Samisa and Niramisa in Meditation
Vipassana Research Institute
Samisasamisa in Pali means raw meatraw meat or flesh, or delicious food. Metaphorically,
however, it connotes a defiled state of mind which will only lead to rebirth
in this world or another. It refers to a mind subject to react to sensations
(vedana), thereby creating raga (lust or passion for pleasurable sensations),
dosa (aversion for unpleasant ones) and moha (ignorance about the neutral ones).
In contrast to this, the type of mind which remains dispassionate, unattached
to the sensations, understanding them as anicca (impermanent), dukkha (suffering)
and anatta (substanceless) is called niramisa.
The mental activity of an ordinary person always remains samisa (defiled, impure),
whereas a meditator develops the ability to keep his mind niramisaniramisa (pure,
undefiledundefiled). He does so by making every effort to truly comprehend the
anicca (transitory) nature of vedana (sensations).
Samisa and niramisa are often used metaphorically by the Buddha, as opposites
and in association with various other terms. Presented here are examples of
his figurative explanations of meditation practice. We are not concerned here
with the popular modern meaning as vegetarian (niramisa) and non-vegetarian
(samisa), as they have sometimes been interpreted.
In the Mahasatipatthana Suttamahasatipatthana sutta, in the section on Vedananupassana,
the terms samisa and niramisa occur in reference to the three types of vedana-sukha
(pleasant), dukkha (unpleasant) and adukkhamasukha (neutral)-which a meditator
is instructed to comprehend thoroughly as anicca (impermanent). Again, in the
Anguttara Nikaya,1 it is said that sukha vedana (pleasant sensation) may be
samisa (defiled) or niramisa (undefiled). It emphasizes that the latter is superior
to the former. Elsewhere the term samisa (sometimes spelled amisa) is used as
an opposite to Dhamma. For example, Dhammadanadhammadana (the gift of Dhammagift
of dhamma) is said to be superior to amisadana (ordinary donation). In the same
way, Dhammayogadhammayoga (joined with Dhammajoined with dhamma), Dhammacagadhammacaga
(Dhamma generositydhamma generosity) and Dhammabhogadhammabhoga (Dhamma wealthdhamma
wealth) are designated as superior to the respective terms associated with amisa.2
In the Patisambhidamagga,3 the terms amisaamisa and niramisa are connected with
a number of words-uppada (arising), pavatta (conduct), nimitta (image), ayuhana
(relinquishing life), patisandhi (conception), gati (going), nibbatti (rebirth),
upapatti (rebirth), jati (birth), jara (aging), byadhi (illness), maranam (death),
soka (sorrow), parideva (lamentation) and upayasa (despair). All these terms
should be understood in their context, but in each case niramisa is opposed
to and superior to amisa.
When any vedana (sensation) arises because of contact at any of the six sense
doors, an ordinary person will naturally start reacting to the vedana. Sukha
vedana (pleasant sensation) elicits lust, dukkha vedana (unpleasant sensation)
elicits aversion and adukkhamasukha vedana (neutral sensation) elicits the reaction
of ignorance. Being ignorant of the real nature of the sensation, aniccata (impermanence),
one remains attached and continues to flow in the stream of rebirthstream of
rebirth. As a result, all the kamasukha (worldly objects) are characterised
as samisa, just as all the vedana which lead to bhavacakka (the cycle of birth
and death) are samisa (defiled).4
In the Niramisa Suttaniramisa sutta of the Samyutta Nikaya,5 samisa and niramisa
are connected to the terms piti (joy), sukha (delight), upekkha (equanimity)
and vimokkha (deliverance) as they are experienced in different stages of jhana
(absorptions). It says that an ordinary person can only experience the qualities
of piti, sukha and upekkha through the kamaguna (five sense doors). As such,
they are always samisa (defiled), leading to misery in this world, and certainly
not to liberation.
In contrast, whatever piti (joy), sukha (delight) and upekkha (equanimity) a
meditator encounters as he advances through the first four jhana, it is niramisa
(undefiled) because it is increasingly detached from sense pleasures and mental
pain or pleasure. They are characterised as niramisa piti, niramisa sukha and
niramisa upekkha and are said to be far superior to that experienced by an ordinary
person.6
By practising jhanajhana, a meditator escapes the kamaloka (sensual world) by
attainment of the first four, but he is still attached to the rupa-loka (world
of form). The vimokkha (deliverance) of the first four jhana is described as
samisa-vimokkha in comparison to the deliverance which a meditator attains by
transcending each level from the fifth to the eighth jhana respectively. As
these stages of samadhi (concentration) are more subtle and superior to the
previous four jhana, the associated vimokkha (deliverance) is described as niramisa-vimokkha
by comparison.
At the stage of the eighth jhana, however, the meditator is still attached to
the arupaloka (formless worlds) and so his vimokkha (deliverance) is still partial
in comparison to the final stage of nibbana. Buddha says that the piti (joy),
sukha (delight), upekkha (equanimity) or vimokkha (deliverance) that an emancipated
person experiences cannot be compared with that experienced in any of the jhanas.
It is a stage of purity beyond all others, hence it is described as niramisataraniramisatara,
purest of the purepurest of the pure, the stage par excellence, where all the
asavas (cankers) are destroyed, the heart is free from lust, hatred and illusion
and the meditator is firmly established in vimuttivimutti (liberation)-
Yo kho, bhikkhave, khinasavassa bhikkhuno ragacittam vimutto paccavekkhato uppajjati
piti... sukham... upekkha... vimokkho. Ayam vuccati niramisa niramisataroniramisataro
vimokkho.7
Of the meditator who has attained this prime state of mind in meditation, the
Buddha says-
Santakayo santavacosantakayo santavaco, santava susamahito;
Vantalokamiso bhikkhu, upasantoti vuccati.8
Calm of body, calm of speech, well concentrated, the monk who has left behind
worldly desires is called 'supremely calm'.
Notes: (All references VRI edition)
1. Anguttara Nikaya 1.2.65-77, Sukhavagga
2. Ibid. 2.8.37, Danavagga
3. Patisambhidamagga 1.213
4. Ibid.2.4.279
5. Op. cit. 2.4.279
6. Also cf, Mahasatipatthana Sutta, op. cit.; Pancattaya Sutta; Majjhima NikayaAnapana
Sutta; 3.21
7. Samyutta Nikaya 2.4.279
8. Dhammapada, Bhikkhuvagga 378s