Inspired by the article by Bhikkhu Sona
http://www.arrowriver.ca/dhamma/nimitta.html
I investigated the meaning of this term.
The term 'nimitta' is mentioned in AN 2.16 = DN 3.225:
Here we see that 'nimitta' is closely related to perception, and the monk, seeing a form, hearing a sound, etc., does not cling to it. Note that nimitta is not limited to visual perception. Next, we see, that in the context of samadhi nimitta is the selective recognition (sa~n~naa) of the basis of samadhi.14. “Cattaarimaani, bhikkhave, padhaanaani. Katamaani cattaari? Sa.mvarappadhaana.m, pahaanappadhaana.m, bhaavanaappadhaana.m, anurakkha.naappadhaana.m. Katama~nca, bhikkhave, sa.mvarappadhaana.m? Idha, bhikkhave, bhikkhu cakkhunaa ruupa.m disvaa na nimittaggaahii hoti naanubya~njanaggaahii…
…
“Katama~nca, bhikkhave, anurakkha.naappadhaana.m? Idha, bhikkhave, bhikkhu uppanna.m bhaddaka.m samaadhinimitta.m anurakkhati a.t.thikasa~n~na.m pu.lavakasa~n~na.m viniilakasa~n~na.m vicchiddakasa~n~na.m uddhumaatakasa~n~na.m. Ida.m vuccati, bhikkhave, anurakkha.naappadhaana.m. Imaani kho, bhikkhave, cattaari padhaanaanii”ti.
How can we reconcile these aspects of meaning?
The passage from Visuddhimagga (XIV 130) gives the clue:
Hence, 'nimitta' is the image one forms in the process of recognition (sa~n~naa), used to recognize the object in the future. In psychological terms it is a 'perceptual image' or 'representation'."sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakāndhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti."
"All (saññā) has the characteristic of recognition (sañjānana); its property is the making of representation (nimitta) that is a condition of recognizing again, 'this is the very same thing' - as carpenters and so on do with the wood, etc.; its manifestation is the producing of conviction by virtue of a representation (nimitta) that has been accordingly learnt - like the blind perceiving the elephant ( http://www.accesstoinsight.org/tipitaka ... .than.html ); its basis is whatever object that has come near - like the recognition (saññā) 'people' that arises for young animals in respect of scarecrows."
Sometimes in the suttas 'nimitta' means not just 'representation', but some predisposition of selective recognition (sa~n~naa), attunement of selective recognition to some representations, as in Suda sutta
http://www.accesstoinsight.org/tipitaka ... .than.html
There's a colorful story in Visuddhimagga about Mahatissa Thera
http://web.ukonline.co.uk/buddhism/sakka2.htm#story
who was so well attuned to the selective recognition of bones that he perceived a beautiful woman as a moving heap of them.
The term 'representation' is meant here in a multi-modal sense - for example, at the time when you are musing about your favourite song, you can notice the sound of it even on the busy street. 'Nimitta', as Buddhaghosa writes, helps to recognize something. It is a collection of sensory data peculiar to some class of objects or inner states.
What it has to do with samadhi? In Mohavicchedani (Mya: .161) we read:
Such attunement to representation of samadhi is described in Upakkilesa and Gavi suttas:"Samathova ta.m aakaara.m gahetvaa puna pavattetabbassa samathassa nimittanti samathanimitta.m."
"The representation of calm (samatha) is a representation used to produce calm again when one has already learnt the appearance of calm."
http://awake.kiev.ua/dhamma/tipitaka/2S ... esa-e.html
http://www.accesstoinsight.org/tipitaka ... .than.html
This is corroborated by the passage from Visuddhimagga IV.31 (126)
The principle of recognition is applied in the practice of samadhi, when practitioner reaches the jhana again with the help of learnt representation of it."But it has neither colour nor shape; for if it had, it would be cognizable by the eye, gross, susceptible of comprehension and stamped with the three characteristics. But it is not like that. For it is born only of preception. in one who has obtained concentration, being a mere mode of appearance."
