“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, subhanimittaṁ.  «Монахи, я не вижу ни одной другой вещи, из-за которой бы возникало невозникшее чувственное желание, а возникшее чувственное желание бы увеличивалось и разрасталось, как образ привлекательного. 
“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. 
У того, кто немудро направляет внимание на образ привлекательного, невозникшее чувственное желание возникает, а возникшее чувственное желание увеличивается и разрастается». 
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. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы возникала невозникшая недоброжелательность, а возникшая недоброжелательность бы увеличивалась и разрасталась, как образ неприятного. 
“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. 
У того, кто немудро направляет внимание на образ неприятного, невозникшая недоброжелательность возникает, а возникшая недоброжелательность увеличивается и разрастается». 
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. 
«Монахи, я не вижу ни одной другой вещи, из-за которой бы не возникало невозникшее чувственное желание, а возникшее чувственное желание бы отбрасывалось, как образ непривлекательного. 
“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. 
У того, кто мудро направляет внимание на образ непривлекательного, невозникшее чувственное желание не возникает, а возникшее чувственное желание отбрасывается». 
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.” 

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. 

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. 

“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. 

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 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. 

“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; 

‘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— 

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, 

‘“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. 

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. 
 
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ paggahanimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ uddhaccāya saṁvatteyya. 
 
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṁ upekkhānimittaṁyeva manasi kareyya, ṭhānaṁ taṁ cittaṁ na sammā samādhiyeyya āsavānaṁ khayāya. 
 
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. 
" 

Suññato samādhi, animitto samādhi, appaṇihito samādhi—  Emptiness immersion; signless immersion; and undirected immersion. 
Suññato animitto ca, 
 

‘“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 Brahmā, 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 Brahmā, 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 Brahmā, 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 Brahmā, 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. 

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. 

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. 

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 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. 

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. 

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. 

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. 

Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—  When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. 

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. 

‘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. 

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) 

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. 

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. 

‘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.’ 

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. 

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. 

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 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. 
 

‘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. 

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. 

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. 

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, 

“Na hi pana te, moggallāna, tisso brahmā sattamaṁ animittavihāriṁ puggalaṁ deseti”.  “But Moggallāna, Tissa the Brahmā 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. 

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. 

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. 

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. 

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. 

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. 

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. 

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. 

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. 

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. 

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. 

“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. 

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. 

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  а именно: [истолковывая] особенности частей тела, предзнаменования, небесные явления, сны, знаки на теле, изъеденные мышами [одежды], [совершая] жертвоприношение на огне, жертвоприношение ложкой, жертвоприношение шелухой риса, жертвоприношение красной пыльцой между шелухой и зерном, жертвоприношение зернами риса, жертвоприношение очищенным маслом, жертвоприношение сезамовым маслом, жертвоприношение ртом, жертвоприношение кровью; [используя] знание частей тела, знание строений, знание полей, знание благоприятных заклинаний, знание духов умерших, знание земли, знание змей, знание яда, знание скорпионов, знание мышей, знание птиц, знание ворон, предсказание срока жизни, заговор от стрел, понимание языка животных, — 
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 life span, chanting for protection, and divining omens from wild animals. 

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  а именно: [истолковывая] особенности частей тела, предзнаменования, небесные явления, сны, знаки на теле, изъеденные мышами [одежды], [совершая] жертвоприношение на огне, жертвоприношение ложкой, жертвоприношение шелухой риса, жертвоприношение красной пыльцой между шелухой и зерном, жертвоприношение зернами риса, жертвоприношение очищенным маслом, жертвоприношение сезамовым маслом, жертвоприношение ртом, жертвоприношение кровью, [используя] знание частей тела, знание строений, знание полей, знание благоприятных заклинаний, знание духов умерших, знание земли, знание змей, знание яда, знание скорпионов, знание мышей, знание птиц, знание ворон, предсказание срока жизни, заговор от стрел, понимание языка животных, — 
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 life span, chanting for protection, and divining omens from wild animals. 
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 
Вот, великий царь, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям. 
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. 
Получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям. 
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; 
Подобно тому, великий царь, как женщина, или мужчина, или юноша, молодой и любящий, наряжается, разглядывая отражение своего лица в чистом, ясном зеркале или в сосуде с прозрачной водой, может или узнать, что [на нем] пятнышко, когда [на нем] есть пятнышко, или узнать, что [на нем] нет пятнышка, когда [на нем] нет пятнышка, 
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.’ 

Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī;  Вот, юноша, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям; 
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; 
получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям; 
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. 
Подобно тому, юноша, как женщина, или мужчина, или юноша, молодой и любящий, наряжается, разглядывая отражение своего лица в чистом, ясном зеркале или в сосуде с прозрачной водой, может или узнать, что [на нем] пятнышко, когда [на нем] есть пятнышко, или узнать, что [на нем] нет пятнышка, когда [на нем] нет пятнышка. 
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.’ 

api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti.  Но когда, монах, появляются знамения, рождается свет, открывается сияние, то тогда открывается Брахма. Ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние“. 
But by the signs that are seen—light arising and radiance appearing—we know that Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’ 

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?  Если бы те качества, черты, признаки и указатели, посредством которых есть описание умственного тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение обозначения в материальном теле'? 
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? 
Если бы те качества, черты, признаки и указатели, посредством которых есть описание материального тела полностью отсутствовали, возможно ли будет обнаружить соприкосновение воздействия в умственном теле'? 
“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?” 

Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.  Лишь тогда, Ананда, когда Татхагата, отвлекшись от всех внешних признаков, с уничтожением отдельных ощущений достигает лишенной внешних признаков сосредоточенности разума и пребывает [в этом состоянии], тело Татхагаты, Ананда, обретает благополучие. 
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. Рассказ о намёке и знаке 
13. An Obvious Hint 
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; 
3.4. И хотя Благостный сделал понятное указание, сделал понятное объяснение, достопочтенный Ананда не смог проникнуть [в него] 
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; 
И хотя Благостный сделал понятное указание, сделал понятное объяснение, достопочтенный Ананда не смог проникнуть [в него] 
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: 
«Тогда, Ананда, ты поступил тут нехорошо, ты был неправ в том, что хотя Татхагата сделал понятное указание, сделал понятное объяснение, [ты тогда] не смог проникнуть [в него] и не попросил Татхагату: 
“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 eon, or what’s left of it. 
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 
Ты же, Ананда, хотя Татхагата сделал понятное указание, сделал понятное объяснение, не смог проникнуть [в него тогда] и не попросил Татхагату: 
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 eon, or what’s left of it. 
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 
Ты же, Ананда, хотя Татхагата сделал понятное указание, сделал понятное объяснение, не смог проникнуть [в него тогда] и не попросил Татхагату: 
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 eon, or what’s left of it. 
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 
Ты же, Ананда, хотя Татхагата сделал понятное указание, сделал понятное объяснение, не смог проникнуть [в него тогда] и не попросил Татхагату: 
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: 
Ты же, Ананда, хотя Татхагата сделал понятное указание, сделал понятное объяснение, не смог проникнуть [в него тогда] и не попросил Татхагату: 
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 eon, or what’s left of it, saying: 

“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.  „Когда, досточтимые, появляются знамения, рождается свет, открывается сияние, то тогда открывается Брахма. Ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние. 
“As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.” 
Yathā nimittā dissanti, 
Когда являются знамения, 
As indicated by the signs, 
Brahmuno hetaṁ nimittaṁ, 
Ведь великое, могучее 
For this is the sign of Brahmā: 

‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;  „Когда, досточтимые, появляются знамения, рождается свет, открывается сияние, то тогда открывается Брахма; 
‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’ 
brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti. 
ведь знамения, предшествующие откровению Брахмы, таковы, что рождается свет и открывается сияние. 
 
Yathā nimittā dissanti, 
Когда являются знамения, 
As indicated by the signs, 
Brahmuno hetaṁ nimittaṁ, 
Это знамение Брахмы, 
For this is the sign of Brahmā: 

Idha, bhante, ekacco nimittena ādisati:  Вот, господин, некто обнаруживает по внешнему признаку: 
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: 
И затем, господин, некто обнаруживает не по внешнему признаку, а обнаруживает, слыша голос человека, или человеческих существ, или божеств: 
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: 
И затем, господин, некто обнаруживает не по внешнему признаку, обнаруживает, не слыша голоса человека, или нечеловеческих существ, или божеств, а обнаруживает, слыша сосредоточенный голос, исходящий от сосредоточившего внимание и размышляющего: 
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: 
И затем, господин, некто обнаруживает не по внешнему признаку, обнаруживает, не слыша голоса человека, или нечеловеческих существ, или божеств, обнаруживает, не слыша сосредоточенный голос, исходящий от сосредоточившего внимание и размышляющего, а постигает, охватывая сердца [других] сердцем, которое, не сосредоточиваясь и не размышляя, достигло сосредоточенности: 
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, 

