Mahāsuññatasutta

Majjhima Nikāya 122

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

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whereYattha by a mendicantbhikkhunā regularlyabhikkhaṇaṁ one's ownsakaṁ mindcittaṁ should be checkedpaccavekkhitabbaṁ:
there is‘atthi nownu indeedkho myme theseimesu fivepañcasu sensuality·strandkāmaguṇesu in any oneaññatarasmiṁ orvā in any oneaññatarasmiṁ orvā in a sense fieldāyatane arisesuppajjati of the mindcetaso engagement?samudācāro’ti?
ifSace, Ānandaānanda, a mendicantbhikkhu checkingpaccavekkhamāno thusevaṁ knowspajānāti:
there is‘atthi indeedkho myme theseimesu fivepañcasu sensuality·strandkāmaguṇesu in any oneaññatarasmiṁ orvā in any oneaññatarasmiṁ orvā in a sense fieldāyatane arisesuppajjati of the mindcetaso engagement,samudācāro’ti,
thusevaṁ being + thissantametaṁ, Ānandaānanda, a mendicantbhikkhu thusevaṁ knowspajānāti:
which‘yo indeedkho theseimesu fivepañcasu sensuality·strandkāmaguṇesu desire and greedchandarāgo thatso of mineme not given upnappahīno’ti.
thus + indeedItiha theretattha awaresampajāno ishoti.
ifSace but, Ānandapanānanda, a mendicantbhikkhu checkingpaccavekkhamāno thusevaṁ knowspajānāti:
there is not‘natthi indeedkho myme theseimesu fivepañcasu sensuality·strandkāmaguṇesu in any oneaññatarasmiṁ orvā in any oneaññatarasmiṁ orvā in a sense fieldāyatane arisesuppajjati of the mindcetaso engagement,samudācāro’ti,
thusevaṁ being + thissantametaṁ, Ānandaānanda, a mendicantbhikkhu thusevaṁ knowspajānāti:
which‘yo indeedkho theseimesu fivepañcasu sensuality·strandkāmaguṇesu desire and greedchandarāgo thatso of mineme given uppahīno’ti.
thus + indeedItiha theretattha awaresampajāno ishoti.

So a mendicant should regularly check their own mind: ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ Suppose that, upon checking, a mendicant knows this: ‘My mind does take an interest.’ In that case, they understand: ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation. But suppose that, upon checking, a mendicant knows this: ‘My mind does not take an interest.’ In that case, they understand: ‘I have given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation.

fivePañca indeedkho theseime, Ānandaānanda, grasping·aggregateupādānakkhandhā whereyattha by a mendicantbhikkhunā observing rise and falludayabbayānupassinā should be dweltvihātabbaṁ:
such‘iti formrūpaṁ suchiti of formrūpassa originsamudayo suchiti of formrūpassa disappearanceatthaṅgamo,
suchiti feelingvedanā ……
suchiti perceptionsaññā ……
suchiti choicessaṅkhārā ……
suchiti consciousnessviññāṇaṁ suchiti of consciousnessviññāṇassa originsamudayo suchiti of consciousnessviññāṇassa disappearance·quotation markeratthaṅgamo’ti.

A mendicant should meditate observing rise and fall in these five grasping aggregates: ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

of himTassa theseimesu fivepañcasu grasping·aggregateupādānakkhandhesu contemplating rise and falludayabbayānupassino while dwellingviharato whateveryo fivepañcasu grasping·aggregateupādānakkhandhesu I am·conceitasmimāno itso is given uppahīyati.
thusEvaṁ this being sosantametaṁ, Ānandaānanda, a bhikkhubhikkhu thusevaṁ understandspajānāti:
whatever‘yo indeedkho theseimesu fivepañcasu grasping·aggregateupādānakkhandhesu I am·conceitasmimāno itso by meme given uppahīno’ti.
in this wayItiha theretattha fully·knowingsampajāno ishoti.

As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. In that case, they understand: ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ In this way they are aware of the situation.

theseIme indeedkho thesete, Ānandaānanda, principlesdhammā entire·skillfulekantakusalā skillful·outcomekusalāyātikā nobleariyā transcendentlokuttarā not·accessibleanavakkantā to the Wicked Onepāpimatā.

These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.

thatTaṁ whatkiṁ you thinkmaññasi, Ānandaānanda,
whatkaṁ purpose·reasonatthavasaṁ together·seesampassamāno is worthyarahati a disciplesāvako the teachersatthāraṁ after·bindanubandhituṁ evenapi forth·drivepaṇujjamāno”ti?
rooted in the Buddha“Bhagavaṁmūlakā ourno, sirbhante, teachingsdhammā Blessed One·guidedbhagavaṁnettikā having the Buddha as refugebhagavaṁpaṭisaraṇā. pleaseSādhu indeedvata, sirbhante, Blessed One·himselfbhagavantaṁyeva back·shinepaṭibhātu of thisetassa spokenbhāsitassa the meaningattho. of the BuddhaBhagavato having heardsutvā mendicantsbhikkhū will rememberdhāressantī”ti.