Ta~nca kho neva va.n.navanta.m, na sa.n.thaanavanta.m. Yadi hi ta.m iidisa.m bhaveyya, cakkhuvi~n~neyya.m siyaa o.laarika.m sammasanupaga.m tilakkha.nabbhaahata.m, na paneta.m taadisa.m. Kevala~nhi samaadhilaabhino upa.t.thaanaakaaramatta.m sa~n~najametanti.
The overall role of 'nimitta' in practice can be described in such a way:
( http://groups.yahoo.com/group/Pali/message/5257 )
The practitioner develops mindfulness (sati) of what happens, naming (apilapana) it in the certain frame of reference (satipatthana).
Next, he develops sampajana, fishing out the causal relations
That is, practitioner tracks not only the phenomena per se, but cause-and-effect relations of their origination and disappearance.Satisutta.m (уо 5.180)
“Sato, bhikkhave, bhikkhu vihareyya sampajaano. Aya.m vo amhaaka.m anusaasanii”.
“Katha~nca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kaaye kaayaanupassii viharati aataapii sampajaano satimaa, vineyya loke abhijjhaadomanassa.m; vedanaasu …pe… citte …pe… dhammesu dhammaanupassii viharati aataapii sampajaano satimaa, vineyya loke abhijjhaadomanassa.m. Eva.m kho, bhikkhave, bhikkhu sato hoti.
“Katha~nca, bhikkhave, bhikkhu sampajaano hoti? Idha, bhikkhave, bhikkhuno viditaa vedanaa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti. Viditaa vitakkaa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti. Viditaa sa~n~naa uppajjanti, viditaa upa.t.thahanti, viditaa abbhattha.m gacchanti.
Eva.m kho, bhikkhave, bhikkhu sampajaano hoti. Sato, bhikkhave, bhikkhu vihareyya sampajaano. Aya.m vo amhaaka.m anusaasanii”ti.
For example, feelings (vedana) are analysed in regard of specific impressions (phassa) due to which they arise.
As can be seen from Pathamarahogata sutta, the practice of satipatthana is closely linked to the control of selective recognition (sa~n~naa):Samudayasutta.m (SN 5.184)
"Catunna.m, bhikkhave, satipa.t.thaanaana.m samudaya~nca attha'ngama~nca desessaami. Ta.m su.naatha.
Ko ca, bhikkhave, kaayassa samudayo?
Aahaarasamudayaa kaayassa samudayo; aahaaranirodhaa kaayassa attha'ngamo.
Phassasamudayaa vedanaana.m samudayo; phassanirodhaa vedanaana.m attha'ngamo.
Naamaruupasamudayaa cittassa samudayo; naamaruupanirodhaa cittassa attha'ngamo.
Manasikaarasamudayaa dhammaana.m samudayo; manasikaaranirodhaa dhammaana.m attha'ngamo"ti
Hence the practice of Satipatthana includes the development of faculties, fully described in Indriya-bhavana sutta (MN 152)§ 45. Now when Ven. Anuruddha was meditating in solitude, this train of thought appeared in his awareness: 'Whoever neglects the four frames of reference neglects the noble path going to the right ending of stress. Whoever undertakes the four frames of reference undertakes the noble path going to the right ending of stress.'
Then Ven. Maha Moggallana, as soon as he perceived with his awareness the train of thought in Ven. Anuruddha's awareness -- as a strong man might extend his flexed arm or flex his extended arm -- appeared in front of Ven. Anuruddha and said to him, 'To what extent are the four frames of reference undertaken?'
Anuruddha: 'There is the case, my friend, of a monk who internally remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.
'Externally he remains focused on the phenomenon of origination with regard to the body...
'Internally & externally he remains focused on the phenomenon of origination with regard to the body, remains focused on the phenomenon of passing away with regard to the body, remains focused on the phenomenon of origination & passing away with regard to the body -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.
'If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants -- in the presence of what is loathsome & what is not -- cutting himself off from both, he remains equanimous, alert, & mindful.