So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.  Он занимает эту землю, ограниченную океаном, — плодородную, безопасную, умиротворенную, богатую, преуспевающую, спокойную, счастливую, свободную от недугов, — покорив ее не палкой, не мечом, [но одной лишь] добродетелью. 
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. 
На достижение долгого срока жизни [указывает] этот знак». 
Thus this is the sign of long life.’” 
Āhu byañjananimittakovidā, 
Сведущие в приметах и предзнаменованиях говорят 
The soothsayers expert in signs declared: 
Byākaṁsu uppādanimittakovidā, 
Сведущие в приметах и знамениях разъяснили 
At his birth the soothsayers expert in signs prophesied: 
Bahuvividhanimittalakkhaṇaññū, 
Знатоки множества различных предзнаменований и знаков, 
Learned experts in the many different 
Ahāniyaṁ pubbanimittamassa taṁ. 
Это предзнаменование у него. 
he had that portent of non-decline. 
Bahū pana nimittakovidā; 
Знатоки множества предзнаменований; 
and learned in prognostic texts, 
Byākaṁsu byañjananimittadharā, 
Знающие приметы и предзнаменования разъяснили, 
The experts in omens and signs prophesied: 
Byākaṁsu uppādanimittakovidā; 
Сведущие в знамениях и предзнаменованиях, и разъяснили о нем; 
and expert in signs gathered and prophesied: 
So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. 
Он занимает эту землю, ограниченную океаном, — плодородную, безопасную, умиротворенную, богатую, преуспевающую, спокойную, счастливую, свободную от недугов, — покорив ее не палкой, не мечом, [но одной лишь] добродетелью. 
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. 

Samathanimittañca paggahanimittañca.  Признаки спокойствия и признаки энергии. 
The basis of serenity and the basis of exertion. 
suññato samādhi, animitto samādhi, appaṇihito samādhi. 
сосредоточенность на пустоте, сосредоточенность на лишенном признаков, сосредоточенность на свободе от желаний. 
emptiness, signless, and undirected. 
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 
Вот, друзья, видя глазом образ, монах не влечется к внешним признакам, не влечется к его подробностям. 
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. 
Получая разумом представление, он не влечется к внешним признакам, не влечется к его подробностям. 
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. 
Вот, друзья, монах охраняет возникающие благоприятные признаки сосредоточенности — представление о [собственном] скелете, представление о червях, [пожирающих тело], представление о темном цвете [трупа], представление о провалах [в истлевшем теле], представление о раздувшемся [трупе]. 
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. 
но хорошо схватывает тот или иной признак сосредоточенности, тщательно устремляет [к нему] ум, хорошо понимает, хорошо проникает [в него] постижением … 
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. 
И по мере того, друзья, как монах хорошо схватывает тот или иной признак сосредоточенности, тщательно устремляет [к нему] ум, хорошо понимает, хорошо проникает [в него] постижением, он постигает суть этой истины и постигает [слова] истины. 
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. 
„С помощью освобождения [восприятия] от внешних признаков [объектов] я воплотил, сделал исполнимым, обрел, сделал основой [поведения], испытал, изведал, тщательно осуществил освобождение разума. 
‘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. 
И все же сознание мое влечется за внешними признаками“. 
Yet somehow my consciousness still follows after signs.’ 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
Это, друзья, невозможно и не бывает. Не может случиться так, чтобы с помощью освобождения [восприятия] от внешних признаков [человек] воплотил, сделал исполнимым, обрел, сделал основой [поведения], испытал, изведал, тщательно осуществил освобождение разума, 
 
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. 
и все же сознание его влеклось бы за внешними признаками. 
 
