‹ Library

Majjhima Nikāya 122

Mahāsuññatasutta

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

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

then, Ānanda,Tenānanda, by that mendicantbhikkhunā in that sametasmiṁyeva previouspurimasmiṁ in the samādhi signsamādhinimitte internally onlyajjhattameva mindcittaṁ should be settledsaṇṭhapetabbaṁ should be stilledsannisādetabbaṁ unifiedekodi should be madekātabbaṁ should be immersedsamādahātabbaṁ.
that oneSo internalajjhattaṁ emptinesssuññataṁ in the mindmanasi makeskaroti.
for that oneTassa internalajjhattaṁ emptinesssuññataṁ for one focusing onmanasikaroto internalajjhattaṁ through emptinesssuññatāya mindcittaṁ leaps forthpakkhandati has confidencepasīdati settles downsantiṭṭhati becomes freevimuccati.
thusEvaṁ since that is sosantametaṁ, Ānandaānanda, a mendicantbhikkhu thusevaṁ understandspajānāti:
internal‘ajjhattaṁ emptinesssuññataṁ indeedkho for meme for one focusing onmanasikaroto internalajjhattaṁ through emptinesssuññatāya mindcittaṁ leaps forthpakkhandati has confidencepasīdati settles downsantiṭṭhati becomes freevimuccatī’ti.
in this wayItiha theretattha mindfulsampajāno ishoti.
that oneSo externalbahiddhā emptinesssuññataṁ in the mindmanasi makeskaroti …pe……pe…
that oneso internally and externallyajjhattabahiddhā emptinesssuññataṁ in the mindmanasi makeskaroti …pe……pe…
that oneso the imperturbableāneñjaṁ in the mindmanasi makeskaroti.
for that oneTassa the imperturbableāneñjaṁ for one focusing onmanasikaroto through the imperturbableāneñjāya mindcittaṁ leaps forthpakkhandati has confidencepasīdati settles downsantiṭṭhati becomes freevimuccati.
thusEvaṁ since that is sosantametaṁ, Ānandaānanda, a mendicantbhikkhu thusevaṁ understandspajānāti:
the imperturbable‘āneñjaṁ indeedkho for meme for one focusing onmanasikaroto through the imperturbableāneñjāya mindcittaṁ leaps forthpakkhandati has confidencepasīdati settles downsantiṭṭhati becomes freevimuccatī’ti.
in this wayItiha theretattha mindfulsampajāno ishoti.

Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally in the same meditation subject as a basis of immersion as before. They focus on emptiness internally, and their mind leaps forth, gains confidence, settles down, and becomes decided. In that case, they understand: ‘I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes 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, and their mind leaps forth, gains confidence, settles down, and becomes decided. In that case, they understand: ‘I am focusing on the imperturbable, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ In this way they are aware of the situation.

of thatTassa ifce, Ānandaānanda, for a mendicantbhikkhuno by thisiminā by meditationvihārena while practicingviharato to walkingcaṅkamāya mindcittaṁ inclinesnamati, heso walkscaṅkamati:
thus‘evaṁ memaṁ while walkingcaṅkamantaṁ covetousness and displeasurenābhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā will not overwhelmanvāssavissantī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
of thatTassa ifce, Ānandaānanda, for a mendicantbhikkhuno by thisiminā by meditationvihārena while practicingviharato to standingṭhānāya mindcittaṁ inclinesnamati, heso standstiṭṭhati:
thus‘evaṁ memaṁ while standingṭhitaṁ covetousness and displeasurenābhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā will not overwhelmanvāssavissantī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
of thatTassa ifce, Ānandaānanda, for a mendicantbhikkhuno by thisiminā by meditationvihārena while practicingviharato to sittingnisajjāya mindcittaṁ inclinesnamati, heso sitsnisīdati:
thus‘evaṁ memaṁ while sittingnisinnaṁ covetousness and displeasurenābhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā will not overwhelmanvāssavissantī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
of thatTassa ifce, Ānandaānanda, for a mendicantbhikkhuno by thisiminā by meditationvihārena while practicingviharato to lying downsayanāya mindcittaṁ inclinesnamati, heso lies downsayati:
thus‘evaṁ memaṁ while lying downsayantaṁ covetousness and displeasurenābhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā will not overwhelmanvāssavissantī’ti.
in this wayItiha theretattha awaresampajāno ishoti.

