Cūḷasuññatasutta

Majjhima Nikāya 121

Middle Discourses 121

Cūḷasuññatasutta

The Shorter Discourse on Emptiness

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

“Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.

“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville.

Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ:

There I heard and learned this in the presence of the Buddha:

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.

‘Ānanda, these days I usually practice the meditation on emptiness.’

Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?

I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”

“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.

“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that.

Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.

Now, as before, I usually practice the meditation on emptiness.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—

Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and silver; and of gatherings of men and women.

bhikkhusaṅghaṁ paṭicca ekattaṁ;

There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha.

evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.

In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness.

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness.

So evaṁ pajānāti:

They understand:

‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of village or the perception of people.

araññasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’

So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people.

araññasaññaṁ paṭicca ekattan’ti.

There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;

As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,

evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.

so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.

So evaṁ pajānāti:

They understand:

‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of people or the perception of wilderness.

pathavīsaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of earth.’

So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness.

pathavīsaññaṁ paṭicca ekattan’ti.

There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.

Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space.

So evaṁ pajānāti:

They understand:

‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of wilderness or the perception of earth.

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’

So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.

Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness.

So evaṁ pajānāti:

They understand:

‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’

So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness.

Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness.

So evaṁ pajānāti:

They understand:

‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness.

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’

So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.

Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception.

So evaṁ pajānāti:

They understand:

‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’

So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.

So evaṁ pajānāti:

They understand:

‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’

So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.

Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.

So evaṁ pajānāti:

They understand:

‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.

‘Even this signless immersion of the heart is produced by choices and intentions.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

So evaṁ pajānāti:

They understand:

‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’

So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

That’s how emptiness manifests in them—genuine, undistorted, pure, and supreme.

Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.

Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.

Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti.

Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti.

Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—

So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’

evañhi vo, ānanda, sikkhitabban”ti.

That’s how you should train.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Ānanda approved what the Buddha said.

Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.