Cūḷasuññatasutta

Majjhima Nikāya 121

The Shorter Discourse on Emptiness · Translation: Bhikkhu Sujato, SuttaCentral

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againPuna furthermorecaparaṁ, Ānandaānanda, a mendicantbhikkhu having ignoredamanasikaritvā the perception of the dimension of infinite spaceākāsānañcāyatanasaññaṁ, having ignoredamanasikaritvā the perception of the dimension of infinite consciousnessviññāṇañcāyatanasaññaṁ, the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ dependent onpaṭicca mindmanasi makeskaroti onenessekattaṁ.
theirTassa in the perception of the dimension of nothingnessākiñcaññāyatanasaññāya mindcittaṁ leaps forthpakkhandati gains confidencepasīdati settles downsantiṭṭhati becomes decidedadhimuccati.
theySo thusevaṁ understandpajānāti:
which‘ye there wereassu stressesdarathā the perception of the dimension of infinite spaceākāsānañcāyatanasaññaṁ dependent onpaṭicca heretedha notna aresanti, whichye there wereassu stressesdarathā the perception of the dimension of infinite consciousnessviññāṇañcāyatanasaññaṁ dependent onpaṭicca heretedha notna aresanti, there isatthi only thiscevāyaṁ modicumdarathamattā namelyyadidaṁ—
the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ dependent onpaṭicca onenessekattan’ti.
theySo this is empty‘suññamidaṁ field of perceptionsaññāgataṁ of the perception of the dimension of infinite spaceākāsānañcāyatanasaññāyā’ti understandpajānāti, this is empty‘suññamidaṁ field of perceptionsaññāgataṁ of the perception of the dimension of infinite consciousnessviññāṇañcāyatanasaññāyā’ti understandpajānāti, there is‘atthi only thiscevidaṁ not emptinessasuññataṁ namelyyadidaṁ—
the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ dependent onpaṭicca onenessekattan’ti.
thusIti whichyañhi indeedkho theretattha notna ishoti by thattena thattaṁ emptysuññaṁ they regardsamanupassati, whichyaṁ butpana theretattha remainsavasiṭṭhaṁ ishoti thattaṁ this is present‘santamidaṁ there isatthī’ti understandpajānāti.
thus indeedEvampissa thisesā, Ānandaānanda, genuineyathābhuccā undistortedavipallatthā pureparisuddhā manifestation of emptinesssuññatāvakkanti isbhavati.

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness. They understand: ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’ 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. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception. They understand: ‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ 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. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

furthermorePuna and alsocaparaṁ, Ānandaānanda, a mendicantbhikkhu having ignoredamanasikaritvā the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ, having ignoredamanasikaritvā the perception of the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanasaññaṁ, the signlessanimittaṁ immersion of the heartcetosamādhiṁ dependent onpaṭicca attentionmanasi makeskaroti onenessekattaṁ.
of that oneTassa in the signlessanimitte in the immersion of the heartcetosamādhimhi mindcittaṁ leaps forthpakkhandati gains confidencepasīdati settles downsantiṭṭhati becomes decidedadhimuccati.
heSo thusevaṁ understandspajānāti:
which‘ye there wereassu stressesdarathā the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ dependent onpaṭicca heretedha notna there aresanti, whichye there wereassu stressesdarathā the perception of the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanasaññaṁ dependent onpaṭicca heretedha notna there aresanti, there isatthi and only thiscevāyaṁ a modicum of stressdarathamattā namely thisyadidaṁ—
this veryimameva bodykāyaṁ dependent onpaṭicca related to the six sense fieldssaḷāyatanikaṁ conditioned by lifejīvitapaccayā’ti.
heSo this is empty‘suññamidaṁ the field of perceptionsaññāgataṁ of the perception of the dimension of nothingnessākiñcaññāyatanasaññāyā’ti understandspajānāti, this is empty‘suññamidaṁ the field of perceptionsaññāgataṁ of the perception of the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanasaññāyā’ti understandspajānāti, there is‘atthi and only thiscevidaṁ not emptinessasuññataṁ namely thisyadidaṁ—
this veryimameva bodykāyaṁ dependent onpaṭicca related to the six sense fieldssaḷāyatanikaṁ conditioned by lifejīvitapaccayā’ti.
thusIti whatever indeedyañhi indeedkho theretattha notna ishoti by thattena thattaṁ emptysuññaṁ they regardsamanupassati, whatyaṁ butpana theretattha remainsavasiṭṭhaṁ ishoti thattaṁ this is present‘santamidaṁ it isatthī’ti understandspajānāti.
and thus for them thisEvampissa thisesā, Ānandaānanda, genuineyathābhuccā undistortedavipallatthā pureparisuddhā manifestation of emptinesssuññatāvakkanti isbhavati.

