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<< Click to Display Table of Contents >> What is Suñyatā or Suññatā (Emptiness)? |
Revised (added #6) December 28, 2015; November 26, 2017; December 16, 2017; July 1, 2022; rewritten on November 8, 2025
Suññatā (suñyatā in Sanskrit) means the world is empty of anything useful. One believes that the world offers anything substantial or lasting happiness only because one’s mind is defiled with rāga, dosa, and moha. One attains Nibbāna upon realizing that.
Suñyatā in Mahāyāna Buddhism
1. In Mahāyāna Buddhism, there are books written about suñyatā (it is suññatā in Pāli) or emptiness. Mahāyāna Buddhism makes a big deal out of suñyatā because its founders (the founders of the Mahāyāna tradition) could not understand the concept of Nibbāna. Unfortunately, many people who are introduced only to Mahāyāna teachings (and are unaware of the Buddha’s original teachings) believe that Nibbāna is an abstract concept.
▪In an online discussion forum in 2014, I saw a comment saying that emptiness describes Paṭicca Samuppāda. This was a surprise, as Paṭicca Samuppāda is not explained in Mahāyāna texts.
▪I have not seen the Paṭicca Samuppāda explained in even a remotely sensible way in a text of Mahāyāna, Zen, or Vajrayana. If you know of such a book, please post a comment on the forum with the book’s name (or any other source), and I would appreciate it.
2. However, if one understands pure Buddha Dhamma, Nibbāna is a simple concept; see, “Nibbāna – Is it Difficult to Understand?.”
▪But it can also be examined at deeper levels: “Nibbāna “Exists”, but Not in This World.”
▪See more at “Nibbāna.”
What is emptiness?
3. When entity A is devoid of entity B, it can be said that entity A is devoid of B or empty of B. That is the emptiness or suññatā.
▪For example, if we take a water bottle and pour the water out, we say the bottle is empty. But in reality, there is air in the bottle, so the bottle is empty only of water; it is not empty of air.
▪Emptiness is relative. One has to say what it is empty of. There is no absolute “emptiness.” It is meaningless to say, “This is emptiness,” because there may be something we are unaware of.
▪For example, until recently, scientists thought deep space was “empty.” But now they know that it is full energy. Still, one could say that “deep space is empty of tangible matter” to a good approximation.
Suññatā in Buddha’s Teachings
4. The Buddha said when the mind becomes empty of greed (rāga), hate (dosa), and ignorance (moha), it becomes empty of those defilements: “rāgakkhayo Nibbānan, dosakkhayao Nibbānan, mohakkhayo Nibbānan,” and that mind has attained Nibbāna. That is emptiness (suñyatā) regarding defilements. It is a simple explanation, even though it is not easy to get there.
▪When one attains the Arahant phala, one’s mind becomes empty of rāga, dosa, and moha. But one still has saññā (perception), vedanā (feelings), etc., and lives like a normal human being until death.
▪But his/her mind is devoid of greed, hate, and ignorance so that he/she will not do any immoral act under any circumstance.
▪At the death of an Arahant, “this world of 31 realms” becomes devoid of any trace of that Arahant’s lifestream, except for the Arahant’s nāmagotta (memory records for previous lives); there is no rebirth. So that is another suññatā.
5. One could also say that the world is empty of anything substantial or permanent (other than those nāmagotta or memory records).
▪The world of 31 realms (with sentient beings and their environments) is maintained by the ‘mental energy’ (or kammic energy) generated by those sentient beings.
▪That ‘mental energy’ runs out over time, and thus those sentient beings get new rebirths (and their environments are also renewed over long periods). That is why nothing in this world can be ‘maintained to one’s satisfaction,’ and the efforts of those who try are in vain. That is the ‘anicca nature’ of the world.
▪Sentient beings (including puthujjana among humans) generate kammic energy based on their actions, influenced by rāga, dosa, and moha/avijjā due to their built-in distorted saññā, which gives them an innate feeling that there are ‘mind-pleasing things’ in the world.
▪Until they learn from a Buddha or a disciple of the Buddha about that distorted saññā (which is kāma saññā for humans), all sentient beings are trapped in the cycle of rebirth.
Cūḷa Suññata Sutta
6. There is a sutta in Tipiṭaka that is about suññatā (emptiness) called the “Cūḷasuññata Sutta (MN 121).”
▪It describes how one can overcome various types of distorted saññā associated with the world and attain Arahanthood or Nibbāna.
