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Majjhima Nikāya 122

Mahāsuññatasutta

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

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Sakyanssakkesu was stayingviharati at Kapilavatthukapilavatthusmiṁ in the Banyan Tree Monasterynigrodhārāme.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

thenAtha indeedkho the Blessed Onebhagavā morning·timepubbaṇhasamayaṁ down·dressnivāsetvā bowl·robe·takingpattacīvaramādāya Kapilavatthukapilavatthuṁ for almspiṇḍāya enteredpāvisi.
in KapilavatthuKapilavatthusmiṁ for almspiṇḍāya having wanderedcaritvā after·mealpacchābhattaṁ almsround·returnedpiṇḍapātapaṭikkanto whereyena dark·Khemakakāḷakhemakassa of the Sakyansakkassa lodgevihāro he wenttenupasaṅkami for the day's meditationdivāvihārāya.
thenTena indeedkho nowpana at that timesamayena dark·Khemakakāḷakhemakassa of the Sakyansakkassa at the lodgevihāre manysambahulāni resting placessenāsanāni spread outpaññattāni werehonti.
he sawAddasā indeedkho the Blessed Onebhagavā dark·Khemakakāḷakhemakassa of the Sakyansakkassa at the lodgevihāre manysambahulāni resting placessenāsanāni spread outpaññattāni.
having seenDisvāna to the Blessed Onebhagavato this occurredetadahosi:
many“sambahulāni indeedkho dark·Khemakakāḷakhemakassa of the Sakyansakkassa at the lodgevihāre resting placessenāsanāni spread outpaññattāni.
manySambahulā thennu indeedkho hereidha mendicantsbhikkhū are livingviharantī”ti.
thenTena indeedkho nowpana at that timesamayena Venerableāyasmā Ānandaānando with manysambahulehi mendicantsbhikkhūhi together withsaddhiṁ of Ghaṭāghaṭāya of the Sakyansakkassa at the lodgevihāre robe·workcīvarakammaṁ was doingkaroti.
thenAtha indeedkho the Blessed Onebhagavā evening·timesāyanhasamayaṁ return·retreatpaṭisallānā come outvuṭṭhito whereyena of Ghaṭāghaṭāya of the Sakyansakkassa lodgevihāro he wenttenupasaṅkami; near·goupasaṅkamitvā spread outpaññatte on the seatāsane sat downnisīdi.
having satNisajja indeedkho the Blessed Onebhagavā Venerableāyasmantaṁ Ānandaānandaṁ addressedāmantesi:
many“sambahulāni indeedkho, Ānandaānanda, dark·Khemakakāḷakhemakassa of the Sakyansakkassa at the lodgevihāre resting placessenāsanāni spread outpaññattāni.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day’s meditation. Now at that time many resting places had been spread out at the lodge of Khemaka the Dark. The Buddha saw this, and wondered, “Many resting places have been spread out; are there many mendicants living here?” Now at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat down on the seat spread out and said to Venerable Ānanda, “Many resting places have been spread out at the lodge of Khemaka the Dark;

manySambahulā nownu indeedkho hereettha monksbhikkhū are livingviharantī”ti?
many“Sambahulāni, sirbhante, of Kāḷakhemakakāḷakhemakassa of the Sakyansakkassa at the dwellingvihāre dwellingssenāsanāni are preparedpaññattāni.
manySambahulā monksbhikkhū hereettha are livingviharanti.
robe-making timeCīvarakārasamayo nowno, sirbhante, it isvattatī”ti.

are many mendicants living there?” “Indeed there are, sir. It’s currently the time for making robes.”