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. They understand: ‘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. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ 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. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

furthermorePuna and alsocaparaṁ, Ānandaānanda, a monkbhikkhu having ignoredamanasikaritvā the perception of the dimension of nothingnessākiñcaññāyatanasaññaṁ, having ignoredamanasikaritvā the perception of the dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanasaññaṁ, signlessanimittaṁ immersion of the heartcetosamādhiṁ dependent onpaṭicca attentionmanasi makeskaroti onenessekattaṁ.
hisTassa in the signlessanimitte in the immersion of the heartcetosamādhimhi mindcittaṁ leaps forthpakkhandati gains confidencepasīdati settles downsantiṭṭhati becomes decidedadhimuccati.
heSo thusevaṁ understandspajānāti:
this too‘ayampi indeedkho signlessanimitto immersion of the heartcetosamādhi produced by choicesabhisaṅkhato produced by intentionsabhisañcetayito’.
whatever‘Yaṁ indeedkho butpana anythingkiñci produced by choicesabhisaṅkhataṁ produced by intentionsabhisañcetayitaṁ that is impermanenttadaniccaṁ liable to cessationnirodhadhamman’ti understandspajānāti.
hisTassa thusevaṁ knowingjānato thusevaṁ seeingpassato from the defilement of sensualitykāmāsavāpi mindcittaṁ is freedvimuccati, from the defilement of desire to be rebornbhavāsavāpi mindcittaṁ is freedvimuccati, from the defilement of ignoranceavijjāsavāpi mindcittaṁ is freedvimuccati.
when freedVimuttasmiṁ freedvimuttamiti knowledgeñāṇaṁ there ishoti.
ended‘Khīṇā birthjāti, completedvusitaṁ the spiritual journeybrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, there is nothing furthernāparaṁ for this state of existenceitthattāyā’ti understandspajānāti.

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. They understand: ‘Even this signless immersion of the heart is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. 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.’

heSo thusevaṁ understands:pajānāti:
whatever‘ye there might beassu stressesdarathā defilement of sensualitykāmāsavaṁ due topaṭicca heretedha notna aresanti, whateverye there might beassu stressesdarathā defilement of desire to be rebornbhavāsavaṁ due topaṭicca heretedha notna aresanti, whateverye there might beassu stressesdarathā defilement of ignoranceavijjāsavaṁ due topaṭicca heretedha notna aresanti, there isatthi and thiscevāyaṁ modicum of stressdarathamattā that isyadidaṁ—
this veryimameva bodykāyaṁ dependent onpaṭicca related to the six sense fieldssaḷāyatanikaṁ conditioned by lifejīvitapaccayā’ti.
heSo this is empty‘suññamidaṁ field of perceptionsaññāgataṁ of the defilement of sensualitykāmāsavenā’ti understands,pajānāti, this is empty‘suññamidaṁ field of perceptionsaññāgataṁ of the defilement of desire to be rebornbhavāsavenā’ti understands,pajānāti, this is empty‘suññamidaṁ field of perceptionsaññāgataṁ of the defilement of ignoranceavijjāsavenā’ti understands,pajānāti, there is‘atthi and thiscevidaṁ non-emptinessasuññataṁ that isyadidaṁ—
this veryimameva bodykāyaṁ dependent onpaṭicca related to the six sense fieldssaḷāyatanikaṁ conditioned by lifejīvitapaccayā’ti.
SoIti whateveryañhi indeedkho theretattha notna ishoti by thattena ittaṁ emptysuññaṁ regardssamanupassati, whatyaṁ butpana theretattha remainingavasiṭṭhaṁ ishoti thattaṁ this is present‘santamidaṁ isatthī’ti understandspajānāti.
and thus for themEvampissa thisesā, Ānandaānanda, genuineyathābhuccā undistortedavipallatthā pureparisuddhā supremeparamānuttarā manifestation of emptinesssuññatāvakkanti isbhavati.

They understand: ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, pure, and supreme.

whoeverYepi indeedhi anykeci, Ānandaānanda, in the past timeatītamaddhānaṁ asceticssamaṇā orvā brahminsbrāhmaṇā orvā pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they remainedvihariṁsu, allsabbe theyte this veryimaṁyeva pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they remainedvihariṁsu.
whoeverYepi indeedhi anykeci, Ānandaānanda, in the future timeanāgatamaddhānaṁ asceticssamaṇā orvā brahminsbrāhmaṇā orvā pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they will remainviharissanti, allsabbe theyte this veryimaṁyeva pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they will remainviharissanti.
whoeverYepi indeedhi anykeci, Ānandaānanda, nowetarahi asceticssamaṇā orvā brahminsbrāhmaṇā orvā pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they remainviharanti, allsabbe theyte this veryimaṁyeva pureparisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja they remainviharanti.
thereforeTasmātiha, Ānandaānanda, pure‘parisuddhaṁ ultimate, supremeparamānuttaraṁ emptinesssuññataṁ having enteredupasampajja we will remainviharissāmā’ti—
thusevañhi youvo, Ānandaānanda, should be trainedsikkhitabban”ti.
thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Ānandaānando of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
The Shorter Discourse on EmptinessCūḷasuññatasuttaṁ finishedniṭṭhitaṁ firstpaṭhamaṁ.

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. So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’ That’s how you should train.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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