4👑☸MN 121

shorter (discourse on) emptiness


MN 121 cūḷa-suññata-suttaṃ	(derived from B.Thanissaro trans.)

♦ 176. evaṃ me sutaṃ —	I have heard that
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	on one occasion the Blessed One was staying near Sāvatthī
pubbārāme migāramātupāsāde.	in the Eastern Monastery, the palace of Migāra’s mother.
atha kho āyasmā ānando	Then Ven. Ānanda,
sāyanhasamayaṃ paṭisallānā vuṭṭhito	emerging from his seclusion in the evening,
yena bhagavā tenupasaṅkami;	went to the Blessed One and,
upasaṅkamitvā bhagavantaṃ	on arrival,
abhivādetvā ekamantaṃ nisīdi.	having bowed down to him, sat to one side.
ekamantaṃ nisinno kho	As he was sitting there,
āyasmā ānando bhagavantaṃ etadavoca —	he said to the Blessed One:
“ekamidaṃ, bhante, samayaṃ	“On one occasion,
bhagavā sakkesu viharati nagarakaṃ	when the Blessed One was staying among the Sakyans
nāma sakyānaṃ nigamo.	in a Sakyan town named Nagaraka,
tattha me, bhante, bhagavato sammukhā sutaṃ,	there—face-to-face with the Blessed One—I heard this,
sammukhā paṭiggahitaṃ —	face-to-face I learned this:
‘suññatāvihārenāhaṃ, ānanda,	‘I now remain fully
etarahi bahulaṃ viharāmī’ti.	in a dwelling of emptiness.’
kacci metaṃ, bhante, sussutaṃ	Did I hear that correctly,
suggahitaṃ	learn it correctly,
sumanasikataṃ	attend to it correctly,
sūpadhāritan”ti?	remember it correctly?”

(empty of people and animals)

“taggha te etaṃ, ānanda,	[The Buddha:] “Yes, Ānanda,
sussutaṃ	you heard that correctly,
suggahitaṃ	learned it correctly,
sumanasikataṃ	attended to it correctly,
sūpadhāritaṃ.	remembered it correctly.
pubbepāhaṃ, ānanda,	Now, as well as before,
etarahipi suññatāvihārena bahulaṃ viharāmi.	I remain fully in a dwelling of emptiness.
seyyathāpi, ānanda,	Just as
ayaṃ migāramātupāsādo	this palace of Migāra’s mother is
suñño hatthigavassavaḷavena,	empty of elephants, cattle, & mares,
suñño jātarūparajatena,	empty of gold & silver,
suñño itthipurisasannipātena	empty of assemblies of women & men,
atthi cevidaṃ asuññataṃ yadidaṃ —	and there is only this non-emptiness—
bhikkhusaṅghaṃ paṭicca ekattaṃ;	the singleness based on the Saṅgha of monks;

evameva kho, ānanda,	even so, Ānanda,
bhikkhu amanasikaritvā gāmasaññaṃ,	a monk—not attending to the perception (mental note) of village,
amanasikaritvā manussasaññaṃ,	not attending to the perception of human being—
araññasaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the perception of wilderness.
tassa araññasaññāya cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of wilderness.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā gāmasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of village are not present.
ye assu darathā manussasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of human being are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
araññasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of wilderness.’
so ‘suññamidaṃ saññāgataṃ gāmasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of village.
‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of human being.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:

araññasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of wilderness.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ	Whatever remains, he discerns as present:
‘santamidaṃ atthī’”ti pajānāti.	‘There is this.’
evampissa esā, ānanda,	And so this,
yathābhuccā	his entry into emptiness,
avipallatthā	accords with actuality,
parisuddhā	is undistorted in meaning,
suññatāvakkanti bhavati.	& pure.