quotation marker“Na indeedkho, Ānandaānanda, a mendicantbhikkhu shinessobhati company·enjoyingsaṅgaṇikārāmo company·lovingsaṅgaṇikarato the enjoyment of companysaṅgaṇikārāmataṁ devotedanuyutto group·enjoyinggaṇārāmo group·lovinggaṇarato delighting in groupsgaṇasammudito.
thatSo then, Ānandavatānanda, a mendicantbhikkhu company·enjoyingsaṅgaṇikārāmo company·lovingsaṅgaṇikarato the enjoyment of companysaṅgaṇikārāmataṁ devotedanuyutto group·enjoyinggaṇārāmo group·lovinggaṇarato group·delightinggaṇasammudito whichyaṁ thattaṁ renunciation·pleasurenekkhammasukhaṁ seclusion·pleasurepavivekasukhaṁ peace·pleasureupasamasukhaṁ awakening·pleasuresambodhisukhaṁ of thattassa pleasuresukhassa at will·obtainernikāmalābhī will becomebhavissati without trouble·obtainerakicchalābhī an obtainer without difficulty; this is notakasiralābhīti—netaṁ a possibilityṭhānaṁ existsvijjati.
thatYo andca indeedkho oneso, Ānandaānanda, a mendicantbhikkhu aloneeko from the groupgaṇasmā withdrawnvūpakaṭṭho dwellsviharati for him thistassetaṁ of a mendicantbhikkhuno to be expectedpāṭikaṅkhaṁ whichyaṁ thattaṁ renunciation·pleasurenekkhammasukhaṁ seclusion·pleasurepavivekasukhaṁ peace·pleasureupasamasukhaṁ awakening·pleasuresambodhisukhaṁ of thattassa pleasuresukhassa at will·obtainernikāmalābhī will becomebhavissati without trouble·obtainerakicchalābhī an obtainer without difficulty; this possibilityakasiralābhīti—ṭhānametaṁ existsvijjati.

“Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. It is quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.

thatSo indeed, Ānanda,vatānanda, a mendicantbhikkhu who enjoys companysaṅgaṇikārāmo who delights in companysaṅgaṇikarato devoted to enjoyment of companysaṅgaṇikārāmataṁ engaged inanuyutto who enjoys a groupgaṇārāmo who delights in a groupgaṇarato who rejoices in a groupgaṇasammudito temporarysāmāyikaṁ orvā pleasantkantaṁ freedom of heartcetovimuttiṁ having enteredupasampajja will remainviharissati not temporaryasāmāyikaṁ orvā unshakable—this is notakuppanti—netaṁ a possibilityṭhānaṁ existsvijjati.
whicheverYo andca indeedkho thatso, Ānanda,ānanda, a mendicantbhikkhu aloneeko from the groupgaṇasmā withdrawnvūpakaṭṭho livesviharati for him thistassetaṁ of a mendicantbhikkhuno to be expectedpāṭikaṅkhaṁ temporarysāmāyikaṁ orvā pleasantkantaṁ freedom of heartcetovimuttiṁ having enteredupasampajja will remainviharissati not temporaryasāmāyikaṁ orvā unshakable—this is aakuppanti—ṭhānametaṁ possibility; it existsvijjati.

Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.

I do notNāhaṁ, Ānandaānanda, oneekaṁ sight·evenrūpampi together·along·seesamanupassāmi whereyattha for one who has desirerattassa for one who has lustyathābhiratassa of a sightrūpassa apart·around·decay + otherness·becomingvipariṇāmaññathābhāvā notna would give riseuppajjeyyuṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā.

Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.

thisAyaṁ indeedkho but, Ānandapanānanda, meditationvihāro thus·gonetathāgatena fully·together·understoodabhisambuddho which + thisyadidaṁ—
all·signsabbanimittānaṁ not·attentionamanasikārā internallyajjhattaṁ emptinesssuññataṁ near·together·enterupasampajja to remainviharituṁ.
thereTatra ifce, Ānandaānanda, thus·gonetathāgataṁ with thisiminā with meditationvihārena practicingviharantaṁ they arebhavanti near·goupasaṅkamitāro monksbhikkhū nunsbhikkhuniyo laymenupāsakā laywomenupāsikāyo rulersrājāno royal·great·ministerrājamahāmattā monastics of other religionstitthiyā sectarian·discipletitthiyasāvakā.
there, ĀnandaTatrānanda, thus·gonetathāgato with a mind slanting to seclusionvivekaninneneva with a mindcittena seclusion·slopingvivekapoṇena seclusion·incliningvivekapabbhārena apart·withdrawnvūpakaṭṭhena loving renunciationnekkhammābhiratena exhausted·becomebyantībhūtena totallysabbaso defiling influence·liable toāsavaṭṭhānīyehi by dharmasdhammehi invariablyaññadatthu sending away + concerned with + onlyuyyojanikapaṭisaṁyuttaṁyeva talkkathaṁ giverkattā he ishoti.

