Home | Dhamma | Teachings | Practice | Glossary | Tipiṭaka | Suttas

Majjhima Nikaya

# MN 122 Mahā Suññata Sutta (Greater Discourse on Emptiness) MN 122

Download TXT Download PDF Browse this collection Home

Candana Bhikkhu audio

## Listen on YouTube

- The Middle Length Discourses: Sutta 122 - Mahāsuññata Sutta: Greater Discourse On Emptiness (Duration: 28:53)

## Text

    [page 1]
    MN 122
    Mahā Suññata Sutta
    “Greater Discourse on Emptiness”
    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2022

    I have personally heard this.

    At one time, The Blessed One was living in the Sakyan city of Kapilavatthu, at Nigrodha’s
    monastery. Then, when it was morning, The Blessed One put on His robes and by taking His
    alms bowl and outer robe, He entered Kapilavatthu for alms. Later, having returned from the
    alms round and already eaten His meal, The Blessed One went to the estate of the Sakyan
    Kālakhemaka, to spend the rest of the day.

    During that time, many beds and other accommodations were arranged on the estate of the
    Sakyan Kālakhemaka’s property. On noticing this, The Blessed One reflected:

    “There are many beds and other accommodations arranged within the Sakyan Kālakhemaka’s
    estate. Many Bhikkhus must be staying here.”

    Meanwhile, the Venerable Ānanda was at the home of the Sakyan Ghāṭā, working on preparing
    robes. Then in the evening, having come out from His meditative seclusion, The Blessed One
    went to the home of the Sakyan Ghāṭā, and once there, He sat on the prepared seat and addressed
    the Venerable Ānanda:

    “Ānanda, many beds and other accommodations have been arranged within the Sakyan
    Kālakhemaka’s estate. Are many Bhikkhus currently staying there?”

    “Bhante, yes, many beds and other accommodations have been arranged within the Sakyan
    Kālakhemaka’s estate, for there are indeed many Bhikkhus currently staying there, because it
    happens to be the time for the preparation of robes, Blessed One.”

    “Ānanda, the Bhikkhu does not shine when he longs for companionship, or when he is attached
    to, delights in, indulges in, is fond of, or yoked to being with company, or wanting to surround
    himself with social activities and settings, rejoicing in and enjoying being within society’s noise.

    “Because, Ānanda, for a Bhikkhu who longs for companionship, or when he is attached to,
    delights in, indulges in, is fond of, or yoked to being with company, or who wants to surround
    himself with social activities and settings, rejoicing in and enjoying being within society’s noise,
    it is definitely impossible for him to easily and quickly experience the happiness that comes from
    seclusion and from renouncing the world, the delight of enjoying true peace that is the serene
    contentment of Awakening.

    “But, for a Bhikkhu who does not long for companionship, or when he is neither attached to, nor
    delights in, nor indulges in, nor is fond of, nor yoked to being with company, nor wanting to
    surround himself with social activities and settings, neither rejoicing in nor enjoying being within

    [page 2]
    society’s noise, it is definitely possible for him to easily and quickly experience the happiness
    that comes from seclusion and from renouncing the world, the delight of enjoying true peace that
    is the serene contentment of Awakening.

    “Therefore, Ānanda, for a Bhikkhu who longs for companionship, or who is attached to, delights
    in, indulges in, is fond of, or yoked to being with company, or wanting to surround himself with
    social activities and settings, rejoicing and enjoying being within society’s noise, it is certainly
    impossible for him to enter into and remain in the state of freedom of the heart that takes place in
    stages and is temporary, let alone the state of freedom of the heart that is both unshakable and
    permanent.

    “But, Ānanda, for a Bhikkhu who does not long for companionship, or when he is neither
    attached to, nor delights in, nor indulges in, nor is fond of, nor is yoked to being with company,
    nor wants to surround himself with social activities and settings, neither rejoicing in nor enjoying
    being within society’s noise, it is definitely possible for him to enter not only into and remain in
    the state of freedom of the heart that takes place in stages and is temporary, but the state of
    freedom of the heart that is both unshakable and permanent, as well.