(The Perception of Earth)

♦ 177. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā manussasaññaṃ,	the monk—not attending to the perception of human being,
amanasikaritvā araññasaññaṃ,	not attending to the perception of wilderness—
pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the perception of earth.
tassa pathavīsaññāya cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of earth.
seyyathāpi, ānanda,	Just as
āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ;	a bull’s hide is stretched free from wrinkles with a hundred stakes,
evameva kho, ānanda,	even so—
bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ	without attending to all the ridges & hollows,
nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ	the river ravines,
taṃ sabbaṃ amanasikaritvā	the tracts of stumps & thorns,
pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.	the craggy irregularities of this earth—
tassa pathavīsaññāya	he attends to the singleness based on the perception of earth.
cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of earth.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā manussasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of human being are not present.
ye assu darathā araññasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of wilderness are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
pathavīsaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of earth.’
so ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of human being.
‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of wilderness.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:
pathavīsaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of earth.’

iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ	Whatever remains,
‘santamidaṃ atthī’ti pajānāti.	he discerns as present:
evampissa esā, ānanda,	‘There is this.’ And so this,
yathābhuccā	his entry into emptiness,
avipallatthā	accords with actuality,
parisuddhā	is undistorted in meaning,
suññatāvakkanti bhavati.	& pure.

(The Infinitude of Space)

♦ 178. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā araññasaññaṃ,	the monk—not attending to the perception of wilderness,
amanasikaritvā pathavīsaññaṃ,	not attending to the perception of earth—
ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the perception of the dimension of the infinitude of space.
tassa ākāsānañcāyatanasaññāya
cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of the dimension of the infinitude of space.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā araññasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of wilderness are not present.
ye assu darathā pathavīsaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of earth are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of the dimension of the infinitude of space.’
so ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of wilderness.
‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti,	This mode of perception is empty of the perception of earth.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:
ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of the dimension of the infinitude of space.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	Whatever remains,
evampissa esā, ānanda,	he discerns as present:
yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	‘There is this.’ And so this,
	his entry into emptiness,
	accords with actuality,
	is undistorted in meaning,
	& pure.

(The Infinitude of Consciousness)

♦ 179. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā pathavīsaññaṃ,	the monk—not attending to the perception of earth,
amanasikaritvā ākāsānañcāyatanasaññaṃ,	not attending to the perception of the dimension of the infinitude of space—
viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the perception of the dimension of the infinitude of consciousness.
tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of the dimension of the infinitude of consciousness.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā pathavīsaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of earth are not present.
ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of the dimension of the infinitude of consciousness.’
so ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of earth.
‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of the dimension of the infinitude of space.
‘atthi cevidaṃ asuññataṃ yadidaṃ — viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.	There is only this non-emptiness:
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	the singleness based on the perception of the dimension of the infinitude of consciousness.’ Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	Whatever remains,
evampissa esā,	he discerns as present:
ānanda,	‘There is this.’ And so this,
yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	his entry into emptiness,
	accords with actuality,
	is undistorted in meaning,
	& pure.

(Nothingness)

♦ 180. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ,	the monk—not attending to the perception of the dimension of the infinitude of space,
amanasikaritvā viññāṇañcāyatanasaññaṃ,	not attending to the perception of the dimension of the infinitude of consciousness—
ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the perception of the dimension of nothingness.
tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its perception of the dimension of nothingness.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present.
ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of the dimension of nothingness.’
so ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of the dimension of the infinitude of space.
‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of the dimension of the infinitude of consciousness.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:
ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the perception of the dimension of nothingness.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	Whatever remains,
evampissa esā, ānanda,	he discerns as present:
yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	‘There is this.’ And so this,
	his entry into emptiness,
	accords with actuality,
	is undistorted in meaning,
	& pure.

