nimitta 2 - A primer on how Nimittas (signs) work in EBT nimitta 99 - sutta references for nimitta nimitta 99.3 - especially important samādhi nimitta ref’s nimitta 99.5 - all "Nimitt" 148 texts and 584 matches in Suttanta +KN Pali nimitta 99.100 - nimitta sutta exerpts from all references
primer on how Nimittas work in samādhi and four jhānas:
Lesson 1 - Jack and Jill
http://notesonthedhamma.blogspot.com/2022/04/a-primer-on-how-nimittas-signs-work-in.html
In EBT (early buddhism), there's a strange idiom of
"following signs",
"picking up on a sign",
"paying attention to a sign".
There are some reasons for this, but it occurred to me today that even in plain English we use the same idea.
Lesson 1 - Jack and Jill
Jack and Jill were in high school.
They liked each other and wanted to communicate that,
but both were shy, and both lacked the life experience to get the message across.
This was a time in history where girls were not permitted to make the first move,
so the pressure was on Jack to establish the knowledge of liking.
Jack tried, but failed.
Why?
He didn't follow the right nimittas (signs).
He didn't pay attention to the right nimittas, he followed the wrong nimittas.
What were the right signs?
When Jack approached Jill to chat, she was smiling,
friendly in greeting,
and the body language was clearly engaged and interested in the conversation.
That's at least 3 good nimittas right there.
Jack dimissed the good signs as Jill just being in general a good person
who was nice to everyone as far as he could see.
So he dismissed those 3 good nimittas as inconclusive evidence.
Bad nimitta #1 caused Jack to ignore probable good news.
Instead of giving more thought and opportunity for the 3 good nimittas,
Jack followed Bad nimitta #1 to quickly dismiss 3 good nimittas.
Jack made a really unfunny joke, and Jill reflexively laughed heartily
even though she didn't think it was funny.
That was a great nimitta right there. 4 good, juicy nimittas.
Jack ignored the good nimitta, and he followed a bad nimitta (#2) that led him to think,
Well, that joke was inherently funny and anyone would have laughed at that.
(no they wouldn't)
Despite what he perceived as a hopeless cause,
Jack summoned the courage to follow a nimitta (good, bad, neutral?)
that compelled him to ask Jill out on a date on Friday.
Jill, responded, "Sorry Jack, Bob already asked me out on a date this Friday."
What do you think Jack did?
Of course he followed a bad nimitta (#3)
that led him to assume Jill liked Bob and didn't like him.
If Jack had enough pañña (wisdom),
he could have spontaneously generated a good nimitta to make him think to ask,
Are you and Bob boyfriend and girlfriend?
Jill really wanted to say,
"But maybe we could go out next week?",
but her shyness and conservative nature made her pause a little too long.
Alas, it was too late. Jack ran away crying.
Jack is dumb because he ignored all the good nimittas (at least 5 good ones)
and unwisely focused (a-yoniso manasi-kāra) on the 3 bad signs
that led him to think thoughts concluding the case was hopeless.
99 - sutta references for nimitta
99.3 - especially important samādhi nimitta ref’s
AN 3.102 goldcraft, balancing nimittas of upekkha, samādhi, paggaha (energy) AN 4.14.1 guarding 6 sense doors, don't grab onto signs and features AN 4.14.4 samādhi nimittas are 5siv⚰️ SN 8.4 Vangisa, turn away from subha nimitta, develop animitta SN 46.2 nutriments for hindrances, subha and patigha SN 47.8 cook simile, follow good nimitta to get samādhi
99.5 - all "Nimitt" 148 texts and 584 matches in Suttanta +KN Pali
Sutta Title Words Ct Mr Links AN 1.11-20 asubhanimittaṁ paṭighanimittaṁ subhanimittaṁ 6 Pi AN 2.77-86 animittā nimittassa nimittavagga sanimittavagga sanimittavaggo sanimittā 7 Pi AN 2.118-129 paṭighanimittañca subhanimittañca 2 Pi AN 3.3 Cintīsutta Thinking bālanimittāni paṇḍitanimittāni 4 Pi En Ru AN 3.16 Apaṇṇakasutta Guaranteed nimittaggāhī 2 Pi En Ru AN 3.19 Paṭhamapāpaṇikasutta A Shopkeeper (1st) samādhinimittaṁ 5 Pi En Ru AN 3.32 Ānandasutta With Ānanda sabbanimittesu 4 Pi En Ru AN 3.33 Sāriputtasutta With Sāriputta sabbanimittesu 2 Pi En Ru AN 3.60 Saṅgāravasutta With Saṅgārava nimittena 6 5 Pi En Ru AN 3.68 Aññatitthiyasutta Followers of Other Religions asubhanimittan”tissa asubhanimittaṁ paṭighanimittan”tissa paṭighanimittaṁ subhanimittan”tissa subhanimittaṁ 6 Pi En Ru AN 3.102 Nimittasutta Foundations nimittasutta nimittāni nimittānīti paggahanimittaṁ paggahanimittaṁyeva samādhinimittaṁ samādhinimittaṁyeva upekkhānimittaṁ upekkhānimittaṁyeva 22 1 Pi En Ru AN 3.183-352 animitto 2 Pi AN 4.8 Vesārajjasutta Self-assured nimittametaṁ nimittaṁ 8 Pi En Ru AN 4.14 Saṁvarasutta Restraint nimittaggāhī samādhinimittaṁ 3 Pi En Ru AN 4.37 Aparihāniyasutta Non-decline nimittaggāhī 2 Pi En Ru AN 4.164 Paṭhamakhamasutta Patient (1st) nimittaggāhī 2 Pi En Ru AN 4.165 Dutiyakhamasutta Patience (2nd) nimittaggāhī 2 Pi En Ru AN 4.198 Attantapasutta Fervent Mortification of Oneself nimittaggāhī 2 1 Pi En Ru AN 5.26 Vimuttāyatanasutta Opportunities for Freedom samādhinimittaṁ 2 Pi En Ru AN 5.28 Pañcaṅgikasutta With Five Factors paccavekkhaṇānimittaṁ 2 8 Pi En Ru AN 5.30 Nāgitasutta With Nāgita asubhanimittānuyogaṁ subhanimitte 2 1 Pi En Ru AN 5.76 Dutiyayodhājīvasutta Warriors (2nd) nimittaggāhī 2 5 Pi En Ru AN 5.80 Catutthaanāgatabhayasutta Future Perils (4th) nimittaṁ 1 Pi En Ru AN 5.83 Kuhakasutta Deceiver nimittako nimittiko 2 Pi En Ru AN 5.140 Sotasutta A Listener nimittaggāhī 2 Pi En Ru AN 5.193 Saṅgāravasutta With Saṅgārava mukhanimittaṁ 10 10 Pi En Ru AN 6.13 Nissāraṇīyasutta Elements of Escape animittā animittācetovimuttī’ti animittāya nimittānusāri sabbanimittānaṁ 6 Pi En Ru AN 6.27 Paṭhamasamayasutta Proper Occasions (1st) nimittaṁ 6 Pi En Ru