- This topic has 3 replies, 3 voices, and was last updated 5 minutes ago by
.
-
Posts
-
-
- I came across a particularly interesting sutta, but I personally find it challenging to understand. I don’t trust the translation. The Buddha speaks of the perception of the arupavacara samapattis and meditation on emptiness. He also speaks of a perception of emptiness that is undistorted and pure. The sutta also discusses the perception of oneness. Could Sir Lal or someone else explain this sutta in detail? What also surprised me is that the Buddha speaks of a monk who went beyond the fourth arupavacara samapatti and developed animitto cetosamādhi. Even in developing animitto cetosamādhi, he must contemplate the Annica, Dukkha, and Anatta natures of this meditation to become an arahant. This is truly the first time I’ve heard of anything like this. It would be greatly appreciated if someone could explain this sutta in detail!
So I have heard.
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:
“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville.
There I heard and learned this in the presence of the Buddha:
‘Ānanda, these days I usually practice the meditation on emptiness.’
I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”
“Indeed, Ānanda, you properly heard, learned, applied the mind, and remembered that.
Now, as before, I usually practice the meditation on emptiness.
Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and silver; and of gatherings of men and women. Emptiness is not a metaphysical property, but a relative state: something is empty of something.
There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha.
In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of wilderness.
They understand:
‘Here there is no stress due to the perception of village or the perception of people.
There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’
They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people.
There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.
As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,
so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth. The perception of earth is an idealized inner conceptual image.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of earth.
They understand:
‘Here there is no stress due to the perception of people or the perception of wilderness.
There is only this modicum of stress, namely the oneness dependent on the perception of earth.’
They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness.
There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite space.
They understand:
‘Here there is no stress due to the perception of wilderness or the perception of earth.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’
They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of infinite consciousness.
They understand:
‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’
They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of nothingness.
They understand:
‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’
They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception.
They understand:
‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’
They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
They understand:
‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception.
There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’
They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.
There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, and pure.
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that signless immersion of the heart.
They understand:
‘Even this signless immersion of the heart is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions cannot be maintained to my liking and liable to cessation.’
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
They understand:
‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.
There is only this modicum of stress, namely that related to the six sense fields dependent on this body and conditioned by life.’
They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.
There is only this that is not emptiness, namely that related to the six sense fields dependent on this body and conditioned by life.’
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
That’s how emptiness manifests in them—genuine, undistorted, pure, and supreme.
Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.
So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’
That’s how you should train.”
That is what the Buddha said.
Satisfied, Venerable Ānanda approved what the Buddha said.
(The Pali version is available in the link above.)
-
The below is the summary by Chat DeepSeek on Cūḷasuññatasutta (MN 121), “The Shorter Discourse on Emptiness.”
The Cūḷasuññatasutta (MN 121), “The Shorter Discourse on Emptiness,” is a profound and practical meditation manual delivered by the Buddha to Venerable Ānanda. It provides a structured, step-by-step method for entering and abiding in the “liberation of emptiness” (suññatā-vimokkha), which is not a philosophical concept but a direct experience of non-clinging.
Here is a summary providing a clear, full picture of the sutta.
Overview: The Purpose and Central Theme
The sutta’s purpose is to teach a specific, sequential meditation practice that leads the mind from coarse perception to the subtlest levels of concentration, culminating in a state of profound peace and liberation. The central theme is “abiding in emptiness” (suññatā-vihāra)—a mode of perception where the mind is aware of a specific experience but recognizes it as “empty” of what is not there, particularly “empty of a self or what belongs to a self.”
This is not a negation of reality, but a clear-sighted recognition of its true, dependently-originated, and anattā nature.
The Core Framework: The Progressive Ascent to Peak Emptiness
The Buddha outlines a structured progression of nine stages of meditation. The key to the entire process is the method of “emerging and entering”: one emerges from a coarser state and enters a subtler one, each time reflecting on what is absent and what is present.
1. The Foundation: The Perception of the Forest
A monk retires to a wilderness dwelling (e.g., a forest). He knows, “Here, disturbances due to monks, renunciates, and people are absent.” He abides with the perception “forest,” which is empty of village disturbances. This establishes the core pattern: abiding in a perception that is empty of a more distracting one.2. The Transition to the Earth Element
He then replaces the “forest” perception with the unified perception of “earth”. His mind becomes placid, confident, and unified based on this single perception. He understands that even the peaceful “forest” perception has ceased, and his mind is now empty of it.3. The Formless Jhānas: The Base of Infinite Space & Consciousness
-
He transcends the perception of earth and enters the base of infinite space. His mind is now empty of all perceptions of form (rūpa).
-
He then transcends infinite space and enters the base of infinite consciousness. His mind is now empty of the perception of infinite space.
