Animitta

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Grammatical Analysis

Animitta: [adj./nt.] Signless; markless; devoid of perceptual signs. Formed by negative prefix a (not, without) + nimitta (sign, mark, characteristic).

Orthodox Definition

Animitta operates as one of the three Gateways to Liberation (vimokkha-mukha), intimately connected to the contemplation of impermanence (anicca).

When an unawakened mind perceives reality, it naturally seizes upon the “signs” of permanence, beauty, or solidity (nimitta-gāhī). Through deep insight into impermanence, the meditator sees the constant dissolution of phenomena and removes the “sign” of continuity and stability.

When the supramundane Path (maggañāṇa) is reached specifically through the contemplation of impermanence, the realization is called the “Signless Liberation” (animitta-vimokkha). The mind breaks through into Nibbāna, which is itself the ultimate Animitta-dhātu—an unconditioned reality entirely devoid of the signs of formations.

Quote

Idāni vimokkhapubbaṅgamameva vimokkhavisesaṃ puggalavisesañca dassetukāmo aniccato manasikarototiādimāha.
Now, wishing to show the distinctions of liberation and the distinctions of individuals, which are preceded by liberation, he said, “One who attends to impermanence,” and so on.

Tattha dve vimokkhāti appaṇihitasuññatavimokkhā.
Therein, two liberations means the desireless and emptiness liberations.

Aniccānupassanāgamanavasena hi animittavimokkhoti laddhanāmo maggo rāgadosamohapaṇidhīnaṃ abhāvā saguṇato ca tesaṃyeva paṇidhīnaṃ abhāvā appaṇihitanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca appaṇihitavimokkhoti nāmampi labhati.
For, by way of the approach of contemplation of impermanence, the path, which has obtained the name “signless liberation,” also obtains the name “desireless liberation” because of the absence of the desires of lust, hatred, and delusion, and from its own quality because of the absence of those very desires, and from its object because it takes as its object Nibbāna, which has obtained the name “desireless.”

Tathā rāgadosamohehi suññattā saguṇato ca rāgādīhiyeva suññattā suññatanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca suññatavimokkhoti nāmampi labhati.
Similarly, it also obtains the name “emptiness liberation” from its own quality because it is empty of lust, hatred, and delusion, and from its object because it takes as its object Nibbāna, which has obtained the name “emptiness” because it is empty of those very things like lust.

Tasmā te dve vimokkhā animittavimokkhanvayā nāma honti.
Therefore, those two liberations are said to be in conformity with the signless liberation.

— Paṭisambhidāmagga-aṭṭhakathā (du)

Textual References

• Sutta: Animitta Sutta (SN 40.9) – Describing the signless concentration of mind (animitta-cetosamādhi).
• Canonical: Paṭisambhidāmagga – Structural definitions of the three liberations.
• Commentary: Paṭisambhidāmagga-aṭṭhakathā (du) – Explaining the connection between the signless, desireless, and emptiness liberations.