    “Ānanda, I do not see a single thing that, in one way or another, does not cause the person
    delightedly attached to it or longing for it, a sense of grief, lamentation, pain, and suffering, due
    to the fact that the thing in question will never remain the same; it will degenerate and come to
    perish.

    “However, Ānanda, The Tathāgata has discovered a state of being, where the Bhikkhu, by not
    attending to any signs or interests whatsoever taking place in the heart, establishes himself
    internally in the state of utterly serene emptiness.

    “Now, whenever The Tathāgata is in this state of being and is visited by Bhikkhus, Bhikkhunis,
    male or female lay disciples, kings, chief ministers of kings, or those representing other faiths or
    their disciples, The Tathāgata speaks with the intention of dismissing them. This, because The
    Tathāgata’s heart strongly leans towards being secluded, turning away from engaging with the
    noise of crowds or company, delighting in renunciation.

    “Therefore Ānanda, the Bhikkhu’s inner longing should be:

    ‘May I enter into and stay within myself, in that state of utterly serene emptiness.’

    “In order to accomplish this, Ānanda, the Bhikkhu must be settled and relaxed internally, without
    creating any internal tension, as he brings the heart to a restful single point, becoming entirely
    collected and without any agitation.

    “And how, Ānanda, does the Bhikkhu become settled and relaxed internally, without creating
    any internal tension, as he brings the heart to a restful single point, becoming entirely collected
    and without any agitation?

    [page 3]
    “The Bhikkhu, by secluding the heart from any sensual desire, free from all possible
    unwholesome thoughts, with thinking and pondering still working in the background, enters
    upon and remains in the first jhāna, with joy and pleasure being experienced throughout, as the
    result of his seclusion.
    Later, with the stilling of thinking and pondering, he enters upon and remains in the second
    jhāna, which brings with it self-confidence and singleness of mind, in the absence of thinking
    and pondering, but with joy and pleasure born of the growing collectedness of mind.
    Then, with the fading away of joy as well, his experience of equanimity becomes more
    pronounced than before, while remaining mindful and fully aware, still feeling some pleasure
    within the body, he enters upon and abides in the third jhāna, on account of which Noble Ones
    announce: ‘Mindful throughout, he dwells equanimously in bliss.’
    Afterwards, with the abandoning of both pleasure and pain, and by having already gone beyond
    joy and worry, he enters upon and remains in the fourth jhāna, which has neither pain nor
    pleasure within it, except for the purity of mindfulness, due to the strong presence of equanimity.

    “Ānanda, it is in this manner that the Bhikkhu becomes settled and relaxed internally, without
    creating any internal tension, as he brings the heart to a restful single point, becoming entirely
    collected, without any agitation.

    “It is at this point that the Bhikkhu begins giving attention to the inner quiet state of emptiness.
    But while doing so, it may so happen that his mind neither springs forward to it with confidence,
    nor becomes settled in it, nor is freed by it. When this is the case, the Bhikkhu should be fully
    aware of this fact by reflecting:
    ‘As I am giving attention to the inner quiet state of emptiness, my mind neither springs forward
    to it with confidence, nor is becoming settled in it, nor is it, therefore, freed by it.’

    “Thus, he becomes fully aware of his state of being.

    “Becoming aware of this, the Bhikkhu then begins giving attention to the external quiet state of
    emptiness, followed by him giving attention to both the internal and external quiet state of
    emptiness, combined.

    “This is followed by him giving attention to the imperturbable state of the heart. But while doing
    so, it may so happen that his mind neither springs forward to it with confidence, nor becomes
    settled in it, nor is freed by it. When this is the case, the Bhikkhu should be fully aware of this
    fact by reflecting:
    ‘As I am giving attention to the imperturbable state of the heart, my mind neither springs
    forward to it with confidence, nor is becoming settled in it, nor is it, therefore, freed by it.’

