5. The Layer of No Somethingness
“Again and further, Ananda, a practitioner, having removed attention of the mind from perception of ‘the layer of no finite space’, and having removed attention of the mind from perception of ‘the layer of no finite consciousness’, places attention on the focal point dependent upon perceiving ‘no something-ness’. One's perception is only of ‘no something-ness’, 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 ‘the layer of no finite space’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘the layer of no finite consciousness’. There is only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘no something-ness’.
“One understands that one's field of perception is now empty of any perception of ‘the layer of no finite space’, and one understands that one's field of perception is now empty of any perception of ‘the layer of no finite consciousness’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘no something-ness’.
“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 akiñcañña-ayatana-sañña: “perception of/via/with the layer of no-thing (akiñcañña)”. In other words, in this layer of experience, there are no longer any “somethings”. What exactly does that mean?
This is essentially the “not me” or quasi-objective aspect of the 7th fetter, which is the belief or illusion that there is something we have “in here” that perceives, apprehends or detects tangible somethings, whether those be items out in the room or thoughts that go through our minds. Rather than breaking the 7th fetter, in this formless layer we can temporarily set aside the belief that there are “somethings” being perceived. While this won’t be the same experience as breaking the 7th fetter, it gives a partial sense of it. I should also note that calling this the “layer of nothing” could be misleading, in that it is not as if there is nothing happening here.
The traditional phrases used to access this layer are “There is not”, “There is nothing”, “Nothing”, or “Void, Void”. Again, don’t expect everything to go blank here; instead, the intent is to get to the point where there is no particular thing or “something” being perceived.
I also recommend using the questioning approach regarding whatever thought or image might be present in the mind, first asking yourself “Where is that particular thing?” to get past whatever object(s) remain, then “Where is even the concept of a thing? Where is something-ness?” to settle in. If a “something” starts to materialize in your field of perception, look for that thing and/or ask where it is, and it can fade back into no-something-ness or no-thingness. In essence, it is a matter of letting go of the concept of “things”, and the notion that there is any sort of absolute distinction or differentiation even possible within your experience, even though it seems as though there is.
This layer is a much quieter and peaceful place than the previous stage, and perhaps somewhat disorienting, like walking into a dark quiet room from a lively party. After settling in, we notice how the tether of consciousness, the constant urge to identify things and their characteristics, is no longer there, and now the notion that there can be individual “things” has now been dissolved, and is remarkable in its absence. We might also notice how the concept of “impermanence”, which in some strains of Buddhism is seen as a fundamental aspect reality or something to realize, cannot be recognized or even thought of, since there is no longer the sense of space (or time) nor the sense of “somethings” that couple possibly rise and fall in space and time.
There is one “thing” that must necessarily still persist: the subtle thoughts regarding the practice itself, and recalling what we're supposed to be focusing on at a given point, especially if we are not familiar with this progression. Up to this point, the instructions as to where and how to look may have been quietly recalled and relied upon, but now they can start to stick out like a sore thumb if we get too wrapped up with them. At this point, try to keep words to an absolute minimum, calling upon them only to the extent needed to continue on with the structure of the practice: bring them to mind and then let them go. There can be a modicum of thought in formless layer practice, but it doesn’t have to intrude or break your concentration, and once you are familiar with the method and the formless layers themselves, the words become unnecessary.
Without “somethings”, you no longer have any need or use for consciousness, since there is no longer anything to which you can apply any attributes. In fact, “layer of no finite consciousness” was itself a thing, an object of perception. As a result, looking back from here, that thing that seemed so real in the previous step is gone: our field of perception is empty of it. Again, it's not just that things themselves are empty (which they are, in the sense of not having anything substantial to them), but our perception is empty of the very notion of them as well. However, this is now becoming a rather fine distinction.
As peaceful as this current state is, there is still the tendency to want to find “somethings”, to perceive things. Thus, we need to keep going.
“One thus understands there is no longer the three-fold tether due to one's perceiving ‘the layer of no finite space’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘the layer of no finite consciousness’. There is only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘no something-ness’.
“One understands that one's field of perception is now empty of any perception of ‘the layer of no finite space’, and one understands that one's field of perception is now empty of any perception of ‘the layer of no finite consciousness’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘no something-ness’.
“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 akiñcañña-ayatana-sañña: “perception of/via/with the layer of no-thing (akiñcañña)”. In other words, in this layer of experience, there are no longer any “somethings”. What exactly does that mean?
This is essentially the “not me” or quasi-objective aspect of the 7th fetter, which is the belief or illusion that there is something we have “in here” that perceives, apprehends or detects tangible somethings, whether those be items out in the room or thoughts that go through our minds. Rather than breaking the 7th fetter, in this formless layer we can temporarily set aside the belief that there are “somethings” being perceived. While this won’t be the same experience as breaking the 7th fetter, it gives a partial sense of it. I should also note that calling this the “layer of nothing” could be misleading, in that it is not as if there is nothing happening here.
The traditional phrases used to access this layer are “There is not”, “There is nothing”, “Nothing”, or “Void, Void”. Again, don’t expect everything to go blank here; instead, the intent is to get to the point where there is no particular thing or “something” being perceived.
I also recommend using the questioning approach regarding whatever thought or image might be present in the mind, first asking yourself “Where is that particular thing?” to get past whatever object(s) remain, then “Where is even the concept of a thing? Where is something-ness?” to settle in. If a “something” starts to materialize in your field of perception, look for that thing and/or ask where it is, and it can fade back into no-something-ness or no-thingness. In essence, it is a matter of letting go of the concept of “things”, and the notion that there is any sort of absolute distinction or differentiation even possible within your experience, even though it seems as though there is.
This layer is a much quieter and peaceful place than the previous stage, and perhaps somewhat disorienting, like walking into a dark quiet room from a lively party. After settling in, we notice how the tether of consciousness, the constant urge to identify things and their characteristics, is no longer there, and now the notion that there can be individual “things” has now been dissolved, and is remarkable in its absence. We might also notice how the concept of “impermanence”, which in some strains of Buddhism is seen as a fundamental aspect reality or something to realize, cannot be recognized or even thought of, since there is no longer the sense of space (or time) nor the sense of “somethings” that couple possibly rise and fall in space and time.
There is one “thing” that must necessarily still persist: the subtle thoughts regarding the practice itself, and recalling what we're supposed to be focusing on at a given point, especially if we are not familiar with this progression. Up to this point, the instructions as to where and how to look may have been quietly recalled and relied upon, but now they can start to stick out like a sore thumb if we get too wrapped up with them. At this point, try to keep words to an absolute minimum, calling upon them only to the extent needed to continue on with the structure of the practice: bring them to mind and then let them go. There can be a modicum of thought in formless layer practice, but it doesn’t have to intrude or break your concentration, and once you are familiar with the method and the formless layers themselves, the words become unnecessary.
Without “somethings”, you no longer have any need or use for consciousness, since there is no longer anything to which you can apply any attributes. In fact, “layer of no finite consciousness” was itself a thing, an object of perception. As a result, looking back from here, that thing that seemed so real in the previous step is gone: our field of perception is empty of it. Again, it's not just that things themselves are empty (which they are, in the sense of not having anything substantial to them), but our perception is empty of the very notion of them as well. However, this is now becoming a rather fine distinction.
As peaceful as this current state is, there is still the tendency to want to find “somethings”, to perceive things. Thus, we need to keep going.