1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in the Eastern Park, in the Palace of Migāra's Mother.

Then, when it was evening, the venerable Ānanda rose from meditation, went to the Blessed One, and after paying homage to him, he sat down at one side and said to the Blessed One:

2"Venerable sir, on one occasion the Blessed One was living in the Sakyan country where there is a town of the Sakyans named Nagaraka. There, venerable sir, I heard and learned this from the Blessed One's own lips: ‘Now, Ānanda, I often abide in voidness.’[n.1137] Suññatāvihāra. The discourse will gradually make it clear that this refers to the fruition attainment of voidness (suññataphala-samāpatti), the fruition attainment of arahantship that is entered by focusing upon the void aspect of Nibbāna. See n.458. Did I hear that correctly, venerable sir, did I learn that correctly, attend to that correctly, remember that correctly?"

3"Certainly, Ānanda, you heard that correctly, learned that correctly, attended to that correctly, remembered that correctly. As formerly, Ānanda, so now too I often abide in voidness.

"Ānanda, just as this Palace of Migāra's Mother is void of elephants, cattle, horses, and mares, void of gold and silver, void of the assembly of men and women, and there is present only this non-voidness, namely, the singleness dependent on the Saṅgha of bhikkhus; so too, a bhikkhu — not attending to the perception of village, not attending to the perception of people — attends to the singleness dependent on the perception of forest.[n.1138] MA: He attends to the perception of forest dependent on the single forest itself, thinking: "This is a forest, this a tree, this a mountain, this a grove." In the next sentence I read with BBS and SBJ adhimuccati, as against PTS vimuccati. His mind enters into that perception of forest and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of village, those are not present here; whatever disturbances there might be dependent on the perception of people, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of forest.’[n.1139] MA and MṬ explain the sense of this passage thus: The disturbance of defilements — attraction and repulsion — that arise through perception of people are not present here. But there is still the disturbance caused by the occurrence of gross states due to lack of the necessary tranquillity. He understands: ‘This field of perception is void of the perception of village; this field of perception is void of the perception of people. There is present only this non-voidness, namely, the singleness dependent on the perception of forest. ’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this is his genuine, undistorted, pure descent into voidness.

4"Again, Ānanda, a bhikkhu — not attending to the perception of people, not attending to the perception of forest — attends to the singleness dependent on the perception of earth.[n.1140] MA: 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 absorption. But earth can be used as the preliminary object for kasiṇa, on the basis of which one produces jhāna, develops insight, and attains arahantship. His mind enters into that perception of earth and acquires confidence, steadiness, and resolution. Just as a bull's hide becomes free from folds when fully stretched with a hundred pegs; so too, a bhikkhu — not attending to any of the ridges and hollows of this earth, to the rivers and ravines, the tracts of stumps and thorns, the mountains and uneven places — attends to the singleness dependent on the perception of earth. His mind enters into that perception of earth and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of people, those are not present here; whatever disturbances there might be dependent on the perception of forest, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of earth.’ He understands: ‘This field of perception is void of the perception of people; this field of perception is void of the perception of forest. There is present only this non-voidness, namely, the singleness dependent on the perception of earth.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

5"Again, Ānanda, a bhikkhu — not attending to the perception of forest, not attending to the perception of earth — attends to the singleness dependent on the perception of the base of infinite space.[n.1141] Having used the perception of earth to attain the four jhānas, he extends the earth-kasiṇa and then removes the kasiṇa sign to attain the base of infinite space. See Vsm X, 6–7. His mind enters into that perception of the base of infinite space and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of forest, those are not present here; whatever disturbances there might be dependent on the perception of earth, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of the base of infinite space.’ He understands: ‘This field of perception is void of the perception of forest; this field of perception is void of the perception of earth. There is present only this non-voidness, namely, the singleness dependent on the perception of the base of infinite space.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

6"Again, Ānanda, a bhikkhu — not attending to the perception of earth, not attending to the perception of the base of infinite space — attends to the singleness dependent on the perception of the base of infinite consciousness. His mind enters into that perception of the base of infinite consciousness and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of earth, those are not present here; whatever disturbances there might be dependent on the perception of the base of infinite space, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of the base of infinite consciousness.’ He understands: ‘This field of perception is void of the perception of earth; this field of perception is void of the perception of the base of infinite space. There is present only this non-voidness, namely, the singleness dependent on the perception of the base of infinite consciousness.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