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti. 
Ведь освобождение разума, друзья, [достигнутое] с помощью освобождения [восприятия] от внешних признаков, это — преодоление [влечения] ко всем признакам. 
For it is the signless release of the heart that is the escape from all signs.’ 

pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.  проникнутую радостью, проникнутую счастьем, проникнутую разумом, проникнутую светом, оснащенную внимательностью. 
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. 
но хорошо охватывает тот или иной признак сосредоточенности, тщательно устремляет [к нему] ум, хорошо понимает, хорошо проникает [в него] постижением. 
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. 
И по мере того, друзья, как монах хорошо охватывает тот или иной признак сосредоточенности, тщательно устремляет [к нему] ум, хорошо понимает, хорошо проникает [в него] постижением, он постигает суть этой истины и постигает [слова] истины. 
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… 
„С помощью освобождения [восприятия] от внешних признаков [объектов] я воплотил … 
‘I’ve developed the signless release of the heart. … 
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. 
И все же сознание мое влечется за внешними признаками“. 
Yet somehow my consciousness still follows after signs.’ 
nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti. 
Ведь освобождение разума, друзья, [достигнутое] с помощью освобождения [восприятия] от внешних признаков, это — преодоление [влечения] ко всем признакам. 
For it is the signless release of the heart that is the escape from all signs.’ 

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;  Когда человек без изъяна не понимает в соответствии с действительностью: «Во мне нет изъяна», то можно ожидать, что он будет уделять внимание образу красивого, и из-за этого жажда наводнит его ум, 
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; 
– Точно также, друг, когда человек без изъяна не понимает в соответствии с действительностью: «Во мне нет изъяна», то можно ожидать… 
“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; 
Когда человек без изъяна понимает в соответствии с действительностью: «Во мне нет изъяна», то можно ожидать, что он не будет уделять внимание образу красивого, и из-за этого жажда не наводнит его ум, 
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; 
– Точно также, друг, когда человек без изъяна понимает в соответствии с действительностью: «Во мне нет изъяна», то можно ожидать… 
“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that … 

‘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.  Я не вижу какого-либо основания, на котором какой-либо отшельник, жрец, дэва, Мара, Брахма или кто-либо в мире мог бы в соответствии с Дхаммой обвинить меня: «Хоть ты и заявляешь, что ты полностью просветлённый, всё же ты не полностью просветлён в отношении этих вещей». 
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
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. 
Я не вижу какого-либо основания, на котором какой-либо отшельник, жрец, дэва, Мара, Брахма или кто-либо в мире мог бы в соответствии с Дхаммой обвинить меня: «Хоть ты и заявляешь, что ты тот, кто уничтожил пятна [умственных загрязнений], всё же, ты не уничтожил эти пятна». 
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
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. 
Я не вижу какого-либо основания, на котором какой-либо отшельник, жрец, дэва, Мара, Брахма или кто-либо в мире мог бы в соответствии с Дхаммой обвинить меня: «Те вещи, которые ты назвал препятствующими, на самом деле не могут воспрепятствовать тому, кто пускается в них». 
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
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. 
Я не вижу какого-либо основания, на котором какой-либо отшельник, жрец, дэва, Мара, Брахма или кто-либо в мире мог бы в соответствии с Дхаммой обвинить меня: «Когда ты обучаешь Дхамме кого-либо, она не ведёт того, кто её практикует, к полному уничтожению страданий». 
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, 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. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
Since I see no such reason, I live secure, fearless, and assured. 
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. 
но я не вижу ни единого основания считать, что страх или застенчивость могли бы возникнуть во мне там и тогда. 
But I don’t see any reason to feel afraid or insecure. 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
Since I see no such reason, I live secure, fearless, and assured. 
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. 
но я не вижу ни единого основания считать, что страх или застенчивость могли бы возникнуть во мне там и тогда. 
But I don’t see any reason to feel afraid or insecure. 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Поскольку я не вижу ни одного подобного основания, я пребываю в сохранности, бесстрашии, неустрашимости. 
Since I see no such reason, I live secure, fearless, and assured. 

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;  Подобно мужчине или женщине – юной, молодой, которой нравятся украшения, которая изучает отражение своего лица в ярком чистом зеркале или в чаше с чистой водой, – если она увидит грязь или пятно на нём, она постарается устранить его. 
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. 