What do you think, Ānanda? For what reason would a disciple deem it worthwhile to follow the Teacher, even if driven away?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

not“Na indeedkho, Ānandaānanda, is worthyarahati a disciplesāvako the Teachersatthāraṁ to followanubandhituṁ, namelyyadidaṁ statementssuttaṁ mixed prose & versegeyyaṁ discussionsveyyākaraṇaṁ of thattassa for the sakehetu.
thatTaṁ of whatkissa reasonhetu?
for a long timeDīgharattassa becausehi by youte, Ānandaānanda, teachingsdhammā learnedsutā rememberingdhātā by speechvacasā around·thinkparicitā mind + scrutinizemanasānupekkhitā theoreticallydiṭṭhiyā penetratingsuppaṭividdhā.
whichYā andca indeedkho thisayaṁ, Ānandaānanda, talkkathā about self-effacementabhisallekhikā helps open the heartcetovinīvaraṇasappāyā solely to disillusionmentekantanibbidāya to dispassionvirāgāya to cessationnirodhāya to peaceupasamāya to insightabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya leadssaṁvattati, that is + talk about fewness of wishesseyyathidaṁ—appicchakathā talk about contentmentsantuṭṭhikathā talk about seclusionpavivekakathā talk about aloofnessasaṁsaggakathā talk about arousing energyvīriyārambhakathā talk about ethicssīlakathā talk about immersionsamādhikathā talk about wisdompaññākathā talk about freedomvimuttikathā freedom-knowledge-vision-talk + suchvimuttiñāṇadassanakathā—evarūpiyā indeedkho, Ānandaānanda, of talkkathāya for the sakehetu is worthyarahati a disciplesāvako the Teachersatthāraṁ to followanubandhituṁ evenapi if driven awaypaṇujjamāno.

“A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. Why is that? Because for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. But a disciple would deem it worthwhile to follow the Teacher, even if driven away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

thusEvaṁ being sosante indeedkho, Ānandaānanda, tutor + perilācariyūpaddavo there ishoti, thusevaṁ being sosante pupil + perilantevāsūpaddavo there ishoti, thusevaṁ being sosante spiritual-practitioner + perilbrahmacārūpaddavo there ishoti.

This being so, Ānanda, there is a peril for the tutor, a peril for the pupil, and a peril for a spiritual practitioner.

how + and·ĀnandaKathañcānanda, tutor + perilācariyūpaddavo is there?hoti?
here + ĀnandaIdhānanda, someekacco teachersatthā secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati wildernessaraññaṁ tree·rootrukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain·cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ straw·heappalālapuñjaṁ.
for that oneTassa thus + withdrawntathāvūpakaṭṭhassa while dwellingviharato they visitanvāvattanti brahmin·householderbrāhmaṇagahapatikā townspeoplenegamā andceva country peoplejānapadā and.ca.
theySo when they visitanvāvattantesu brahmin·householderbrāhmaṇagahapatikesu townspeoplenegamesu andceva country peoplejānapadesu andca infatuationmucchaṁ enjoys,nikāmayati, greedgedhaṁ falls into,āpajjati, returnsāvattati to indulgence.bāhullāya.
thisAyaṁ said + Ānandavuccatānanda, perilupaddavo tutor.ācariyo.
tutor + perilĀcariyūpaddavena they ruinedavadhiṁsu himnaṁ badpāpakā unskillfulakusalā qualitiesdhammā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā suffering·resultdukkhavipākā in the futureāyatiṁ birth·old age·deathjātijarāmaraṇiyā.
thusEvaṁ indeed,kho, Ānanda,ānanda, tutor + perilācariyūpaddavo is there.hoti.

And how is there a peril for the tutor? It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the tutor’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the tutor.

how + and·ĀnandaKathañcānanda, pupil·perilantevāsūpaddavo is there?hoti?
for that same one indeedTasseva indeedkho and again·Ānandapanānanda, of a teachersatthu a disciplesāvako of thattassa teacher'ssatthu seclusion·emulating the fosteringvivekamanubrūhayamāno
secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati wildernessaraññaṁ root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ open airabbhokāsaṁ a heap of straw.palālapuñjaṁ.
for thatTassa thus·withdrawntathāvūpakaṭṭhassa while meditatingviharato they visitanvāvattanti brahmins and householdersbrāhmaṇagahapatikā people of townnegamā and alsoceva country folkjānapadā and.ca.
heSo when visitedanvāvattantesu by brahmins and householdersbrāhmaṇagahapatikesu by people of townnegamesu and alsoceva by country folkjānapadesu andca infatuationmucchaṁ enjoys,nikāmayati, greedgedhaṁ falls into,āpajjati, returnsāvattati to indulgence.bāhullāya.
thisAyaṁ is said·Ānandavuccatānanda, perilupaddavo for a pupil.antevāsī.
pupil·perilAntevāsūpaddavena ruinedavadhiṁsu himnaṁ badpāpakā unskillfulakusalā qualitiesdhammā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ for future rebirth, old age, and death.jātijarāmaraṇiyā.
thusEvaṁ indeed,kho, Ānanda,ānanda, pupil·perilantevāsūpaddavo is there.hoti.

And how is there a peril for the pupil? It’s when the disciple of a teacher, emulating their teacher’s fostering of seclusion, frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the pupil’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the pupil.

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