Verified
Grammatical Analysis
Ākiñcaññāyatana: [nt.] the base of nothingness; the sphere of voidness. Formed by akiñcana (having nothing, nothingness) + āyatana (base).
Orthodox Definition
Ākiñcaññāyatana is the third of the four immaterial absorptions (arūpajhāna). This is the specific attainment that the Buddha’s first teacher, Āḷāra Kālāma, had mastered and mistook for ultimate liberation.
To achieve it, the meditator emerges from the second formless state (Infinite Consciousness) and reflects that the presence of any consciousness as an object is a disturbance. They withdraw attention from the consciousness itself and instead lock onto its complete absence, focusing on the sheer non-existence of the previous state. The mind absorbs into this void, repeating “there is nothing, there is nothing” (natthi kiñci).
This state is profoundly peaceful, as it takes “nothingness” as its concept. Rebirth here results in a lifespan of 60,000 aeons.
Quote
283. Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena ‘‘āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā’’ti viññāṇañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo.
- Now, for one wishing to cultivate the Ākiñcaññāyatana, having perfected mastery in the attainment of the Sphere of Infinite Consciousness in five ways, and having seen the danger in the Sphere of Infinite Consciousness, (thinking): “This attainment is an enemy to the proximate Ākāsānañcāyatana and is not tranquil like the Ākiñcaññāyatana,” having exhausted attachment to that (Sphere of Infinite Consciousness), and having adverted to the Ākiñcaññāyatana as tranquil, the non-existence (abhāva), emptiness (suññatā), and isolated aspect (vivittākāra) of that very consciousness of the Sphere of Infinite Space which became the object of the Sphere of Infinite Consciousness, should be adverted to.
Kathaṃ?
How?Taṃ viññāṇaṃ amanasikaritvā ‘‘natthi natthī’’ti vā, ‘‘suññaṃ suñña’’nti vā, ‘‘vivittaṃ vivitta’’nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.
Without adverting to that consciousness at all, one should repeatedly reflect, advert, review, and make it subject to thought and deliberation, with (the phrases) “there is nothing, there is nothing” (natthi natthi), or “empty, empty” (suññaṃ suññaṃ), or “isolated, isolated” (vivittaṃ vivittaṃ).Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati.
As he thus directs his mind to that sign, the hindrances are suppressed, mindfulness is established, and the mind becomes concentrated by way of access.So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti.
He repeatedly cultivates, develops, and makes that sign abundant.Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti.
As he does so, his Ākiñcaññāyatana consciousness becomes absorbed in the non-existence, emptiness, and isolated state of that very elevated consciousness that pervaded space (ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa), similar to how the Sphere of Infinite Consciousness became absorbed in the elevated consciousness that pervaded space.— Visuddhimaggo (pa)
Textual References
- Sutta: Ariyapariyesanā Sutta (MN 26) – The Buddha detailing his study under Āḷāra Kālāma, quickly mastering this sphere of nothingness, and leaving because it did not lead to Nibbāna.
- Abhidhamma: Vibhaṅga (Defining the boundaries of nothingness).
- Commentary: Visuddhimagga (Chapter X) – Providing the simile of a man looking at an empty gathering hall; he focuses not on the people who left, but purely on their absence.