“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni.  – Монахи, когда монах занимается [тренировкой] высшего ума, то есть пять образов, которым он должен уделять внимание время от времени. 
“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. 
Монахи, вот, монах уделяет внимание некоему образу, и из-за этого образа в нём возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением. Ему следует уделять внимание некоему иному образу, связанному с тем, что является благим. 
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. 
Когда он уделяет внимание некоему иному образу, связанному с тем, что является благим, то тогда любые плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, отбрасываются в нём и затихают. 
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. 
точно так же, когда монах уделяет внимание некоему образу, из-за этого образа в нём возникают плохие, неблагие мысли… 
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. 
он уделяет внимание некоему иному образу… 
 
Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: 
Если, когда он уделяет внимание некоему иному образу, связанному с тем, что является благим, в нём всё ещё возникают плохие, неблагие мысли, связанные с жаждой, злобой, заблуждением, то ему следует изучить опасность этих мыслей так: 
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: 
– точно так же, когда монах… 
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. 
Монахи, когда монах уделяет внимание некоему образу… 
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. 

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  Видя форму глазом, он не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī.  Вот, видя форму глазом, монах цепляется за её образ и черты. 
When a mendicant sees a sight with their eyes, they get caught up in the features and details. 
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. 
Познавая умственный феномен умом, он цепляется за его образ и черты. 
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. 
Вот, видя форму глазом, монах не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ или черты. 
know an idea with their mind, they don’t get caught up in the features and details. 

So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.  Когда наставление окончено, я внутренне утверждаю ум, успокаиваю его, привожу к единению, сосредоточиваю его на том самом образе сосредоточения, что и прежде, в котором я постоянно пребываю. 
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.” 

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. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī.  Видя форму глазом, мы не будем цепляться за её образ и черты. 
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. 
Познавая умственный феномен умом, мы не будем цепляться за его образ и черты. 
When we know an idea with our mind, we won’t get caught up in the features and details. 

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?  – Друг, сколько всего условий для достижения беспредметного освобождения ума? 
“How many conditions are necessary to attain the signless release of the heart?” 
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— 
– Друг, есть два условия для достижения беспредметного освобождения ума:  
“Two conditions are necessary to attain the signless release of the heart: 
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. 
не-внимание, уделяемое всем образам [предметов], и внимание, уделяемое беспредметному элементу.  
not focusing on any signs, and focusing on the signless. 
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. 
Аковы два условия для достижения беспредметного освобождения ума. 
These two conditions are necessary to attain the signless release of the heart.” 
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? 
– Друг, сколько всего условий для устойчивости беспредметного освобождения ума? 
“How many conditions are necessary to remain in the signless release of the heart?” 
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— 
– Друг, есть три условия для устойчивости беспредметного освобождения ума: 
“Three conditions are necessary to remain in the signless release of the heart: 
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. 
не-внимание, уделяемое всем образам [предметов], и внимание, уделяемое беспредметному элементу, и предшествующее решение [пребывать в этом состоянии нужное время]. 
not focusing on any signs, focusing on the signless, and a previous determination. 
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. 
Таковы три условия для устойчивости беспредметного освобождения ума. 
These three conditions are necessary to remain in the signless release of the heart.” 
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti? 
– Друг, сколько всего [есть] условий для выхода из беспредметного освобождения ума? 
“How many conditions are necessary to emerge from the signless release of the heart?” 
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya— 
– Друг, есть два условия для выхода из беспредметного освобождения ума:  
“Two conditions are necessary to emerge from the signless release of the heart: 
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. 
внимание, уделяемое всем образам [предметов], и не-внимание, уделяемое беспредметному элементу. 
focusing on all signs, and not focusing on the signless. 
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. 
Таковы два условия для выхода из беспредметного освобождения ума. 
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? 
– Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – различны эти состояния как в обозначении, так и в сути, или же у них одна суть, но различается лишь название? 
“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; 
– Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – есть способ объяснения [того], когда эти состояния различны и в сути, и в обозначении,  
“There is a way in which these things differ in both meaning and phrasing. 
Katamā cāvuso, animittā cetovimutti? 
И что такое, друг, беспредметное освобождение ума? 
And what is the signless release of the heart? 
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. 
Вот, с не-вниманием ко всем образам [предметов] монах входит и пребывает в беспредметном сосредоточении ума.  
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. 
Ayaṁ vuccatāvuso, animittā cetovimutti. 
Это называется беспредметным освобождением ума. 
This is called the signless release of the heart. 
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. 
Страсть – это создатель образов. Злоба – это создатель образов. Заблуждение – это создатель образов.  
Greed, hate, and delusion are makers of signs. 
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. 
Среди всех видов беспредметного освобождения ума [подобное] нерушимое освобождение ума объявляется наилучшим. 
The unshakable release of the heart is said to be the best kind of signless release of the heart. 