(Neither Perception nor Non-perception )

♦ 181. “puna caparaṃ, ānanda	“Further, Ānanda,
bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ,	the monk—not attending to the perception of the dimension of the infinitude of consciousness,
amanasikaritvā ākiñcaññāyatanasaññaṃ,	not attending to the perception of the dimension of nothingness—
nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the dimension of neither perception nor non-perception.
tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in the dimension of neither perception nor non-perception.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present.
ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	There is only this modicum of disturbance:
nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the dimension of neither perception nor non-perception.’
so ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of the dimension of the infinitude of consciousness.
‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of the dimension of nothingness.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:
nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.	the singleness based on the dimension of neither perception nor non-perception.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	Whatever remains,
evampissa esā, ānanda,	he discerns as present:
yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	‘There is this.’ And so this,
	his entry into emptiness,
	accords with actuality,
	is undistorted in meaning,
	& pure.

(Theme-less Concentration )

♦ 182. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ,	the monk—not attending to the perception of the dimension of nothingness,
amanasikaritvā nevasaññānāsaññāyatanasaññaṃ,	not attending to the perception of the dimension of neither perception nor non-perception—
animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the theme-less concentration of awareness.
tassa animitte cetosamādhimhi cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its theme-less concentration of awareness.

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi,	‘Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present.
ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi,	Whatever disturbances that would exist based on the perception of the dimension of neither perception nor non-perception, are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	And there is only this modicum of disturbance:
imameva kāyaṃ paṭicca saḷāyatanikaṃ	that connected with the six sensory spheres,
jīvitapaccayā’ti.	dependent on this very body with life as its condition.’
so ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the perception of the dimension of nothingness.
‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti,	This mode of perception is empty of the perception of the dimension of neither perception nor non-perception.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	There is only this non-emptiness:
imameva kāyaṃ paṭicca saḷāyatanikaṃ	that connected with the six sensory spheres,
jīvitapaccayā’ti.	dependent on this very body with life as its condition.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ	Whatever remains,
‘santamidaṃ atthī’ti pajānāti.	he discerns as present:
evampissa esā,	‘There is this.’ And so this,
ānanda,	his entry into emptiness,
yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	accords with actuality,
	is undistorted in meaning,
	& pure.

(Release )

♦ 183. “puna caparaṃ, ānanda,	“Further, Ānanda,
bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ,	the monk—not attending to the perception of the dimension of nothingness,
amanasikaritvā nevasaññānāsaññāyatanasaññaṃ,	not attending to the perception of the dimension of neither perception nor non-perception—
animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.	attends to the singleness based on the theme-less concentration of awareness.
tassa animitte cetosamādhimhi cittaṃ pakkhandati	His mind takes pleasure,
pasīdati	finds satisfaction,
santiṭṭhati	settles,
adhimuccati.	& indulges in its theme-less concentration of awareness.

so evaṃ pajānāti —	“He discerns that
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.	‘This theme-less concentration of awareness is fabricated & mentally fashioned.’
‘yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	And he discerns that ‘Whatever is fabricated & mentally fashioned is inconstant & subject to cessation.’
tassa evaṃ jānato	Thus knowing,
evaṃ passato	thus seeing,
kāmāsavāpi cittaṃ vimuccati,	his heart is released from the effluent of sensuality,
bhavāsavāpi cittaṃ vimuccati,	the effluent of becoming,
avijjāsavāpi cittaṃ vimuccati.	the effluent of ignorance.
vimuttasmiṃ vimuttamiti	With release,
ñāṇaṃ hoti.	there is the knowledge, ‘Released.’
‘khīṇā jāti,	He discerns that ‘Birth is ended,
vusitaṃ brahmacariyaṃ,	the holy life fulfilled,
kataṃ karaṇīyaṃ,	the task done.
nāparaṃ itthattāyā’ti pajānāti.	There is nothing further for this world.’

