mn121 — Cūḷasuññatasutta

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

at one time the Bhagavā was dwelling at Sāvatthī, in the Eastern Park, in the Mansion of Migāra’s Mother.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

Then Venerable Ānanda, having emerged from seclusion in the evening, went to the Bhagavā; after approaching, he paid homage to the Bhagavā and sat down to one side. Sitting to one side, Venerable Ānanda said this to the Bhagavā:

“Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.

“On one occasion, bhante, the Bhagavā was dwelling among the Sakyans, at a town of the Sakyans named Nagaraka.

Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ:

There, bhante, I heard this in the presence of the Bhagavā, I received it in his presence:

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.

‘Ānanda, at present I often dwell in the dwelling of emptiness.’

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

Was this well heard by me, bhante, well grasped, well attended to, well borne in mind?”

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

“Indeed, Ānanda, this was well heard by you, well grasped, well attended to, well borne in mind.

Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.

Formerly, Ānanda, and at present too, I often dwell in the dwelling of emptiness.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—

Just as, Ānanda, this Mansion of Migāra’s Mother is empty of elephants, cattle, horses, and mares, empty of gold and silver, empty of assemblies of women and men, yet there is this non-emptiness, namely—

bhikkhusaṅghaṁ paṭicca ekattaṁ;

singleness dependent on the bhikkhu Saṅgha;

evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.

so too, Ānanda, a bhikkhu, not attending to the saññā of village, not attending to the saññā of people, attends to singleness dependent on the saññā of wilderness.

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of wilderness, becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of village, they are not present here; whatever disturbances there might be dependent on the saññā of people, they are not present here; and there is only this measure of disturbance, namely—

araññasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of wilderness.’

So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of village’; he understands: ‘This field of saññā is empty of the saññā of people’; he understands: ‘Yet there is this non-emptiness, namely—

araññasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of wilderness.’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of people, not attending to the saññā of wilderness, attends to singleness dependent on the saññā of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of earth, becomes serene, settles, and is resolved upon it.

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;

Just as, Ānanda, an ox-hide, well stretched with a hundred pegs, is rid of wrinkles;

evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.

so too, Ānanda, a bhikkhu, not attending to all the ups and downs of this earth, the rugged riverbeds, the places of stumps and thorns, and the uneven mountains, attends to singleness dependent on the saññā of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of earth, becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of people, they are not present here; whatever disturbances there might be dependent on the saññā of wilderness, they are not present here; and there is only this measure of disturbance, namely—

pathavīsaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of earth.’

So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of people’; he understands: ‘This field of saññā is empty of the saññā of wilderness’; he understands: ‘Yet there is this non-emptiness, namely—

pathavīsaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of earth.’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of wilderness, not attending to the saññā of earth, attends to singleness dependent on the saññā of the dimension of infinite space [ākāsānañcāyatanasaññaṁ].

Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of the dimension of infinite space [ākāsānañcāyatanasaññāya], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of wilderness, they are not present here; whatever disturbances there might be dependent on the saññā of earth, they are not present here; and there is only this measure of disturbance, namely—

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of infinite space [ākāsānañcāyatanasaññaṁ].’

So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of wilderness’; he understands: ‘This field of saññā is empty of the saññā of earth’; he understands: ‘Yet there is this non-emptiness, namely—

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of infinite space [ākāsānañcāyatanasaññaṁ].’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of earth, not attending to the saññā of the dimension of infinite space, attends to singleness dependent on the saññā of the dimension of infinite viññāṇa [viññāṇañcāyatanasaññaṁ].

Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of the dimension of infinite viññāṇa [viññāṇañcāyatanasaññāya], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of earth, they are not present here; whatever disturbances there might be dependent on the saññā of the dimension of infinite space, they are not present here; and there is only this measure of disturbance, namely—

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of infinite viññāṇa [viññāṇañcāyatanasaññaṁ].’

So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of earth’; he understands: ‘This field of saññā is empty of the saññā of the dimension of infinite space’; he understands: ‘Yet there is this non-emptiness, namely—

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of infinite viññāṇa [viññāṇañcāyatanasaññaṁ].’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of the dimension of infinite space, not attending to the saññā of the dimension of infinite viññāṇa, attends to singleness dependent on the saññā of the dimension of nothingness [ākiñcaññāyatanasaññaṁ].

Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of the dimension of nothingness [ākiñcaññāyatanasaññāya], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of the dimension of infinite space, they are not present here; whatever disturbances there might be dependent on the saññā of the dimension of infinite viññāṇa, they are not present here; and there is only this measure of disturbance, namely—

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of nothingness [ākiñcaññāyatanasaññaṁ].’

