Majjhima Nikya vol 3 M 121 Ca Suata Sutta

Ca Suata Sutta

The Lesser Discourse on Emptiness
[The realization of impermanence in the highest meditation]
(Majjhima Nikya 121/3:104-109)
Translated by Piya Tan ©2005

Introduction
1 The sutta title
Both Rod Bucknell (in his Pali & Chinese gama concordance, 2004) and Analayo (in his A Com-
parative Study of the Majjhima Nikya)1 say that the Ca Suat Sutta is found in the Taish Tripiaka
as M 190 (T1.736c-738a). While Bucknell cites its Tibetan parallel as P956 (P38.278) in the Kanjur,2
Analayo cites it as the mdo chen pos tong pa nyid ces bya ba in the Derge Kanjur as Kj:De 71.250a-
253b.3 The Tibetan version is entitled Śnyat Mah,stra (The Great Discourse on Emptiness).4
In the Majjhima Nikya, this sutta precedes the Mah Suata Sutta (M 122). In gradual stages, the
Ca Suat Sutta shows how the “abiding in emptiness” (suat,vihra) refers to the fruition attain-
ment of emptiness (suata,phala,sampatti),5 the fruition attainment of arhathood that is attained by
focussing on the perception of nirvana as empty. The main idea of this sutta is that of the application of
insight (“impermanence”) to the attainment of the signless concentration of mind and thereby winning
spiritual liberation.
The Pli for “emptiness” or “voidness” is suat, but in the title here it is spelt as suata,6 which as
such could be an adjective (when it should be rendered as ‘the empty” or “the void”) or it is a noun with a
shortened (weakened) final vowel within a compound, that is, as Casuññatasutta. This form is apparent-
ly often found in other sutta titles, for example,
Metta Sutta (Sn 1.8 = Kh no 9), “The Lovingkindness Discourse,”
Ratana Sutta (Sn 13/2.1 = Kh no 6), “The Discourse on the Jewels.”
While suññata and metta are adjectives, translatable as “empty” and “friendly” respectively, it is difficult
to translate ratana as an adjective: at best perhaps one could render it as “jewelled,” as in “the jeweled
discourse” for Ratana Sutta, but this does not seem to sound right.

2 Sutta summary
The Ca Suata Sutta opens with nanda’s recalling the Buddha’s own “abiding in emptiness”
(suat,vihra) and he questions the Buddha about it [§3]. The Buddha goes on to elaborate the “truly
real, undistorted, utterly pure descent into emptiness” [§§4-11]. Firstly, the practitioner should begin to
“cultivate oneness” by avoiding the perception of village and of people, that is, not to look at society in
terms of the defilements of liking and disliking. Instead, one should first focus on the “oneness dependent
on the community of monks,” and then turn to the perception of forest, that is, to mindfully observe
nature [§4].

1
Draft, 2005.
2
Beijing ed, Ōtani reprint, Tokyo, 1956. Kanjur means “Buddha Word” (in Tib tr).
3
This latter cited by Peter Skilling 1994:146-186. M 121 and MĀ 190 have been compared by Choong 1999:
66-76. All three versions of this sutta have been studied by Schmithausen 1981:232-239 and Skilling 1997:335-363.
Skilling 1997:14, 338 says that the Tibetan version comes from the Madhyama Āgama of the Mla,sarvstivda.
4
For a Tib-Pli critical comparison, see Skilling 1994:146-181. See Mah Suññata S (M 122) = SD 11.4(1).
5
Also spelt suat,phala,sampatti, but less frequently.
6
See PED: suata & suat (http://dsal.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=-
pali&query=sunnata&matchtype=exact&display=utf8).

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

The practice becomes more focussed into the perception of earth [§5], that is, one of the meditations
on the elements,7 which contains the sutta’s only simile (that of the bull’s hide). The mindfulness practice
then goes on to the perceptions of each of the four formless attainments [§§6-9].
The sutta climaxes with the teaching on the signless concentration of mind [§10], leading to arhat-
hood [§§11-12]. The Buddha closes by declaring that the “truly real, undistorted, utterly pure descent into
emptiness” is a universal practice of all true spiritual seekers, and exhorts nanda (and all practitioners)
to abide in that same emptiness [§13].