AN 6.28 Dutiyasamayasutta Proper Occasions (2nd) nimittaṁ samādhinimittaṁ 7 Pi En Ru AN 6.55 Soṇasutta With Soṇa nimittaṁ 2 3 Pi En Ru AN 6.60 Hatthisāriputtasutta With Hatthisāriputta animittassa animittaṁ sabbanimittānaṁ 6 6 Pi En Ru AN 6.68 Saṅgaṇikārāmasutta Enjoying Company nimittaṁ 4 Pi En Ru AN 7.38 Paṭhamapaṭisambhidāsutta Textual Analysis (1st) nimittaṁ 1 Pi En Ru AN 7.39 Dutiyapaṭisambhidāsutta Textual Analysis (2nd) nimittaṁ 1 Pi En Ru AN 7.49 Dutiyasaññāsutta Perceptions in Detail sabbanimittesu 3 8 Pi En Ru AN 7.56 Tissabrahmāsutta Tissa the Brahmā animittavihāriṁ animittaṁ sabbanimittānaṁ 6 2 Pi En Ru AN 7.58 Arakkheyyasutta Nothing to Hide nimittametaṁ nimittaṁ 6 Pi En Ru AN 8.70 Bhūmicālasutta Earthquakes nimitte 2 Pi En Ru AN 9.35 Gāvīupamāsutta The Simile of the Cow nimittaṁ 9 3 Pi En Ru AN 10.51 Sacittasutta Your Own Mind mukhanimittaṁ 1 2 Pi En Ru AN 10.52 Sāriputtasutta With Sāriputta mukhanimittaṁ 1 2 Pi En Ru AN 10.53 Ṭhitisutta Stagnation mukhanimittaṁ 1 2 Pi En Ru AN 10.54 Samathasutta Serenity mukhanimittaṁ 1 2 Pi En Ru AN 10.55 Parihānasutta Decline mukhanimittaṁ 1 3 Pi En Ru AN 10.72 Kaṇṭakasutta Thorns asubhanimittānuyogaṁ subhanimittānuyogo 2 Pi En Ru AN 10.99 Upālisutta With Upāli nimittaggāhī 2 3 Pi En Ru AN 10.121 Pubbaṅgamasutta Forerunner pubbanimittaṁ 2 Pi En Ru AN 11.17 Gopālasutta The Cowherd nimittaggāhī 4 Pi En Ru DN 1 Brahmajālasutta The Divine Net nimittaṁ 1 2 Pi En Ru DN 2 Sāmaññaphalasutta The Fruits of the Ascetic Life mukhanimittaṁ nimittaggāhī nimittaṁ 4 30 Pi En Ru DN 10 Subhasutta With Subha mukhanimittaṁ nimittaggāhī 3 22 Pi En Ru DN 11 Kevaṭṭasutta With Kevaḍḍha nimittā pubbanimittaṁ 2 3 Pi En Ru DN 15 Mahānidānasutta The Great Discourse on Causation nimittehi nimittesu 3 5 Pi En Ru DN 16 Mahāparinibbānasutta The Great Discourse on the Buddha’s Extinguishment animittaṁ nimitte nimittobhāsakathā sabbanimittānaṁ 10 14 Pi En Ru DN 18 Janavasabhasutta With Janavasabha nimittaṁ nimittā nimittāni pubbanimittaṁ 4 6 Pi En Ru DN 19 Mahāgovindasutta The Great Steward nimittaṁ nimittā nimittāni pubbanimittaṁ 4 6 Pi En Ru DN 28 Sampasādanīyasutta Inspiring Confidence nimittena 4 3 Pi En Ru DN 30 Lakkhaṇasutta The Marks of a Great Man akhilamanimittamakaṇṭakaṁ bahuvividhanimittalakkhaṇaññū byañjananimittadharā byañjananimittakovidā nimittakovidā nimittan’ti pubbanimittamassa uppādanimittakovidā 10 Pi En Ru DN 33 Saṅgītisutta Reciting in Concert animitto animittā animittāya nimittaggāhī nimittānusāri paggahanimittañca sabbanimittānaṁ samathanimittañca samādhinimittaṁ 14 20 Pi En Ru DN 34 Dasuttarasutta Up to Ten animittā nimittānusāri paccavekkhaṇanimittaṁ sabbanimittānaṁ samādhinimittaṁ 7 14 Pi En MN 5 Anaṅgaṇasutta Unblemished subhanimittassa subhanimittaṁ 8 10 Pi En Ru MN 12 Mahāsīhanādasutta The Longer Discourse on the Lion’s Roar nimittametaṁ nimittaṁ 12 29 Pi En Ru MN 15 Anumānasutta Measuring Up mukhanimittaṁ 1 1 Pi En Ru MN 20 Vitakkasaṇṭhānasutta How to Stop Thinking nimittaṁ nimittā nimittāni pañcanimittakathā 22 5 Pi En Ru MN 27 Cūḷahatthipadopamasutta The Shorter Simile of the Elephant’s Footprint nimittaggāhī 2 6 Pi En Ru MN 33 Mahāgopālakasutta The Longer Discourse on the Cowherd nimittaggāhī 4 Pi En Ru MN 36 Mahāsaccakasutta The Longer Discourse With Saccaka samādhinimitte 1 16 Pi En Ru MN 38 Mahātaṇhāsaṅkhayasutta The Longer Discourse on the Ending of Craving nimittaggāhī 2 4 Pi En Ru MN 39 Mahāassapurasutta The Longer Discourse at Assapura nimittaggāhī 2 13 Pi En Ru MN 43 Mahāvedallasutta The Great Elaboration animittaṁ animittā animittāya nimittakaraṇo sabbanimittānañca sabbanimittānaṁ 25 1 Pi En Ru MN 44 Cūḷavedallasutta The Shorter Elaboration animitto samādhinimittā 3 Pi En Ru MN 51 Kandarakasutta With Kandaraka nimittaggāhī 2 5 Pi En Ru MN 53 Sekhasutta A Trainee nimittaggāhī 2 1 Pi En Ru MN 54 Potaliyasutta With Potaliya the Householder nimittā 1 8 Pi En Ru MN 77 Mahāsakuludāyisutta The Longer Discourse with Sakuludāyī mukhanimittaṁ 1 19 Pi En Ru MN 82 Raṭṭhapālasutta With Raṭṭhapāla nimittaṁ 1 Pi En Ru MN 94 Ghoṭamukhasutta With Ghoṭamukha nimittaggāhī 2 2 Pi En Ru MN 101 Devadahasutta At Devadaha nimittaggāhī 2 4 Pi En Ru MN 107 Gaṇakamoggallānasutta With Moggallāna the Accountant nimittaggāhī 2 4 Pi En Ru MN 109 Mahāpuṇṇamasutta The Longer Discourse on the Full-Moon Night sabbanimittesu 2 Pi En Ru MN 112 Chabbisodhanasutta The Sixfold Purification nimittaggāhī sabbanimittesu 4 1 Pi En Ru MN 121 Cūḷasuññatasutta The Shorter Discourse on Emptiness animittaṁ animitte animitto 5 2 Pi En Ru MN 122 Mahāsuññatasutta The Longer Discourse on Emptiness sabbanimittānaṁ samādhinimitte 2 Pi En Ru MN 124 Bākulasutta With Bakkula nimittaṁ 1 Pi En Ru MN 125 Dantabhūmisutta The Level of the Tamed nimittaggāhī 1 6 Pi En Ru MN 128 Upakkilesasutta Corruptions nimittaṁ obhāsanimittaṁ rūpanimittaṁ 6 4 Pi En Ru MN 129 Bālapaṇḍitasutta The Foolish and the Astute bālanimittāni paṇḍitanimittāni 2 13 Pi En Ru MN 138 Uddesavibhaṅgasutta The Analysis of a Recitation Passage dhammanimittassādagadhitaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ dhammanimittassādavinibandhaṁ dhammanimittānusāri rūpanimittassādagadhitaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ rūpanimittassādavinibandhaṁ rūpanimittānusāri 16 1 Pi En Ru SN 8.4 Ānandasutta With Ānanda animittañca nimittaṁ 2 Pi En Ru SN 18.21 Anusayasutta Tendency sabbanimittesu 2 Pi En Ru SN 18.22 Apagatasutta Rid of Conceit sabbanimittesu 2 Pi En Ru SN 22.3 Hāliddikānisutta With Hāliddikāni dhammanimittaniketavisāravinibandhā gandhanimitta phoṭṭhabbanimitta rasanimitta rūpanimittaniketavisāravinibandhā saddanimitta 12 Pi En Ru SN 22.71 Rādhasutta With Rādha sabbanimittesu 2 Pi En Ru SN 22.72 Surādhasutta With Surādha sabbanimittesu 2 Pi En Ru SN 22.80 Piṇḍolyasutta