What this chapter covers: This chapter explains the four formless attainments (aruppa) — states of deep absorption that go beyond anything tied to physical form. Each one is entered by transcending the previous attainment. They are: boundless space, boundless consciousness, nothingness, and neither-perception-nor-non-perception. Together, they represent the most refined levels of concentration the mind can reach.
The Base of Boundless Space
Why Go Beyond Physical Form?
A meditator who wants to develop the first formless attainment (the base of boundless space) starts by recognising the danger in physical matter. As the Buddha said: “It is because of matter that people wield sticks and knives, quarrel, brawl, and fight — but none of that exists in the formless state.” Beyond conflict, the body itself is subject to a thousand afflictions, starting with eye disease.
To move past all this, the meditator first enters the fourth level of deep absorption (jhana) using any of the nine totality devices (kasina), except the limited-space device.
Transcending Even the Meditation Object
Although the fourth jhana already goes beyond gross physical matter, the meditator still needs to transcend the totality device itself. The device is still a form of materiality — a counterpart to the gross matter already left behind.
Two similes illustrate this. Imagine a timid man fleeing a snake in the forest. He escapes, but then sees a palm leaf with a streak on it, a creeper, or a crack in the ground. His fear returns — he cannot even look at them.
Or imagine a man bullied by a hostile neighbour. He moves to another village. But when he meets someone there with a similar appearance, voice, and manner, his old fear returns.
Background Note: The commentaries add two more comparisons. A dog, attacked by a wild boar in the forest, later sees a rice-cooking pot at dusk and mistakes it for the boar, fleeing in terror. And a man afraid of goblins (pisaca) sees a decapitated palm stump at night and falls down in panic, mistaking it for a goblin.
In the same way, the meditator who has escaped gross physical matter recognises that the totality device is still “related” to that matter. He becomes dissatisfied with it, just as those men were alarmed by anything resembling the original threat.
The Actual Practice
Once disgusted with the materiality of the device, the meditator masters the fourth jhana in the usual five ways. Then, emerging from it, he sees its dangers:
- “This jhana still takes materiality as its object.”
- “It has joy as its near enemy.”
- “It is grosser than the peaceful formless liberations.”
There is, however, no difference in jhana factors between the fourth fine-material jhana and the formless states. Both have just two factors: equanimity and mental unification.
Having seen the danger, the meditator lets go of his attachment to that jhana. He then spreads the totality device outward — to the edge of the world-sphere, or as far as he likes — and shifts his attention to the space where the device was.
He does not fold the device up like a mat or pull it out like a cake from a tin. He simply stops paying attention to it. He gives his attention exclusively to the space, noting it as “space, space.” That is what “removing the totality device” means.
Background Note: Space is called “boundless” because, unlike formed things, it has neither arising nor passing away. It is not delimited by birth or destruction.
How the Absorption Arises
The meditator turns his attention again and again to the space left by the removed device, noting “space, space.” He strikes at it with initial and sustained mental application. The hindrances are suppressed, mindfulness is established, and access concentration arises. He develops this sign repeatedly.
Then, just as jhana consciousness arose with the earth device as its object, consciousness belonging to the base of boundless space arises in absorption with space as its object.
Here is a helpful image. Imagine a man looking through a hole in a covered vehicle that is plugged with a blue cloth. When the wind blows the cloth away, he suddenly finds himself looking at open space. In the same way, when the totality device sign is removed, the meditator finds himself gazing at space alone.
What “Surmounting Perceptions of Matter” Means
The classic formula states: “With the complete surmounting of perceptions of matter, with the disappearance of perceptions of resistance, with non-attention to perceptions of variety — aware of ‘unbounded space’ — he enters the base of boundless space.”
This means three things are overcome:
- Perceptions of matter — both the fine-material jhanas themselves and their objects (the totality devices). All fifteen types of fine-material perception and all nine device-objects are transcended. Without completely surmounting these, entry is impossible.
- Perceptions of resistance — perceptions arising from the contact of the sense organs (eye, ear, nose, tongue, body) with their objects (sights, sounds, smells, tastes, touches). These ten types of sensory perception disappear entirely.