▪This is a sutta at a deeper level, but we have recently covered enough material to understand its gist.
7. In the “WebLink: suttacentral: Cūḷasuññata Sutta (MN 121),” the Buddha tells Ven. Ānanda, that he often spends time in ‘suññatā vihāra.’
▪Here, ‘vihāra’ indicates how one spent the time, and by ‘suññatā vihāra’, the Buddha meant he often spent time without even a trace of agitation in the mind.
▪You may say: “But I thought the Buddha’s mind is free of agitation at all times (since it is free of rāga, dosa, moha).”
▪Even the Buddha (who was born a human) feels the ‘kāma saññā’ as we have discussed. Any mind runs in the ‘auto mode’ in the ‘purāṇa kamma’ stage, and especially at the ‘kāma dhātu’ stage. Even the mind of a Buddha can be a ‘bit agitated’ by the ‘kāma saññā.’
▪In the “WebLink: suttacentral: Nibbānadhātu Sutta (KN Iti 44),” the Buddha describes the state of mind of an Arahant in daily life as follows: “Their five sense faculties still remain. So long as their senses work, they continue to experience the agreeable and disagreeable, to feel pleasure and pain.” The critical point is that they not only experience ‘kāma sukha’ (a colorful world, tasty foods, etc.) and bodily pains, but also develop a cheerful or depressed mindset upon seeing a person liked or disliked.
▪Buddha’s encounter with a yakkha (spirit/ghost) is a good example. It is described in the “WebLink: suttacentral: Sūciloma Sutta (KN Snp 2.5).” The Buddha pulled away from that nasty spirit because its touch was disagreeable (like being touched by a skunk).
▪There are several ways the Buddha could have lived in ‘suññatā vihāra:’ in Arahant-phala samāpatti, nirodha samāpatti, or in the Satipaṭṭhāna Bhūmi with Ānāpānasati samādhi. All those are devoid of the ‘kāma saññā.’
Arahanthood via Cetovimutti
8. Sentient beings in kāma, rūpa, and arūpa lokas are all born with specific types of “distorted or viparīta saññā,” also known as “saññā vipallāsa.”
▪The number or types of ‘loka saññā’ present in the 11 realms of kāma loka is the highest. ‘Kāma assāda’ or ’sensual pleasures with close contact with taste, smell, and touch (and with related sights and sounds) are present only in kāma loka, and they have the strongest types of associated ‘loka saññā’ (for sex, tasty foods, and enticing sights, sounds, and smells). These are called “nānatta saññā’ or a ‘wide variety of saññā.’
▪Then, in the sixteen Brahma realms in ‘rūpa loka,’ the mind experiences a smaller number of saññā. In these realms, ‘jhānic saññā’ is present. Those are savitakka, savicāra, pīti, sukha, and ekaggatā. By the fourth jhāna, the four of the ‘jhānic saññā’ mentioned above have been eliminated, and one only experiences ekaggatā.
▪The yogi can then transcend the fourth jhāna and enter the arūpa loka with a single type of ‘distorted saññā.’
Cetovimutti per Anariya Yogis
9. In the ‘arūpa loka’ (four arūpa Brahma realms), only the mind is present, and most of the time, the mind is focused on only one saññā. For example, in the Ākāsānañcāyatana and Viññāṇañcāyatana realms, the mind is focused on the infinite space and the infinite viññāṇa, respectively. These are the ‘arūpa loka samāpatti’ with the least stress!
▪The least stress (suffering) is experienced in those highest Brahma realms. Here, one feels only a trace of ‘distorted saññā.’
▪Ancient yogis thought this was the ultimate release of stress from the mind, and they called it cetovimutti.
▪But they were still bound to the rebirth process with all ten saṁyojana! Those saṁyojana can be broken only with paññā (wisdom).
An Ariya Can Become a Ubhatovimutti Arahant via Cetovimutti
10. Therefore, if an anariya yogi moves up systematically from the kāma loka to the rūpa loka, and eventually to the arūpa loka, the number of ‘distorted saññā’ experienced will reduce. That is why jhānic experiences are better than kāma assāda (sensual pleasures), and arūpa samāpattis are even better. However, those attainments are temporary, and they are not even released from rebirths in the apāyās.