“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?  – Досточтимая, что такое сосредоточение? Что является основой сосредоточения? Что является оснащением сосредоточения? Что является развитием сосредоточения? 
“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; 
Четыре основы осознанности являются основой сосредоточения. 
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. 
– Друг Висакха, когда монах вышел из достижения прекращения восприятия и чувствования, три контакта касаются его: пустотный контакт, беспредметный контакт, безжеланный контакт. 
“They experience three kinds of contact: emptiness, signless, and undirected contacts.” 

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  Видя форму глазом, он не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  Видя форму глазом, он не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.  «Домохозяин, [но] у тебя внешний вид, черты, признаки домохозяина». 
“Well, householder, you have the features, attributes, and signs of a householder.” 

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;  Это подобно мужчине или женщине – юной, молодой, которой нравятся украшения – изучающей отражение своего лица в ярком чистом зеркале или в чаше с чистой водой. Она будет знать о том, есть ли [на лице грязное] пятно: «Вот здесь есть пятно». Она будет знать о том, нет ли пятна: «Здесь нет пятна». 
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’. 

Atha kho āyasmato raṭṭhapālassa ñātidāsī taṁ ābhidosikaṁ kummāsaṁ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṁ aggahesi.  И когда она так делала, она распознала характерные черты его рук, его ног, и его голос. 
As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice. 

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  Видя форму глазом, он не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.  Видя форму глазом, он не цепляется за её образ и черты. 
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. 
Познавая умственный феномен умом, он не цепляется за его образ и черты. 
When they know an idea with their mind, they don’t get caught up in the features and details. 

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.  «Ну же, монах, охраняй двери своих способностей [органов] чувств. Видя форму глазом, не цепляйся за её образ и черты. 
‘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. 
Познавая умственный феномен умом, не цепляйся за его образ и черты. 
When you know an idea with your mind, don’t get caught up in the features and details. 

“Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?  «Уважаемый, как человек знает, как человек видит в отношении этого тела с его сознанием и в отношении всех внешних образов, [так чтобы] более не было сотворения «я» и сотворения «моего» и скрытой склонности к самомнению?» 
“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. 
Когда человек видит и знает так в отношении этого тела с его сознанием и в отношении всех внешних образов – то нет сотворения «я» и сотворения «моего» или скрытой склонности к самомнению». 
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.” 

‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti?  «Друг, как достопочтенный знает, как он видит в отношении этого тела с его сознанием и всеми внешними образами [так, что] cотворение «я», сотворение «моего», скрытая склонность к самомнению были уничтожены в нём?» 
‘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; 
Видя форму глазом, я не цеплялся за её образ и черты. 
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; 
Познавая умственный феномен умом, я не цеплялся за его образ и черты. 
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. 
Из-за знания того, что это так, из-за видения того, что это так, друзья, в отношении этого тела с его сознанием и [в отношении] всех внешних образов – cотворение «я», сотворение «моего», и скрытая склонность к самомнению были уничтожены во мне». 
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.’ 

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.  Далее, Ананда, монах – не уделяя внимания восприятию сферы отсутствия всего, не уделяя внимания восприятию сферы ни-восприятия-ни-не-восприятия – обращает внимание на единственность, зависящую от беспредметного сосредоточения ума. 
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. 
Его ум входит в это беспредметное сосредоточение ума и обретает уверенность, устойчивость, решительность. 
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. 
Далее, Ананда, монах – не уделяя внимания восприятию сферы отсутствия всего, не уделяя внимания восприятию сферы ни-восприятия-ни-не-восприятия – обращает внимание на единственность, зависящую от беспредметного сосредоточения ума. 
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. 
Его ум входит в это беспредметное сосредоточение ума и обретает уверенность, устойчивость, решительность. 
Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. 
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. 
«Это беспредметное сосредоточение ума обусловлено и порождено волевым намерением. 
‘Even this signless immersion of the heart is produced by choices and intentions.’ 