3 Is the Pali Canon incomplete?

Ānanda is recorded in §3 as correctly recalling the Buddha’s constant abiding in emptiness, and that
the Buddha endorses his statement. However, it is interesting that this earlier statement has not been
recorded elsewhere in the Pali Canon. Peter Skilling notes that Vasubandhu8 “in a section of his
Vykhy,yukti, devoted to a spirited defence of the Mahyna” cited this silence “to demonstrate that the
stra collection of the Śrvakas is not complete: that it does not record every teaching of the Buddha.”9
Analayo, in his Comparative Study of the Majjhima Nikya, gives this response:
Yet if on the earlier occasion the Buddha had given further explanation or a full exposition of the
matter, Ānanda would not have needed to inquire about the matter again on the present occasion.
This suggests that the Buddha made only the short statement quoted in the present discourse, a
statement that due to its brevity does not suffice for being recorded as a discourse. In view of this
it would not seem surprising that this brief statement has not been recorded elsewhere, all the
more since by being mentioned in the introductory section of the present discourse it was pre-
served for posterity, together with a detailed exposition. In fact, taken on its own this statement
does not seem to be particularly remarkable, as in M 151 at M 3:294,4 and V 2:304,12 other
monks similarly declare that they often dwell in emptiness. (2005, M 3:104 n ad loc)
Early pre-sectarian Buddhism, that is, the direct teachings of the Buddha and his first arhats, is prag-
matically soteriological. It is concerned only with declaring “just suffering and the ending of suffering”
(dukkhañ c’eva paññāpemi dukkhassa ca nirodha) (M 22; S 22.86).10 After the Buddha’s passing, how-
ever, Buddhism generally went into stages and episodes of philosophical and sociocultural developments
within and outside India, and this development is still going on today, especially in the West and
westernized societies.
In one of the most radical departures from an oral tradition of the direct experience of the inner
silence, post-Buddha Buddhism became more and more book-based: from the way of the spirit, it grew
into a religion of the letter, especially in Sri Lanka and in philosophical Mahāyāna, and today prominently
exemplified in academic Buddhism. As a forest of letters, Buddhist scripture (like any religion’s script-
ure) is subject to explorations, interpretations and developments in the business of professional know-
ledge. In the process, many trees are cut down, and the deforestation is spreading alarmingly, the results
of which are clearly evident, for example, in any internet Buddhist chat sites. Much of Buddhism today
has become free-market cults and businesses, where everyone is an expert. However, the forest remains
untamed, still teeming with wild beasts and other dangers.
Buddhism of the spirit is always complete, just as silence is always present in the most beautiful piece
of music, and pure light in every colour. No amount of mastery of the texts will bring awakening, though
it might help to point in the right direction. But the map is never the territory. The journey to inner silence
must be taken after the maps have been studied, and along the way the maps may still help, but the

7
There are 4 basic meditations on the elements (earth, water, fire, air): see Mah Rhul’ovda S (M 61.8-12/
1:421-423) & Dhtu Vibhaga S (M 140.22/3:244).
8
Born probably in late 4th cent BCE, NW India; half-brother of Asaga. He started off with Sarvstivda, but
dissatisfied with it turned to Mahyna and became one of the most influential founders of the Yogcra school.
9
Skilling 1997:346.
10
M 22.38/1:140; S 22.86/3:119 = 44.2/4:384; cf S 12.15/2:17.

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Majjhima Nikya vol 3 M 121 Ca Suata Sutta

humble and ancient natives are always the best guides, for they have walked the uncharted paths and have
themselves heard the silence.
Far from the madding crowd’s ignoble strife
Their sobre wishes never learn’d to stray;
Along the cool sequester’d vale of life
They kept the noiseless tenor of their way.
(Thomas Gray, 1716-1771, Elegy Written in a Country Churchyard)

4 Pakkhandati
The word pakkhandati occurs 8 times in the Ca Suata Sutta [4-11], and literally means “he leaps
forward” with an additional sense of “enters into, descends.” It is here translated as “he plunges.” The
Commentaries give various glosses: otarati (goes down into) (MA 4:151), okkhanditv pakkhanditv (de-
scending into, entering) (MA 1:238; Vism 636). It is usually used figuratively: “rejoices in, finds pleasure
or satisfaction in, he takes to.” The word is found in the stock passage: citta pakkhandati pasīdati san-
tihati adhimuccati, “His mind plunges into that perception of forest, brightens with faith, becomes
steady, and is resolute.” [§4].11 Here the underscored phrase is progressively replaced by the perceptions
of earth, of each of the four formless attainments, and finally of the signless concentration of mind. This
stock passage refers to a leap of faith in a person as result of spiritual experience (Miln 36).
In the Mah Hatthi,padpama Sutta (M 28), it is said, “And his mind, having made the element
[earth] its objective support, plunges into it, brightens with faith, becomes steady, and is resolute” (M
28.8/1:186). On tassa dhāt’ārammaam eva citta pakkhandati (underscored), Bodhi notes:
This sentence can be construed in two alternative ways, depending on how the compound
dhātārammaa is understood. Nyanaponika Thera takes it as the object of the verb pakkhanda-
ti, and he understands dhātu here as ‘an impersonal element in general’ capable of including
sound, contact, feeling, etc. Thus he translates, ‘And his mind enters into that very object [taking
it just as an impersonal] element.’ [āamoli] reads the compound as an adjunct qualifying citta,
and supplies the object of the verb in parenthesis. The Majjhima Commentary (MA) seems to
support the former reading; Majjhima Commentary īk explicitly identifies dhātu as the earth
element, thus supporting the latter reading. MA explains the phrase ‘acquires resolution’ [adhi-
mucati, ‘is resolute’] to mean that the meditator contemplates the situation by way of elements
and thus has neither attachment nor aversion concerning it.”
(M:B 1221 n334; emphases added)12
The Channa Sutta (S 22.90) mentions how the monk Channa, having accepted that the aggregates
(khandh) are impermanent and not self (omitting “suffering”), and that all formations (sabbe sakhr)
are impermanent and not self, finds that still his mind “does not plunge into the stilling of all the forma-
tions” and so “does not brighten with faith, nor does he steady his mind, nor is he resolute (S 22.90/
3:133). The monks, fearing Channa’s quarrelsome nature, have earlier on refrained from mentioning the
characteristic of “suffering” (dukkha) of the aggregates so as not to offend him13 (SA 2:318).

