Mahāsuññatasutta

Majjhima Nikāya 122

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 in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya Kapilavatthukapilavatthuṁ for almspiṇḍāya enteredpāvisi.
in KapilavatthuKapilavatthusmiṁ for almspiṇḍāya having wanderedcaritvā after the mealpacchābhattaṁ on return from almsroundpiṇḍapātapaṭikkanto whereyena of Khemaka the Darkkāḷakhemakassa of the Sakyansakkassa lodgevihāro he wenttenupasaṅkami for the day's meditationdivāvihārāya.
thenTena indeedkho nowpana at that timesamayena of Khemaka the Darkkāḷakhemakassa of the Sakyansakkassa at the lodgevihāre manysambahulāni resting placessenāsanāni spread outpaññattāni werehonti.
he sawAddasā indeedkho the Blessed Onebhagavā of Khemaka the Darkkāḷakhemakassa of the Sakyansakkassa at the lodgevihāre manysambahulāni resting placessenāsanāni spread outpaññattāni.
having seenDisvāna to the Blessed Onebhagavato this occurredetadahosi:
many“sambahulāni indeedkho of Khemaka the Darkkāḷakhemakassa 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-makingcīvarakammaṁ was doingkaroti.
thenAtha indeedkho the Blessed Onebhagavā in the late afternoonsāyanhasamayaṁ from retreatpaṭisallānā come outvuṭṭhito whereyena of Ghaṭāghaṭāya of the Sakyansakkassa lodgevihāro he wenttenupasaṅkami; having goneupasaṅkamitvā spread outpaññatte on the seatāsane sat downnisīdi.
having satNisajja indeedkho the Blessed Onebhagavā Venerableāyasmantaṁ Ānandaānandaṁ addressedāmantesi:
many“sambahulāni indeedkho, Ānandaānanda, of Khemaka the Darkkāḷakhemakassa 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 enjoying companysaṅgaṇikārāmo loving companysaṅgaṇikarato the enjoyment of companysaṅgaṇikārāmataṁ devotedanuyutto enjoying groupsgaṇārāmo loving groupsgaṇarato delighting in groupsgaṇasammudito.
thatSo then, Ānandavatānanda, a mendicantbhikkhu enjoying companysaṅgaṇikārāmo loving companysaṅgaṇikarato the enjoyment of companysaṅgaṇikārāmataṁ devotedanuyutto enjoying groupsgaṇārāmo loving groupsgaṇarato delighting in groupsgaṇasammudito whichyaṁ thattaṁ the pleasure of renunciationnekkhammasukhaṁ the pleasure of seclusionpavivekasukhaṁ the pleasure of peaceupasamasukhaṁ the pleasure of awakeningsambodhisukhaṁ of thattassa pleasuresukhassa an obtainer at willnikāmalābhī will becomebhavissati an obtainer without troubleakicchalābhī 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 the pleasure of renunciationnekkhammasukhaṁ the pleasure of seclusionpavivekasukhaṁ the pleasure of peaceupasamasukhaṁ the pleasure of awakeningsambodhisukhaṁ of thattassa pleasuresukhassa an obtainer at willnikāmalābhī will becomebhavissati an obtainer without troubleakicchalābhī 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 even a sightrūpampi I seesamanupassāmi whereyattha for one who has desirerattassa for one who has lustyathābhiratassa of a sightrūpassa from decay and perishingvipariṇāmaññathābhāvā 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 by the Realized Onetathāgatena has been understoodabhisambuddho that isyadidaṁ—
of all signssabbanimittānaṁ by not focusing onamanasikārā internallyajjhattaṁ emptinesssuññataṁ having enteredupasampajja to remainviharituṁ.
thereTatra ifce, Ānandaānanda, the Realized Onetathāgataṁ with thisiminā with meditationvihārena practicingviharantaṁ they arebhavanti visitorsupasaṅkamitāro monksbhikkhū nunsbhikkhuniyo laymenupāsakā laywomenupāsikāyo rulersrājāno chief ministersrājamahāmattā monastics of other religionstitthiyā disciples of monastics of other religionstitthiyasāvakā.
there, ĀnandaTatrānanda, the Realized Onetathāgato with a mind slanting to seclusionvivekaninneneva with a mindcittena sloping to seclusionvivekapoṇena inclining to seclusionvivekapabbhārena withdrawnvūpakaṭṭhena loving renunciationnekkhammābhiratena having totally eliminatedbyantībhūtena totallysabbaso by defiling influencesāsavaṭṭhānīyehi by dharmasdhammehi invariablyaññadatthu concerned only with sending awayuyyojanikapaṭisaṁyuttaṁyeva 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 ifcepi should wishākaṅkheyya:
internally‘ajjhattaṁ emptinesssuññataṁ having enteredupasampajja I should dwellvihareyyan’ti, then, Ānanda,tenānanda, by the bhikkhubhikkhunā internally onlyajjhattameva the mindcittaṁ should be stilledsaṇṭhapetabbaṁ should be settledsannisādetabbaṁ unifiedekodi should be madekātabbaṁ should be concentratedsamādahātabbaṁ.
and how, Ānanda,Kathañcānanda, a bhikkhubhikkhu internally 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 quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi ……pe… firstpaṭhamaṁ absorptionjhānaṁ enters and remainsupasampajja dwellsviharati ……pe…
seconddutiyaṁ absorptionjhānaṁ ……
thirdtatiyaṁ absorptionjhānaṁ ……
fourthcatutthaṁ absorptionjhānaṁ enters and remainsupasampajja dwells.viharati.
thusEvaṁ indeed,kho, Ānanda,ānanda, a mendicantbhikkhu internally justajjhattameva mindcittaṁ stillssaṇṭhapeti settlessannisādeti unifiedekodiṁ makeskaroti 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 leaps forthpakkhandati does not gain confidencenappasīdati notna settles downsantiṭṭhati notna becomes decidedvimuccati.
thusEvaṁ this being sosantametaṁ, Ānandaānanda, monkbhikkhu thusevaṁ understandspajānāti:
internally‘ajjhattaṁ emptinesssuññataṁ indeedkho by meme attending tomanasikaroto internallyajjhattaṁ toward emptinesssuññatāya mindcittaṁ notna leaps forthpakkhandati does not gain confidencenappasīdati notna settles downsantiṭṭhati notna becomes decidedvimuccatī’ti.
in this wayItiha theretattha awaresampajāno ishoti.
heSo externallybahiddhā emptinesssuññataṁ in the mindmanasi doeskaroti ……pe…
heso internally and externallyajjhattabahiddhā 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 leaps forthpakkhandati does not gain confidencenappasīdati notna settles downsantiṭṭhati notna becomes decidedvimuccati.
thusEvaṁ this being sosantametaṁ, Ānandaānanda, monkbhikkhu thusevaṁ understandspajānāti:
the imperturbable‘āneñjaṁ indeedkho by meme attending tomanasikaroto toward the imperturbableāneñjāya mindcittaṁ notna leaps forthpakkhandati does not gain confidencenappasīdati notna settles downsantiṭṭhati notna becomes decidedvimuccatī’ti.
in this wayItiha theretattha awaresampajāno 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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