English
It attains a subtle perception, by which it is called 'neither perception nor non-perception,' cultivating the attainment with residue of formations. 'Attainment with residue of formations' means the fourth immaterial attainment, with formations in an extremely subtle state. Now, to show the meaning of 'sphere of neither perception nor non-perception' in terms of the perception thus attained, it is said: "The sphere of neither perception nor non-perception refers to the mental states and mental factors of one who has attained, or arisen in, or abides in present happiness in the sphere of neither perception nor non-perception." Here, the mental states and mental factors of one who has attained are intended. Herein, the meaning of the term is: because of the absence of gross perception, and the presence of subtle perception, for that jhāna, perception is neither perception nor non-perception. And that which is neither perception nor non-perception, being included in the mind element and the mind-object element, is a sphere; therefore, it is the sphere of neither perception nor non-perception. Or, the perception here, being unable to perform the function of sharp perception, is neither perception, and existing in a subtle state with residue of formations, is not non-perception; therefore, it is neither perception nor non-perception. And that which is neither perception nor non-perception, being a basis for the remaining factors, is a sphere; therefore, it is the sphere of neither perception nor non-perception. And not only is perception here such, but also feeling is neither feeling nor non-feeling, and consciousness is neither consciousness nor non-consciousness, and contact is neither contact nor non-contact. This method applies to the remaining associated factors. But this teaching is to be understood as given with perception as the chief. And this meaning should be explained with similes such as oil smeared on a bowl: it is said that a novice smeared oil on a bowl and kept it. During the time for rice-gruel, the elder said, 'Bring the bowl.' He said, 'There is oil in the bowl, venerable sir.' Then, when told, 'Bring it, novice, I will fill a nāḷi with oil,' he said, 'There is no oil, venerable sir.' There, just as because of being inside and not suitable to be mixed with the rice-gruel, it is said that there is oil, but because of the absence of filling a nāḷi, and so on, It is not perception, because it is unable to perform the function of distinct perception. It is not non-perception, because it exists in a subtle way as a residue of formations. What then is the function of perception here? It is both the recognition of an object and the generation of disgust by becoming the object of insight. Like the element of heat in lukewarm water, which has the function of burning, it is unable to perform the function of distinct recognition. Like perception in the remaining attainments, it is unable to generate disgust by becoming the object of insight. For a bhikkhu who has not made an investment in the other aggregates, there is no one who is able to attain disgust by contemplating the aggregates of the realm of neither-perception-nor-non-perception. Moreover, only someone like the venerable Sāriputta, who is naturally insightful and of great wisdom, would be able to do so. Even he would do so only on the basis of aggregate contemplation, not on the basis of moment-to-moment insight into phenomena, thinking, "Indeed, these phenomena come into being without having been, and cease after having been." Thus, this attainment has reached subtlety. And just as with the simile of oil for anointing the feet, so too with the simile of water for the path, this meaning should be understood. It is said that a novice, walking in front of a certain elder who was following the path, saw a little water and said, "Venerable sir, there is water, take off your shoes." Then, when the elder said, "If there is water, bring the bathing cloth, I will bathe," he said, "There is not, venerable sir." There, just as it is said that there is water in the sense of enough to anoint the feet, and it is said that there is not in the sense of enough to bathe, so too it is not perception because it is unable to perform the function of distinct perception, and it is not non-perception because it exists in a subtle way as a residue of formations. And not only with these, but with other appropriate similes, this meaning should be understood. Thus, "accompanied by perception of the realm of neither-perception-nor-non-perception" means accompanied by the perception that occurs in the realm of neither-perception-nor-non-perception, or by the perception that is the realm of neither-perception-nor-non-perception. This is a designation for the jhāna that has the attainment of the realm of nothingness as its object. Here, nothingness... The painful practice is painful because of the delight in, and the abandonment of, the attainment of the spheres, and because of suffering. Slow is the direct knowledge of one who has abandoned delight, because of the slowness of the access and the preparatory work. The pleasant practice and quick direct knowledge are the opposite. Limited is the object because the attainment arises in dependence on a limited object, namely, the consciousness established in the sky after removing the opening of a limited kasina; the unlimited object is to be understood as the opposite. The rest is just like before. The incomparable Lord spoke of the fourfold immaterial. Having understood that, the miscellaneous talk about it should also be understood. Indeed, the immaterial attainments – All four of these arise from the overcoming of the object; The wise do not accept the overcoming of the factors in these. Here, the first is from overcoming the sign of form, the second from overcoming the sky, the third from overcoming the consciousness established in the sky, and the fourth from overcoming the cessation of the consciousness established in the sky; thus, in every way, it should be understood that these four immaterial attainments arise from the overcoming of the object. But the wise do not accept the overcoming of the factors in these. For there is no overcoming of the factors in these as there is in the form-sphere attainments. Indeed, in all of these, there are only two factors of absorption: equanimity and one-pointedness of mind. Even so – The later, the later, are more sublime here; An analogy should be understood there: a palace floor and a cloth. Just as on the lowest floor of a four-storied palace, the five sensual pleasures are present in a sublime way, with divine dancing, singing, music, fragrant perfumes, garlands, delicious tastes, drinks, foods, beds, and coverings, and on the second, they are more sublime than that, on the third, they are most sublime, and on the fourth, they are all sublime; although those four are all palace floors, there is no difference in their being palace floors, but by the distinction in the abundance of the five sensual pleasures, the higher, the higher, is more sublime than the lower, the lower. And just as a woman might have cloths of four palas, two palas, and one pala, of thread that is rough, smooth, smoother, and smoothest, in length and breadth. And also of equal measure; There, although those four cloths Are equal in length and width, There is no difference in their measure, But in pleasant touch, fineness, and expensiveness, The latter is more exquisite than the former, Just so, although in these four, There are only two factors: Equanimity and one-pointedness of mind, Yet, through the excellence of cultivation, The latter is more and more exquisite than the former, The last is known to be the most exquisite here. Thus, these minds are successively more refined – Attached to a pavilion in an impure place, One relies on it, another on him; Another, without relying, stands outside, And another relies on that one. Standing in order with these four men, The four should be understood as similar by the discerning. (Visuddhi. 1.291); Here is the application of the meaning – In an impure place, it seems, there was a pavilion. Then one man came, and abhorring that impurity, Clinging to that pavilion with his hands, He stood as if attached. Then another came and relied on that man clinging to the pavilion. Then another came and thought – 'He who clings to the pavilion, And he who relies on him, both are in a bad position; Surely they will fall when the pavilion collapses, Come, let me stand outside,' So he stood outside without relying on him. Then another came, and thinking of the insecurity Of the one clinging to the pavilion and the one relying on him, And considering the one standing outside to be secure, He relied on that one and stood. There, the pavilion in an impure place Should be seen as the kasina-removal space. Like the man clinging to the pavilion Because of abhorrence of impurity, The sphere of infinite space, With space as its object, Is like the man relying on the man clinging to the pavilion. The sphere of infinite consciousness, Arising with the sphere of infinite space as its object, Is like the man relying on the man clinging to the pavilion. Thinking of the insecurity of those two, And standing outside without relying on that pavilion-clinger, The sphere of nothingness, Without making the sphere of infinite space its object, But with the absence of that as its object, the realm of nothingness. Just as one might think of the absence of danger in a pavilion's support and what depends on it, and consider what is outside as "well-established," and stand relying on it, so too, the realm of neither perception nor non-perception should be seen as established in the outer region, that is, in the absence of consciousness, and arising in dependence on the realm of nothingness. And as it arises, It takes an object, as if it doesn't, because there is no other.