5 Abiding in emptiness
The key term in the Ca Suata Sutta is “abiding in emptiness” (suat,vihra), of which the
Buddha declares, “As before, nanda, so do I now often abide in emptiness” [§3]. Basically, this abiding
is a profound mental focus on one of the three characteristics (lakkhaa)—impermanence (anicca),
suffering (dukkha) and not-self (anatt):

11
M 3:104; cf M 1:186; Miln 326.
12
On pakkhandati and nirvana, see MA 2:299.
13
See S:B 1084 n180.

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

The contemplation on impermanence Ca Suata Sutta (M 121/3:104-109)

The contemplation, on suffering (or unsatisfactoriness) Mah Suata Sutta (M 122.5/3:111)
The contemplation, on not-self Mah Suata Sutta (M 122.17/3:115)
In gradual stages, the sutta shows how the “abiding in emptiness” (suat,vihra) refers to the fruit-
ion attainment of emptiness (suata,phala,sampatti), the fruition attainment of arhathood that is attain-
ed by focusing on the empty aspect of nirvana.
In the Piapta Prisuddhi Sutta (M 151), the Buddha declares that the abiding in emptiness is
also known as “the abiding of a great person” (mah,purisa vihra) (M 151.2/3:294), because the Bud-
dhas, Pratyeka Buddhas and the Tathagata’s great disciples constantly abide in it (MA 5:106).
In the Mah Vedalla Sutta (M 43), the term “emptiness” (suat) forms one of four synonyms for
spiritual liberation, namely,
(1) the immeasurable liberation of mind (appam ceto,vimutti),
(2) the liberation of mind through nothingness (kica ceto,vimutti),
(3) the liberation of mind through emptiness (suat ceto,vimutti), and
(4) the signless liberation of mind (animitt ceto,vimutti). (M 43.26-37/1:296-298)
All these four liberations of mind are synonymous in that they all refer to the fruition attainment of
arhathood. The Commentary says that all these terms are names for nirvana (MA 2:354 f).
The Kath,vatthu Commentary says that there are two kinds of emptiness:
(1) that of a being (satta,suat);
(2) that of formations (sakhra,suat). (KvuA 63)
A being is empty or void in the sense that it is comprised of the five aggregates (form, feeling, perception,
formations, and consciousness), all of which are characterized as impermanent, suffering and not self. The
emptiness of formations refers to nirvana itself.14

6 The formless attainments

The practice section of the Ca Suññata Sutta begins with “oneness” (ekatta), that is, concentration,
arising from down-to-earth perception methods progressing into the more profound perception of the
formless attainments, namely:
(1) The oneness dependent on the perception of the community of monks [§4];
(2) The oneness dependent on the perception of the forest [§4];
(3) The oneness dependent on the perception of earth [§5];
(4) The oneness dependent on the perception of the base of infinite space [§6];
(5) The oneness dependent on the perception of the base of infinite consciousness [§7];
(6) The oneness dependent on the perception of the base of nothingness [§8]; and
(7) The oneness dependent on the perception of the base of neither-perception-nor-non-perception [§9].
The Animitta Ceto,samādhi Pañha Sutta (S 40.9) similarly records Moggallna’s progression through
the four formless attainments culminating in his attainment of the signless concentration of the mind,15
going through the same stages as those described in the Ca Suññata Sutta.
On the other hand, the insight practice described in the Ahaka,ngara Sutta (M 52) and the Mah
Mlukya Sutta (M 64) do not mention the fourth formless attainment in a series of meditative states
that includes the other three formless attainments.16 The Subcommentary on the Ahaka,ngara Sutta
explains that the fourth formless attainment is too subtle an experience for the insight contemplation

14
See Kvu:SR 142 n4; Dhs:RD 344 & header n.
15
S 40.9/4:269 = SD 24.19. Analayo notes that while the preceding stages of Moggallna’s practice in S 40.1-8
do not seem to have Chinese counterparts, his attainment of signlessness is also recorded in the parallel to S 40.9 at
SĀ 503 = T2.132b18 (2005 ad M 3:107 n).
16
M 52/1:352 & M 64/1:437. Analayo notes that the Chinese Āgama parallels to M 52 (MĀ 217 = T1.802b27
& T92 = T1.916c8), differ in as much as they do include the 4th formless attainment in their treatment, whereas the
parallel to M 62 (MĀ 205 = T1.780a17) agrees with the Pali version in taking its treatment only up to the 3rd form-
less attainment (2005 ad M 3:107 n).

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Majjhima Nikya vol 3 M 121 Ca Suata Sutta

described in these discourses (MĀ:Be 2:9). Analayo notes in his Comparative Study of the Majjhima
Nikya:
The same could well apply to the present context, as the Ca Suññata Sutta is also concerned wth
insight contemplation. Whereas in the set of discourses concerned with Moggallna’s meditation
development the emphasis was on attaining each immaterial sphere as part of his development of
concentrative mastery, in the Ahakangara Sutta, in the Mahmlukya Sutta and in the Ca-
suññata Sutta the point at stake is not the attainment of the immaterial spheres as such, but their
use for the purpose of insight. Hence the Ahakangara Sutta, in the Mahmlukya Sutta would
support the Chinese version of the Casuññata Sutta, which do not include the fourth immaterial
attainment in their exposition. (Analayo, 2005 ad M 3:107; emphasis added)
However, what is of special interest here is that the signless concentration is placed after these eight
states, which leads Bodhi to conclude that “its placement after the eighth formless attainment suggests it
is a samdhi qualitatively different from those attained in samatha meditation” (S:B 1440 n280).