Beggars animittaṁ animitto 3 6 Pi En Ru SN 22.82 Puṇṇamasutta A Full Moon Night sabbanimittesu 2 1 Pi En Ru SN 22.83 Ānandasutta With Ānanda mukhanimittaṁ 1 1 Pi En Ru SN 22.91 Rāhulasutta Rāhula sabbanimittesu 2 Pi En Ru SN 22.92 Dutiyarāhulasutta Rāhula (2nd) sabbanimittesu 2 Pi En Ru SN 22.124 Kappasutta With Kappa sabbanimittesu 2 Pi En Ru SN 22.125 Dutiyakappasutta With Kappa (2nd) sabbanimittesu 2 Pi En Ru SN 35.80 Dutiyaavijjāpahānasutta Giving Up Ignorance (2nd) sabbanimittāni 1 Pi En Ru SN 35.95 Mālukyaputtasutta Māluṅkyaputta nimittaṁ 7 Pi En Ru SN 35.120 Sāriputtasaddhivihārikasutta Sāriputta and the Pupil nimittaggāhī 2 Pi En Ru SN 35.127 Bhāradvājasutta With Bhāradvāja nimittaggāhino 2 1 Pi En Ru SN 35.235 Ādittapariyāyasutta The Exposition on Burning nimittaggāho nimittassādagadhitaṁ nimittassādagathitaṁ 12 Pi En Ru SN 35.239 Rathopamasutta The Simile of the Chariot nimittaggāhī 2 3 Pi En Ru SN 35.240 Kummopamasutta The Simile of the Tortoise nimittaggāhino 2 1 Pi En Ru SN 40.9 Animittapañhāsutta A Question About the Signless animittapañhāsutta animittaṁ animitte animitto nimittānusāri sabbanimittānaṁ 16 Pi En Ru SN 40.11 Candanasutta With Candana, Etc. animitto 1 Pi En Ru SN 41.6 Dutiyakāmabhūsutta With Kāmabhū (2nd) animitto 1 Pi En Ru SN 41.7 Godattasutta With Godatta animittaṁ animittā nimittakaraṇo sabbanimittānaṁ 9 Pi En Ru SN 43.4 Suññatasamādhisutta Emptiness Immersion animitto 1 Pi En SN 43.12 Asaṅkhatasutta The Unconditioned animitto 1 Pi En Ru SN 45.49 Kalyāṇamittasutta Good Friends (1st) pubbanimittaṁ 2 Pi En Ru SN 45.50-54 Sīlasampadādisuttapañcaka Five Discourses on Accomplishment in Ethics, Etc. (1st) pubbanimittaṁ 2 Pi SN 45.55 Yonisomanasikārasampadāsutta Accomplishment in Rational Application of Mind (1st) pubbanimittaṁ 2 Pi SN 45.56 Dutiyakalyāṇamittasutta Good Friends (2nd) pubbanimittaṁ 2 Pi En Ru SN 45.57-61 Dutiyasīlasampadādisuttapañcaka Five Discourses on Accomplishment in Ethics, Etc. (2nd) pubbanimittaṁ 2 Pi SN 46.2 Kāyasutta The Body abyagganimittaṁ paṭighanimittaṁ samathanimittaṁ samādhinimittaṁ subhanimittaṁ 6 4 Pi En Ru SN 46.12 Paṭhamasūriyūpamasutta The Simile of the Sun (1st) nimittaṁ pubbanimittaṁ 4 1 Pi En Ru SN 46.13 Dutiyasūriyūpamasutta The Simile of the Sun (2nd) pubbanimittaṁ 2 1 Pi En Ru SN 46.48 Ādiccasutta The Sun pubbanimittaṁ 2 Pi En Ru SN 46.51 Āhārasutta Nourishing abyagganimittaṁ asubhanimittaṁ paṭighanimittaṁ samathanimittaṁ subhanimittaṁ 7 Pi En Ru SN 46.55 Saṅgāravasutta With Saṅgārava mukhanimittaṁ 10 10 Pi En Ru SN 47.8 Sūdasutta Cooks nimittaṁ 10 2 Pi En Ru SN 47.9 Gilānasutta Sick animittaṁ sabbanimittānaṁ 2 1 Pi En Ru SN 47.10 Bhikkhunupassayasutta The Nuns’ Quarters nimitte 4 Pi En Ru SN 48.40 Uppaṭipāṭikasutta Irregular Order animittaṁ sanimittaṁ 10 Pi En Ru SN 51.10 Cetiyasutta At the Cāpāla Shrine nimitte 2 Pi En Ru SN 51.20 Vibhaṅgasutta Analysis nimittehi 4 Pi En Ru SN 56.37 Paṭhamasūriyasutta The Simile of the Sun (1st) pubbanimittaṁ 2 Pi En Ru Dhp 90-99 Sāriputtattheravatthu animitto 2 En KN Iti 83 Pañcapubbanimittasutta Five Warning Signs pañcapubbanimittasutta pubbanimittāni 2 Pi KN Snp 2.11 Rāhulasutta With Rāhula animittañca nimittaṁ 2 Pi En Ru KN Snp 3.8 Sallasutta The Dart animittamanaññātaṁ 1 Pi En Ru KN Thag 1.85 Sunāgattheragāthā Sunāga cittanimittassa 1 Pi Ru KN Thag 1.92 Vijayattheragāthā Vijaya animitto 1 Pi KN Thag 1.98 Abhayattheragāthā Abhaya nimittaṁ piyanimittaṁ 3 Pi KN Thag 1.99 Uttiyattheragāthā Uttiya (3rd) nimittaṁ piyanimittaṁ 3 Pi KN Thag 10.6 Vaṅgantaputtaupasenattheragāthā Upasena son of Vaṅgantā suggahītanimittassa 1 Pi KN Thag 16.5 Mālukyaputtattheragāthā Māluṅkyaputta (2nd) nimittaṁ 6 Pi KN Thag 19.1 Tālapuṭattheragāthā Tālapuṭa nimittaṁ 3 1 Pi KN Thag 21.1 Vaṅgīsattheragāthā Vaṅgīsa animittañca nimittaṁ 2 Pi KN Thig 2.1 Abhirūpanandātherīgāthā Abhirūpanandā animittañca 1 Pi KN Thig 3.3 Aparāuttamātherīgāthā Another Uttamā suññatassānimittassa 1 Pi KN Thig 5.8 Soṇātherīgāthā Soṇā animittañca 1 Pi Ru KN Ud 6.1 Āyusaṅkhārossajjanasutta Surrendering the Life Force nimitte 2 Pi En
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99.100 - nimitta sutta exerpts from all references
nimitt 148 texts and 584 matches in Suttanta +KN Pali
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Sutta Title Words Ct Mr Links AN 1.11-20 asubhanimittaṁ paṭighanimittaṁ subhanimittaṁ 6 Pi
Quote
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ. “Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty.
Subhanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattatī”ti.
When you apply the mind irrationally to the feature of beauty, sensual desire arises, and once arisen it increases and grows.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, paṭighanimittaṁ.
“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness.
Paṭighanimittaṁ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattatī”ti.
When you apply the mind irrationally to the feature of harshness, ill will arises, and once arisen it increases and grows.”
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṁ, bhikkhave, asubhanimittaṁ.
“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness.
Asubhanimittaṁ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.
When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.”
AN 2.77-86 animittā nimittassa nimittavagga sanimittavagga sanimittavaggo sanimittā 7 Pi
Quote
8. Sanimittavagga The Chapter with a Basis
Sanimittavagga → nimittavagga (pts1ed)
“Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā.
“Bad, unskillful qualities, mendicants, arise with a basis, not without a basis.
Tasseva nimittassa pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti.
By giving up that basis, those bad, unskillful qualities do not occur.”
Sanimittavaggo tatiyo.
