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MN 121PTS MN 3.1048 min read

The Shorter Discourse on Emptiness

Cūḷasuññatasutta

The Buddha describes his own practice of the meditation on emptiness.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 121Middle Discourses 121

0.2CūḷasuññatasuttaThe Shorter Discourse on Emptiness

1.1PTS 3.104Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

2.1Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

3.1“Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville.3.2Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ:There I heard and learned this in the presence of the Buddha:23.3‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.‘Ānanda, these days I usually practice the meditation on emptiness.’33.4Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”4

3.5PTS 3.105“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that.3.6Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.Now, as before, I usually practice the meditation on emptiness.

4.1Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and silver; and of gatherings of men and women.54.2bhikkhusaṅghaṁ paṭicca ekattaṁ;There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha.64.3evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness.4.4Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness.4.5So evaṁ pajānāti:They understand:4.6‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of village or the perception of people.74.7araññasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’4.8So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people.4.9araññasaññaṁ paṭicca ekattan’ti.There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’4.10Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.84.11Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

5.1Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.5.2Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.5.3Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,5.4evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth.95.5Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.5.6So evaṁ pajānāti:They understand:5.7‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of people or the perception of wilderness.5.8pathavīsaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of earth.’5.9So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness.5.10pathavīsaññaṁ paṭicca ekattan’ti.There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’5.11Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.5.12Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

6.1PTS 3.106Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.106.2Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space.6.3So evaṁ pajānāti:They understand:6.4‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of wilderness or the perception of earth.6.5ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’6.6So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.6.7ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’6.8Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.6.9Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

7.1Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.7.2Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness.7.3So evaṁ pajānāti:They understand:7.4‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.7.5viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’7.6So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.7.7viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’7.8Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.7.9Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

8.1PTS 3.107Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness.8.2Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness.8.3So evaṁ pajānāti:They understand:8.4‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness.8.5ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’8.6So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.8.7ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’8.8Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.8.9Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

9.1Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.9.2Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception.9.3So evaṁ pajānāti:They understand:9.4‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.9.5nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’9.6So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.9.7nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’9.8Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.9.9Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

10.1PTS 3.108Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.1110.2Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.10.3So evaṁ pajānāti:They understand:10.4‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception.10.5imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’1210.6So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.10.7imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’10.8Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.10.9Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, and pure.

11.1PTS 3.109Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.11.2Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.11.3So evaṁ pajānāti:They understand:11.4‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.‘Even this signless immersion of the heart is produced by choices and intentions.’1311.5‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’11.6Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.11.7Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.When they’re freed, they know they’re freed.

11.8‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

12.1So evaṁ pajānāti:They understand:12.2‘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—‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.12.3imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’12.4So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.1412.5imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’12.6Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.And so they regard it as empty of what is not there, but as to what remains they understand that it is present.12.7Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.That’s how emptiness manifests in them—genuine, undistorted, pure, and supreme.

13.1Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.1513.2Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti.13.3Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti.13.4Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’13.5evañhi vo, ānanda, sikkhitabban”ti.That’s how you should train.”

13.6Idamavoca bhagavā.That is what the Buddha said.13.7Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Satisfied, Venerable Ānanda approved what the Buddha said.

13.8Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Translator’s notes

  1. This sutta gives a unique approach to meditation on emptiness, using the perception of relative emptiness as a foundation for absorption.

    The topic of emptiness does not play the central role in Pali texts that it did in later Buddhism. This is perhaps at least partly due to different doctrinal developments in the early Buddhist schools. Passages that in the Pali mention impermanence, suffering, and not-self, in parallels of the (Mūla)-Sarvāstivāda often include emptiness as well. This does not indicate any doctrinal contradiction, as emptiness is explained as meaning not-self. But it does suggest that the presentation in terms of emptiness was more popular in that group of schools.

    ↩ mn121:1.1

  2. “I heard and learned this in the presence” (sammukhā sutaṁ, sammukhā paṭiggahitaṁ) is the phrase used in the suttas when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc.

    ↩ mn121:3.2

  3. The same thing is said by Sāriputta at MN 151:2.3, upon which the Buddha encourages him to reflect on the purity of his almsfood. Before the Second Council, the elder monk Sabbakāmī revealed that emptiness was his main practice too (Kd 22:2.5.9), while at Thig 3.3:2.1, the bhikkhunī Uttamā also claims to practice emptiness meditation. The release through emptiness is classified along with absorption as a superhuman attainment (Bu Pj 4:4.1.6). At MN 43:33.1 = SN 41.7:4.1, the “release of the heart through emptiness” is a reflection on not-self (see too SN 35.85:1.4, AN 9.36:2.4, Snp 5.16:4.1, Thag 19.1:27.2).

    ↩ mn121:3.3

  4. Notice the process of learning teachings through active engagement. Simply “hearing” it is just the beginning.

    ↩ mn121:3.4

  5. Emptiness is not a metaphysical property, but a relative state: something is empty of something.

    ↩ mn121:4.1

  6. Oneness, like emptiness, is a relative concept. Those things that are more distracting and tempting are absent, leaving only that which is more peaceful.

    ↩ mn121:4.2

  7. “Stress” is darathā.

    ↩ mn121:4.6

  8. That is to say, the “purity” of the emptiness is not because everything is empty, but because what is empty is accurately recognized as empty.

    ↩ mn121:4.10

  9. The perception of earth is an idealized inner conceptual image. This is the “form” (rūpa) that is the basis for “absorption on luminous form” (rūpajjhāna). The commentaries call this the nimitta (“sign”).

    ↩ mn121:5.4

  10. The meditator moves from a practice dependent on an aspect of “form” (rūpa), namely the idealized image of earth as the basis for the four absorptions, to the formless meditations.

    ↩ mn121:6.1

  11. The defining characteristic of the “signless immersion of the heart” is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions, as the “signs” are created by greed, hate, and delusion (MN 43:37.1). By itself, however, it does not necessarily indicate that one is awakened (AN 6.60:8.2), as good conduct is still required for progress (AN 7.56:13.1). It was practiced by Moggallāna before awakening, who had to be urged to “not follow any signs” (SN 40.9). It may also be used to describe the meditation of an arahant (SN 41.7:6.12).

    ↩ mn121:10.1

  12. Unlike with deep absorption, where there is no experience of the physical body, the signless meditation is a state of advanced discernment or insight where the six senses are seen as they truly are. This explains why it was a way for the Buddha to ease the pains of old age (DN 16:2.25.13). It seems that in such a state, the Buddha was able to function normally while seeing through the pain in his body.

    ↩ mn121:10.5

  13. Liberating insight comes from insight into the state of signless meditation, that is to say, it is the insight into insight itself.

    ↩ mn121:11.4

  14. The “field of perception” (saññāgataṁ) is the scope of awareness.

    ↩ mn121:12.4

  15. Here the emptiness is distinguished as “supreme” (anuttara). In early Pali, Nibbāna is not described as either empty or as not-self, as these are properties of the path. This passage is probably the closest we get to that, but even this is relative, since the body and life persist.

    ↩ mn121:13.1