7 “Emptiness” (suññat)
All the three versions of the sutta describe how through mental focus, one cultivates a unitary type of
perception (saññ paicca manasikaroti ekatta) that regards the present experience as devoid of the
disturbances (darath)17 connected with the previous stage, so that only that unitary perception remains,
relying on which (saññ paicca ekatta), one goes on to the next successively more refined state, so that
“whatever disturbances there were…they are no more here” (ye assu darath…te ’dha na santi) [§4(1)
etc].
The agreement of the three versions of the sutta is remarkable in showing the notion of emptiness
(suññat) in early Buddhism. Of this, Analayo makes a very important note:
The agreement between the Pli, Chinese and Tibetan versions of the Casuññat Sutta on
this basic procedure for developing a genuine and undistorted approach to emptiness is worth
noting, as it throws into relief the implications of “emptiness” in early Buddhism.18 The present
passage shows “emptiness” to be a qualification, not an abstract state. That is, from an early
Buddhist perspective to qualify something as “empty” means simply that it is “devoid of” some-
thing else.
The same applies in relation of selfhood, when personal experience is seen to be “empty” of a
self and of what belongs to a self. All aspects of personal experience are impermanent and there-
fore “empty” of anything permanent. In contrast, self-notions are based on the assumption of per-
manency. Close interpretation then shows personal experience to be “empty of” such a permanent
self. (2005 ad M 3:104; emphasis added)
In this connection, Peter Skilling noted an unfortunate error in IB Horner’s translation of this sutta, that
is,
the unwarranted description of emptiness as a concept: “abiding in (the concept of) emptiness.”
The stra shows that emptiness is here an exercise in deliberate awareness of what is absent and
what is present: an attainment, an experience, gained by progressive refinement of mind, leading
direct experience of liberation, here called the unsurpassed emptiness. This is clear not only from
the two Śnyat Stras [M 121, 122], but also from the Piapta,prisuddhi-sutta (M 151).
(1997:347; citation normalized)
8 “The signless” (animitta)
According to the Pali Ca Suññata Sutta, the practitioner, keeping up his meditation on emptiness,
gains the formless attainment, and then “attends to the oneness dependent on the signless concentration of
17
For def of daratha, see §4 n on “disturbances.”
18
On the importance of this passage in Mahyna thought, see Skilling 1997:350-351.

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

mind” [§10]. Other discourses, such as the Mah Vedalla Sutta (M 43), show that the purpose in culti-
vating the signless meditation is not to attend to any sign (nimitta):19
“Friend, how many conditions are there for the attainment of the signless liberation of mind?”
“Friend, there are two conditions for the attainment of the signless liberation of mind: non-
attention to all signs and attention to the signless element. These are the two conditions for the
attainment of the signless liberation of mind.” (M 43.28/1:296)
The Majjhima Commentary here says that “the signless liberation of mind” (animitta ceto,vimutti) is the
attainment of fruition. The “signs” are objects such as forms, etc; the “signless element” is nirvana, in
which all signs of conditioned things are absent (MA 2:352). Hence, Analayo explains:
A “sign” in such contexts refers to those aspects, marks and characteristics by which one recog-
nizes phenomena. According to the Pli discourses, to meditate in signlessness can bring about
the removal of lust, anger and delusion and thereby lead to the unconditioned. These passages
make it clear why signless concentration of the mind comes as the climax of the gradual develop-
ment of emptiness described in the three versions of the Casuññata Sutta. (2005 ad M 3:107)
The Mah Vedalla Sutta (M 43) and the Godatta Sutta (S 41.7) go on to state that the “unshakable
liberation of mind” (akuppa ceto,vimutti) is the highest of all signless liberations of mind,20 and both
suttas declare that “lust is a sign-maker, hatred is a sign-maker, delusion is a sign-maker” (rgo kho
nimitta,karao, doso nimitta,karao, moho nimitta,karao, id). The Commentaries (by Buddhaghosa) on
both these suttas give an identical explanation of “sign-maker” (nimitta,karaa), that lust, hatred and
delusion mark as lustful, as hating or as deluded.21 “Perhaps, though,” suggests Bodhi, “the statement
means that lust causes the ‘sign of beauty’ (subha,nimitta) to appear, hatred the ‘sign of the repulsive’
(paigha,nimitta), and delusion the signs of permanence, pleasure and self” (S:B 1445 n316).
The Sagīti Sutta (D 33), the Animitta Samdhi Sutta (S 43.4) and the Rga Sutta (A 3.163)
briefly mention these three kinds of samadhi:22
the emptiness samadhi (suññata samdhi),
the signless samadhi (animitta samdhi), and
the undirected samadhi (appaihita samdhi).
The Rga Sutta merely states that these three samadhis overcome lust, hate and delusion (that is, the
three unwholesome roots). None of the other suttas or their Commentaries gives any explanation of these
terms, except for the Dīgha Commentary, which says that
one who, at the stage of advanced insight, contemplates things as not-self, attains to the
emptiness samadhi on arriving at the path and fruition (because he has seen things as empty of
self);
one who contemplates things as impermanent, attains to the signless samadhi (because he has
seen penetrated the sign of permanence);
one who contemplates things as suffering [unsatisfactory], attains to the undirected samadhi
(because he is not drawn to things that are painful). (DA 3:1003 f)

19
On the various defs of nimitta, see The Satipathna Suttas = SD 13.1(3.1d).
20
M 43.37/1:298 = S 41.7/4:297. The Comys says that there are 13 signless liberations of mind: the 4 formless
attainments (because the sign of form is absent in them); the four paths and four fruitions (because the defilements,
the “makers of signs” are absent from them; and nirvana (MA 2:355 = SA 3:99).
21
MA 2:354 f = SA 3:99.
22
D 33.1.10(51)/3:119; S 43.4/4:360; A 3.163/1:299. For a general survey of these 3 kinds of samadhi, see
Harvey 1986.