▪However, a Sotāpanna could “move up the same ladder through rūpa and arūpa loka to reach the highest arūpāvacara samāpatti (nevasaññānāsaññāyatana) just as an anariya yogi.
▪But then, the Sotāpanna can contemplate the anicca nature of the nevasaññānāsaññāyatana and attain Arahanthood!
▪That is one way to become a Ubhatovimutti Arahant who is “released both ways.” See #3 of “Sammā Samādhi – How to Define It?”
Description in Cūḷasuññata Sutta
11. After stating that he often spends time in ‘suññatā vihāra’, the Buddha explained to Ven. Ānanda, how a Sotāpanna can proceed through the same ‘ladder’ as an anariya yogi to reach the nevasaññānāsaññāyatana and attain Arahanthood by contemplating the anicca nature of it.
▪That account starts @marker 4.1. It starts with, “Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—bhikkhusaṅghaṁ paṭicca ekattaṁ.”
▪Translation: “The Migāramātupāsāda (where the Buddha resided at the time) is free of elephants, cows, horses, and mares; of gold and silver; and of gatherings of men and women. Only bhikkhus live there.”
▪I will only provide the key points in English of the rest of the sutta to keep it brief. You follow along with the English translation in the link.
12. Various types of saññā present in a village (experienced by lay people) are absent in the Migāramātupāsāda (built by Visaka, who was also known as ‘mother of Migāra’), where only the bhikkhus lived. Thus, there is no stress due to perceptions (saññā) of the village or its people (@marker 4.6). Thus, the bhikkhus are only exposed to arañña sañña (“arañña” is the Migāramātupāsāda).
▪At marker 4.10, there is a critical verse: “Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ’santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.”
▪Translation: A Sotāpanna can realize with wisdom (pajānāti) and get their minds devoid (suññatāvakkanti) of the saññā present in a village. Thus, their minds are under less stress.
13. Next, a bhikkhu—ignoring the perceptions of people (amanasikaritvā manussa saññaṁ) and the perception of the arañña (amanasikaritvā arañña saññaṁ)—focuses on the oneness dependent on the perception of pathavī (pathavī saññā).
▪Then, @5.8: their minds get into samādhi based on pathavī saññā (pathavīsaññaṁ paṭicca ekattan’ti)
▪That is kasiṇa meditation as practiced by anariya yogis.
▪With that, a bhikkhu can go through all four jhānic states (not explained in the sutta).
14. In the next step, they access the first arūpa samāpatti of ākāsānañcāyatana (@6.1): “Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatana saññaṁ paṭicca manasi karoti ekattaṁ.”
▪Then they can go through the rest of the arūpa samāpatti (by successively discarding each arūpa saññā) to reach the fourth arupa samapatti of nevasaññānāsaññāyatana (@9.7)
▪Now, from marker 10.1, it describes how the bhikkhu can contemplate the anicca nature of all those states and overcome all existences in kāma loka, rūpa loka, and arūpa loka, by releasing the mind of all nimittas with distorted saññā (@11.1): “Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.”
▪Note that the word pajānāti appears often, indicating that the bhikkhu must be an Ariya. See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti .”
15. After eliminating all saṁyojana associated with rebirths, they still need to eliminate the remaining three saṁyojana of mana, uddhacca, and avijjā.
▪Once that is accomplished (@ marker 11.6): “Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.”
▪Translation: “Knowing (jānato) and seeing with wisdom (passato) like this, the mind is freed from the kāma loka (kāma āsavā), and also rūpa and arūpa loka (bhava āsava), and ignorance (avijjā āsava). When they’re freed, they know they’re freed.”
▪See “’Jānato Passato’ and Ājāniya – Critical Words to Remember.”
Rebirth Bonds (Saṁyojana) Eliminated by Overcoming Various Saññā With Wisdom
16. At marker 12.4: “So ’suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ’suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ’suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.”
▪That is the critical connection to overcoming all types of saññā associated with kāma loka (suññam idaṁ saññāgataṁ kāmāsavenā’ti pajānāti), the higher two lokas (’suññam idaṁ saññāgataṁ bhavāsavenā), and avijjā (’suññam idaṁ saññāgataṁ avijjāsavenā) with wisdom (pajānāti).
▪They are the ubhatovimutti Arahants, who can access ‘nirodha samāpatti.’
Also see “Saññā In Kāma, Rūpa, and Arūpa Loka.”