The Shorter Discourse on Emptiness

So I have heard.*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. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

So I have heard.*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.Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville. There I heard and learned this in the presence of the Buddha:*“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. ‘Ānanda, these days I usually practice the meditation on emptiness.’*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). I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”*Notice the process of learning teachings through active engagement. Simply “hearing” it is just the beginning.

“Ekamidaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sakyānaṁ nigamo. Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ: ‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti. Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?

“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville. “Ekamidaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sakyānaṁ nigamo. There I heard and learned this in the presence of the Buddha:*“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.Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ: ‘Ānanda, these days I usually practice the meditation on emptiness.’*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).‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti. I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”*Notice the process of learning teachings through active engagement. Simply “hearing” it is just the beginning.Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?

“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that. Now, as before, I usually practice the meditation on emptiness.

“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ. Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.*etarahipi → etarahi ca (sya-all, km, pts1ed) | Pubbepāhaṁ → pubbecāhaṁ (sya-all, km, pts1ed)

“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that. “Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ. Now, as before, I usually practice the meditation on emptiness. Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.*etarahipi → etarahi ca (sya-all, km, pts1ed) | Pubbepāhaṁ → pubbecāhaṁ (sya-all, km, pts1ed)

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.*Emptiness is not a metaphysical property, but a relative state: something is empty of something. There is only this that is not emptiness, namely, the oneness dependent on the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario.*Oneness, like emptiness, is a relative concept. Those things that are more distracting and tempting are absent, leaving only that which is more peaceful. 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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness. They understand: ‘Here there is no stress due to the perception of village or the perception of people.*“Stress” is darathā. There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’ They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people. There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present.*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. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ— bhikkhusaṅghaṁ paṭicca ekattaṁ; evameva kho, ānanda, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— araññasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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.*Emptiness is not a metaphysical property, but a relative state: something is empty of something.Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—There is only this that is not emptiness, namely, the oneness dependent on the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario.*Oneness, like emptiness, is a relative concept. Those things that are more distracting and tempting are absent, leaving only that which is more peaceful.bhikkhusaṅghaṁ paṭicca 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. evameva kho, ānanda, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness. Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. They understand: So evaṁ pajānāti: ‘Here there is no stress due to the perception of village or the perception of people.*“Stress” is darathā.‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’ araññasaññaṁ paṭicca ekattan’ti. They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people. So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’ araññasaññaṁ paṭicca ekattan’ti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present.*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.Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. That’s how emptiness manifests in them—genuine, undistorted, and pure. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth. As a bull’s hide is rid of folds when fully stretched out by a hundred pegs, 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.*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”). Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth. They understand: ‘Here there is no stress due to the perception of people or the perception of wilderness. There is only this modicum of stress, namely the oneness dependent on the perception of earth.’ They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness. There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ. Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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.*pabbatavisamaṁ taṁ sabbaṁ → pabbatavisamaṁ sabbaṁ (mr) Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— pathavīsaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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

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.*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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space. They understand: ‘Here there is no stress due to the perception of wilderness or the perception of earth. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’ They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. 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. So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness. They understand: ‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’ 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. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness. They understand: ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’ 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. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception. They understand: ‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ 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. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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

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.*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). Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. They understand: ‘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. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’*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. 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. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. 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. So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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.*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).Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. They understand: So evaṁ pajānāti: ‘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. ‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’*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.imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. 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. So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’ imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. That’s how emptiness manifests in them—genuine, undistorted, and pure. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

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. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. They understand: ‘Even this signless immersion of the heart is produced by choices and intentions.’*Liberating insight comes from insight into the state of signless meditation, that is to say, it is the insight into insight itself. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. So evaṁ pajānāti: ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

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. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. They understand: So evaṁ pajānāti: ‘Even this signless immersion of the heart is produced by choices and intentions.’*Liberating insight comes from insight into the state of signless meditation, that is to say, it is the insight into insight itself.‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’ They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.*The “field of perception” (saññāgataṁ) is the scope of awareness. There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’ And so they regard it as empty of what is not there, but as to what remains they understand that it is present. That’s how emptiness manifests in them—genuine, undistorted, pure, and supreme.

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. 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. Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

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

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.*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. So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’ That’s how you should train.”

Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu. Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti. Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti. Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—*viharissāmā’ti → viharissāmīti (pts1ed, mr) evañhi vo, ānanda, sikkhitabban”ti.*vo → te (mr)

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.*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.Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu. Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti. Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti. So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’ Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—*viharissāmā’ti → viharissāmīti (pts1ed, mr)That’s how you should train.” evañhi vo, ānanda, sikkhitabban”ti.*vo → te (mr)

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

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