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The Visuddhi,magga calls these three samadhis, “the three entrances to liberation” (tīi wimokkha,-
mukhni).23 It may also be said here that for one who has attained full awakening (that is, become an
arhat), his undirected samadhi is so called because he does not need to direct his mind away from any
object or towards mental focus; for he is always effortlessly fully aware and mindful.
All arhats by nature dwell in these three kinds of insight knowledge (vipassanā ñāa): the void abid-
ing (suññata vihāra), the signless abiding (animitta vihāra) and the undirected [desireless] abiding (ap-
paihita vihāra). The Paisambhidā Commentary (ch 9: Knowledge of equanimity regarding forma-
tions, sakhār’upekkhā,ñāa) describes the nature of the arhat’s mental state in terms of insight know-
ledge thus:
With regard to “the abiding in emptiness, etc,” by the arhats who wish to abide in insight,
without fruition-attainment,
(1) having seen danger in clinging to oneself (attâbhinivesa), they are inclined to the “abid-
ing in emptiness” [“empty abiding”] (suññata vihāra, that is, in the voidness of self): they see
the fall (vaya) (of conditioned dharmas) by equanimity regarding formations under the aspect of
the “abiding in emptiness”;
(2) having seen danger in the characteristics of conditioned realities (sakhāra,nimitta), they
are inclined to the “signless abiding” (animitta vihāra): they see the fall (of conditioned dhar-
mas) by equanimity regarding formations under the aspect of the “signless abiding”; and
(3) having seen danger in the steadfastness of clinging (tahā,paidhi), they are inclined to
the “undirected abiding” (appaihita vihāra): they see the fall (of conditioned dharmas) by
equanimity regarding formations under the aspect of the “undirected abiding.” (PmA 1:270)

9 Related suttas
The Ca Suata Sutta is placed just before the Mah Suata Sutta (M 122) in the Majjhima
Nikya because they are closely related. While the former relates to the Buddha’s own abiding (in terms
of arhathood), the latter details the Buddha’s instruction on how to abide in emptiness (going through all
the four stages of sainthood) (M 122/3:109-118).
The Piapta Prisuddhi Sutta (M 151) opens with the Buddha’s asking Sriputta what abiding he
practises such that his faculties are clear and the complexion pure and bright. Sriputta replies that he
constantly abides in emptiness (M 151.1/3:294), here referring to the arhat’s fruition attainment of empti-
ness (MA 5:106). The Buddha then declares that this abiding of emptiness is also known as “the abiding
of a great person” (mah,purisa vihra) (M 151.2/3:294), so called because the Buddhas, Pratyeka
Buddhas and the Tathagata’s great disciples constantly abide in it (MA 5:106).
The Vinaya records a warm conversation between the elders Revata and the 120-rains Sabba,kmī24
just before the convening of the Council of 700 at Veslī. The elder Sabba,kmī says that even before his
monkhood, while still a householder, he abided in emptiness, and as such had developed it into fullness as
a monk. Revata refers to this abiding as “the abiding of a great person” (mah,purisa vihra) (V 2:304).

— — —

23
See Vism 21.66-73/657-659.
24
“Sabba,kmī,” said to be the oldest monk on earth then. He is probably the Sabba,kma of the Thera,gth
(Tha 453-458): see Tha:RD 226 n1 & VA 1:34. His took a vow to purify the teaching of some future Buddha during
the time of Padumuttara Buddha (ThaA 2:190).

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

The Lesser Discourse on Emptiness

(M 121/3:104-109)
1 [104] Thus have I heard.

Abiding in emptiness
At one time the Blessed One was staying in the mansion of Migra’s mother in the Pubb’rma [the
Eastern Monastery] near Svatthī.
2 Then, when it was evening, the venerable nanda rose from his retreat, went to the Blessed One,
and, after saluting him, said this to the Blessed One:
3 “Venerable sir, once the Blessed One was living amongst the Sakyas where there is a Sakya town
called Nagaraka. There, venerable sir, I heard and learned this from the Blessed One himself [face to
face],25 thus:
‘Even now, nanda, I am one who is much devoted to abiding in emptiness.’26
Have I heard this correctly, grasped [learned] this correctly, attended to this correctly, remembered
this correctly?”27
“Certainly, nanda, you have heard it correctly, grasped [learned] it correctly, attended to it correctly,
remembered it correctly. As before, nanda, so do I now often abide in emptiness.

