Majjhima Nikāya 121 Cūḷasuññatasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

Cūḷasuññatasutta

At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.

Then, venerable Ānanda, having emerged from seclusion in the evening, said to the Blessed One: There was this one time, venerable sir, when the Blessed One was dwelling among the Sakyans in a town called Nagaraka.

Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ: ‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.

There, in the presence of the Blessed One, I heard this, I received it face to face: I, Ānanda, now often dwell in emptiness.

Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?

Is it, venerable sir, that I have heard this well, received it well, attended to it well, and remembered it well?

“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.

Indeed, Ānanda, you have heard this well, received it well, attended to it well, and remembered it well.

Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.

Previously, Ānanda, and even now, I often dwell in emptiness.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ— bhikkhusaṅghaṁ paṭicca ekattaṁ; evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.

Just as, Ānanda, this Migāra's mother's mansion is empty of elephants, cows, horses, and mares, empty of gold and silver, empty of the assembly of men and women, and there is present only this unity dependent on the community of disciples; even so, Ānanda, a disciple, not attending to the perception of village, not attending to the perception of people, attends to the perception of forest as unity.

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind leaps forward, settles, becomes unified, and is composed.

So evaṁ pajānāti: ‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— araññasaññaṁ paṭicca ekattan’ti.

Thus he knows: Whatever disturbances there might be dependent on the perception of village, they are not present here; whatever disturbances there might be dependent on the perception of people, they are not present here.

There is present only this amount of disturbance, namely the perception of forest as unity.

So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— araññasaññaṁ paṭicca ekattan’ti.

He knows: This field of perception is empty of the perception of village; this field of perception is empty of the perception of people. There is present only this non-emptiness, namely the perception of forest as unity.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, Ānanda, a disciple, not attending to the perception of people, not attending to the perception of forest, attends to the perception of earth as unity.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind leaps forward, settles, becomes unified, and is composed.

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ; evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.

Just as, Ānanda, a bull's hide is spread out, well stretched, without creases; even so, Ānanda, a disciple, not attending to all the unevenness and uneven places of this earth, the rivers and pits, thorns and sticks, mountains and rough places, attends to the perception of earth as unity dependent on that.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind leaps forward, settles, becomes unified, and is composed.

So evaṁ pajānāti: ‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— pathavīsaññaṁ paṭicca ekattan’ti.

Thus he knows: Whatever disturbances there might be dependent on the perception of people, they are not present here; whatever disturbances there might be dependent on the perception of forest, they are not present here.

There is present only this amount of disturbance, namely the perception of earth as unity.

So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— pathavīsaññaṁ paṭicca ekattan’ti.

He knows: This field of perception is empty of the perception of people; this field of perception is empty of the perception of forest. There is present only this non-emptiness, namely the perception of earth as unity.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, Ānanda, a disciple, not attending to the perception of forest, not attending to the perception of earth, attends to the perception of the realm of infinite space as unity.

Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

His mind leaps forward, settles, becomes unified, and is composed. Thus he knows: Whatever disturbances there might be dependent on the perception of forest, they are not present here; whatever disturbances there might be dependent on the perception of earth, they are not present here. There is present only this amount of disturbance, namely the perception of the realm of infinite space as unity.

So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

He knows: This field of perception is empty of the perception of forest; this field of perception is empty of the perception of earth. There is present only this non-emptiness, namely the perception of the realm of infinite space as unity.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, whatever there is in that which is not there, he sees that as empty; whatever there is in that which remains, he sees that as present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Even for him, Ānanda, this is his genuine, undistorted, pure descent into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Furthermore, Ānanda, a disciple, not attending to the perception of earth, not attending to the perception of the realm of infinite space, attends to the perception of the realm of infinite consciousness as unity.

Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind leaps forward, settles, becomes unified, and is composed.

So evaṁ pajānāti: ‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus he knows: Whatever disturbances there might be dependent on the perception of earth, they are not present here; whatever disturbances there might be dependent Based on the perception of the realm of infinite space, there are no distresses here, but there is just this much distress, that is: based on the perception of the realm of infinite consciousness, unity.

He knows, This perception of the earth is empty, This perception of the realm of infinite space is empty, There is this non-emptiness, that is: based on the perception of the realm of infinite consciousness, unity. Thus, what is not there, he sees as empty, and what remains, he knows as This is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Again, Ananda, without giving attention to the perception of the realm of infinite space, without giving attention to the perception of the realm of infinite consciousness, focusing on the perception of the realm of nothingness as unity.

Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind inclines, settles, becomes unified, and is determined on the perception of the realm of nothingness.