AN 2.118-129 paṭighanimittañca subhanimittañca 2 Pi
Quote
Subhanimittañca ayoniso ca manasikāro. The feature of beauty and irrational application of mind.
Paṭighanimittañca ayoniso ca manasikāro.
The feature of harshness and irrational application of mind.
AN 3.3 Cintīsutta Thinking bālanimittāni paṇḍitanimittāni 4 Pi En Ru
Quote
“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. “There are these three characteristics, signs, and manifestations of a fool.
Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.
These are the three characteristics, signs, and manifestations of a fool.
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
There are these three characteristics, signs, and manifestations of an astute person.
Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
These are the three characteristics, signs, and manifestations of an astute person.
AN 3.16 Apaṇṇakasutta Guaranteed nimittaggāhī 2 Pi En Ru
Quote
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
AN 3.19 Paṭhamapāpaṇikasutta A Shopkeeper (1st) samādhinimittaṁ 5 Pi En Ru
Quote
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, sāyanhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti. It’s when a mendicant doesn’t carefully focus on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ …pe… sāyanhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti.
It’s when a mendicant carefully focuses on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.
AN 3.32 Ānandasutta With Ānanda sabbanimittesu 4 Pi En Ru
Quote
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; “Could it be, sir, that a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli;
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli;
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“But how could this be, sir?”
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli;
AN 3.33 Sāriputtasutta With Sāriputta sabbanimittesu 2 Pi En Ru
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‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharissāmā’ti. ‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati;
When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more—
AN 3.60 Saṅgāravasutta With Saṅgārava nimittena 6 5 Pi En Ru
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Idha, brāhmaṇa, ekacco nimittena ādisati: In one case, someone reveals by means of a sign:
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:
In another case, someone reveals after hearing it from humans or non-humans or deities:
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati:
In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:
In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand:
Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati:
And the demonstration where someone reveals something by means of a sign,
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe…
or after hearing it from humans, non-humans, or deities,
AN 3.68 Aññatitthiyasutta Followers of Other Religions asubhanimittan”tissa asubhanimittaṁ paṭighanimittan”tissa paṭighanimittaṁ subhanimittan”tissa subhanimittaṁ 6 Pi En Ru
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‘“Subhanimittan”tissa vacanīyaṁ. You should say: ‘The beautiful feature of things.
Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati.
When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows.
‘“Paṭighanimittan”tissa vacanīyaṁ.
You should say: ‘The feature of harshness.
Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati.
When you apply the mind irrationally to the feature of harshness, hate arises, and once arisen it increases and grows.
‘“Asubhanimittan”tissa vacanīyaṁ.
You should say: ‘The ugly feature of things.
Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.
When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up.
AN 3.102 nimittasutta Foundations nimittasutta nimittāni nimittānīti paggahanimittaṁ paggahanimittaṁyeva samādhinimittaṁ samādhinimittaṁyeva upekkhānimittaṁ upekkhānimittaṁyeva 22 1 Pi En Ru
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nimittasutta Basis
“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—
“Mendicants, a mendicant committed to the higher mind should focus on three bases from time to time:
kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.
the basis of immersion, the basis of exertion, and the basis of equanimity.
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.
If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness.
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya.
If they focus solely on the basis of exertion, it’s likely their mind will incline to restlessness.
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya.
If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.
But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.
Evamevaṁ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṁ manasi kātabbāni—
In the same way, a mendicant committed to the higher mind should focus on three bases from time to time:
kālena kālaṁ samādhinimittaṁ manasi kātabbaṁ, kālena kālaṁ paggahanimittaṁ manasi kātabbaṁ, kālena kālaṁ upekkhānimittaṁ manasi kātabbaṁ.
the basis of immersion, the basis of exertion, and the basis of equanimity. …
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ samādhinimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ kosajjāya saṁvatteyya.
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.
When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.
Loṇaṁ dhovati nimittānīti.
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Suññato samādhi, animitto samādhi, appaṇihito samādhi— Emptiness immersion; signless immersion; and undirected immersion.
Suññato animitto ca,
AN 4.8 Vesārajjasutta Self-assured nimittametaṁ nimittaṁ 8 Pi En Ru
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‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
AN 4.14 Saṁvarasutta Restraint nimittaggāhī samādhinimittaṁ 3 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,
When they know an idea with their mind, they don’t get caught up in the features and details.
Idha, bhikkhave, bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati aṭṭhikasaññaṁ puḷavakasaññaṁ vinīlakasaññaṁ vicchiddakasaññaṁ uddhumātakasaññaṁ.
It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
AN 4.37 Aparihāniyasutta Non-decline nimittaggāhī 2 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing an idea with their mind, they don’t get caught up in the features and details.
AN 4.164 Paṭhamakhamasutta Patient (1st) nimittaggāhī 2 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know an idea with their mind, they don’t get caught up in the features and details.
AN 4.165 Dutiyakhamasutta Patience (2nd) nimittaggāhī 2 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti …pe… When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know an idea with their mind, they don’t get caught up in the features and details.
AN 4.198 Attantapasutta Fervent Mortification of Oneself nimittaggāhī 2 1 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Seeing a sight with the eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing an idea with the mind, they don’t get caught up in the features and details.
AN 5.26 Vimuttāyatanasutta Opportunities for Freedom samādhinimittaṁ 2 Pi En Ru
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api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma.
AN 5.28 Pañcaṅgikasutta With Five Factors paccavekkhaṇānimittaṁ 2 8 Pi En Ru
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Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.
AN 5.30 Nāgitasutta With Nāgita asubhanimittānuyogaṁ subhanimitte 2 1 Pi En Ru
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Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti— When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized.
AN 5.76 Dutiyayodhājīvasutta Warriors (2nd) nimittaggāhī 2 5 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Seeing a sight with his eyes, he doesn’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing an idea with his mind, he doesn’t get caught up in the features and details.
AN 5.80 Catutthaanāgatabhayasutta Future Perils (4th) nimittaṁ 1 Pi En Ru
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‘anekavihitaṁ sannidhikāraparibhogaṁ anuyuttā viharissanti, oḷārikampi nimittaṁ karissanti, pathaviyāpi haritaggepi’. they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants.
AN 5.83 Kuhakasutta Deceiver nimittako nimittiko 2 Pi En Ru
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Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṁ nijigīsitā— They use deceit, flattery, hinting, and belittling, and they use material things to chase after other material things.
nemittiko → nimittiko (sya-all, km); nemittako (pts1ed); nimittako (mr) | nijigīsitā → nijigiṁsitā (bj, sya-all, km, pts1ed)
AN 5.140 Sotasutta A Listener nimittaggāhī 2 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing an idea with the mind, they don’t get caught up in the features and details.
AN 5.193 Saṅgāravasutta With Saṅgārava mukhanimittaṁ 10 10 Pi En Ru
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Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
AN 6.13 Nissāraṇīyasutta Elements of Escape animittā animittācetovimuttī’ti animittāya nimittānusāri sabbanimittānaṁ 6 Pi En Ru
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‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.
Nissaraṇañhetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittācetovimuttī’ti.
For it is the signless release of the heart that is the escape from all signs.’
AN 6.27 Paṭhamasamayasutta Proper Occasions (1st) nimittaṁ 6 Pi En Ru
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Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say:
‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi.
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.
AN 6.28 Dutiyasamayasutta Proper Occasions (2nd) nimittaṁ samādhinimittaṁ 7 Pi En Ru
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Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati. For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day.
Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say,
“ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi.
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life.
Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti. So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi.
After some time Soṇa focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation.
AN 6.60 Hatthisāriputtasutta With Hatthisāriputta animittassa animittaṁ sabbanimittānaṁ 6 6 Pi En Ru
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Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. And take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart.
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.
Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
“In the same way, take a person who, not focusing on any signs, enters and remains in the signless immersion of the heart …
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.