But this meditation has been understood by the Realized One, namely to enter and remain in emptiness internally by not focusing on any signs. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, having totally eliminated defiling influences, he invariably gives a talk concerned only with sending them away.

therefore, Ānanda,Tasmātihānanda, a bhikkhubhikkhu if·evencepi should wishākaṅkheyya:
internally‘ajjhattaṁ emptinesssuññataṁ upon·attainupasampajja I should dwellvihareyyan’ti, then, Ānanda,tenānanda, by the bhikkhubhikkhunā internal·onlyajjhattameva the mindcittaṁ should be stilledsaṇṭhapetabbaṁ should be settledsannisādetabbaṁ unifiedekodi should be madekātabbaṁ should be concentratedsamādahātabbaṁ.
and how, Ānanda,Kathañcānanda, a bhikkhubhikkhu internal·onlyajjhattameva the mindcittaṁ stillssaṇṭhapeti settlessannisādeti unifiedekodiṁ makeskaroti concentratessamādahati?

Therefore, if a mendicant should wish, ‘May I enter and remain in emptiness internally!’ then they should still, settle, unify, and immerse their mind in samādhi internally. And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally?

here, Ānanda,Idhānanda, a mendicantbhikkhu apart·seclude·justvivicceva sensual-pleasure·abl.pl.kāmehi apart·secludedvivicca un-·skillful·abl.pl.akusalehi quality·abl.pl.dhammehi ……pe… first·acc.sg.paṭhamaṁ absorption·acc.sg.jhānaṁ enters and remainsupasampajja dwell·3sg.pres.ind.viharati ……pe…
second·acc.sg.dutiyaṁ absorption·acc.sg.jhānaṁ ……
third·acc.sg.tatiyaṁ absorption·acc.sg.jhānaṁ ……
fourth·acc.sg.catutthaṁ absorption·acc.sg.jhānaṁ enters and remainsupasampajja dwell·3sg.pres.ind.viharati.
thusEvaṁ indeed,kho, Ānanda,ānanda, a mendicantbhikkhu internally + justajjhattameva mind·acc.sg.cittaṁ stillssaṇṭhapeti settlessannisādeti unified·acc.sg.ekodiṁ make·3sg.pres.ind.karoti immersessamādahati.

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally.

heSo internallyajjhattaṁ emptinesssuññataṁ in the mindmanasi doeskaroti.
of that oneTassa internallyajjhattaṁ emptinesssuññataṁ attending tomanasikaroto toward emptinesssuññatāya mindcittaṁ notna forth·leappakkhandati not·gain confidencenappasīdati notna down·standsantiṭṭhati notna apart·releasevimuccati.
thusEvaṁ being + thissantametaṁ, Ānandaānanda, monkbhikkhu thusevaṁ forth·knowpajānāti:
internally‘ajjhattaṁ emptinesssuññataṁ indeedkho by meme attending tomanasikaroto internallyajjhattaṁ toward emptinesssuññatāya mindcittaṁ notna forth·leappakkhandati not·gain confidencenappasīdati notna down·standsantiṭṭhati notna apart·releasevimuccatī’ti.
in this wayItiha theretattha with·knowsampajāno ishoti.
heSo externallybahiddhā emptinesssuññataṁ in the mindmanasi doeskaroti ……pe…
heso internal·externalajjhattabahiddhā emptinesssuññataṁ in the mindmanasi doeskaroti ……pe…
heso the imperturbableāneñjaṁ in the mindmanasi doeskaroti.
of that oneTassa the imperturbableāneñjaṁ attending tomanasikaroto toward the imperturbableāneñjāya mindcittaṁ notna forth·leappakkhandati not·gain confidencenappasīdati notna down·standsantiṭṭhati notna apart·releasevimuccati.
thusEvaṁ being + thissantametaṁ, Ānandaānanda, monkbhikkhu thusevaṁ forth·knowpajānāti:
the imperturbable‘āneñjaṁ indeedkho by meme attending tomanasikaroto toward the imperturbableāneñjāya mindcittaṁ notna forth·leappakkhandati not·gain confidencenappasīdati notna down·standsantiṭṭhati notna apart·releasevimuccatī’ti.
in this wayItiha theretattha with·knowsampajāno ishoti.

They focus on emptiness internally, but their mind does not leap forth, gain confidence, settle down, and become decided. In that case, they understand: ‘I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ In this way they are aware of the situation. They focus on emptiness externally … They focus on emptiness internally and externally … They focus on the imperturbable, but their mind does not leap forth, gain confidence, settle down, and become decided. In that case, they understand: ‘I am focusing on the imperturbable internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ In this way they are aware of the situation.

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