4. The Layer of No Finite Consciousness
“Again and further, Ananda, a practitioner, having removed attention of the mind from perception of ‘earth’, and having removed attention of the mind from perception of ‘the layer of no finite space’, places attention on the focal point dependent upon perceiving ‘the layer of no finite consciousness’. One's perception is only of ‘the layer of no finite consciousness’, and in it they become clear and calm, become stilled and established, and are fully drawn into and settled upon it.
“One thus understands there is no longer the three-fold tether due to one's perceiving ‘earth’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘the layer of no finite space’. There is now only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘the layer of no finite consciousness’.
“One understands that one's field of perception is now empty of any perception of ‘earth’, and one understands that one's field of perception is now empty of any perception of ‘the layer of no finite space’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘the layer of no finite consciousness’.
“One now sees that whatever entity is not in one's field of perception, that field is therefore empty of that entity. One also sees that whatever entity remains in one's field of perception, that entity does exist in one's field of perception. This has again been an unmistakable and clear establishment of emptiness in accordance with what is true.”
The Pāli is viññanañca-ayatana-sañña, “perception of/via the layer not limited by consciousness (viññana)”, which emphasizes that there really isn’t such a thing as “consciousness”. Similar to the previous step, this could also be called the layer without consciousness.
While we might assume that consciousness is finite and real, it is not, nor is it limitless or infinite. There is simply nothing to which the term “consciousness” applies, nor is there anything to describe as being finite, infinite or otherwise. It is here at this stage that you can see this fact directly. It’s not that you are unconscious at this point; you’re very much conscious and aware. It’s just that there is nothing you can find called “consciousness” that provides details about what you might be conscious of.
The traditional way to move into this layer is to silently repeat “consciousness”, or “not finite”, or “no finite consciousness”, and this may be effective. However, I also found success in scanning for each of the six sense doors (i.e., the faculties or sensors associated with seeing, hearing, smelling, tasting, touching and thinking) that ostensibly comprise consciousness and, upon examination, realizing that neither the sense consciousness nor the perceived object are anywhere to be found. For example, place your mind's eye on “hearing” and then try to determine where the act of hearing is occurring and where the “sound” is. You can quickly realize that there is no finite aspect to what is called “consciousness”, nor any separate sensory process such as a “sight channel” that is different from a “hearing channel”. In their place is what can feel like a blanket of sensations, sensory data and vibrations which saturate the entirety of experience that don't have to be interpreted in any particular way.
Another means of accessing this layer is to ask yourself “Where is the color 'red'?” “Where is ‘blue’?” “Where is the color in between them?” “How many colors in between these three could there possibly be?” Not only can the first three colors not be found to actually exist, but the fourth question makes clear that there are no bounds to the colors that the mind can create. In bare physical terms, there are an infinite number of wavelengths at which light can be transmitted. Any color, or any other attribute that we can know via consciousness, is arbitrary. Looking for what part of you is conscious of all these possible colors can reveal that there really is no such thing.
When you “arrive” within the layer of no finite consciousness, and use that as your lens of perception, you realize that distinct attributes and characteristics are no longer discernible. You may want to isolate “blue” or “the chord of C sharp”, but those individual qualities don't actually exist. Consciousness is not finite: it doesn't result in finite or limited attributes, and it doesn't return discrete results. Rather, there is a constantly changing landscape of indeterminate sensory input, which the mind normally (and artificially) partitions and imposes boundaries upon. In the end, what we consider to be “consciousness” is merely an inference. Similar to being in a layer without finite space, wherein you no longer had anywhere to put things, now you no longer have particular attributes such as shape or sound to apply to things by which to differentiate them.
As you settle into this layer, relax the tendency to look for particular attributes, such as colors, shapes, etc. It's really all just input; any limit that you place on experience, insisting that there is a particular sight, smell, etc., is completely arbitrary. What remains is a dis-integrated set of feelings and sensations. While the mind is typically able to take this input and assemble “shape” and “color”, and automatically does so on a daily basis, you can now appreciate that this process of “creation” is really more like pattern recognition, rather than recognizing some inherently existing quality or characteristic.
Looking back from here, the sense of no finite space that was so big and impressive a few minutes ago is just a memory. You also now know that both “space” and “consciousness” are things you mentally create, since they also are not present.