    “Thus, he becomes fully aware of his state of being.

    “At this point, the Bhikkhu should use as his object of attention whatever sign he had previously
    used, which helped him to become settled and relaxed internally, without creating any internal
    tension, allowing him to bring the heart to a restful single point, becoming entirely collected,
    without any agitation.

    [page 4]
    “Then, the Bhikkhu again begins giving attention to the inner quiet state of emptiness. And while
    doing so, his mind springs forward to it with confidence, becomes settled in it, and is freed by it.
    “When this is the case, the Bhikkhu should be fully aware of this fact by reflecting: ‘As I am
    giving attention to the inner quiet state of emptiness, my mind springs forward to it with
    confidence, becoming settled in it, and is, therefore, freed by it.’ In this manner, he becomes
    aware of this fact.

    “Becoming aware of this, the Bhikkhu then begins giving attention to the external quiet state of
    emptiness, followed by him giving attention to both the internal and external quiet state of
    emptiness, combined.

    “This is followed by him giving attention to the imperturbable state of the heart. And while
    doing so, his mind springs forward to it with confidence, becoming settled in it, and is freed by
    it. When this is the case, the Bhikkhu should be fully aware of this fact by reflecting:
    ‘As I am giving attention to the imperturbable state of the heart, my mind springs forward to it
    with confidence, becoming settled in it, and is, therefore, freed by it.’

    “Thus, he becomes fully aware of his state of being.

    “While the Bhikkhu stays with whatever is being experienced, if he feels like walking, then he
    walks, while remaining continuously alert, as he reflects:

    ‘During my walking, no wrong or unwholesome desires of coveting or of harm will seep into my
    heart and overwhelm me.’

    “Thus, he becomes fully aware of his state of being.

    “And if he feels like standing, then he stands, while remaining continuously alert, as he reflects:

    ‘During my standing, no wrong or unwholesome desires of coveting or of harm will seep into my
    heart and overwhelm me.’

    “Thus, he becomes fully aware of his state of being.

    “And if he feels like sitting, then he sits, while remaining continuously alert, as he reflects:

    ‘During my sitting, no wrong or unwholesome desires of coveting or of harm will seep into my
    heart and overwhelm me.’

    “Thus, he becomes fully aware of his state of being.

    “And if he feels like lying down, then he lies down, while remaining continuously alert, as he
    reflects:

    ‘During my lying down, no wrong or unwholesome desires of coveting or of harm will seep into
    my heart and overwhelm me.’

    [page 5]
    “Thus, he becomes fully aware of his state of being.

    “And if he feels like talking, then while remaining continuously alert, he reflects:

    ‘During my talking, I will not converse on such low and vulgar topics as ordinary people do; talk
    that is not noble, unbeneficial, and thus pointless. I will not engage in talk that does not lead to
    relinquishing, to disenchantment, to cessation, to contentment, to direct understanding, to
    enlightenment, and to Nibbāna. I will not talk about kings, robbers, ministers, armies, fearful
    dangers, wars, food and drinks, clothes, beds, flower garlands, fragrances, relatives, chariots,
    villages, cities, towns, kingdoms, women, heroes, gossip at the street corner or at wells. I will not
    engage in talking about those who are dead and gone or discuss the beginning or ending of the
    world or the ocean, nor talking about things that should or should not happen.’

    “Thus, he becomes fully aware of his state of being.

    “Instead Ānanda, the Bhikkhu resolves:

    ‘During my talking, I will converse about abstaining, as I talk on things that are beneficial and
    helpful. Thus, I will engage in talk that leads to relinquishing, to disenchantment, to cessation, to
    contentment, to direct understanding, to enlightenment, and to Nibbāna. In this manner, I will
    talk about having fewness of desires, contentment, seclusion, non-attachment, and withdrawal
    from seeking company and social interactions; talk that inspires, arouses effort, develops
    virtuous character, collectedness of mind, and wisdom, all leading to the full understanding of
    freedom and the vision of freedom.’

