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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.

And how is there a peril for a spiritual practitioner? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He 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, he’s visited by a stream of brahmins and householders, and people of town and country. When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence. But a disciple of this 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.

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.

This is said to be the spiritual practitioner’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 spiritual practitioner. And in this context, Ānanda, as compared to the peril of the tutor or the pupil, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.

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.

So, Ānanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness. And how do disciples treat their Teacher as an enemy, not a friend? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as an enemy, not a friend.

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.

And how do disciples treat their Teacher as a friend, not an enemy? It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: ‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as a friend, not an enemy. So, Ānanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness.

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.

I shall not mollycoddle you like a potter with their damp, unfired pots. I shall speak, curbing you again and again, pressing you again and again. The core will stand the test.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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