animtta-cetosamādhi wanted to find out what it was that he attained. He followed Ven. Ananda for as long as six years, waiting for another person to ask about it or for Ananda to talk about it on his own accord, but neither happened with the passage of such a long time. He finally asked about it himself. This was an indication of how little-known and little-discussed the attainment was even in the early Sangha.
	The Abhidhamma-kośa corroborates the ambiguous and loaded nature of the attainment (T27.541): “As for the teaching on animitta, it can be expounded in a great variety of ways: it could be in reference to suñña-samādhi; it could be in reference to [the state of mind when one] sees the Path; it could be in reference to the Imperturbable Deliverance; it could be [the same as] the base of neither-perception-nor-non-perception; and it could be [its own thing, i.e.] the animitta-samādhi.”
	As with regards to the issue of wuxiang 無相 and wuxiang 無想: the asaṃjñā/asaññā is only expressed in Chinese as wuxiang 無想, but animitta is rendered in Chinese both as wuxiang 無相 and wuxiang 無想—hence the compounded confusion. This discrepancy might be attributable to a historical reason: before the advent of xylographic technology (woodblock printing) in China, scriptural manuscripts that were hand copied would allow for variant logographs for certain characters (zhengzhi 正知 & zhengzhi 正智 is an example); and the hand-copied manuscripts were the templates from which the printed versions would emerge. In that process, sometimes the variant characters would be made uniform by editors, and sometimes they would be preserved.
	But even prior to the transmission of Buddhist texts into China, the connections between asaññā & animitta might have been complex and multi-layered. You can detect in the suttas that the two are sometimes conflated. In these instances, asaññā is not an unskillful state, but a skillful state that is variously tied to different kinds of mundane and supramundane release.
	An example is from the DA (T1.15b), where the Buddha is said to find alleviation from physical pain by going into assañña. And there, the description for that state is identical with what you typically find with animitta (c.f. SA at T2.149c): “not giving attention/manasikāra to any sign.”
	Another example, Ud6.7, probably predated the mature meditation schemes we see in the major Nikayas. See how it treats what in the mature scheme would typically take to be second jhāna:
	“The Blessed One saw Ven. Subhūti sitting not far away, his legs crossed, his body held erect, having attained a concentration free from directed thought.”
	“[He] exclaimed: Whose thoughts are vaporized, well-dealt-with within, without trace — going beyond that tie, perceiving the formless, overcoming four yokes (sensuality, becoming, views, ignorance), one doesn’t go to birth.”
	Still another example is from the MA (T1.543a). Here, the animitta is said to be attainable by examining/reflecting upon the drawbacks of saṃjñā/saññā (Interestingly, the parallel sutta of this sutta, MN106, speaks of neither-perception-nor-non-perception, rather than of animitta/asaññā—still another indication that animitta/asaññā is, in some places, mixed up or related to neither-perception-nor-non-perception). In other words, nimitta IS saññā in this and many other cases. In all of these examples, the boundary between animitta and asaññā is blurry, complex, or nonexistent.

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