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Majjhima Nikāya 122

Mahāsuññatasutta

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

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and howKathañcānanda, peril for a spiritual practitionerbrahmacārūpaddavo is there?hoti?
hereIdhānanda, a Realized Onetathāgato in the worldloke arisesuppajjati perfectedarahaṁ a fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā.
heSo secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati a wildernessaraññaṁ the root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ the open airabbhokāsaṁ a heap of strawpalālapuñjaṁ.
of himTassa thus withdrawntathāvūpakaṭṭhassa while meditatingviharato they visitanvāvattanti brahmins and householdersbrāhmaṇagahapatikā and people of townnegamā andceva and people of countryjānapadā andca.
heSo being visitedanvāvattantesu by brahmins and householdersbrāhmaṇagahapatikesu by people of townnegamesu andceva by people of countryjānapadesu andca notna infatuationmucchaṁ enjoysnikāmayati, notna greedgedhaṁ falls intoāpajjati, notna returnsāvattati to indulgencebāhullāya.
but of just thisTasseva indeedkho andpanānanda, of the teachersatthu a disciplesāvako of thattassa of the teachersatthu emulating their teacher's fostering of seclusionvivekamanubrūhayamāno
secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati a wildernessaraññaṁ the root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ the open airabbhokāsaṁ a heap of strawpalālapuñjaṁ.
of themTassa thus withdrawntathāvūpakaṭṭhassa while meditatingviharato they visitanvāvattanti brahmins and householdersbrāhmaṇagahapatikā and people of townnegamā andceva and people of countryjānapadā andca.
theySo being visitedanvāvattantesu by brahmins and householdersbrāhmaṇagahapatikesu by people of townnegamesu andceva by people of countryjānapadesu andca infatuationmucchaṁ enjoynikāmayati, greedgedhaṁ fall intoāpajjati, returnāvattati to indulgencebāhullāya.

thisAyaṁ is said, Ānandavuccatānanda, perilupaddavo spiritual practitionerbrahmacārī.
by the peril of the spiritual practitionerBrahmacārūpaddavena they ruinedavadhiṁsu himnaṁ badpāpakā unskillfulakusalā qualitiesdhammā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth, old age, and deathjātijarāmaraṇiyā.
thusEvaṁ indeedkho, Ānandaānanda, peril of the spiritual practitionerbrahmacārūpaddavo there ishoti.
in this context, ĀnandaTatrānanda, theyo and thiscevāyaṁ peril of the tutorācariyūpaddavo, theyo andca the peril of the pupilantevāsūpaddavo thisayaṁ than thosetehi the peril of the spiritual practitionerbrahmacārūpaddavo more painful resultdukkhavipākataro andceva more bitter resultkaṭukavipākataro andca, evenapi andca to the underworldvinipātāya leadssaṁvattati.

therefore now hereTasmātiha memaṁ, Ānandaānanda, as a friendmittavatāya treatsamudācaratha, notmā as an enemysapattavatāya.
thatTaṁ for youvo will bebhavissati for a long timedīgharattaṁ for welfarehitāya for happinesssukhāya.
and how, Ānanda,Kathañcānanda, the Teachersatthāraṁ disciplessāvakā as an enemysapattavatāya treatsamudācaranti, notno as a friendmittavatāya?
here, Ānanda,Idhānanda, the Teachersatthā to the disciplessāvakānaṁ Dhammadhammaṁ teachesdeseti compassionateanukampako seeking welfarehitesī kindnessanukampaṁ out ofupādāya:
‘this‘idaṁ for youvo for welfare,hitāya, thisidaṁ for youvo for happiness’sukhāyā’ti.
hisTassa disciplessāvakā notna want to listensussūsanti, notna earsotaṁ lendodahanti, notna knowledgeaññā mindcittaṁ directupaṭṭhapenti, having turned awayvokkamma andca from the Teacher’s instructionsatthusāsanā proceedvattanti.
thusEvaṁ indeed,kho, Ānanda,ānanda, the Teachersatthāraṁ disciplessāvakā as an enemysapattavatāya treatsamudācaranti, notno as a friendmittavatāya.

and how, Ānanda,Kathañcānanda, the Teachersatthāraṁ disciplessāvakā as a friendmittavatāya they treatsamudācaranti, notno as an enemy?sapattavatāya?
here, Ānanda,Idhānanda, the Teachersatthā to the disciplessāvakānaṁ Dhammadhammaṁ teachesdeseti compassionateanukampako seeking welfarehitesī compassionanukampaṁ out ofupādāya:
‘this‘idaṁ for youvo for welfare,hitāya, thisidaṁ for youvo for happiness.’sukhāyā’ti.
hisTassa disciplessāvakā want to listensussūsanti, earsotaṁ they lendodahanti, knowledgeaññā mindcittaṁ they applyupaṭṭhapenti, notna andca having turned awayvokkamma from the Teacher’s instructionsatthusāsanā they proceedvattanti.
thusEvaṁ indeed,kho, Ānanda,ānanda, the Teachersatthāraṁ disciplessāvakā as a friendmittavatāya they treatsamudācaranti, notno as an enemy.sapattavatāya.
thereforeTasmātiha me,maṁ, Ānanda,ānanda, as a friendmittavatāya treatsamudācaratha, do notmā as an enemy.sapattavatāya.
thatTaṁ for youvo will bebhavissati for a long timedīgharattaṁ for welfarehitāya for happinesssukhāya.

notNa youvo Iahaṁ, Ānandaānanda, thustathā will striveparakkamissāmi asyathā a potterkumbhakāro with dampāmake with unfired potsāmakamatte.
having curbedNiggayha having curbed, Iniggayhāhaṁ, Ānandaānanda, will speakvakkhāmi;
having pressedpavayha having pressedpavayha, Ānandaānanda, will speakvakkhāmi.
whoeverYo is the coresāro heso will standṭhassatī”ti.
this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Ānandaānando of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
The Longer Discourse on EmptinessMahāsuññatasuttaṁ is finishedniṭṭhitaṁ seconddutiyaṁ.

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