    “Thus, he becomes fully aware of his state of being.

    “And if he feels like thinking, then while remaining continuously alert, he reflects:

    ‘During my thinking, I will not dwell on such low and vulgar thoughts as ordinary people do;
    thoughts and concepts that are not noble, unbeneficial, and thus pointless. I will not engage in
    thoughts that do not lead to relinquishing, to disenchantment, to cessation, to contentment, to
    direct understanding, to enlightenment, and to Nibbāna. In this way, I will not entertain thoughts
    of sensuality, of hatred, and of harming.’

    “Thus, he becomes fully aware of his state of being.

    “Instead Ānanda, the Bhikkhu resolves:

    ‘During my thinking, I will engage in thoughts that are beneficial, noble, and emancipating, that
    help lead one out of suffering, out of Samsāra. That is, thoughts of relinquishing, of non-
    harming, and of loving kindness.’

    “Thus, he becomes fully aware of his state of being.

    [page 6]
    “Further, Ānanda, there are these five strands of sensual pleasure. What are these five?
    “Forms that are recognized by the awareness of the eyes that are enjoyed, are pleasurable,
    agreeable and which provoke lust to arise in the heart; Sounds recognized by the awareness of
    the ears that are enjoyed, are pleasurable, agreeable and which provoke lust to arise in the heart;
    Odors recognized by the awareness of the nose that are enjoyed, are pleasurable, agreeable and
    which provoke lust to arise in the heart; Flavors recognized by the awareness of the tongue that
    are enjoyed, are pleasurable, agreeable and which provoke lust to arise in the heart; Touches
    recognized by the awareness of the body that are enjoyed, are pleasurable, agreeable and which
    provoke lust to arise in the heart.
    These, therefore, are the five strands of sensual pleasure.
    “To this end, the Bhikkhu should strive by constantly checking in and scrutinizing the state of his
    heart, while asking himself:
    ‘Is there any delight or subtle excitement whatsoever arising within me, effecting my behavior,
    whenever there is an interaction with any of these five strands of sensual pleasure?’

    “And if there is, Ānanda, the Bhikkhu then knows immediately:

    ‘There is in fact delight and excitement arising within me, effecting my behavior, whenever there
    is an interaction with any of these five strands of sensual pleasure!’

    “By becoming fully aware of this, the Bhikkhu reflects:

    ‘This means that desiring or lusting after the five strands of sensual pleasure has not yet been
    given up in me, completely.’

    “In this manner, Ānanda, the Bhikkhu becomes fully aware of his state of mind.

    “However, when having reflected and known for himself that:

    ‘There is in fact no delight or excitement arising within me, none effecting my behavior,
    whenever there is an interaction with any of these five strands of sensual pleasure!’

    “Then, Ānanda, by becoming fully aware of this, the Bhikkhu reflects:

    ‘This means that desiring or lusting after the five strands of sensual pleasure has been given up
    in me, completely.’

    “In this manner, Ānanda, the Bhikkhu becomes fully aware of his state of mind.

    “Further, Ānanda, there are these five grabbing aggregates, which the Bhikkhus must closely
    observe, carefully examining them, to see them clearly, their point of appearance and
    disappearance, as they arise and cease.

    [page 7]
    “Thus, while closely observing a tangible form, the Bhikkhu knows and understands:
    ‘This is a tangible form. It is in this way that tangible forms arise. It is in this way, that tangible
    forms cease and disappear.’

    “Similarly, the Bhikkhu closely observes feelings, as he knows and understands:
    ‘This is a feeling. It is in this way that feelings arise. It is in this way, that feelings cease and
    disappear.’

    “Similarly, the Bhikkhu closely observes memories or thoughts, as he knows and understands:
    ‘This is a memory or a thought. It is in this way that memories and thoughts arise. It is in this
    way, that memories and thoughts cease and disappear.’