7"Again, Ānanda, a bhikkhu — not attending to the perception of the base of infinite space, not attending to the perception of the base of infinite consciousness — attends to the singleness dependent on the perception of the base of nothingness. His mind enters into that perception of the base of nothingness and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of the base of infinite space, those are not present here; whatever disturbances there might be dependent on the perception of the base of infinite consciousness, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of the base of nothingness.’ He understands: ‘This field of perception is void of the perception of the base of infinite space; this field of perception is void of the perception of the base of infinite consciousness. There is present only this non-voidness, namely, the singleness dependent on the perception of the base of nothingness.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

8"Again, Ānanda, a bhikkhu — not attending to the perception of the base of infinite consciousness, not attending to the perception of the base of nothingness — attends to the singleness dependent on the perception of the base of neither-perception-nor-non-perception. His mind enters into that perception of the base of neither-perception-nor-non-perception and acquires confidence, steadiness, and resolution. He understands thus: ‘Whatever disturbances there might be dependent on the perception of the base of infinite consciousness, those are not present here; whatever disturbances there might be dependent on the perception of the base of nothingness, those are not present here. There is present only this amount of disturbance, namely, the singleness dependent on the perception of the base of neither-perception-nor-non-perception. ’ He understands: ‘This field of perception is void of the perception of the base of infinite consciousness; this field of perception is void of the perception of the base of nothingness. There is present only this non-voidness, namely, the singleness dependent on the perception of the base of neither-perception-nor-non-perception.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

9"Again, Ānanda, a bhikkhu — not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception — attends to the singleness dependent on the signless concentration of mind.[n.1142] Animitta cetosamādhi. MA: This is the concentration of the mind in insight; it is called "signless" because it is devoid of the signs of permanence, etc. His mind enters into that signless concentration of mind and acquires confidence, steadiness, and resolution. He understand thus: ‘Whatever disturbances there might be dependent on the perception of the base of nothingness, those are not present here; whatever disturbances there might be dependent on the perception of the base of neither-perception-nor-non-perception, those are not present here. There is present only this amount of disturbance, namely, that connected with the six bases that are dependent on this body and conditioned by life.’ He understands: ‘This field of perception is void of the perception of the base of nothingness; this field of perception is void of the perception of the base of neither-perception-nor-non-perception. There is present only this non-voidness, namely, that connected with the six bases that are dependent on this body and conditioned by life.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this too is his genuine, undistorted, pure descent into voidness.

10"Again, Ānanda, a bhikkhu — not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception — attends to the singleness dependent on the signless concentration of mind. His mind enters into that signless concentration of mind and acquires confidence, steadiness, and resolution. He understands thus: ‘This signless concentration of mind is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’[n.1143] See MN52.7. MA calls this "counter-insight" (paṭivipassanā), i.e., the application of the principles of insight to the act of consciousness that exercises the function of insight. On the basis of this he attains arahantship. When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

"He understands thus: ‘Whatever disturbances there might be dependent on the taint of sensual desire, those are not present here; whatever disturbances there might be dependent on the taint of being, those are not present here; whatever disturbances there might be dependent on the taint of ignorance, those are not present here. There is present only this amount of disturbance, namely, that connected with the six bases that are dependent on this body and conditioned by life.’ He understands: ‘This field of perception is void of the taint of sensual desire; this field of perception is void of the taint of being; this field of perception is void of the taint of ignorance. There is present only this non-voidness, namely, that connected with the six bases that are dependent on this body and conditioned by life.’ Thus he regards it as void of what is not there, but as to what remains there he understands that which is present thus: ‘This is present.’ Thus, Ānanda, this is his genuine, undistorted, pure descent into voidness, supreme and unsurpassed.[n.1144] Here the words "supreme and unsurpassed" (paramānuttarā) have been added. MA says that this is the arahant's fruition attainment of voidness.

11"Ānanda, whatever recluses and brahmins in the past entered upon and abided in pure, supreme, unsurpassed voidness, all entered upon and abided in this same pure, supreme, unsurpassed voidness. Whatever recluses and brahmins in the future will enter upon and abide in pure, supreme, unsurpassed voidness, all will enter upon and abide in this same pure, supreme, unsurpassed voidness. Whatever recluses and brahmins in the present enter upon and abide in pure, supreme, unsurpassed voidness, all enter upon and abide in this same pure, supreme, unsurpassed voidness. Therefore, Ānanda, you should train thus: ‘We will enter upon and abide in pure, supreme, unsurpassed voidness.’"

12That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

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

2"Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo. Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ: ‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti. Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan"ti?

3"Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ. Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ — bhikkhusaṁghaṁ paṭicca ekattaṁ; evameva kho, ānanda, bhikkhu 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.

4Puna 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. 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.

5Puna 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.

6Puna 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.

7Puna 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.

8Puna 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.

9Puna 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.

10Puna 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. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

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.

11Yepi 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 — evañhi vo, ānanda, sikkhitabban"ti.

12Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

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Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.