MN 121 The Shorter Discourse on Emptiness

Medium Discourses Collection 121 – Majjhima Nikāya 121

MN 121 The Shorter Discourse on Emptiness – Cūḷasuññatasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

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

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

2.1

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:

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

3.1

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

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

3.2

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

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

3.3

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

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.

3.4

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

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

3.5

“Indeed, Ānanda, you properly heard, learned, attended, and remembered that.

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

3.6

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

Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.

4.1

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

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

4.2

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

bhikkhusaṅghaṁ paṭicca ekattaṁ;

4.3

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

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

4.4

Their mind becomes eager, confident, settled, and decided in that perception of wilderness.

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

4.5

They understand:

So evaṁ pajānāti:

4.6

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

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

4.7

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

araññasaññaṁ paṭicca ekattan’ti.

4.8

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

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

4.9

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

araññasaññaṁ paṭicca ekattan’ti.

4.10

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

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

4.11

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

5.1

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

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

5.2

Their mind becomes eager, confident, settled, and decided in that perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

5.3

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

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;

5.4

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.

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

5.5

Their mind becomes eager, confident, settled, and decided in that perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

5.6

They understand:

So evaṁ pajānāti:

5.7

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

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

5.8

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

pathavīsaññaṁ paṭicca ekattan’ti.

5.9

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

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

5.10

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

pathavīsaññaṁ paṭicca ekattan’ti.

5.11

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

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

5.12

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

6.1

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

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

6.2

Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite space.

Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

6.3

They understand:

So evaṁ pajānāti:

6.4

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

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

6.5

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

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

6.6

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

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

6.7

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

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

6.8

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

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

6.9

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

7.1

Furthermore, a bhikkhu—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.

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

7.2

Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite consciousness.

Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

7.3

They understand:

So evaṁ pajānāti:

7.4

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

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

7.5

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

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

7.6

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.

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

7.7

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

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

7.8

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

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

7.9

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

8.1

Furthermore, a bhikkhu—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.

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

8.2

Their mind becomes eager, confident, settled, and decided in that perception of the dimension of nothingness.

Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

8.3

They understand:

So evaṁ pajānāti:

8.4

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

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

8.5

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

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

8.6

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.

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

8.7

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

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

8.8

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

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

8.9

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

9.1

Furthermore, a bhikkhu—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.

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

9.2

Their mind becomes eager, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception.

Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

9.3

They understand:

So evaṁ pajānāti:

9.4

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

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

9.5

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

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

9.6

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.

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

9.7

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

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

9.8

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

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

9.9

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

10.1

Furthermore, a bhikkhu—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 samādhi of the heart.

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

10.2

Their mind becomes eager, confident, settled, and decided in that signless samādhi of the heart.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

10.3

They understand:

So evaṁ pajānāti:

10.4

‘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.

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

10.5

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

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

10.6

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.

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

10.7

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

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

10.8

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

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

10.9

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

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

11.1

11.2

Their mind becomes eager, confident, settled, and decided in that signless samādhi of the heart.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

11.3

They understand:

So evaṁ pajānāti:

11.4

‘Even this signless samādhi of the heart is produced by actions done with defilement and intentions.’

‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.

11.5

They understand: ‘But whatever is produced by actions done with defilement and intentions is anicca and liable to cessation.’

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

11.6

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

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

11.7

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

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

11.8

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

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

12.1

They understand:

So evaṁ pajānāti:

12.2

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

‘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—

12.3

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

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

12.4

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

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

12.5

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

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

12.6

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

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

12.7

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

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

13.1

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, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.

13.2

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

13.3

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

13.4

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

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

13.5

That’s how you should train.”

evañhi vo, ānanda, sikkhitabban”ti.

13.6

That is what the Buddha said.

Idamavoca bhagavā.

13.7

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

13.8

Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.