AN 6.68 Saṅgaṇikārāmasutta Enjoying Company nimittaṁ 4 Pi En Ru
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‘Eko paviveke anabhiramanto cittassa nimittaṁ gahessatī’ti netaṁ ṭhānaṁ vijjati. Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind.
‘Cittassa nimittaṁ agaṇhanto sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.
Without learning the patterns of the mind, it’s impossible to fulfill right view.
‘Eko paviveke abhiramanto cittassa nimittaṁ gahessatī’ti ṭhānametaṁ vijjati.
For someone who takes pleasure in being alone in seclusion, it’s possible to learn the patterns of the mind.
‘Cittassa nimittaṁ gaṇhanto sammādiṭṭhiṁ paripūressatī’ti ṭhānametaṁ vijjati.
For someone who learns the patterns of the mind, it’s possible to fulfill right view.
AN 7.38 Paṭhamapaṭisambhidāsutta Textual Analysis (1st) nimittaṁ 1 Pi En Ru
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sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, focused on, borne in mind, and comprehended with wisdom.
AN 7.39 Dutiyapaṭisambhidāsutta Textual Analysis (2nd) nimittaṁ 1 Pi En Ru
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sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, focused on, borne in mind, and comprehended with wisdom.
AN 7.49 Dutiyasaññāsutta Perceptions in Detail sabbanimittesu 3 8 Pi En Ru
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Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ.
But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,
AN 7.56 Tissabrahmāsutta Tissa the Brahmā animittavihāriṁ animittaṁ sabbanimittānaṁ 6 2 Pi En Ru
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“Na hi pana te, moggallāna, tisso brahmā sattamaṁ animittavihāriṁ puggalaṁ deseti”. “But Moggallāna, Tissa the Divinity didn’t teach the seventh person, the signless meditator.”
Yaṁ bhagavā sattamaṁ animittavihāriṁ puggalaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
May the Buddha teach the seventh person, the signless meditator. The mendicants will listen and remember it.”
“Idha, moggallāna, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
“Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart.
‘ayaṁ kho āyasmā sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart.
AN 7.58 Arakkheyyasutta Nothing to Hide nimittametaṁ nimittaṁ 6 Pi En Ru
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nimittametaṁ, bhikkhave, na samanupassāmi.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
nimittametaṁ, bhikkhave, na samanupassāmi.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
nimittametaṁ, bhikkhave, na samanupassāmi.
Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
AN 8.70 Bhūmicālasutta Earthquakes nimitte 2 Pi En Ru
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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
AN 9.35 Gāvīupamāsutta The Simile of the Cow nimittaṁ 9 3 Pi En Ru
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so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti. But they don’t cultivate, develop, and make much of that basis; they don’t ensure it is properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.
They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.
AN 10.51 Sacittasutta Your Own Mind mukhanimittaṁ 1 2 Pi En Ru
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Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
AN 10.52 Sāriputtasutta With Sāriputta mukhanimittaṁ 1 2 Pi En Ru
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Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
AN 10.53 Ṭhitisutta Stagnation mukhanimittaṁ 1 2 Pi En Ru
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Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
AN 10.54 Samathasutta Serenity mukhanimittaṁ 1 2 Pi En Ru
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Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
AN 10.55 Parihānasutta Decline mukhanimittaṁ 1 3 Pi En Ru
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Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
AN 10.72 Kaṇṭakasutta Thorns asubhanimittānuyogaṁ subhanimittānuyogo 2 Pi En Ru
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Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako. Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.
AN 10.99 Upālisutta With Upāli nimittaggāhī 2 3 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
AN 10.121 Pubbaṅgamasutta Forerunner pubbanimittaṁ 2 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. “Mendicants, the dawn is the forerunner and precursor of the sunrise.
Evamevaṁ kho, bhikkhave, kusalānaṁ dhammānaṁ etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi.
In the same way right view is the forerunner and precursor of skillful qualities.
AN 11.17 Gopālasutta The Cowherd nimittaggāhī 4 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī; When a mendicant sees a sight with their eyes, they get caught up in the features and details.
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī;
When they know an idea with their mind, they get caught up in the features and details.
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know an idea with their mind, they don’t get caught up in the features and details.
DN 1 Brahmajālasutta The Divine Net nimittaṁ 1 2 Pi En Ru
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seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying lifespan, chanting for protection, and divining omens from wild animals.
DN 2 Sāmaññaphalasutta The Fruits of the Ascetic Life mukhanimittaṁ nimittaggāhī nimittaṁ 4 30 Pi En Ru
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Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying lifespan, chanting for protection, and divining omens from wild animals.
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
DN 10 Subhasutta With Subha mukhanimittaṁ nimittaggāhī 3 22 Pi En Ru
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Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know an idea with their mind, they don’t get caught up in the features and details.
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
DN 11 Kevaṭṭasutta With Kevaḍḍha nimittā pubbanimittaṁ 2 3 Pi En Ru
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api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’
DN 15 Mahānidānasutta The Great Discourse on Causation nimittehi nimittesu 3 5 Pi En Ru
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Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti? Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?
“Suppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?”
DN 16 Mahāparinibbānasutta The Great Discourse on the Buddha’s Extinguishment animittaṁ nimitte nimittobhāsakathā sabbanimittānaṁ 10 14 Pi En Ru
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Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
13. nimittobhāsakathā
13. An Obvious Hint
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying:
DN 18 Janavasabhasutta With Janavasabha nimittaṁ nimittā nimittāni pubbanimittaṁ 4 6 Pi En Ru
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“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti. “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.”
Yathā nimittā dissanti,
As indicated by the signs,
Brahmuno hetaṁ nimittaṁ,
For this is the sign of the Divinity:
DN 19 Mahāgovindasutta The Great Steward nimittaṁ nimittā nimittāni pubbanimittaṁ 4 6 Pi En Ru
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‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati; ‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’
brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.
Yathā nimittā dissanti,
As indicated by the signs,
Brahmuno hetaṁ nimittaṁ,
For this is the sign of the Divinity:
DN 28 Sampasādanīyasutta Inspiring Confidence nimittena 4 3 Pi En Ru
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Idha, bhante, ekacco nimittena ādisati: Firstly, someone reveals by means of a sign,
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:
Furthermore, someone reveals after hearing it from humans or non-humans or deities,
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati:
Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers,
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati. Api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:
Furthermore, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand,
DN 30 Lakkhaṇasutta The Marks of a Great Man akhilamanimittamakaṇṭakaṁ bahuvividhanimittalakkhaṇaññū byañjananimittadharā byañjananimittakovidā nimittakovidā nimittan’ti pubbanimittamassa uppādanimittakovidā 10 Pi En Ru
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So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
Iti dīghāyukatāya taṁ nimittan”ti.
Thus this is the sign of long life.’”
Āhu byañjananimittakovidā,
The soothsayers expert in signs declared:
Byākaṁsu uppādanimittakovidā,
At his birth the soothsayers expert in signs prophesied:
Bahuvividhanimittalakkhaṇaññū,
Learned experts in the many different
Ahāniyaṁ pubbanimittamassa taṁ.
he had that portent of non-decline.
Bahū pana nimittakovidā;
and learned in prognostic texts,
Byākaṁsu byañjananimittadharā,
The experts in omens and signs prophesied:
Byākaṁsu uppādanimittakovidā;
and expert in signs gathered and prophesied:
So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
DN 33 Saṅgītisutta Reciting in Concert animitto animittā animittāya nimittaggāhī nimittānusāri paggahanimittañca sabbanimittānaṁ samathanimittañca samādhinimittaṁ 14 20 Pi En Ru
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Samathanimittañca paggahanimittañca. The basis of serenity and the basis of exertion.
suññato samādhi, animitto samādhi, appaṇihito samādhi.
emptiness, signless, and undirected.
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
For it is the signless release of the heart that is the escape from all signs.’