The perception of forest

4 (1) nanda, just as this mansion of Migra’s mother is empty of elephants, cattle, horses and
mares, empty of gold and silver, empty of the gathering of women and men, and there is only this non-
emptiness, namely, the oneness [unity]28 dependent on the community of monks;29 so, too, a monk—not
attending to the perception of village, not attending to the perception of people—attends to the oneness
dependent on the perception of the forest.30
His mind plunges31 into that perception of forest, brightens with faith, becomes steady, and is resol-
32
ute.
He understands thus:
‘Whatever disturbances [disruptions]33 there might be on account of the perception of village, there
are none here; whatever disturbances there might be because of the perception of people, there are none
here. There is only this much disturbance, namely, the oneness dependent on the perception of forest.’34

25
Bhagavato sammukh, lit “from the Blessed One’s own mouth.”
26
Suat,vihrenâha nanda etarahi bahula viharm ti. Cf V 2:304; M 3:294. See Kvu:SR 142 n4;
Dhs:RD 91 n2. On Vasubandhu’s polemics based on this passage, see Intro (3) above.
27
Kacci me ta bhante sussuta suggahita sumanasikata spadhritan ti. On this episode, see Intro (3).
28
“Oneness” (ekatta) = eka,bhva (MA 4:151); one-pointedness of mind (ek’agg’att) (CPD), which makes it
syn with samādhi.
29
It is important to note here that spiritual practice begins with noticing the “oneness dependent on the commu-
nity of monks.”
30
Comy: He attends to the perception of the forest dependent on the single forest itself, thinking: “This is a
forest, this is a tree, this is a mountain, this is a grove.” (MA 4:151). Cf Nagita S (A 6.42), where Nagita the forest-
dweller declares: “I will attend to the oneness that is the perception of forest (araa,saa yeva manasikarissati
ekatta, A 6.42/3:343). In Thera,gth, the elder Usabha similarly declares that he is “one who perceives the
forest” (araa,sai, Tha 110).
31
“Plunges,” pakkhandati, “leaps forward.” Comy glosses: otarati (goes down into) (MA 4:151), okkhanditv
pakkhanditv (descending into, entering) (MA 1:238; Vism 636). Usu fig: “rejoices in, finds pleasure or satisfaction
in, he takes to.” See Intro (4).
32
Tassa araa,saya citta pakkhandati pasīdati santihati adhimuccati. On the underscored, see M 1:186;
S 3:133; cf Miln 326; A 2:165, 3:245, 4:442; It 43. Here the last reading adhimuccati (found in Be Ce Se & Comy)
is preferable to PTS vimuccati (he is liberated). This applies throughout the sutta. See Intro (4).

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Majjhima Nikya vol 3 M 121 Ca Suata Sutta

He understands thus:
‘This field of perception35 is empty of the perception of village. This field of perception is empty of
the perception of people. There is only this non-emptiness, namely, the oneness dependent on the percep-
tion of forest.’
Thus he regards36 what is not there as empty, but as to what remains there, he knows [105] what that
is, thus: ‘There is this.’37
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.38

The perception of earth

5 (2) Furthermore, nanda, a monk—not attending to the perception of people, not attending to the
perception of forest—then attends to the oneness dependent on the perception of earth.39
His mind plunges into that perception of earth, and he brightens with faith, steadies his mind and
becomes resolute.
SIMILE OF THE BULL’S HIDE. Just as a bull’s hide becomes free from crinkles when fully stretched
with a hundred stakes,40 even so, nanda, a monk—not attending to any of the highs [dry areas] and
hollows [swampy areas]41 of this earth, nor to rivers that are difficult to ford, nor to sharp stumps and
thorns, nor to rugged mountains42—attends to the oneness dependent on the perception of earth.
His mind plunges into that perception of earth, brightens with faith, becomes steady, and is resolute.
He understands thus:

33
”Disturbances,” darath, also: discomfort, troubles, anxiety, care, distress, unease. Syn: pariha (fever)
(SnA 1:24); cf PmA 3:560. In subsequent usages, “disturbance” has a progressively more refined sense, commensur-
ate to the spiritual level of the practitioner. Peter Skilling discusses daratha at length, and prefers tr it as “discom-
fort” or “pain” (1997:352-355), esp since it can be either physical or mental, as attested by the Comy: pavatta,-
darath v kilesa,darath v, “disturbances due to “goings-on,” events [“existence,” Skilling], or disturbances due
to defilements” (MA 4:151). Be that as it may, “disturbance” has both physical and mental senses. Moreover, “dis-
comfort” lacks the forcefulness of “disturbance.”
34
Comy & Sub-Comy (īk): The disturbance of defilements, that of attraction and repulsion—that arises
through perception of people are not present here. However, there is still the trouble or disturbance caused by gross
states due to lack of the necessary calm (MA 1:151; MA:Be 2:322).
35
“Field of perception,” sa,gata. Here I follow M:B’s tr throughout. The term appears in Vatthpama S
(M 7): atthi ida atthi hīna atthi paīta atthi imassa sa,gatassa uttari nissaraan ti pajnati, ”He knows
thus: ‘There is this, there is the inferior, there is the superior, and beyond there is an escape from this (whole) field
of perception.’” (M 7.17/1:39). Comy here explains that this section shows the non-returner’s practice of insight
meditation aimed at arhathood. The phrase “there is this” refers to the truth of suffering; “there is the inferior,” to
the arising of suffering; “the superior,” to the truth of the path; and “the escape from this whole field of perception,”
is nirvana, the ending of suffering (MA 1:176).
36
“Regards,” samanupassati.
37
Iti ya hi kho tattha na hoti, tena ta sua samanupassati, yam pana tattha avasiha hoti, ta santa
idam atth ti pajnti. Comy to Vatthpama S (M 7.17/1:39) says that the phrase “there is this” (idam atth ti)
refers to the truth of suffering (MA 1:176): see above 4 n (“Field of perception”).
38
Evam pi’ssa es nanda yath,bhucc avipallatth parisuddh suatâvakkanti bhavati. This is a refrain
throughout the sutta. PTS has wr suat vakkan ti throughout.
39
Comy: He abandons the perception of forest and attends to the perception of earth because one cannot
achieve any distinction in meditation through the perception of forest, neither access concentration nor full absorp-
tion. However, earth can be used as a preliminary object for kasia, based upon which one produces dhyana,
develops insight and attains arhathood (MA 4:153).
40
Seyyathpi…usabha,camma saku,satena suvihata vigata,vasika; see J 6:112; Vism 153.
41
Amplifications based on MA 4:153.
42
“The highs…rugged mountains,” ukkla,vikla nadī,vidugga khu,kaak,dhra pabbata,visama,
where -dhra has vl hna (Be). As at A 1:35 (where, however, for -dhra read -dhna, PTS).

