Other Translations: Deutsch , Italiano , ру́сский язы́к
From: , ,
Majjhima Nikāya 121 Middle Discourses 121
Cūḷasuññatasutta The Shorter Discourse on Emptiness
Evaṁ me sutaṁ—Thus I heard:So I have heard. This sutta gives a unique approach to meditation on emptiness, using the perception of relative emptiness as a foundation for absorption. | The topic of emptiness does not play the central role in Pali texts that it did in later Buddhism. This is perhaps at least partly due to different doctrinal developments in the early Buddhist schools. Passages that in the Pali mention impermanence, suffering, and not-self, in parallels of the (Mūla)-Sarvāstivāda often include emptiness as well. This does not indicate any doctrinal contradiction, as emptiness is explained as meaning not-self. But it does suggest that the presentation in terms of emptiness was more popular in that group of schools.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. On one occasion the Blessed One was living at Sāvatthī, in the Eastern Park, in the palace of Migāra’s Mother.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 when it was evening, the venerable Ānanda rose from meditation, and he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said to the Blessed One: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. ‘Venerable sir, once the Blessed One was living among the Sakyans; there is a town of the Sakyans called Nāgaraka.“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, venerable sir, I heard and learned this in the Blessed One’s own presence:There I heard and learned this in the presence of the Buddha: “I heard and learned this in the presence” (sammukhā sutaṁ, sammukhā paṭiggahitaṁ) is the phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc.
‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti. “Now I abide much in voidness, Ānanda.”‘Ānanda, these days I usually practice the meditation on emptiness.’ The same thing is said by Sāriputta at MN 151:2.3, upon which the Buddha encourages him to reflect on the purity of his almsfood. Before the Second Council, the elder monk Sabbakāmī revealed that emptiness was his main practice too (Kd 22:2.5.9), while at Thig 3.3:2.1, the bhikkhunī Uttamā also claims to practice emptiness meditation. The release through emptiness is classified along with absorption as a superhuman attainment (Bu Pj 4:4.1.6). At MN 43:33.1 = SN 41.7:4.1, the “release of the heart through emptiness” is a reflection on not-self (see too SN 35.85:1.4, AN 9.36:2.4, Snp 5.16:4.1, Thag 19.1:27.2).
Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti? Venerable sir, was this well heard by me, well apprehended, well attended to, well remembered?’I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?” Notice the process of learning teachings through active engagement. Simply “hearing” it is just the beginning.
“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ. ‘Certainly, Ānanda, that was well heard by you, well apprehended, well attended to, well remembered.“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that.
Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi. As formerly, Ānanda, so now too I abide much in voidness.Now, as before, I usually practice the meditation on emptiness.
Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—‘Just as, Ānanda, this palace of Migāra’s Mother is void of elephants, cattle, horses and mares, void of gold and silver, void of the foregathering of women and men, and there is present only this non-voidness, that is to say,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. Emptiness is not a metaphysical property, but a relative state: something is empty of something.
bhikkhusaṅghaṁ paṭicca ekattaṁ; the single state dependent on the community of bhikkhus;There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha. Oneness, like emptiness, is a relative concept. Those things that are more distracting and tempting are absent, leaving only that which is more peaceful.
evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ. so too, Ānanda, without giving attention to perception of village, without giving attention to perception of man, a bhikkhu gives attention to the single state dependent on perception of forest.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. His mind enters into that perception of forest and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of village are not present here, disturbances that would be present dependent on perception of man are not present here, and only this measure of disturbance is present, that is to say,‘Here there is no stress due to the perception of village or the perception of people. “Stress” is darathā.
araññasaññaṁ paṭicca ekattan’ti. the single state dependent on perception of forest.”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—He understands: “This field of perception is void of perception of village.” He understands: “This field of perception is void of perception of man.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of forest.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That is to say, the “purity” of the emptiness is not because everything is empty, but because what is empty is accurately recognized as empty.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.That’s how emptiness manifests in them—genuine, undistorted, and pure.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ. ‘Again, Ānanda, without giving attention to perception of man, without giving attention to perception of forest, a bhikkhu gives attention to the single state dependent on perception of earth.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. His mind enters into that perception of earth and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.
Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ; Just as though a bull’s hide were freed from folds by stretching it with a hundred pegs;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, Ānanda, without giving attention to all the ridges and hollows, the river ravines, the tracts of stumps and thorns, the rocky inequalities on this earth, a bhikkhu gives attention to the single state dependent on perception of earth.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. The perception of earth is an idealized inner conceptual image. This is the “form” (rūpa) that is the basis for “absorption on luminous form” (rūpajjhāna). The commentaries call this the nimitta (“sign”).
Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. His mind enters into that perception of earth and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of man are not present here, disturbances that would be present dependent on perception of forest are not present here, and only this measure of disturbance is present, that is to say,‘Here there is no stress due to the perception of people or the perception of wilderness.
pathavīsaññaṁ paṭicca ekattan’ti. the single state dependent on perception of earth.”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—He understands: “This field of perception is void of perception of man.” He understands: “This field of perception is void of perception of forest.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of earth.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.That’s how emptiness manifests in them—genuine, undistorted, and pure.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. ‘Again, Ānanda, without giving attention to perception of forest, without giving attention to perception of earth, a bhikkhu gives attention to the single state dependent on perception of the base consisting of infinite space.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. The meditator moves from a practice dependent on an aspect of “form” (rūpa), namely the idealized image of earth as the basis for the four absorptions, to the formless meditations.
Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. His mind enters into that perception of the base consisting of infinite space and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of forest are not present here, disturbances that would be present dependent on perception of earth are not present here, and only this measure of disturbance is present, that is to say,‘Here there is no stress due to the perception of wilderness or the perception of earth.
ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. the single state dependent on perception of the base consisting of infinite space.”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—He understands: “This field of perception is void of perception of forest.” He understands: “This field of perception is void of perception of earth.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of the base consisting of infinite space.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.That’s how emptiness manifests in them—genuine, undistorted, and pure.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. ‘Again, Ānanda, without giving attention to perception of earth, without giving attention to perception of the base consisting of infinite space, a bhikkhu gives attention to the single state dependent on perception of the base consisting of infinite consciousness.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. His mind enters into that perception of the base consisting of infinite consciousness and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of earth are not present here, disturbances that would be present dependent on perception of the base consisting of infinite space are not present here, and only this measure of disturbance is present, that is to say,‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.
viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. the single state dependent on perception of the base consisting of infinite consciousness.”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—He understands: “This field of perception is void of perception of earth.” He understands: “This field of perception is void of perception of the base consisting of infinite space.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of the base consisting of infinite consciousness.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.That’s how emptiness manifests in them—genuine, undistorted, and pure.
Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. ‘Again, Ānanda, without giving attention to perception of the base consisting of infinite space, without giving attention to perception of the base consisting of infinite consciousness, a bhikkhu gives attention to the single state dependent on perception of the base consisting of nothingness.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. His mind enters into that perception of the base consisting of nothingness and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of the base consisting of infinite space are not present here, disturbances that would be present dependent on perception of the base consisting of infinite consciousness are not present here, and only this measure of disturbance is present, that is to say,‘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. the single state dependent on perception of the base consisting of nothingness.”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—He understands: “This field of perception is void of perception of the base consisting of infinite space.” He understands: “This field of perception is void of perception of the base consisting of infinite consciousness.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of the base consisting of nothingness.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.That’s how emptiness manifests in them—genuine, undistorted, and pure.
Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. ‘Again, Ānanda, without giving attention to perception of the base consisting of infinite consciousness, without giving attention to perception of the base consisting of nothingness, a bhikkhu gives attention to the single state dependent on perception of the base consisting of neither-perception-nor-non-perception.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. His mind enters into that perception of the base consisting of neither-perception-nor-non-perception and acquires confidence, steadiness, and decision.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: He understands thus:They understand:
‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of the base consisting of infinite consciousness are not present here, disturbances that would be present dependent on perception of the base consisting of nothingness are not present here, and only this measure of disturbance is present, that is to say,‘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. the single state dependent on perception of the base consisting of neither-perception-nor-non-perception.”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—He understands: “This field of perception is void of perception of the base consisting of infinite consciousness.” He understands: “This field of perception is void of perception of the base consisting of nothingness.” “There is present only this non-voidness, that is to say,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. the single state dependent on perception of the base consisting of neither-perception-nor-non-perception.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.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. ‘Again, Ānanda, without giving attention to perception of the base consisting of nothingness, without giving attention to perception of the base consisting of neither-perception-nor-non-perception, a bhikkhu gives attention to the single state, the signless concentration of mind.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. The defining characteristic of the “signless immersion of the heart” is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions, as the “signs” are created by greed, hate, and delusion (MN 43:37.1). By itself, however, it does not necessarily indicate that one is awakened (AN 6.60:8.2), as good conduct is still required for progress (AN 7.56:13.1). It was practiced by Moggallāna before awakening, who had to be urged to “not follow any signs” (SN 40.9). It may also be used to describe the meditation of an arahant (SN 41.7:6.12).
Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. His mind enters into that signless concentration of mind and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
So evaṁ pajānāti: He understands thus:They understand:
‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—“Disturbances that would be present dependent on perception of the base consisting of nothingness are not present here, disturbances that would be present dependent on perception of the base consisting of neither-perception-nor-non-perception are not present here, and only this measure of disturbance is present, that is to say,‘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. that which has life as its condition dependent on the presence of this body with its six bases.”There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ Unlike with deep absorption, where there is no experience of the physical body, the signless meditation is a state of advanced discernment or insight where the six senses are seen as they truly are. This explains why it was a way for the Buddha to ease the pains of old age (DN 16:2.25.13). It seems that in such a state, the Buddha was able to function normally while seeing through the pain in his body.
So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He understands: “This field of perception is void of perception of the base consisting of nothingness.” He understands: “This field of perception is void of perception of the base consisting of neither-perception-nor-non-perception.” “There is present only this non-voidness, that is to say,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. that which has life as its condition dependent on the presence of this body with its six bases.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, and is pure.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. ‘Again, Ānanda, without giving attention to perception of the base consisting of nothingness, without giving attention to perception of the base consisting of neither-perception-nor-non-perception, a bhikkhu gives attention to the single state, the signless concentration of mind.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. His mind enters into that signless concentration of mind and acquires confidence, steadiness, and decision.Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
So evaṁ pajānāti: He understands thus:They understand:
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. “This signless concentration of mind is also conditioned and mentally produced.”‘Even this signless immersion of the heart is produced by choices and intentions.’ Liberating insight comes from insight into the state of signless meditation, that is to say, it is the insight into insight itself.
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. He understands: “Whatever is conditioned and mentally produced is impermanent and liable to cessation.”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. When he knows and sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance.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 liberated, there comes the knowledge: “It is liberated.”When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: “Birth is exhausted, the holy life has been lived out, what was to be done is done, there is no more of this to come.”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: ‘He understands thus: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—“Disturbances that would be present dependent on the taint of sensual desire are not present here, disturbances that would be present dependent on the taint of being are not present here, disturbances that would be present dependent on the taint of ignorance are not present here, and only this measure of disturbance is present, that is to say,‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. that which has life as its condition dependent on the presence of this body with its six bases.”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—He understands: “This field of perception is void of the taint of sensual desire.” He understands: “This field of perception is void of the taint of being.” He understands: “This field of perception is void of the taint of ignorance.” “There is present only this non-voidness, that is to say,They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. The “field of perception” (saññāgataṁ) is the scope of awareness.
imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. that which has life as its condition dependent on the presence of this body with its six bases.”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. So he sees it as void of what is not there, but of what remains there he understands: “There is that still present here.”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. This too has been for him, Ānanda, an alighting upon voidness that accords with what actually is, without perversion of meaning, is pure, and is unsurpassed by any other.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 monks or divines in the past, Ānanda, entered upon and abided in a voidness that was pure and unsurpassed by any other, they all entered upon and abided in this very voidness that is pure and unsurpassed by any other.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. Here the emptiness is distinguished as “supreme” (anuttara). In early Pali, Nibbāna is not described as either empty or as not-self, as these are properties of the path. This passage is probably the closest we get to that, but even this is relative, since the body and life persist.
Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti. Whatever monks or divines in the future, Ānanda, will enter upon and abide in a voidness that is pure and unsurpassed by any other, they will all enter upon and abide in this very voidness that is pure and unsurpassed by any other.
Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti. Whatever monks or divines at present, Ānanda, enter upon and abide in a voidness that is pure and unsurpassed by any other, they all enter upon and abide in this very voidness that is pure and unsurpassed by any other.
Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—Therefore, Ānanda: “We will enter upon and abide in the voidness that is pure and unsurpassed by any other”—So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’
evañhi vo, ānanda, sikkhitabban”ti. thus should you train yourselves, Ānanda.’For the translator's rendering of the Mahāsuññata Sutta, No. 122, see The Wheel Publication, No. 87, B.P.S., Kandy.That’s how you should train.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.