DN 34 Dasuttarasutta Up to Ten animittā nimittānusāri paccavekkhaṇanimittaṁ sabbanimittānaṁ samādhinimittaṁ 7 14 Pi En
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pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
‘animittā hi kho me cetovimutti bhāvitā …pe…
‘I’ve developed the signless release of the heart. …
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’
nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti.
For it is the signless release of the heart that is the escape from all signs.’
MN 5 Anaṅgaṇasutta Unblemished subhanimittassa subhanimittaṁ 8 10 Pi En Ru
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Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind.
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;
“In the same way, take the case of the person who has no blemish and does not understand it. You can expect that …
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;
Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind.
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;
“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …
MN 12 Mahāsīhanādasutta The Longer Discourse on the Lion’s Roar nimittametaṁ nimittaṁ 12 29 Pi En Ru
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‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.
But I don’t see any reason to feel afraid or insecure.
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi.
But I don’t see any reason to feel afraid or insecure.
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
MN 15 Anumānasutta Measuring Up mukhanimittaṁ 1 1 Pi En Ru
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Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṁ mukhanimittaṁ paccavekkhamāno, sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
MN 20 Vitakkasaṇṭhānasutta How to Stop Thinking nimittaṁ nimittā nimittāni pañcanimittakathā 22 5 Pi En Ru
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“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni. “Mendicants, a mendicant committed to the higher mind should focus on five subjects from time to time.
Idha, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ.
Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful.
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
As they do so, those bad thoughts are given up and come to an end.
evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ.
In the same way, a mendicant … should focus on some other basis of meditation connected with the skillful …
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:
Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts:
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo:
In the same way, a mendicant … should examine the drawbacks of those thoughts …
Yato kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.
Now, take the mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other subject connected with the skillful …
Pañcanimittakathā puna vaggo.
MN 27 Cūḷahatthipadopamasutta The Shorter Simile of the Elephant’s Footprint nimittaggāhī 2 6 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 33 Mahāgopālakasutta The Longer Discourse on the Cowherd nimittaggāhī 4 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. When a mendicant sees a sight with their eyes, they get caught up in the features and details.
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī.
know an idea with their mind, they get caught up in the features and details.
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
know an idea with their mind, they don’t get caught up in the features and details.
MN 36 Mahāsaccakasutta The Longer Discourse With Saccaka samādhinimitte 1 16 Pi En Ru
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So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti. When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally, using the same meditation subject as a basis of immersion that I used before, which I regularly use to meditate.”
MN 38 Mahātaṇhāsaṅkhayasutta The Longer Discourse on the Ending of Craving nimittaggāhī 2 4 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 39 Mahāassapurasutta The Longer Discourse at Assapura nimittaggāhī 2 13 Pi En Ru
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cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. When we see a sight with our eyes, we won’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī.
When we know an idea with our mind, we won’t get caught up in the features and details.
MN 43 Mahāvedallasutta The Great Elaboration animittaṁ animittā animittāya nimittakaraṇo sabbanimittānañca sabbanimittānaṁ 25 1 Pi En Ru
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“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti? “How many conditions are necessary to attain the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—
“Two conditions are necessary to attain the signless release of the heart:
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.
not focusing on any signs, and focusing on the signless.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
These two conditions are necessary to attain the signless release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?
“How many conditions are necessary to remain in the signless release of the heart?”
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—
“Three conditions are necessary to remain in the signless release of the heart:
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.
not focusing on any signs, focusing on the signless, and a previous determination.
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.
These three conditions are necessary to remain in the signless release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?
“How many conditions are necessary to emerge from the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—
“Two conditions are necessary to emerge from the signless release of the heart:
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.
focusing on all signs, and not focusing on the signless.
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.
These two conditions are necessary to emerge from the signless release of the heart.”
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;
“There is a way in which these things differ in both meaning and phrasing.
Katamā cāvuso, animittā cetovimutti?
And what is the signless release of the heart?
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
Ayaṁ vuccatāvuso, animittā cetovimutti.
This is called the signless release of the heart.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
Greed, hate, and delusion are makers of signs.
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable release of the heart is said to be the best kind of signless release of the heart.
MN 44 Cūḷavedallasutta The Shorter Elaboration animitto samādhinimittā 3 Pi En Ru
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“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti? “But ma’am, what is immersion? What things are the bases of immersion? What things are the prerequisites for immersion? What is the development of immersion?”
cattāro satipaṭṭhānā samādhinimittā;
The four kinds of mindfulness meditation are the bases for immersion.
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.
“They experience three kinds of contact: emptiness, signless, and undirected contacts.”
MN 51 Kandarakasutta With Kandaraka nimittaggāhī 2 5 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 53 Sekhasutta A Trainee nimittaggāhī 2 1 Pi En Ru
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Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a noble disciple sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 54 Potaliyasutta With Potaliya the Householder nimittā 1 8 Pi En Ru
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“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti. “Well, householder, you have the features, attributes, and signs of a householder.”
MN 77 Mahāsakuludāyisutta The Longer Discourse with Sakuludāyī mukhanimittaṁ 1 19 Pi En Ru
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Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot’, and if they had no spots they’d know ‘I have no spots’.
MN 82 Raṭṭhapālasutta With Raṭṭhapāla nimittaṁ 1 Pi En Ru
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Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi. As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice.
MN 94 Ghoṭamukhasutta With Ghoṭamukha nimittaggāhī 2 2 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 101 Devadahasutta At Devadaha nimittaggāhī 2 4 Pi En Ru
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So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
MN 107 Gaṇakamoggallānasutta With Moggallāna the Accountant nimittaggāhī 2 4 Pi En Ru
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‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.
manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.
When you know an idea with your mind, don’t get caught up in the features and details.
MN 109 Mahāpuṇṇamasutta The Longer Discourse on the Full-Moon Night sabbanimittesu 2 Pi En Ru
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“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”
MN 112 Chabbisodhanasutta The Sixfold Purification nimittaggāhī sabbanimittesu 4 1 Pi En Ru
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‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti? ‘Sir, how does the venerable know and see so that he has eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and all external stimuli?’
So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī;
When I saw a sight with my eyes, I didn’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī;
When I knew an idea with my mind, I didn’t get caught up in the features and details.
Evaṁ kho me, āvuso, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti.
That is how I know and see so that I have eradicated I-making, mine-making, and the underlying tendency to conceit for this conscious body and all external stimuli.’
MN 121 Cūḷasuññatasutta The Shorter Discourse on Emptiness animittaṁ animitte animitto 5 2 Pi En Ru
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Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.
‘Even this signless immersion of the heart is produced by choices and intentions.’
MN 122 Mahāsuññatasutta The Longer Discourse on Emptiness sabbanimittānaṁ samādhinimitte 2 Pi En Ru
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sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. to enter and remain in emptiness internally by not focusing on any signs.
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before.
MN 124 Bākulasutta With Bakkula nimittaṁ 1 Pi En Ru
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nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … getting caught up in the details of female’s appearance …
MN 125 Dantabhūmisutta The Level of the Tamed nimittaggāhī 1 6 Pi En Ru
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‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe… ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
MN 128 Upakkilesasutta Corruptions nimittaṁ obhāsanimittaṁ rūpanimittaṁ 6 4 Pi En Ru
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tañca nimittaṁ nappaṭivijjhāmā”ti. We haven’t worked out the basis of that.”
“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ.
“Well, you should work out the basis of that.
‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi.
‘When I don’t focus on the basis of the forms, but focus on the basis of the light, then I perceive light and do not see forms.
Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—
But when I don’t focus on the basis of the light, but focus on the basis of the forms, then I see forms and do not perceive light.
MN 129 Bālapaṇḍitasutta The Foolish and the Astute bālanimittāni paṇḍitanimittāni 2 13 Pi En Ru
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“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. “These are the three characteristics, signs, and manifestations of a fool.
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
There are these three characteristics, signs, and manifestations of an astute person.