So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of the dimension of infinite space’; he understands: ‘This field of saññā is empty of the saññā of the dimension of infinite viññāṇa’; he understands: ‘Yet there is this non-emptiness, namely—

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of nothingness [ākiñcaññāyatanasaññaṁ].’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of the dimension of infinite viññāṇa, not attending to the saññā of the dimension of nothingness, attends to singleness dependent on the saññā of the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanasaññaṁ].

Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that saññā of the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanasaññāya], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of the dimension of infinite viññāṇa, they are not present here; whatever disturbances there might be dependent on the saññā of the dimension of nothingness, they are not present here; and there is only this measure of disturbance, namely—

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanasaññaṁ].’

So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of the dimension of infinite viññāṇa’; he understands: ‘This field of saññā is empty of the saññā of the dimension of nothingness’; he understands: ‘Yet there is this non-emptiness, namely—

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.

singleness dependent on the saññā of the dimension of neither saññā nor non-saññā [nevasaññānāsaññāyatanasaññaṁ].’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

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

Again, Ānanda, a bhikkhu, not attending to the saññā of the dimension of nothingness, not attending to the saññā of the dimension of neither saññā nor non-saññā, attends to singleness dependent on the signless samādhi of the mind [animittaṁ cetosamādhiṁ].

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that signless samādhi of the mind [animitte cetosamādhimhi], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—

‘Whatever disturbances there might be dependent on the saññā of the dimension of nothingness, they are not present here; whatever disturbances there might be dependent on the saññā of the dimension of neither saññā nor non-saññā, they are not present here; and there is only this measure of disturbance, namely—

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

this very body dependent on the dimension of the six senses [saḷāyatanikaṁ], conditioned by life.’

So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the saññā of the dimension of nothingness’; he understands: ‘This field of saññā is empty of the saññā of the dimension of neither saññā nor non-saññā’; he understands: ‘Yet there is this non-emptiness, namely—

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

this very body dependent on the dimension of the six senses [saḷāyatanikaṁ], conditioned by life.’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

In this way too, Ānanda, this becomes for him a true, unperverted, purified entry into emptiness.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.

His citta enters into that signless samādhi of the mind [animitte cetosamādhimhi], becomes serene, settles, and is resolved upon it.

So evaṁ pajānāti:

He understands thus:

‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.

‘This signless samādhi of the mind is constructed [abhisaṅkhato], willed [abhisañcetayito].’

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

He understands: ‘Whatever is constructed and willed is impermanent [tadaniccaṁ], subject to cessation as a dhamma [nirodhadhammaṁ].’

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

For him, knowing thus, seeing thus, the citta is liberated from the āsava of sensuality, the citta is liberated from the āsava of bhava, the citta is liberated from the āsava of ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When liberated, there is the knowledge: ‘It is liberated.’

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

He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state.’

So evaṁ pajānāti:

He understands thus:

‘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—

‘Whatever disturbances there might be dependent on the āsava of sensuality, they are not present here; whatever disturbances there might be dependent on the āsava of bhava, they are not present here; whatever disturbances there might be dependent on the āsava of ignorance, they are not present here; and there is only this measure of disturbance, namely—

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

this very body dependent on the dimension of the six senses [saḷāyatanikaṁ], conditioned by life.’

So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—

He understands: ‘This field of saññā is empty of the āsava of sensuality’; he understands: ‘This field of saññā is empty of the āsava of bhava’; he understands: ‘This field of saññā is empty of the āsava of ignorance’; he understands: ‘Yet there is this non-emptiness, namely—

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.

this very body dependent on the dimension of the six senses [saḷāyatanikaṁ], conditioned by life.’

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

Thus, whatever is not there, he regards it as empty of that; but whatever remains there, he understands: ‘This is present, this exists.’

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

In this way too, Ānanda, this becomes for him the true, unperverted, purified, supreme, unsurpassed entry into emptiness.

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

For whatever ascetics or brahmins in the past entered and dwelt in purified, supreme, unsurpassed emptiness, all of them entered and dwelt in this very same purified, supreme, unsurpassed emptiness.

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

Whatever ascetics or brahmins in the future will enter and dwell in purified, supreme, unsurpassed emptiness, all of them will enter and dwell in this very same purified, supreme, unsurpassed emptiness.

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

Whatever ascetics or brahmins at present enter and dwell in purified, supreme, unsurpassed emptiness, all of them enter and dwell in this very same purified, supreme, unsurpassed emptiness.

Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—

Therefore, Ānanda, you should train thus: ‘We will enter and dwell in purified, supreme, unsurpassed emptiness.’—

evañhi vo, ānanda, sikkhitabban”ti.

Thus, Ānanda, should you train.”

Idamavoca bhagavā.

This is what the Bhagavā said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Ānanda delighted in the Bhagavā’s statement.

Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.

The Shorter Discourse on Emptiness is finished, the first.

mn121 · Cūḷasuññatasutta