While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: ‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking: ‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation.

of thatTassa ifce, Ānandaānanda, of the monkbhikkhuno by thisiminā with the meditationvihārena practicingviharato to talkkathāya the mindcittaṁ inclinesnamati, heso:
that which‘yāyaṁ talkkathā lowhīnā crudegammā ordinarypothujjanikā ignobleanariyā pointlessanatthasaṁhitā notna to disillusionmentnibbidāya notna to dispassionvirāgāya notna to cessationnirodhāya notna to peaceupasamāya notna to insightabhiññāya notna to awakeningsambodhāya notna to nibbānanibbānāya leadssaṁvattati, that is, talk about kingsseyyathidaṁ—rājakathā talk about banditscorakathā talk about chief ministersmahāmattakathā talk about armiessenākathā talk about threatsbhayakathā talk about warsyuddhakathā talk about foodannakathā talk about drinkpānakathā talk about clothesvatthakathā talk about bedssayanakathā talk about garlandsmālākathā talk about fragrancesgandhakathā talk about familyñātikathā talk about vehiclesyānakathā talk about villagesgāmakathā talk about townsnigamakathā talk about citiesnagarakathā talk about countriesjanapadakathā talk about womenitthikathā talk about heroessurākathā talk at the street marketvisikhākathā talk at the place for water potskumbhaṭṭhānakathā talk about the departedpubbapetakathā motley talknānattakathā tales of landlokakkhāyikā tales of seasamuddakkhāyikā talk about being reborn in this or that state of existenceitibhavābhavakathā thusiti orvā such—suchiti—evarūpiṁ talkkathaṁ notna I will speakkathessāmī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
that whichYā andca indeedkho thisayaṁ, Ānandaānanda, talkkathā about self-effacementabhisallekhikā that helps open the heartcetovinīvaraṇasappāyā solely to disillusionmentekantanibbidāya to dispassionvirāgāya to cessationnirodhāya to peaceupasamāya to insightabhiññāya to awakeningsambodhāya to nibbānanibbānāya 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 talk about the knowledge and vision of freedomvimuttiñāṇadassanakathā thusiti: such‘evarūpiṁ talkkathaṁ I will speakkathessāmī’ti.

While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ In this way they are aware of the situation. ‘But I will take part in 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.’

thusItiha theretattha clearly comprehendingsampajāno ishoti.

In this way they are aware of the situation.

of thatTassa ifce, Ānandaānanda, of the mendicantbhikkhuno with thisiminā with meditationvihārena practicingviharato to thinkingvitakkāya mindcittaṁ inclinesnamati, theyso:
which‘ye thosete thoughtsvitakkā lowhīnā crudegammā ordinarypothujjanikā ignobleanariyā pointlessanatthasaṁhitā notna to disillusionmentnibbidāya notna to dispassionvirāgāya notna to cessationnirodhāya notna to peaceupasamāya notna to insightabhiññāya notna to awakeningsambodhāya notna to extinguishmentnibbānāya they leadsaṁvattanti, that is, sensual thoughtseyyathidaṁ—kāmavitakko malicious thoughtbyāpādavitakko cruel thoughtvihiṁsāvitakko thusiti suchevarūpe thoughtsvitakke notna I will thinkvitakkessāmī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
whichYe andca indeedkho theseime, Ānandaānanda, thoughtsvitakkā nobleariyā emancipatingniyyānikā they leadniyyanti of one who practicestakkarassa to the complete ending of sufferingsammādukkhakkhayāya, that is, thought of renunciationseyyathidaṁ—nekkhammavitakko thought of good willabyāpādavitakko thought of harmlessnessavihiṁsāvitakko thusiti: such‘evarūpe thoughtsvitakke I will thinkvitakkessāmī’ti.
in this wayItiha theretattha awaresampajāno ishoti.

While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: ‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’ In this way they are aware of the situation. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ In this way they are aware of the situation.

fivePañca indeedkho theseime, Ānandaānanda, kinds of sensual stimulationkāmaguṇā.
whatKatame five?pañca?
known by the eyeCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā,
known by the earsotaviññeyyā soundssaddā ……
known by the noseghānaviññeyyā smellsgandhā ……
known by the tonguejivhāviññeyyā tastesrasā ……
known by the bodykāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousing—rajanīyā—
theseime indeed,kho, Ānanda,ānanda, fivepañca kinds of sensual stimulationkāmaguṇā.

There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

‹ Previous  ·  Page 2 of 4  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version