MN 138 Uddesavibhaṅgasutta The Analysis of a Recitation Passage dhammanimittassādagadhitaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ dhammanimittassādavinibandhaṁ dhammanimittānusāri rūpanimittassādagadhitaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ rūpanimittassādavinibandhaṁ rūpanimittānusāri 16 1 Pi En Ru
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Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. In this case, when a mendicant sees a sight with their eyes, and consciousness follows after the features of that sight—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally.
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally.
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
In this case, when a mendicant sees a sight with their eyes, but consciousness does not follow after the features of that sight—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally.
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally.
SN 8.4 Ānandasutta With Ānanda animittañca nimittaṁ 2 Pi En Ru
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nimittaṁ parivajjehi, Turn away from the feature of things
Animittañca bhāvehi,
Meditate on the signless,
SN 18.21 Anusayasutta Tendency sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 18.22 Apagatasutta Rid of Conceit sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti? “Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.
That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
SN 22.3 Hāliddikānisutta With Hāliddikāni dhammanimittaniketavisāravinibandhā gandhanimitta phoṭṭhabbanimitta rasanimitta rūpanimittaniketavisāravinibandhā saddanimitta 12 Pi En Ru
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Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Attached to drifting between abodes in pursuit of sights, one is called a migrant going from abode to abode.
Saddanimitta …pe…
Attached to drifting between settlements in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
thoughts, one is called a migrant going from abode to abode.
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
The Realized One has given up attachment to drifting between abodes in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Saddanimitta …
The Realized One has given up attachment to drifting between settlements in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
SN 22.71 Rādhasutta With Rādha sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, rādha, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti …pe…
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.” …
SN 22.72 Surādhasutta With Surādha sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti, vidhā samatikkantaṁ santaṁ suvimuttan”ti? “Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
Evaṁ kho, surādha, jānato evaṁ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti …pe…
That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” …
SN 22.80 Piṇḍolyasutta Beggars animittaṁ animitto 3 6 Pi En Ru
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Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato. In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion.
Yāvañcidaṁ, bhikkhave, alameva animitto samādhi bhāvetuṁ.
This is quite enough motivation to develop signless immersion.
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṁso.
When signless immersion is developed and cultivated it is very fruitful and beneficial.
SN 22.82 Puṇṇamasutta A Full Moon Night sabbanimittesu 2 1 Pi En Ru
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“Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.83 Ānandasutta With Ānanda mukhanimittaṁ 1 1 Pi En Ru
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Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.
SN 22.91 Rāhulasutta Rāhula sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.92 Dutiyarāhulasutta Rāhula (2nd) sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti? “Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti.
That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
SN 22.124 Kappasutta With Kappa sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli?”
Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.125 Dutiyakappasutta With Kappa (2nd) sabbanimittesu 2 Pi En Ru
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“kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti? “Sir, how does one know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
Evaṁ kho, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.
That’s how to know and see so that the mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
SN 35.80 Dutiyaavijjāpahānasutta Giving Up Ignorance (2nd) sabbanimittāni 1 Pi En Ru
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So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati, cakkhuṁ aññato passati, rūpe … they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights,
SN 35.95 Mālukyaputtasutta Māluṅkyaputta nimittaṁ 7 Pi En Ru
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Piyaṁ nimittaṁ manasi karoto; as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
SN 35.120 Sāriputtasaddhivihārikasutta Sāriputta and the Pupil nimittaggāhī 2 Pi En Ru
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Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
SN 35.127 Bhāradvājasutta With Bhāradvāja nimittaggāhino 2 1 Pi En Ru
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Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. When you see a sight with your eyes, don’t get caught up in the features and details.
manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.
When you know an idea with your mind, don’t get caught up in the features and details.
SN 35.235 Ādittapariyāyasutta The Exposition on Burning nimittaggāho nimittassādagadhitaṁ nimittassādagathitaṁ 12 Pi En Ru
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Varaṁ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.
nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya—
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
nimittassādagathitaṁ → nimittassādagadhitaṁ (sya-all, km, pts1ed, mr)
Varaṁ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your ear faculty with a sharp iron spike …
nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya—
Varaṁ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your nose faculty with a sharp nail cutter …
nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.
Varaṁ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your tongue faculty with a sharp razor …
nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.
Varaṁ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.
nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya.
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
SN 35.239 Rathopamasutta The Simile of the Chariot nimittaggāhī 2 3 Pi En Ru
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Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know an idea with their mind, they don’t get caught up in the features and details.
SN 35.240 Kummopamasutta The Simile of the Tortoise nimittaggāhino 2 1 Pi En Ru
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Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. When you see a sight with your eyes, don’t get caught up in the features and details.
manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.
When you know an idea with your mind, don’t get caught up in the features and details.
SN 40.9 Animittapañhāsutta A Question About the Signless animittapañhāsutta animittaṁ animitte animitto nimittānusāri sabbanimittānaṁ 16 Pi En Ru
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Animittapañhāsutta A Question About the Signless
“‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati.
“They speak of this thing called the ‘signless immersion of the heart’.
Katamo nu kho animitto cetosamādhīti?
What is the signless immersion of the heart?
‘idha bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
‘It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
Ayaṁ vuccati animitto cetosamādhī’ti.
This is called the signless immersion of the heart.’
So khvāhaṁ, āvuso, sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharāmi.
And so … I was entering and remaining in the signless immersion of the heart.
Tassa mayhaṁ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṁ hoti.
While I was in that meditation, my consciousness followed after signs.
Mā, brāhmaṇa, animittaṁ cetosamādhiṁ pamādo, animitte cetosamādhismiṁ cittaṁ saṇṭhapehi, animitte cetosamādhismiṁ cittaṁ ekodiṁ karohi, animitte cetosamādhismiṁ cittaṁ samādahā’ti.
Don’t neglect the signless immersion of the heart, brahmin! Settle your mind in the signless immersion of the heart; unify your mind and immerse it in the signless immersion of the heart.’
So khvāhaṁ, āvuso, aparena samayena sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja vihāsiṁ.
And so, after some time … I entered and remained in the signless immersion of the heart.
SN 40.11 Candanasutta With Candana, Etc. animitto 1 Pi En Ru
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Animitto ca sakko ca,
SN 41.6 Dutiyakāmabhūsutta With Kāmabhū (2nd) animitto 1 Pi En Ru
SN 41.7 Godattasutta With Godatta animittaṁ animittā nimittakaraṇo sabbanimittānaṁ 9 Pi En Ru
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“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
Katamā ca, bhante, animittā cetovimutti?
And what is the signless heart’s release?
Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.
Ayaṁ vuccati, bhante, animittā cetovimutti.
This is called the signless release of the heart.
Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
Greed, hate, and delusion are makers of signs.
Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable release of the heart is said to be the best kind of signless release of the heart.
SN 43.4 Suññatasamādhisutta Emptiness Immersion animitto 1 Pi En
SN 43.12 Asaṅkhatasutta The Unconditioned animitto 1 Pi En Ru
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Animitto samādhi. Signless immersion. …
SN 45.49 Kalyāṇamittasutta Good Friends (1st) pubbanimittaṁ 2 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā.
In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant.
SN 45.50-54 Sīlasampadādisuttapañcaka Five Discourses on Accomplishment in Ethics, Etc. (1st) pubbanimittaṁ 2 Pi
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā.
In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant.
SN 45.55 Yonisomanasikārasampadāsutta Accomplishment in Rational Application of Mind (1st) pubbanimittaṁ 2 Pi
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā.
In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant.
SN 45.56 Dutiyakalyāṇamittasutta Good Friends (2nd) pubbanimittaṁ 2 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā.
In the same way good friendship is the forerunner and precursor of the noble eightfold path for a mendicant.