so evaṃ pajānāti —	“He discerns that
‘ye assu darathā kāmāsavaṃ paṭicca tedha na santi,	‘Whatever disturbances would exist based on the effluent of sensuality…
ye assu darathā bhavāsavaṃ paṭicca tedha na santi,	the effluent of becoming…
ye assu darathā avijjāsavaṃ paṭicca tedha na santi,	the effluent of ignorance, are not present.
atthi cevāyaṃ darathamattā yadidaṃ —	And there is only this modicum of disturbance:
imameva kāyaṃ paṭicca saḷāyatanikaṃ	that connected with the six sensory spheres,
jīvitapaccayā’ti.	dependent on this very body with life as its condition.’
so ‘suññamidaṃ saññāgataṃ kāmāsavenā’ti pajānāti,	He discerns that ‘This mode of perception is empty of the effluent of sensuality…
‘suññamidaṃ saññāgataṃ bhavāsavenā’ti pajānāti,	becoming…
‘suññamidaṃ saññāgataṃ avijjāsavenā’ti pajānāti,	ignorance.
‘atthi cevidaṃ asuññataṃ yadidaṃ —	And there is just this non-emptiness:
imameva kāyaṃ paṭicca saḷāyatanikaṃ	that connected with the six sensory spheres,
jīvitapaccayā’ti.	dependent on this very body with life as its condition.’
iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,	Thus he regards it as empty of whatever is not there.
yaṃ pana tattha avasiṭṭhaṃ hoti taṃ	Whatever remains,
‘santamidaṃ atthī’ti pajānāti.	he discerns as present:
evampissa esā, ānanda,	‘There is this.’ And so this,
yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.	his entry into emptiness,
	accords with actuality,
	is undistorted in meaning,
	pure—superior & unsurpassed.

(conclusion )

♦ 184. “yepi hi keci, ānanda,	“Ānanda,
atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ	whatever contemplatives and brahmans who in the past entered & remained in an emptiness that was pure,
paramānuttaraṃ	superior, & unsurpassed,
suññataṃ upasampajja vihariṃsu,	they all entered & remained in this very same emptiness that is pure,
sabbe te imaṃyeva parisuddhaṃ	superior, & unsurpassed.
paramānuttaraṃ suññataṃ upasampajja vihariṃsu.

yepi hi keci, ānanda,	Whatever contemplatives and brahmans who in the future will enter & remain in an emptiness that will be pure,
anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ	superior, & unsurpassed,
paramānuttaraṃ	they all will enter & remain in this very same emptiness that is pure,
suññataṃ upasampajja viharissanti,	superior, & unsurpassed.
sabbe te imaṃyeva parisuddhaṃ	Whatever contemplatives and brahmans who at present enter & remain in an emptiness that is pure,
paramānuttaraṃ suññataṃ upasampajja viharissanti.	superior, & unsurpassed,
yepi hi keci, ānanda,	they all enter & remain in this very same emptiness that is pure,
etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ	superior, & unsurpassed.
paramānuttaraṃ suññataṃ upasampajja viharanti,
sabbe te imaṃyeva parisuddhaṃ	“Therefore, Ānanda,
paramānuttaraṃ	you should train yourselves:
suññataṃ upasampajja viharanti.	‘We will enter & remain in the emptiness that is pure, superior,
	& unsurpassed.’”
tasmātiha, ānanda,
‘parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā’ti —	That is what the Blessed One said.
evañhi vo, ānanda, sikkhitabban”ti.	Gratified, Ven. Ānanda
	delighted in the Blessed One’s words.
♦ idamavoca bhagavā.
attamano āyasmā ānando	(end of sutta)
bhagavato bhāsitaṃ abhinandīti.
	See also:
♦ cūḷasuññatasuttaṃ niṭṭhitaṃ paṭhamaṃ.	DN 22;
	MN 43;
	MN 61;
	MN 106;
	MN 122;
	MN 140;
	SN 5:10;
	SN 12:15;
	SN 35:85;
	Ud 1:10;
	Sn 5:15

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 121

MN 121 cūḷa-suññata

shorter (discourse on) emptiness

(empty of people and animals)

(The Perception of Earth)

(The Infinitude of Space)

(The Infinitude of Consciousness)

(Nothingness)

(Neither Perception nor Non-perception )

(Theme-less Concentration )

(Release )

(conclusion )

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