“Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā.  “Bad, unskillful qualities, mendicants, arise with a basis, not without a basis. 

“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. 

“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: 
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: 
Loṇaṁ dhovati nimittānīti. 
" 

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

‘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.’ 

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. 
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 … 

“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. 

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. 

api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti.  But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’ 

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. 

“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.  “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.” 
Yathā nimittā dissanti, 
As indicated by the signs, 

‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;  ‘As indicated by the signs—light arising and radiance appearing—the Divinity will appear. For this is the precursor for the appearance of the Divinity, namely light arising and radiance appearing.’ 
Yathā nimittā dissanti, 
As indicated by the signs, 

‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. 
Yet somehow my consciousness still follows after signs.’ 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
 
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. 
 
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti. 
For it is the signless release of the heart that is the escape from all signs.’ 

‘animittā hi kho me cetovimutti bhāvitā …pe…  ‘I’ve developed the signless release of the heart. … 
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. 
Yet somehow my consciousness still follows after signs.’ 
nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti. 
For it is the signless release of the heart that is the escape from all signs.’ 

“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni.  “Mendicants, a mendicant committed to the higher mind should focus on five subjects from time to time. 
Idha, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. 
Take a mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other subject connected with the skillful. 
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
As they do so, those bad thoughts are given up and come to an end. 
evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. 
In the same way, a mendicant … should focus on some other basis of meditation connected with the skillful … 
Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
 
Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: 
Now, suppose that mendicant is focusing on some other subject connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts: 
evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: 
In the same way, a mendicant … should examine the drawbacks of those thoughts … 
Yato kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. 
Now, take the mendicant who is focusing on some subject that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other subject connected with the skillful … 

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?  “How many conditions are necessary to attain the signless release of the heart?” 
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— 
“Two conditions are necessary to attain the signless release of the heart: 
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. 
not focusing on any signs, and focusing on the signless. 
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. 
These two conditions are necessary to attain the signless release of the heart.” 
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? 
“How many conditions are necessary to remain in the signless release of the heart?” 
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— 
“Three conditions are necessary to remain in the signless release of the heart: 
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. 
not focusing on any signs, focusing on the signless, and a previous determination. 
Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. 
These three conditions are necessary to remain in the signless release of the heart.” 
“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti? 
“How many conditions are necessary to emerge from the signless release of the heart?” 
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya— 
“Two conditions are necessary to emerge from the signless release of the heart: 
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. 
focusing on all signs, and not focusing on the signless. 
Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti. 
These two conditions are necessary to emerge from the signless release of the heart.” 
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti? 
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” 
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; 
“There is a way in which these things differ in both meaning and phrasing. 
Katamā cāvuso, animittā cetovimutti? 
And what is the signless release of the heart? 
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. 
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. 
Ayaṁ vuccatāvuso, animittā cetovimutti. 
This is called the signless release of the heart. 
Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. 
The unshakable release of the heart is said to be the best kind of signless release of the heart. 

“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?  “But ma’am, what is immersion? What things are the bases of immersion? What things are the prerequisites for immersion? What is the development of immersion?” 
cattāro satipaṭṭhānā samādhinimittā; 
The four kinds of mindfulness meditation are the bases for immersion. 

“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.  “Well, householder, you have the features, attributes, and signs of a householder.” 

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.  to enter and remain in emptiness internally by not focusing on any signs. 

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.  “These are the three characteristics, signs, and manifestations of a fool. 
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. 
There are these three characteristics, signs, and manifestations of an astute person. 

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.  In this case, when a mendicant sees a sight with their eyes, and consciousness follows after the features of that sight—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. 
manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. 
When they know an idea with their mind, and consciousness follows after the features of that idea—tied, attached, and fettered to gratification in its features—consciousness is said to be scattered and diffused externally. 
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. 
In this case, when a mendicant sees a sight with their eyes, but consciousness does not follow after the features of that sight—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. 
manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. 
When they know an idea with their mind, but consciousness does not follow after the features of that idea—not tied, attached, and fettered to gratification in its features—consciousness is said to be not scattered and diffused externally. 

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, 

‘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. 
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. 
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. 

“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. 
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. 

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.