    “Similarly, the Bhikkhu closely observes habitual tendencies, as he knows and understands:
    ‘This is a habitual tendency. It is in this way that habitual tendencies arise. It is in this way, that
    habitual tendencies cease and disappear.’

    “Similarly, the Bhikkhu closely observes sense awareness, as he knows and understands:
    ‘This is sense awareness. It is in this way that sense awareness arises. It is in this way, that sense
    awareness ceases and disappears.’

    While observing and closely seeing in this manner, the appearance and disappearance, the arising
    and ceasing of the five grabbing aggregates, the conceit “I am” gets dispelled within the
    Bhikkhu. As this occurs, he becomes aware of his state of mind, while understanding:

    ‘The conceit “I am,” connecting me to the five grabbing aggregates is dispelled within me.’

    “Ānanda, you must know that these things are completely wholesome and good, with entirely
    wholesome and good outcomes, for they are noble, transcending this world, inaccessible to those
    that are evil.”

    “Further, Ānanda, what do you think? What could lead a disciple to eagerly want to follow the
    Teacher, even if the Teacher were to chase him away?”

    “Bhante, our understanding of the Dhamma is rooted in The Blessed One! For He is our Refuge
    and Guide. It would therefore be excellent if The Blessed One could explain the meaning of this
    to us. Then, on listening to it being taught by The Blessed One, the Bhikkhus will all remember
    it and keep it close to their hearts.”

    “Ānanda, it is not correct for the disciple to follow the Teacher for the sake of mere explanations
    or for listening to His discourses, or to hear inspiring verses from Him. And why is that?

    “For a long time now, Ānanda, you all have been listening to me teach you the Dhamma, which
    you then recite verbally yourselves, committing them to heart, intellectually examining them and
    practicing them so to penetratingly see their truth, for yourselves.

    [page 8]
    “However, these are not enough, for disciples should follow their Teacher because he instructs
    them with talks that lead to relinquishing, to disenchantment, to cessation, to contentment, to
    direct understanding, to enlightenment, and to Nibbāna. In this manner, the Teacher inspires and
    encourages them to have fewness of desires, to have contentment, seclusion, non-attachment, and
    withdrawal from seeking company and social interactions; with teachings that inspire, arousing
    effort, developing virtuous character, collectedness of mind, and wisdom, all leading to the full
    understanding of freedom and the vision of freedom.

    “Therefore, Ānanda, it is for the sake of these things that a disciple should eagerly want to follow
    the Teacher, even when the Teacher were to chase him away.

    “But in spite of this, there may come a time when a teacher faces his undoing, or the disciple
    may face his undoing, or when the Holy Life becomes undone.

    “And how can a teacher face his undoing?

    “It is when a teacher, while living secluded in a remote place, at the root of a tree, a mountain, a
    ravine, a mountain cave, a charnel ground, in a jungle or forest, in an open space or while sitting
    on a heap of straws, being thus alone, is visited by brahmin householders of various towns and
    regions. In their presence, the teacher becomes enticed by what he witnesses, which wake in him
    old tendencies of being infatuated, with constant longing, and unwholesome desires being
    reignited, all leading him to experience a life of luxury. As a result, he is ruined, falling back into
    his old ways, becoming corrupted again, ending up in future rebirths, experiencing more and
    more suffering, with unending cycles of ageing and death for him to face.
    This is what is meant by a teacher facing his undoing.

    “And how does a disciple face his undoing?

    “It is when a disciple, living by the example of his teacher, dwells secluded, in a remote place, at
    the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, in a jungle or forest,
    in an open space or while sitting on a heap of straws, being thus alone, is visited by brahmin
    householders of various towns and regions. In their presence, the disciple becomes enticed by
    what he witnesses, which wake in him old tendencies of being infatuated, with constant longing,
    and unwholesome desires being reignited, all leading him to experience a life of luxury. As a
    result, he is ruined, falling back into his old ways, becoming corrupted again, ending up in future
    rebirths, experiencing more and more suffering, with unending cycles of ageing and death for
    him to face.
    This is what is meant by a disciple facing his undoing.