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

‘Whatever disturbances there might be on account of the perception of people, there are none here;
whatever disturbances there might be on account of the perception of forest, there are none here. There is
only this much disturbance, namely, the oneness dependent on the perception of earth.’
He understands thus:
‘This field of perception is empty of the perception of people. This field of perception is empty of the
perception of forest. There is only this non-emptiness, namely, the oneness dependent on the perception
of earth.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

The base of infinite space

6 (3) Furthermore, nanda, a monk—not attending to the perception of forest, not attending to the
perception of earth—then attends to the oneness dependent on the perception of the base of infinite
space.43
His mind plunges into that perception of the base of infinite space, brightens with faith, becomes
steady, and is resolute.
He understands thus:
‘Whatever disturbances there might be on account of the perception of forest, there are none here;
whatever disturbances there [106] might be on account of the perception of earth, there are none here.
There is only this much disturbance, namely, the oneness dependent on the perception of the base of
infinite space.’
He understands thus:
‘This field of perception is empty of the perception of forest. This field of perception is empty of the
perception of earth. There is only this non-emptiness, namely, the oneness dependent on the perception of
the base of infinite space.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

The base of infinite consciousness

7 (4) Furthermore, nanda, a monk—not attending to the perception of earth, not attending to the
perception of the base of infinite space—then attends to the oneness dependent on the perception of the
base of infinite consciousness.
His mind plunges into that perception of the base of infinite consciousness, brightens with faith,
becomes steady, and is resolute.
He understands thus:
‘Whatever disturbances there might be on account of the perception of earth, there are none here;
whatever disturbances there might be on account of the perception of the base of infinite space, there are
none here. There is only this much disturbance, namely, the oneness dependent on the perception of the
base of infinite consciousness.’
He understands thus:
‘This field of perception is empty of the perception of earth. This field of perception is empty of the
perception of the base of infinite space. There is only this non-emptiness, namely, the oneness dependent
on the perception of the base of infinite consciousness.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

43
Comy: Having used the perception of earth to attain the 4 dhyanas, he extends the earth-kasia and the
removes the kasia-sign to attain the base of infinite space. See Vism 10.6-7.

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Majjhima Nikya vol 3 M 121 Ca Suata Sutta

The base of nothingness

8 (5) Furthermore, nanda, a monk—not attending to the perception of the base of infinite space,
not attending to the perception of the base of infinite consciousness—then attends to the oneness
dependent on the perception of the base of nothingness.
His mind plunges into that perception of the base of nothingness, brightens with faith, becomes
steady, and is resolute.
He understands thus:
‘Whatever disturbances there might be on account of the perception of the base of infinite space, there
are none here; whatever disturbances there might be dependent on the perception of the base of infinite
consciousness, there are none here. There is only this much disturbance, namely, the oneness dependent
on the perception of the base of nothingness.’
He understands thus:
‘This field of perception is empty of the perception of the base of infinite space. [107] This field of
perception is empty of the perception of the base of infinite consciousness. There is only this non-empti-
ness, namely, the oneness dependent on the perception of the base of nothingness.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

The base of neither-perception-nor-non-perception

9 (6) Furthermore, nanda, a monk—not attending to the perception of the base of infinite con-
sciousness, not attending to the perception of the base of nothingness—then attends to the oneness
dependent on the perception of the base of neither-perception-nor-non-perception.
His mind plunges into that perception of the base of neither-perception-nor-non-perception, brightens
with faith, becomes steady, and is resolute.
He understands thus:
‘Whatever disturbances there might be on account of the perception of the base of infinite conscious-
ness, there are none here; whatever disturbances there might be because on the perception of the base of
nothingness, there are none here. There is only this much disturbance, namely, the oneness dependent on
the perception of the base of neither-perception-nor-non-perception.’
He understands thus:
‘This field of perception is empty of the perception of the base of infinite consciousness. This field of
perception is empty of the perception of the base of nothingness. There is only this non-emptiness,
namely, the oneness dependent on the perception of the base of neither-perception-nor-non-perception.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

The signless concentration of mind

10 (7) Furthermore, nanda, a monk—not attending to the perception of the base of nothingness, not
attending to the perception of the base of neither-perception-nor-non-perception—then attends to the one-
ness dependent on the signless concentration of mind.44
His mind plunges into that signless concentration of mind, brightens with faith, becomes steady, and
is resolute.
He understands thus:
‘Whatever disturbances there might be on account of the perception of the base of nothingness, there
are none here; whatever disturbances there might be because on the perception of the base of neither-

44
“The signless concentration of mind,” animitta ceto,samdhi. Comy explains this as the concentration of
mind in insight (vipassan,citta,samdhi), which, as it is without a permanent sign, is called “signless” (animitta),
so called because it is devoid of the signs of permanence, etc. (MA 4:153)

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

perception-nor-non-perception, there are none here. There is only this much disturbance, namely, that
connected with the six sense-bases dependent on this body and [108] conditioned by life.’
He understands thus:
‘This field of perception is empty of the perception of the base of nothingness. This field of percep-
tion is empty of the perception of the base of neither-perception-nor-non-perception. There is only this
non-emptiness, namely, that connected with the six bases dependent on this body and conditioned by
life.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, undistorted, utterly pure descent into emptiness.