4. The Pinnacle of Conditioned Existence: The Base of Nothingness
He transcends infinite consciousness and enters the base of nothingness. His mind is now empty of the perception of infinite consciousness. This is the highest state of conditioned existence.
The Culmination: The Signless Concentration of the Heart
At this peak, the Buddha introduces the ultimate shift in attention.
5. The Shift from “Nothingness” to “The Signless”
The monk does not attend to the perception of “nothingness” or the perception of the “base of nothingness.” Instead, he attends to the signless concentration of the heart/mind (animitta cetosamādhi).-
What is “The Signless”? It is the concentration that does not focus on any “sign” (nimitta)—any distinguishing mark or object of perception (like form, feeling, or even the refined signs of the formless realms). It is a turning away from all conditioned phenomena.
-
The Result: His mind, by attending to the signless, becomes confident, steady, and focused. He understands: “This signless concentration of the heart is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.”
6. Abiding in the Liberation of Emptiness
Having realized this, he “emerges” from the conditioned (the signless concentration itself) and “enters” the ultimate state. His mind, by not clinging to anything, touches the deathless.-
He understands: “Before I had this attainment, there were the six sense-spheres. Having attained it, they are still present. However, I now abide with that unsurpassed freedom from bondage.”
-
He reflects: “This my abiding is empty of the taint of sensuality, the taint of becoming, and the taint of ignorance. There is only this non-emptiness: the six sense-spheres, dependent on this body with life as its condition.”
The Ultimate Goal: The True “Abiding in Emptiness”
The liberated one, established in this final understanding, is described as:
-
Abiding in Emptiness (Suññatāvihārī): He abides having directly known the emptiness of all phenomena from the taints of craving and ignorance.
-
A True Knower of Emptiness (Suññataṁ abhijānāti): His knowledge is not theoretical but experiential.
-
Established in the Unsullied, Supreme Emptiness: This is the emptiness that is the end of all suffering, the core of Nibbāna.
-
Aware of What is Present and Absent: He does not deny the reality of the six senses, but sees them clearly as they are: empty of a self, empty of defilements, and dependently arisen.
Summary in a Single Sentence
The Cūḷasuññatasutta is the Buddha’s step-by-step guide for a meditator to progress through ever-subtler states of concentration, using the method of “emerging and entering” to recognize how each state is “empty” of the previous one, culminating in a shift to the “signless” concentration and a final abiding in the ultimate emptiness that is the liberation of the mind—a state empty of defilements but fully aware of the dependently-arisen sensory world.
Practical Significance
This sutta is a masterclass in meditation, showing that:
-
Emptiness is a Practice, Not Just a Theory: It must be realized through a structured meditative journey.
-
The Path is Sequential: One must master foundational calm before proceeding to profound insight.
-
The Goal is Beyond the Highest conditioned States: Even the sublime peace of the formless attainments must be transcended to reach the unconditioned.
-
Liberation is in this Very Life, with this Body: The final emptiness is not an annihilation of the senses, but a radical freedom within the field of sensory experience.
1 user thanked author for this post.
-
Thank you very much Sir Seng Kiat ! But I think chatgpt forget the following statement.
Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.
Their mind leaps forth, gains confidence, settles down, and becomes decided in that perception of the dimension of neither perception nor non-perception.
- I was also suprise that the Lord Buddha didn’t speaks about Nirodha Samapatti and talks about the signless meditation instead and then there the path of Nibbāna is not complete. The monk need to still reflect even after go beyond the Nevasannānāsannāyata.
-
-
The Buddha said when the mind becomes empty of greed (rāga), hate (dōsa), and ignorance (mōha), it becomes empty of those defilements: “rāgakkhayō Nibbānan, dosakkhayaō Nibbānan, mohakkhayō Nibbānan.” The ’emptiness’ is complete when the mind has attained full Nibbāna, i.e., at Arahanthood.
- That is the emptiness (suñyāta) in Buddha Dhamma. It is regarding defilements.
- I will make a further comment when I have some time.
The following description in the summary provided by Chat DeepSeek in SengKiat’s above comment provides a good summary. Still, the connection to raga, dosa, and moha is not made. While AI bots can provide excellent summaries of existing translations, the translations must be good to start with to get the correct interpretation.
- “The Cūḷasuññata Sutta is the Buddha’s step-by-step guide for a meditator to progress through ever-subtler states of concentration, using the method of “emerging and entering” to recognize how each state is “empty” of the previous one, culminating in a shift to the “signless” concentration and a final abiding in the ultimate emptiness that is the liberation of the mind—a state empty of defilements but fully aware of the dependently-arisen sensory world.”
1 user thanked author for this post.
-
- You must be logged in to reply to this topic.