An important factor to keep in mind in this progression through the formless layers is that it is a natural process. The formless layers can spontaneously “arise”, or be revealed, if the mind is allowed to progressively settle and fall silent. In truth, nothing actually arises or is created: each layer is simply “what’s left” after the mind’s interpretations fall away, step by step. Thus, if it feels like you are trying to create this or other formless layer, please relax that effort, and release your hold on, in this case, “consciousness”.
“One thus understands there is no longer the three-fold tether due to one's perceiving ‘earth’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘the layer of no finite space’. There is now only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘the layer of no finite consciousness’.
“One understands that one's field of perception is now empty of any perception of ‘earth’, and one understands that one's field of perception is now empty of any perception of ‘the layer of no finite space’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘the layer of no finite consciousness’.
“One now sees that whatever entity is not in one's field of perception, that field is therefore empty of that entity. One also sees that whatever entity remains in one's field of perception, that entity does exist in one's field of perception. This has again been an unmistakable and clear establishment of emptiness in accordance with what is true.”
The Pāli is viññanañca-ayatana-sañña, “perception of/via the layer not limited by consciousness (viññana)”, which emphasizes that there really isn’t such a thing as “consciousness”. Similar to the previous step, this could also be called the layer without consciousness.
While we might assume that consciousness is finite and real, it is not, nor is it limitless or infinite. There is simply nothing to which the term “consciousness” applies, nor is there anything to describe as being finite, infinite or otherwise. It is here at this stage that you can see this fact directly. It’s not that you are unconscious at this point; you’re very much conscious and aware. It’s just that there is nothing you can find called “consciousness” that provides details about what you might be conscious of.
The traditional way to move into this layer is to silently repeat “consciousness”, or “not finite”, or “no finite consciousness”, and this may be effective. However, I also found success in scanning for each of the six sense doors (i.e., the faculties or sensors associated with seeing, hearing, smelling, tasting, touching and thinking) that ostensibly comprise consciousness and, upon examination, realizing that neither the sense consciousness nor the perceived object are anywhere to be found. For example, place your mind's eye on “hearing” and then try to determine where the act of hearing is occurring and where the “sound” is. You can quickly realize that there is no finite aspect to what is called “consciousness”, nor any separate sensory process such as a “sight channel” that is different from a “hearing channel”. In their place is what can feel like a blanket of sensations, sensory data and vibrations which saturate the entirety of experience that don't have to be interpreted in any particular way.
Another means of accessing this layer is to ask yourself “Where is the color 'red'?” “Where is ‘blue’?” “Where is the color in between them?” “How many colors in between these three could there possibly be?” Not only can the first three colors not be found to actually exist, but the fourth question makes clear that there are no bounds to the colors that the mind can create. In bare physical terms, there are an infinite number of wavelengths at which light can be transmitted. Any color, or any other attribute that we can know via consciousness, is arbitrary. Looking for what part of you is conscious of all these possible colors can reveal that there really is no such thing.
When you “arrive” within the layer of no finite consciousness, and use that as your lens of perception, you realize that distinct attributes and characteristics are no longer discernible. You may want to isolate “blue” or “the chord of C sharp”, but those individual qualities don't actually exist. Consciousness is not finite: it doesn't result in finite or limited attributes, and it doesn't return discrete results. Rather, there is a constantly changing landscape of indeterminate sensory input, which the mind normally (and artificially) partitions and imposes boundaries upon. In the end, what we consider to be “consciousness” is merely an inference. Similar to being in a layer without finite space, wherein you no longer had anywhere to put things, now you no longer have particular attributes such as shape or sound to apply to things by which to differentiate them.
As you settle into this layer, relax the tendency to look for particular attributes, such as colors, shapes, etc. It's really all just input; any limit that you place on experience, insisting that there is a particular sight, smell, etc., is completely arbitrary. What remains is a dis-integrated set of feelings and sensations. While the mind is typically able to take this input and assemble “shape” and “color”, and automatically does so on a daily basis, you can now appreciate that this process of “creation” is really more like pattern recognition, rather than recognizing some inherently existing quality or characteristic.
Looking back from here, the sense of no finite space that was so big and impressive a few minutes ago is just a memory. You also now know that both “space” and “consciousness” are things you mentally create, since they also are not present.
An important factor to keep in mind in this progression through the formless layers is that it is a natural process. The formless layers can spontaneously “arise”, or be revealed, if the mind is allowed to progressively settle and fall silent. In truth, nothing actually arises or is created: each layer is simply “what’s left” after the mind’s interpretations fall away, step by step. Thus, if it feels like you are trying to create this or other formless layer, please relax that effort, and release your hold on, in this case, “consciousness”.