    “And how does the Holy Life become undone?

    “It is when a Tathāgata appears in the world, an Arahant, a Perfectly Awakened One, endowed
    with Sublime Knowledge and Supremely Pure Conduct, the Well-Gone, the Knower of worlds,
    the Incomparable Tamer of those to be tamed, the Teacher of gods and humans, Enlightened and
    Blessed. And He lives secluded, in remote places, at the root of trees, a mountain, a ravine, a
    mountain cave, a charnel ground, in a jungle or forest, in an open space or while sitting on a heap

    [page 9]
    of straws. Then, while being thus alone, he is visited by brahmin householders of various towns
    and regions. But the Tathāgata does not become enticed nor succumbs to any thoughts pertaining
    to desiring a life of luxury. However, someone being inspired by the Tathāgata, wanting to
    emulate Him, starts living secluded, dwelling in remote places, at the root of trees, a mountain, a
    ravine, a mountain cave, a charnel ground, in a jungle or forest, in an open space or while sitting
    on a heap of straws. Then, while being thus alone, he is visited by brahmin householders of
    various towns and regions. In their presence, he becomes enticed by what he witnesses, which
    wake in him old tendencies of being infatuated, with constant longing, and unwholesome desires
    being reignited, all leading him to experience a life of luxury. As a result, he is ruined, falling
    back into his old ways, becoming corrupted again, ending up in future rebirths, experiencing
    more and more suffering, with unending cycles of ageing and death for him to face. This is what
    is meant by the Holy Life becoming undone.

    “It must be said here, Ānanda, that the undoing of the Holy Life is the worst among all three, for
    it has much more painful and bitter outcomes, even leading one into rebirths in the miserable hell
    realms.

    “So, Ānanda, behave towards me with friendliness and not with resentment and anger. As a
    result, you will gain much happiness and enjoy wellbeing for a very long time.

    “And how, Ānanda, do the disciples of the Teacher behave with resentment and anger towards
    their Teacher, instead of behaving with friendliness?

    “Here, The Teacher generously shares with them the Dhamma, as He does so with care and
    loving compassion, while encouraging and advising them:

    ‘This will result in you gaining much happiness, as you enjoy wellbeing for a very long time.’

    “But His disciples neither attentively listen or lend an ear to him, nor put the effort to understand
    what is being taught to them. Instead, they keep their hearts closed and thus turn away from the
    dispensation of the Teacher. In this way, Ānanda, the disciples of the Teacher behave with
    resentment and anger towards their Teacher, instead of behaving with friendliness.

    “And how, Ānanda, do the disciples of the Teacher behave with friendliness towards their
    Teacher, instead of behaving with resentment and anger?

    “Here, The Teacher generously shares with them the Dhamma, as He does so with care and
    loving compassion, while encouraging and advising them:

    ‘This will result in you gaining much happiness, as you enjoy wellbeing for a very long time.’

    “And His disciples attentively listen or lend an ear to him, putting the effort to understand what
    is being taught to them. Thus, they keep their hearts open and do not turn away from the
    dispensation of the Teacher. In this way, Ānanda, the disciples of the Teacher behave with
    friendliness towards their Teacher, instead of behaving with resentment and anger.

    [page 10]
    “So, Ānanda, behave towards me with friendliness and not with resentment and anger. As a
    result, you will gain much happiness and enjoy wellbeing for a very long time.

    “But remember this, Ānanda, I will not pamper or baby you like the potter works with fresh and
    wet clay. I will constantly press you, admonishing and chastising you, as often as necessary!

    “As your Teacher, I will speak to you and instruct you in this manner, Ānanda, so long as your
    core can withstand my admonishment, and you learn to grow and develop through it!”

    This is what The Blessed One said, and the Venerable Ānanda was moved with delight in
    listening to The Blessed One’s words.

    Sadhu

    Sadhu

    Sadhu

Contact: admin@opensourceeverything.net