Arhathood through the signless concentration of mind

11 (8) Furthermore, nanda, a monk, attending to neither the perception of the sphere of nothingness
nor the perception of the base of neither-perception-nor-non-perception, attends to the oneness dependent
on the signless concentration of mind.
His mind plunges into that signless concentration of mind,45 brightens with faith, becomes steady,
and is resolute.
He understands thus:
‘This signless concentration of mind is conditioned and volitionally produced. And whatever is
conditioned and volitionally produced is impermanent, subject to ending.’46
When he understands thus and sees thus, his mind is liberated from the canker of sense-desire, from
the canker of being, and from the canker of ignorance.
When it is liberated, there comes the knowledge: ‘Freed am I!’
He understands thus: ‘Destroyed is birth. The holy life has been lived. What needs to be done has
been done. There is no more of this state of being.’
12 He understands thus:
‘Whatever disturbances there might be on account of the canker of sense-desire, these are none here.
Whatever disturbances there might be on account of the canker of being, these are none here. Whatever
disturbances there might be on account of the canker of ignorance, there are none here.
There is only this much disturbance, namely, that connected with the six sense-bases dependent on
this body and conditioned by life.’
He understands thus:
‘This field of perception is empty of the canker of sense-desire. This field of perception is empty of
the canker of being. This field of perception is empty of the canker of ignorance. There is only this non-
emptiness, namely, that connected with the six sense-bases dependent on this body and conditioned by
life.’
Thus he regards what is not there as empty, but as to what remains there, he knows what that is, thus:
‘There is this.’
Thus, nanda, this is his truly real, [109] undistorted, utterly pure descent into supreme and unsurpas-
ed47 emptiness.

45
Comy says that animitta (signless) is mentioned again to show “the counter-insight of insight” (vipassanya
pativipassana) (MA 4:154), ie “the application of the principle of insight to the act of consciousness that exercises
the function of insight. On the basis of this he attains arahantship” (M:B 1333 n1143). On the signless concentra-
tion of mind, see Animitta Ceto,samādhi Pañha S (S 40.9) = SD 24.19 Intro (2).
46
Ya kho pana kici abhisakhata abhisacetayita, tad anicca nirodha,dhamman ti. This reflection is
applied to all the 4 dhyanas so as to switch to “insight” (vipassan) practice. In Ahaka,ngara S (M 52/1:349-
353) & Dasama S (A 11.17/5:343), this statement is applied to all the attainments (dhyana, the divine abodes, the
formless attainments). Cf Dhtu Vibhaga S (M 140.22/3:244).
47
“Supreme and unsurpassed,” paramânuttara, has been added, which Comy says refers to the “freedom from
defilement” (nirupakkilesa) and the “supremely free, all-perfect” (uttara,virahita sabba,seha) state of the arhat
(MA 4:154).

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Majjhima Nikya vol 3 M 121 Ca Suata Sutta

Universality of abiding in emptiness

13 nanda, whatever recluses and brahmin48 in the past who attained to and abided in the pure,
supreme, unsurpassed emptiness, they all attained and abided in this same utterly pure, supreme, un-
surpassed emptiness.
nanda, whatever recluses and brahmin in the future who will attain to and abide in the pure,
supreme, unsurpassed emptiness, they all will attain to and abide in this same utterly pure, supreme, un-
surpassed emptiness.
nanda, whatever recluses and brahmin in the present who attain to and abide in the pure, supreme,
unsurpassed emptiness, they all attain to and abide in this same utterly pure, supreme, unsurpassed empti-
ness.
Therefore, nanda, you should train yourself thus:
‘We will attain to and abide in utterly pure, supreme, unsurpassed emptiness.’”

That is what the Blessed One said. The venerable nanda rejoiced and approved of the Blessed One’s
word.

— eva —

48
Comy notes that while “recluses and brahmins” usually refers to outsiders, that sometimes also includes Bud-
dhist monks, here it refers only to the Buddhas and his disciples (MA 4:153). This statement, Analayo points out, is
supported by the fact that Ca Sīha,nda S (M 11/1:66) and its Chinese parallels (MĀ 190 = T1.591a10 & EĀ
27.2 = T2.644a16), which say that recluses and brahmins outside the Teaching do not really understand the problem
posed by clinging to a self-view. As such, he concludes, “one would not expect the Casuññata Sutta to envisage
that outside recluses and brahmins were able to realize emptiness” (2005 ad M 3:109 & n).

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Living Word of the Buddha SD 11 no 3 M 121 On emptiness (lesser)

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050214 rev 060503; 070119; 081002a

50 http://dharmafarer.googlepages.com or http://www.dharmafarer.org