- Perceptions of variety — the diverse perceptions of ordinary consciousness. There are forty-four kinds in all. The meditator does not attend to them, does not react to them, does not review them.
The first two categories are described as “surmounted” and “disappeared” because they no longer exist even in the rebirth produced by this jhana. Perceptions of variety are described differently — as “not attended to” — because some of them still exist in that rebirth. The meditator simply does not engage with them.
In brief: “surmounting perceptions of matter” covers abandoning all fine-material states. “Disappearance of perceptions of resistance” and “non-attention to perceptions of variety” cover abandoning all sense-sphere consciousness.
An important point: although sensory perceptions are also absent in the fine-material jhanas, they have not been truly abandoned there. Fine-material jhana practice does not uproot craving for materiality. These formless attainments do. That is why sound is called “a thorn” to the first jhana, and why the formless attainments are called “imperturbable” and “peaceful liberations.” It is also why the teacher Alara Kalama, while in a formless attainment, neither saw nor heard five hundred carts passing right next to him.
What “Boundless Space” Means
Space is called “boundless” (ananta) because no beginning or end can be found for it. “Boundless” also refers to the quality of attention — the meditator pervades it without limit. This boundless space serves as the “base” — the foundation or habitat — for the jhana that takes it as its object.
The Base of Boundless Consciousness
How to Develop It
The meditator first masters the base of boundless space in the five standard ways. Then he sees its danger: “This attainment has the fourth fine-material jhana as its near enemy. It is not as peaceful as the base of boundless consciousness.”
Letting go of his attachment to the base of boundless space, he turns his attention to the consciousness that had pervaded that space. He adverts to it again and again as “consciousness, consciousness.” He should not simply attend to it as “boundless, boundless.” The key label is “boundless consciousness” or just “consciousness.”
Background Note: The commentaries emphasise that the meditator should not focus on “boundless” by itself. He should give attention specifically to “boundless consciousness” or simply “consciousness.”
How the Absorption Arises
As he directs his mind to that sign again and again, the hindrances are suppressed, mindfulness is established, and access concentration arises. He develops this sign repeatedly.
Then consciousness belonging to the base of boundless consciousness arises in absorption. Its object is the past consciousness that had pervaded the space.
What “Surmounting the Base of Boundless Space” Means
The formula states: “By completely surmounting the base of boundless space, aware of ‘unbounded consciousness,’ he enters the base of boundless consciousness.”
Here, “base of boundless space” refers to both the first formless jhana and its object (space). Both must be surmounted. The meditator must stop attending to the space and to the jhana that took it as its object.
“Unbounded consciousness” means he gives attention to the consciousness that had pervaded the space. “Unbounded” also refers to the quality of attention — he attends to it without reserve.
This boundless consciousness serves as the “base” — the foundation — for the jhana associated with it.
The Base of Nothingness
How to Develop It
The meditator first masters the base of boundless consciousness in the five standard ways. Then he sees its danger: “This attainment has the base of boundless space as its near enemy. It is not as peaceful as the base of nothingness.”
Letting go, he gives his attention to the non-existence, the voidness, the absence of the earlier consciousness — the one that belonged to the base of boundless space and served as the object of the base of boundless consciousness. Without giving further attention to that consciousness, he adverts again and again: “There is not, there is not,” or “void, void,” or “secluded, secluded.”
The Simile of the Empty Hall
Imagine a man who sees a community of monks gathered in a meeting hall. He leaves. Later the monks finish their business and depart. The man returns, stands in the doorway, and looks at the place again. He does not think, “So many monks have died” or “So many have left town.” He simply sees the place as void, as empty.
In the same way, the meditator had formerly been gazing — with the jhana-eye of boundless consciousness — at the earlier consciousness that took space as its object. Now, when that consciousness has disappeared due to his preliminary work (“There is not, there is not”), he dwells seeing only its non-existence, its absence.
How the Absorption Arises
As he directs his mind to that sign, the hindrances are suppressed, mindfulness is established, and access concentration arises. He develops this sign repeatedly.