So evaṁ pajānāti: ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

He knows, There are no distresses based on the perception of the realm of infinite space, there are no distresses based on the perception of the realm of infinite consciousness, but there is just this much distress, that is: based on the perception of the realm of nothingness, unity.

So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

He knows, This perception of the realm of infinite space is empty, This perception of the realm of infinite consciousness is empty, There is this non-emptiness, that is: based on the perception of the realm of nothingness, unity.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, what is not there, he sees as empty, and what remains, he knows as This is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.

Again, Ananda, without giving attention to the perception of the realm of infinite consciousness, without giving attention to the perception of the realm of nothingness, focusing on the perception of neither perception nor non-perception as unity.

Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind inclines, settles, becomes unified, and is determined on the perception of neither perception nor non-perception.

So evaṁ pajānāti: ‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

He knows, There are no distresses based on the perception of the realm of infinite consciousness, there are no distresses based on the perception of the realm of nothingness, but there is just this much distress, that is: based on the perception of neither perception nor non-perception, unity.

So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

He knows, This perception of the realm of infinite consciousness is empty, This perception of the realm of nothingness is empty, There is this non-emptiness, that is: based on the perception of neither perception nor non-perception, unity.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, what is not there, he sees as empty, and what remains, he knows as This is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.

Again, Ananda, without giving attention to the perception of the realm of nothingness, without giving attention to the perception of neither perception nor non-perception, focusing on the signless concentration of mind as unity.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind inclines, settles, becomes unified, and is determined on the signless concentration of mind.

So evaṁ pajānāti: ‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

He knows, There are no distresses based on the perception of the realm of nothingness, there are no distresses based on the perception of neither perception nor non-perception, but there is just this much distress, that is: dependent on this very body with its six sense bases, conditioned by life.

So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

He knows, This perception of the realm of nothingness is empty, This perception of neither perception nor non-perception is empty, There is this non-emptiness, that is: dependent on this very body with its six sense bases, conditioned by life.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, what is not there, he sees as empty, and what remains, he knows as This is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Thus, for him, this becomes the pure, undistorted, and true entry into emptiness.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.

Again, Ananda, without giving attention to the perception of the realm of nothingness, without giving attention to the perception of neither perception nor non-perception, focusing on the signless concentration of mind as unity.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind inclines, settles, becomes unified, and is determined on the signless concentration of mind.

So evaṁ pajānāti: ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.

He knows, This signless concentration of mind is fabricated and volitionally formed.

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

Whatever is fabricated and volitionally formed is impermanent and subject to cessation.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

Knowing and seeing in this way, his mind is liberated from the taint of sense satisfaction, from the taint of being, and from the taint of ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

In the liberated one, there arises the knowing of liberation.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he knows.

So evaṁ pajānāti: ‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

He knows, There are no distresses based on the taint of sense satisfaction, there are no distresses based on the taint of being, there are no distresses based on the taint of ignorance, but there is just this much distress, that is: dependent on this very body with its six sense bases, conditioned by life.

So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

Based on the condition of the existence of suffering, they are not, those who would be based on the condition of the ignorance of suffering, they are not, there is just this much to suffering, that is: dependent on this very body, conditioned by the six sense bases, for the sake of life.

He knows, This is empty of the defilement of sense satisfaction, he knows, This is empty of the defilement of existence, he knows, This is empty of the defilement of ignorance, he knows, There is this non-emptiness, that is: dependent on this very body, conditioned by the six sense bases, for the sake of life.

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.

Thus, what is not there, he sees as empty, what remains, he knows as This is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

Thus, for him, Ananda, this becomes the pure, ultimate, unsurpassed emptiness.

Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.

Indeed, Ananda, whatever ascetics or brahmins in the past attained and dwelled in the pure, ultimate, unsurpassed emptiness, all of them attained and dwelled in this very pure, ultimate, unsurpassed emptiness.

Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti.

Indeed, Ananda, whatever ascetics or brahmins in the future will attain and dwell in the pure, ultimate, unsurpassed emptiness, all of them will attain and dwell in this very pure, ultimate, unsurpassed emptiness.

Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti.

Indeed, Ananda, whatever ascetics or brahmins at present attain and dwell in the pure, ultimate, unsurpassed emptiness, all of them attain and dwell in this very pure, ultimate, unsurpassed emptiness.

Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti— evañhi vo, ānanda, sikkhitabban”ti.

Therefore, Ananda, We will attain and dwell in the pure, ultimate, unsurpassed emptiness: thus, Ananda, should you train.

Idamavoca bhagavā.

The Blessed One said this.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Venerable Ananda was pleased and rejoiced in the Blessed One's words.