(Similarly with regard to feelings, mind & mental qualities.)
'It is to this extent, my friend, that the four frames of reference are undertaken...'
-- SN LII.1
http://www.accesstoinsight.org/lib/auth ... b-passages
http://www.accesstoinsight.org/tipitaka ... .than.html
The next factor to develop is dhamma-vicaya, i.e. discrimination of dhammas (mental qualities). Practitioner generalizes cause-and-effect relations into certain mental qualities, and discriminates skilful and unskilful among them:
Next factor to develop is virya. Practitioner, with four right endeavours, aroses and develops skilful qualities, abandons and weakens unskilful ones.S v 102 (Ahara sutta):
"Ko ca, bhikkhave, aahaaro anuppannassa vaa dhammavicayasambojjha'ngassa uppaadaaya, uppannassa vaa dhammavicayasambojjha'ngassa bhaavanaaya paaripuuriyaa? Atthi, bhikkhave, kusalaakusalaa dhammaa saavajjaanavajjaa dhammaa hiinapa.niitaa dhammaa ka.nhasukkasappa.tibhaagaa dhammaa. Tattha yonisomanasikaarabahuliikaaro- ayamaahaaro anuppannassa vaa dhammavicayasambojjha'ngassa uppaadaaya, uppannassa vaa dhammavicayasambojjha'ngassa bhaavanaaya paaripuuriyaa.
"And what is the food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities... once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is the food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities... once it has arisen.
http://www.accesstoinsight.org/tipitaka ... .than.html
How exactly does he do it? With the help of fundamental attention:
"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening...persistence as a factor for Awakening...rapture as a factor for Awakening...serenity as a factor for Awakening...concentration as a factor for Awakening...equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.
http://www.accesstoinsight.org/tipitaka ... .than.html
As described in Ahara sutta, he directs his attention to those nimittas (representations) that encourage skilful qualities, and does not pay attention to those nimittas that encourage unskilful qualities. Samadhi-nimitta, conducive to jhana, is but one of those representations. The development of skilful qualities does not come 'naturally', but with fundamental attention.Samudayasutta.m (SN 5.184)
Manasikaarasamudayaa dhammaana.m samudayo; manasikaaranirodhaa dhammaana.m attha'ngamo"ti
Meditator applies the four endeavours by directing his attention to some representations and away from others:
The examples of directing the mind by attending to certain representations are given in Vitakka-santhana sutta (MN 1.119).AN 2.16 = DN 3.225:
14. “Cattaarimaani, bhikkhave, padhaanaani. Katamaani cattaari? Sa.mvarappadhaana.m, pahaanappadhaana.m, bhaavanaappadhaana.m, anurakkha.naappadhaana.m. Katama~nca, bhikkhave, sa.mvarappadhaana.m? Idha, bhikkhave, bhikkhu cakkhunaa ruupa.m disvaa na nimittaggaahii hoti naanubya~njanaggaahii…
…
“Katama~nca, bhikkhave, anurakkha.naappadhaana.m? Idha, bhikkhave, bhikkhu uppanna.m bhaddaka.m samaadhinimitta.m anurakkhati a.t.thikasa~n~na.m pu.lavakasa~n~na.m viniilakasa~n~na.m vicchiddakasa~n~na.m uddhumaatakasa~n~na.m. Ida.m vuccati, bhikkhave, anurakkha.naappadhaana.m. Imaani kho, bhikkhave, cattaari padhaanaanii”ti.
http://www.accesstoinsight.org/tipitaka ... .than.html
In the case of developing samadhi on the basis of colour, the practitioner fishes out the representation (nimitta) of the given colour, and gradually learns to control the process of selective recognition (sa~n~na), perceiving at will everything in that colour. He sees that colour everywhere. In general case, the meditator, keeping in mind the representation of jhana, can notice even the subtle signs of it approaching - be it tactile sensations or pecularities of visual perception.
In this way, with fundamental attention, practitioner develops all seven factors of Awakening, including samadhi, and thus reaches Awakening.