Then consciousness belonging to the base of nothingness arises in absorption. Its object is the void, absent state of that earlier consciousness that had pervaded the space.
What “There is Nothing” Means
The formula states: “By completely surmounting the base of boundless consciousness, aware that ‘there is nothing,’ he enters the base of nothingness.”
Both the second formless jhana and its object must be surmounted. The phrase “there is nothing” means the meditator gives attention to the non-existence, voidness, or seclusion of the earlier consciousness. He does not annihilate anything. He simply stops attending to the consciousness and attends only to its absence.
“Nothingness” (akincanna) literally means “non-owning” — not even the faintest trace of that consciousness remains for him. This nothingness serves as the “base” — the foundation — for the jhana associated with it.
The Base of Neither-Perception-Nor-Non-Perception
How to Develop It
The meditator first masters the base of nothingness in the five standard ways. Then he sees its danger in one of two ways:
- “This attainment has the base of boundless consciousness as its near enemy. It is not as peaceful as the base of neither-perception-nor-non-perception.”
- Or, as the Buddha said: “Perception is a boil, perception is a dart… this is peaceful, this is sublime — namely, neither-perception-nor-non-perception.”
Letting go, he adverts again and again to the attainment of nothingness — the one that had made non-existence its object — noting it as “peaceful, peaceful.” He gives attention to it, reviews it, and strikes at it with initial and sustained mental application.
How the Absorption Arises
As he directs his mind to that sign, the hindrances are suppressed, mindfulness is established, and access concentration arises. He develops this sign repeatedly.
Then consciousness belonging to the base of neither-perception-nor-non-perception arises in absorption. Its object is the four mental aggregates (feeling, perception, mental formations, consciousness) that make up the attainment of nothingness.
Why “Peaceful” Does Not Mean Attachment
An important subtlety: the meditator calls the base of nothingness “peaceful,” yet he is supposed to surmount it. Is there a contradiction? No. Although he recognises its peacefulness, no actual desire to attain it arises in him. He does not think, “I shall enter this” or “I shall stay in this.” Why not? Because the base of neither-perception-nor-non-perception is more peaceful and better.
A simile: imagine a king riding through the city on a royal elephant in full splendour. He watches ivory carvers at work — their limbs covered in dust, wearing only loincloths. He admires their skill, thinking, “How talented these craftsmen are!” But he never thinks, “I wish I could give up my throne and become a craftsman!” The benefits of kingship are too great. He appreciates their work and moves on.
What “Neither Perception Nor Non-Perception” Means
This attainment reaches a state so refined that perception can no longer perform its usual decisive function — yet it has not ceased entirely. It is present in an extremely subtle form. Therefore it is called “neither perception nor non-perception.”
And it is not only perception. Feeling is neither-feeling-nor-non-feeling. Consciousness is neither-consciousness-nor-non-consciousness. Contact is neither-contact-nor-non-contact. Every associated mental state shares the same character.
The Simile of Oil in the Bowl
A novice monk smeared a bowl with oil and set it aside. When gruel-time came, an elder asked him to bring the bowl. “There is oil in the bowl, venerable sir,” the novice said. The elder replied, “Then bring the oil — I need to fill the oil tube.” “There is no oil, venerable sir,” the novice answered.
“There is oil” — in the sense that it is incompatible with the gruel. “There is no oil” — in the sense of filling the oil tube. In the same way, this perception is “not perception” because it cannot perform perception’s decisive function. Yet it is “not non-perception” because it remains present in a subtle form.
The Simile of Water on the Road
A novice was walking ahead of an elder on a journey. He saw a little water and called out, “There is water, venerable sir — remove your sandals.” The elder said, “If there is water, bring the bathing cloth. Let us bathe.” The novice replied, “There is none, venerable sir.”
“There is water” — enough to wet the sandals. “There is none” — not enough to bathe. Perception at this level is the same: present enough to exist, but not enough to function decisively.
The Limits of Insight Here
This attainment is so subtle that perception cannot perform its other key function either: producing the dispassion that comes from insight. It is like heat in lukewarm water — present, but unable to burn.