SN 45.57-61 Dutiyasīlasampadādisuttapañcaka Five Discourses on Accomplishment in Ethics, Etc. (2nd) pubbanimittaṁ 2 Pi
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sīlasampadā …pe…
In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. …”
SN 46.2 Kāyasutta The Body abyagganimittaṁ paṭighanimittaṁ samathanimittaṁ samādhinimittaṁ subhanimittaṁ 6 4 Pi En Ru
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Atthi, bhikkhave, subhanimittaṁ. There is the feature of beauty.
Atthi, bhikkhave, paṭighanimittaṁ.
There is the feature of harshness.
Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ.
There are things that are the basis of serenity and freedom from distraction.
samathanimittaṁ → samādhinimittaṁ (sya-all)
SN 46.12 Paṭhamasūriyūpamasutta The Simile of the Sun (1st) nimittaṁ pubbanimittaṁ 4 1 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ nimittaṁ, yadidaṁ—kalyāṇamittatā.
In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors.
etaṁ nimittaṁ → pubbanimittaṁ (bj, pts1ed)
SN 46.13 Dutiyasūriyūpamasutta The Simile of the Sun (2nd) pubbanimittaṁ 2 1 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ; “Mendicants, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikāro.
In the same way, for a mendicant rational application of mind is the forerunner and precursor of the arising of the seven awakening factors.
SN 46.48 Ādiccasutta The Sun pubbanimittaṁ 2 Pi En Ru
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“Ādiccassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. “Mendicants, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—kalyāṇamittatā.
In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors.
SN 46.51 Āhārasutta Nourishing abyagganimittaṁ asubhanimittaṁ paṭighanimittaṁ samathanimittaṁ subhanimittaṁ 7 Pi En Ru
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Atthi, bhikkhave, subhanimittaṁ. There is the feature of beauty.
Atthi, bhikkhave, paṭighanimittaṁ.
There is the feature of harshness.
Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ.
There are things that are the basis of serenity and freedom from distraction.
Atthi, bhikkhave, asubhanimittaṁ.
There is the feature of ugliness.
Atthi, bhikkhave, samathanimittaṁ abyagganimittaṁ.
There are things that are the basis of serenity and freedom from distraction.
SN 46.55 Saṅgāravasutta With Saṅgārava mukhanimittaṁ 10 10 Pi En Ru
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Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
A person with clear eyes checking their own reflection would truly know it and see it.
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti: But that cook didn’t take their master’s hint:
Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṁ na uggaṇhāti.
Because they don’t take their master’s hint.
So taṁ nimittaṁ na uggaṇhāti.
But they don’t take the hint.
So taṁ nimittaṁ na uggaṇhāti.
But they don’t take the hint.
Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṁ na uggaṇhāti.
Because they don’t take their mind’s hint.
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti:
And that cook took their master’s hint:
Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṁ uggaṇhāti.
Because they take their master’s hint.
So taṁ nimittaṁ uggaṇhāti.
They take the hint.
So taṁ nimittaṁ uggaṇhāti.
They take the hint.
Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṁ uggaṇhātī”ti.
Because they take their mind’s hint.”
SN 47.9 Gilānasutta Sick animittaṁ sabbanimittānaṁ 2 1 Pi En Ru
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Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
SN 47.10 Bhikkhunupassayasutta The Nuns’ Quarters nimitte 4 Pi En Ru
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Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.
As they do so, joy springs up.
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ.
That mendicant should direct their mind towards an inspiring subject as a basis for meditation.
Tassa kismiñcideva pasādanīye nimitte cittaṁ paṇidahato pāmojjaṁ jāyati.
As they do so, joy springs up.
SN 48.40 Uppaṭipāṭikasutta Irregular Order animittaṁ sanimittaṁ 10 Pi En Ru
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‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. ‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason.
Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible for the faculty of pain to arise without a basis, a source, a condition, or a reason.’
‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible for the faculty of sadness to arise without a basis, a source, a condition, or a reason.’
‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible for the faculty of pleasure to arise without a basis, a source, a condition, or a reason.’
‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible for the faculty of happiness to arise without a basis, a source, a condition, or a reason.’
‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible for the faculty of equanimity to arise without a basis, a source, a condition, or a reason.’
SN 51.10 Cetiyasutta At the Cāpāla Shrine nimitte 2 Pi En Ru
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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
SN 51.20 Vibhaṅgasutta Analysis nimittehi 4 Pi En Ru
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Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night.
yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
And they develop it with the same features, attributes, and signs by night as by day.
SN 56.37 Paṭhamasūriyasutta The Simile of the Sun (1st) pubbanimittaṁ 2 Pi En Ru
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“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. “Mendicants, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi.
In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths.
dhp90-99 Sāriputtattheravatthu animitto 2 En
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Suññato animitto ca, whose domain is the liberation
Suññato animitto ca,
whose domain is the liberation
iti83 Pañcapubbanimittasutta Five Warning Signs pañcapubbanimittasutta pubbanimittāni 2 Pi
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Pañcapubbanimittasutta Five Warning Signs
“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti—
“Mendicants, when a god is due to pass away from the realm of the gods, five warning signs appear.
snp2.11 Rāhulasutta With Rāhula animittañca nimittaṁ 2 Pi En Ru
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nimittaṁ parivajjehi, Turn away from the sign
Animittañca bhāvehi,
Meditate on the signless,
snp3.8 Sallasutta The Dart animittamanaññātaṁ 1 Pi En Ru
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Animittamanaññātaṁ, Unforeseen and unknown
thag1.85 Sunāgattheragāthā Sunāga cittanimittassa 1 Pi Ru
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“Cittanimittassa kovido, Skilled in the patterns of the mind,
thag1.92 Vijayattheragāthā Vijaya animitto 1 Pi
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Suññato animitto ca, whose range is the liberation
thag1.98 Abhayattheragāthā Abhaya nimittaṁ piyanimittaṁ 3 Pi
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Piyaṁ nimittaṁ manasikaroto; as you focus on a pleasant feature.
Piyaṁ nimittaṁ → piyanimittaṁ (bj, sya1ed, sya2ed, pts1ed)
thag1.99 Uttiyattheragāthā Uttiya (3rd) nimittaṁ piyanimittaṁ 3 Pi
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Piyaṁ nimittaṁ manasikaroto; as you focus on a pleasant feature.
Piyaṁ nimittaṁ → piyanimittaṁ (bj, sya1ed, sya2ed, pts1ed)
thag10.6 Vaṅgantaputtaupasenattheragāthā Upasena son of Vaṅgantā suggahītanimittassa 1 Pi
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Suggahītanimittassa, Expert in the arising of thought,
thag16.5 Mālukyaputtattheragāthā Māluṅkyaputta (2nd) nimittaṁ 6 Pi
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Piyaṁ nimittaṁ manasi karoto; as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
Piyaṁ nimittaṁ manasi karoto;
as you focus on a pleasant feature.
thag19.1 Tālapuṭattheragāthā Tālapuṭa nimittaṁ 3 1 Pi
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Tato nimittaṁ vimano na hessaṁ; because of criticism,
Atho pasatthopi tato nimittaṁ,
nor elated because of praise?
Nibbajjayaṁ sabbasubhaṁ nimittaṁ,
splitting apart desire for sensual stimulation,
thag21.1 Vaṅgīsattheragāthā Vaṅgīsa animittañca nimittaṁ 2 Pi
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nimittaṁ parivajjehi, Turn away from the sign
Animittañca bhāvehi,
Meditate on the signless,
thig2.1 Abhirūpanandātherīgāthā Abhirūpanandā animittañca 1 Pi
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Animittañca bhāvehi, Meditate on the signless,
thig3.3 Aparāuttamātherīgāthā Another Uttamā suññatassānimittassa 1 Pi
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Suññatassānimittassa, I attain the meditations on emptiness
thig5.8 Soṇātherīgāthā Soṇā animittañca 1 Pi Ru
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Animittañca bhāvemi, I meditate on the signless,
ud6.1 Āyusaṅkhārossajjanasutta Surrendering the Life Force nimitte 2 Pi En
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Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.