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.  войти и пребывать внутренне в пустотности, не уделяя внимания всем образам. 
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. 
Тогда этому монаху следует внутренне утвердить свой ум, успокоить его, подвести к единению, сосредоточить его на этом же самом образе сосредоточения, что и прежде. 
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. 

nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā …  чтобы когда-либо ухватывал образы или черты женщины… 
getting caught up in the details of female’s appearance … 

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…  «Ну же, монах, охраняй двери своих способностей [органов] чувств. Видя форму глазом, не цепляйся за её образ и черты... 
‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. … 

tañca nimittaṁ nappaṭivijjhāmā”ti.  и мы не обнаружили, почему так происходит». 
We haven’t worked out the basis of that.” 
“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. 
«Вам нужно обнаружить причину этого, Ануруддха. 
“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. 
«Когда я не уделяю внимания образу форм, но уделяю внимание образу света, тогда я воспринимаю свет, но не вижу форм. 
‘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— 
Когда я не уделяю внимание образу света, но уделяю внимание образу форм, тогда я вижу формы, 
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. 

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.  «Монахи, есть эти три характеристики глупца, [три] образа глупца, [три] черты глупца. 
“These are the three characteristics, signs, and manifestations of a fool. 
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. 
Монахи, есть эти три характеристики мудреца, [три] образа мудреца, [три] черты мудреца. 
There are these three characteristics, signs, and manifestations of an astute person. 

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.  Вот, когда монах видит форму глазом, то если его сознание следует за образом формы и привязано и приковано привлекательностью образа формы, опутано путами привлекательности образа формы, то тогда его сознание называется «отвлечённым и распылённым внешне». 
Take a mendicant who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally. 
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. 
Когда он познает умственный феномен умом, то если его сознание следует за образом умственного феномена, привязано и приковано привлекательностью образа умственного феномена, опутано путами привлекательности образа умственного феномена, то тогда его сознание называется «отвлечённым и распылённым внешне». 
When they know an idea with their mind, their consciousness follows after the features of that idea, tied, attached, and fettered to gratification in its features. So their 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. 
Вот, когда монах увидел форму глазом, то если его сознание не следует за образом формы и не привязано и не приковано привлекательностью образа формы, не опутано путами привлекательности образа формы, то тогда его сознание называется «не отвлечённым и не распылённым внешне». 
Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their 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. 
Когда он познает умственный феномен умом, то если его сознание не следует за образом умственного феномена, не привязано и не приковано привлекательностью образа умственного феномена, не опутано путами привлекательности образа умственного феномена, то тогда его сознание называется «не отвлечённым и не распылённым внешне». 
When they know an idea with their mind, their consciousness doesn’t follow after the features of that idea, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally. 

Nimittaṁ parivajjehi,  Turn away from the feature of things 
Animittañca bhāvehi, 
Meditate on the signless, 

“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.” 

“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.” 

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. 

“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.” … 

“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.” … 

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. 

“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.” 

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. 

“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.” 

“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.” 

“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.” 

“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.” 

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, 

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; 
 

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. 

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. 

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: 

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. 

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. 

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. 

Animitto ca sakko ca,   

suññato phasso, animitto phasso, appaṇihito phasso”ti.  emptiness, signless, and undirected contacts.” 

“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. 

Suññato samādhi, animitto samādhi, appaṇihito samādhi—ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  Emptiness immersion; signless immersion; undirected immersion. …” 

Animitto samādhi.  Signless immersion. … 

“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. 

“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ;  В Саваттхи. Благословенный сказал: «Монахи, такова предтеча, таков предвестник восхождения солнца, то есть, рассвет. 
“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. 
Точно также, монахи, у монаха это является предтечей, предвестником возникновения Благородного Восьмеричного Пути, то есть, реализация нравственности. 
In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a mendicant. 

“Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ;  В Саваттхи. Благословенный сказал: «Монахи, такова предтеча, таков предвестник восхождения солнца, то есть, рассвет. 
“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. 
Точно также, монахи, у монаха это является предтечей, предвестником возникновения Благородного Восьмеричного Пути, то есть, реализация мудрого внимания. 
In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant. 

“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. 

“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. …” 

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) 

“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) 

“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. 

“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. 

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. 

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.” 

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. 

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. 

‘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.’ 

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. 

Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti;  Вот, монахи, ночью монах развивает основу сверхъестественной силы, которая наделена сосредоточением из-за желания и формирователей старания, посредством тех же самых качеств, тех же самых свойств, тех же самых аспектов, как он развивает эту основу и днём. 
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. 
Или же днём он развивает основу сверхъестественной силы, которая наделена сосредоточением из-за желания и формирователей старания, посредством тех же самых качеств, тех же самых свойств, тех же самых аспектов, как он развивает эту основу и ночью. 
And they develop it with the same features, attributes, and signs by night as by day. 

“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.