No meditator can reach dispassion by examining the mental components of this attainment directly. He must first do the work of insight using the components of the lower attainments. Even the Venerable Sariputta — the most gifted disciple in wisdom — could only comprehend these states by noting broadly, “These states, not having existed, come to be; having come to be, they vanish.” He could not examine them one by one as they arose. Such is the extreme subtlety of this attainment.
How the Four Formless States Relate to Each Other
Progression by Object, Not by Factors
Thus has the Peerless Helper told The four-fold immaterial state; To know these general matters too Will not be inappropriate.
For these immaterial states: While reckoned by the surmounting of The object they are four, the wise Do not admit surmounting of Factors that one can recognise.
The four formless states are counted as four because each one transcends the object of the one before:
- The first transcends the signs of materiality (the totality device)
- The second transcends space
- The third transcends the consciousness that took space as its object
- The fourth transcends the disappearance of that consciousness
But there is no surmounting of jhana factors. Unlike the progression through the four fine-material jhanas — where factors like initial application and joy are dropped one by one — all four formless states have exactly the same two factors: equanimity and mental unification.
Each One Is More Refined
That being so: They progress in refinement; each Is finer than the one before. Two figures help to make them known; The cloth lengths, and each palace floor.
Two similes illustrate how each attainment is more refined than the last, even though they share the same factors.
The four-storied palace. On the first floor, the five kinds of sense pleasure — dancing, music, perfumes, food, fine clothing — are provided in an exquisite form. On the second floor, they are finer still. On the third, finer again. On the fourth, the finest of all. Yet they are all still palace floors. There is no difference in their nature as floors. Only the refinement of what they contain increases.
The four lengths of cloth. Imagine a single weaver spinning thread of four different thicknesses — thick, thin, thinner, and very thin. She weaves four pieces of cloth, all the same width and length, but of quadruple, triple, double, and single thickness. They measure the same. But in softness, fineness, and value, each surpasses the one before.
So too with the four formless states. They all have only equanimity and mental unification. But the quality of those factors grows progressively more refined.
The Simile of the Four Men and the Tent
One hangs upon a tent that stands On filth; on him another leans. Outside a third not leaning stands, Against the last another leans.
Imagine a tent standing in a dirty place. Four men arrive one after another:
- The first man, disgusted by the filth, hangs onto the tent with his hands — resting on it without touching the ground
- The second man arrives and leans on the first
- The third man arrives, considers the situation, and thinks: “If the tent falls, those two will certainly fall. I will stand on my own outside.” So he stands apart, not leaning on anyone
- The fourth man arrives, notes the insecurity of the first two, sees that the third is well-placed, and leans on him
Here is the meaning:
- The tent in the dirty place = the space left by the removed totality device
- The first man (hanging on the tent) = the base of boundless space, which clings to space out of disgust with materiality
- The second man (leaning on the first) = the base of boundless consciousness, which depends on the consciousness that took space as its object
- The third man (standing independently outside) = the base of nothingness, which does not take that consciousness as its object but rather takes its non-existence as its object — standing apart
- The fourth man (leaning on the third) = the base of neither-perception-nor-non-perception, which depends on the base of nothingness — the one standing outside
Why the Fourth Takes an Imperfect Object
It takes this for its object since There is no other one as good, As men depend upon a king, Whose fault they see, for livelihood.
The base of neither-perception-nor-non-perception sees the flaw in the base of nothingness: “It has the base of boundless consciousness as its near enemy.” Yet it still takes nothingness as its object because there is no better alternative.
This is like people who depend on a harsh, unrestrained king for their livelihood. They see his faults clearly. But they cannot find a living elsewhere, so they endure him.
Each Rests on What Came Before
As one who mounts a lofty stair Leans on its railings for a prop, As one who climbs an airy peak Leans on the mountain’s very top, As one who stands on a crag’s edge Leans for support on his own knees — Each jhana rests on that below; For so it is with each of these.
This is the tenth chapter, “The Description of the Formless States,” in the section on the Development of Concentration in the Path of Purification, composed for the purpose of gladdening good people.