{"id":"mn122","title":"The Longer Discourse on Emptiness","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn122","title":"The Longer Discourse on Emptiness","units":[{"id":"mn122:0","sourceIds":["mn122:0.1","mn122:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 122\nMahāsuññatasutta","en":"Middle Discourses 122\nThe Longer Discourse on Emptiness"}},{"id":"mn122:1","sourceIds":["mn122:1.1","mn122:1.2"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.","en":"So I have heard.\nAt one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery."}},{"id":"mn122:2","sourceIds":["mn122:2.1","mn122:2.2","mn122:2.3","mn122:2.4","mn122:2.5","mn122:2.6","mn122:2.7","mn122:2.8","mn122:2.9","mn122:2.10","mn122:2.11","mn122:2.12","mn122:2.13","mn122:2.14","mn122:2.15"],"kind":"text","text":{"pi":"Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.\nKapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.\nTena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.\nAddasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.\nDisvāna bhagavato etadahosi:\n“sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.\nSambahulā nu kho idha bhikkhū viharantī”ti.\nTena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti.\nAtha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.\nNisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:\n“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.\nSambahulā nu kho ettha bhikkhū viharantī”ti?\n“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.\nSambahulā bhikkhū ettha viharanti.\nCīvarakārasamayo no, bhante, vattatī”ti.","en":"Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.\nHe wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day’s meditation.\nNow at that time many resting places had been spread out at the lodge of Khemaka the Dark.\nThe Buddha saw this,\nand wondered,\n“Many resting places have been spread out;\nare there many mendicants living here?”\nNow at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā.\nThen in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat down on the seat spread out\nand said to Venerable Ānanda,\n“Many resting places have been spread out at the lodge of Khemaka the Dark;\nare many mendicants living there?”\n“Indeed there are, sir.\nIt’s currently the time for making robes.”"}},{"id":"mn122:3","sourceIds":["mn122:3.1","mn122:3.2","mn122:3.3"],"kind":"text","text":{"pi":"“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito.\nSo vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati.\nYo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.","en":"“Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them.\nIt is quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty.\nBut you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible."}},{"id":"mn122:4","sourceIds":["mn122:4.1","mn122:4.2"],"kind":"text","text":{"pi":"So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati.\nYo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.","en":"Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.\nBut it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable."}},{"id":"mn122:5","sourceIds":["mn122:5.1"],"kind":"text","text":{"pi":"Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.","en":"Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it."}},{"id":"mn122:6","sourceIds":["mn122:6.1","mn122:6.2","mn122:6.3","mn122:6.4"],"kind":"text","text":{"pi":"Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—\nsabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.\nTatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.\nTatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.","en":"But this meditation has been understood by the Realized One, namely\nto enter and remain in emptiness internally by not focusing on any signs.\nNow, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him.\nIn that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, having totally eliminated defiling influences, he invariably gives a talk concerned only with sending them away."}},{"id":"mn122:7","sourceIds":["mn122:7.1","mn122:7.2","mn122:7.3"],"kind":"text","text":{"pi":"Tasmātihānanda, bhikkhu cepi ākaṅkheyya:\n‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.\nKathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?","en":"Therefore, if a mendicant should wish,\n‘May I enter and remain in emptiness internally!’ then they should still, settle, unify, and immerse their mind in samādhi internally.\nAnd how does a mendicant still, settle, unify, and immerse their mind in samādhi internally?"}},{"id":"mn122:8","sourceIds":["mn122:8.1","mn122:8.2","mn122:8.3","mn122:8.4","mn122:8.5"],"kind":"text","text":{"pi":"Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe…\ndutiyaṁ jhānaṁ …\ntatiyaṁ jhānaṁ …\ncatutthaṁ jhānaṁ upasampajja viharati.\nEvaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.","en":"It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …\nsecond absorption …\nthird absorption …\nfourth absorption.\nThat’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally."}},{"id":"mn122:9","sourceIds":["mn122:9.1","mn122:9.2","mn122:9.3","mn122:9.4","mn122:9.5","mn122:9.6","mn122:9.7","mn122:9.8","mn122:9.9","mn122:9.10","mn122:9.11","mn122:9.12"],"kind":"text","text":{"pi":"So ajjhattaṁ suññataṁ manasi karoti.\nTassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.\nEvaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.\nItiha tattha sampajāno hoti.\nSo bahiddhā suññataṁ manasi karoti …pe…\nso ajjhattabahiddhā suññataṁ manasi karoti …pe…\nso āneñjaṁ manasi karoti.\nTassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.\nEvaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.\nItiha tattha sampajāno hoti.","en":"They focus on emptiness internally,\nbut their mind does not leap forth, gain confidence, settle down, and become decided.\nIn that case, they understand:\n‘I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’\nIn this way they are aware of the situation.\nThey focus on emptiness externally …\nThey focus on emptiness internally and externally …\nThey focus on the imperturbable,\nbut their mind does not leap forth, gain confidence, settle down, and become decided.\nIn that case, they understand:\n‘I am focusing on the imperturbable internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’\nIn this way they are aware of the situation."}},{"id":"mn122:10","sourceIds":["mn122:10.1","mn122:10.2","mn122:10.3","mn122:10.4","mn122:10.5","mn122:10.6","mn122:10.7","mn122:10.8","mn122:10.9","mn122:10.10","mn122:10.11","mn122:10.12","mn122:10.13"],"kind":"text","text":{"pi":"Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.\nSo ajjhattaṁ suññataṁ manasi karoti.\nTassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nEvaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.\nItiha tattha sampajāno hoti.\nSo bahiddhā suññataṁ manasi karoti …pe…\nso ajjhattabahiddhā suññataṁ manasi karoti …pe…\nso āneñjaṁ manasi karoti.\nTassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nEvaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.\nItiha tattha sampajāno hoti.","en":"Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally in the same meditation subject as a basis of immersion as before.\nThey focus on emptiness internally,\nand their mind leaps forth, gains confidence, settles down, and becomes decided.\nIn that case, they understand:\n‘I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes decided.’\nIn this way they are aware of the situation.\nThey focus on emptiness externally …\nThey focus on emptiness internally and externally …\nThey focus on the imperturbable,\nand their mind leaps forth, gains confidence, settles down, and becomes decided.\nIn that case, they understand:\n‘I am focusing on the imperturbable, and my mind leaps forth, gains confidence, settles down, and becomes decided.’\nIn this way they are aware of the situation."}},{"id":"mn122:11","sourceIds":["mn122:11.1","mn122:11.2","mn122:11.3","mn122:11.4","mn122:11.5","mn122:11.6","mn122:11.7","mn122:11.8","mn122:11.9","mn122:11.10","mn122:11.11","mn122:11.12"],"kind":"text","text":{"pi":"Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati:\n‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.\nItiha tattha sampajāno hoti.\nTassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati:\n‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.\nItiha tattha sampajāno hoti.\nTassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati:\n‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.\nItiha tattha sampajāno hoti.\nTassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati:\n‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.\nItiha tattha sampajāno hoti.","en":"While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking:\n‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’\nIn this way they are aware of the situation.\nWhile a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking:\n‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’\nIn this way they are aware of the situation.\nWhile a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking:\n‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’\nIn this way they are aware of the situation.\nWhile a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking:\n‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’\nIn this way they are aware of the situation."}},{"id":"mn122:12","sourceIds":["mn122:12.1","mn122:12.2","mn122:12.3","mn122:12.4","mn122:12.5"],"kind":"text","text":{"pi":"Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so:\n‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.\nItiha tattha sampajāno hoti.\nYā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti.\nItiha tattha sampajāno hoti.","en":"While a mendicant is practicing such a meditation, if their mind inclines to talking, they think:\n‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’\nIn this way they are aware of the situation.\n‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’\nIn this way they are aware of the situation."}},{"id":"mn122:13","sourceIds":["mn122:13.1","mn122:13.2","mn122:13.3","mn122:13.4","mn122:13.5"],"kind":"text","text":{"pi":"Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so:\n‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.\nItiha tattha sampajāno hoti.\nYe ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti.\nItiha tattha sampajāno hoti.","en":"While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think:\n‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’\nIn this way they are aware of the situation.\n‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’\nIn this way they are aware of the situation."}},{"id":"mn122:14","sourceIds":["mn122:14.1","mn122:14.2","mn122:14.3","mn122:14.4","mn122:14.5","mn122:14.6","mn122:14.7","mn122:14.8"],"kind":"text","text":{"pi":"Pañca kho ime, ānanda, kāmaguṇā.\nKatame pañca?\nCakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,\nsotaviññeyyā saddā …\nghānaviññeyyā gandhā …\njivhāviññeyyā rasā …\nkāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—\nime kho, ānanda, pañca kāmaguṇā.","en":"There are these five kinds of sensual stimulation.\nWhat five?\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nSounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nThese are the five kinds of sensual stimulation."}},{"id":"mn122:15","sourceIds":["mn122:15.1","mn122:15.2","mn122:15.3","mn122:15.4","mn122:15.5","mn122:15.6","mn122:15.7","mn122:15.8","mn122:15.9","mn122:15.10","mn122:15.11","mn122:15.12"],"kind":"text","text":{"pi":"Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:\n‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti?\nSace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:\n‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,\nevaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.\nItiha tattha sampajāno hoti.\nSace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:\n‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,\nevaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.\nItiha tattha sampajāno hoti.","en":"So a mendicant should regularly check their own mind:\n‘Does my mind take an interest in any of these five kinds of sensual stimulation?’\nSuppose that, upon checking, a mendicant knows this:\n‘My mind does take an interest.’\nIn that case, they understand:\n‘I have not given up desire and greed for the five kinds of sensual stimulation.’\nIn this way they are aware of the situation.\nBut suppose that, upon checking, a mendicant knows this:\n‘My mind does not take an interest.’\nIn that case, they understand:\n‘I have given up desire and greed for the five kinds of sensual stimulation.’\nIn this way they are aware of the situation."}},{"id":"mn122:16","sourceIds":["mn122:16.1","mn122:16.2","mn122:16.3","mn122:16.4","mn122:16.5","mn122:16.6"],"kind":"text","text":{"pi":"Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:\n‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,\niti vedanā …\niti saññā …\niti saṅkhārā …\niti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.","en":"A mendicant should meditate observing rise and fall in these five grasping aggregates:\n‘Such is form, such is the origin of form, such is the disappearance of form.\nSuch is feeling …\nSuch is perception …\nSuch are choices …\nSuch is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’"}},{"id":"mn122:17","sourceIds":["mn122:17.1","mn122:17.2","mn122:17.3","mn122:17.4"],"kind":"text","text":{"pi":"Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.\nEvaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:\n‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.\nItiha tattha sampajāno hoti.","en":"As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.\nIn that case, they understand:\n‘I have given up the conceit “I am” regarding the five grasping aggregates.’\nIn this way they are aware of the situation."}},{"id":"mn122:18","sourceIds":["mn122:18.1"],"kind":"text","text":{"pi":"Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.","en":"These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One."}},{"id":"mn122:19","sourceIds":["mn122:19.1","mn122:19.2","mn122:19.3"],"kind":"text","text":{"pi":"Taṁ kiṁ maññasi, ānanda,\nkaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?\n“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.","en":"What do you think, Ānanda?\nFor what reason would a disciple deem it worthwhile to follow the Teacher, even if driven away?”\n“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”"}},{"id":"mn122:20","sourceIds":["mn122:20.1","mn122:20.2","mn122:20.3","mn122:20.4"],"kind":"text","text":{"pi":"“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu.\nTaṁ kissa hetu?\nDīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.\nYā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.","en":"“A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions.\nWhy is that?\nBecause for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.\nBut a disciple would deem it worthwhile to follow the Teacher, even if driven away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom."}},{"id":"mn122:21","sourceIds":["mn122:21.1"],"kind":"text","text":{"pi":"Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.","en":"This being so, Ānanda, there is a peril for the tutor, a peril for the pupil, and a peril for a spiritual practitioner."}},{"id":"mn122:22","sourceIds":["mn122:22.1","mn122:22.2","mn122:22.3","mn122:22.4","mn122:22.5","mn122:22.6","mn122:22.7"],"kind":"text","text":{"pi":"Kathañcānanda, ācariyūpaddavo hoti?\nIdhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nTassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.\nSo anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.\nAyaṁ vuccatānanda, upaddavo ācariyo.\nĀcariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.\nEvaṁ kho, ānanda, ācariyūpaddavo hoti.","en":"And how is there a peril for the tutor?\nIt’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.\nWhile meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country.\nWhen this happens, they enjoy infatuation, fall into greed, and return to indulgence.\nThis is said to be the tutor’s peril.\nThey’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.\nThat’s how there is a peril for the tutor."}},{"id":"mn122:23","sourceIds":["mn122:23.1","mn122:23.2","mn122:23.3","mn122:23.4","mn122:23.5","mn122:23.6","mn122:23.7","mn122:23.8"],"kind":"text","text":{"pi":"Kathañcānanda, antevāsūpaddavo hoti?\nTasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nTassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.\nSo anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.\nAyaṁ vuccatānanda, upaddavo antevāsī.\nAntevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.\nEvaṁ kho, ānanda, antevāsūpaddavo hoti.","en":"And how is there a peril for the pupil?\nIt’s when the disciple of a teacher, emulating their teacher’s fostering of seclusion,\nfrequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.\nWhile meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country.\nWhen this happens, they enjoy infatuation, fall into greed, and return to indulgence.\nThis is said to be the pupil’s peril.\nThey’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.\nThat’s how there is a peril for the pupil."}},{"id":"mn122:24","sourceIds":["mn122:24.1","mn122:24.2","mn122:24.3","mn122:24.4","mn122:24.5","mn122:24.6","mn122:24.7","mn122:24.8","mn122:24.9","mn122:24.10","mn122:24.11","mn122:24.12","mn122:24.13"],"kind":"text","text":{"pi":"Kathañcānanda, brahmacārūpaddavo hoti?\nIdhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nTassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.\nSo anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya.\nTasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nTassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.\nSo anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.\nAyaṁ vuccatānanda, upaddavo brahmacārī.\nBrahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.\nEvaṁ kho, ānanda, brahmacārūpaddavo hoti.\nTatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.","en":"And how is there a peril for a spiritual practitioner?\nIt’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\nHe frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.\nWhile meditating withdrawn, he’s visited by a stream of brahmins and householders, and people of town and country.\nWhen this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence.\nBut a disciple of this teacher, emulating their teacher’s fostering of seclusion,\nfrequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.\nWhile meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country.\nWhen this happens, they enjoy infatuation, fall into greed, and return to indulgence.\nThis is said to be the spiritual practitioner’s peril.\nThey’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.\nThat’s how there is a peril for the spiritual practitioner.\nAnd in this context, Ānanda, as compared to the peril of the tutor or the pupil, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld."}},{"id":"mn122:25","sourceIds":["mn122:25.1","mn122:25.2","mn122:25.3","mn122:25.4","mn122:25.5","mn122:25.6","mn122:25.7"],"kind":"text","text":{"pi":"Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.\nTaṁ vo bhavissati dīgharattaṁ hitāya sukhāya.\nKathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?\nIdhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:\n‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.\nTassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.\nEvaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.","en":"So, Ānanda, treat me as a friend, not as an enemy.\nThat will be for your lasting welfare and happiness.\nAnd how do disciples treat their Teacher as an enemy, not a friend?\nIt’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:\n‘This is for your welfare. This is for your happiness.’\nBut their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.\nThat’s how the disciples treat their Teacher as an enemy, not a friend."}},{"id":"mn122:26","sourceIds":["mn122:26.1","mn122:26.2","mn122:26.3","mn122:26.4","mn122:26.5","mn122:26.6","mn122:26.7"],"kind":"text","text":{"pi":"Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya?\nIdhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:\n‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.\nTassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.\nEvaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.\nTasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.\nTaṁ vo bhavissati dīgharattaṁ hitāya sukhāya.","en":"And how do disciples treat their Teacher as a friend, not an enemy?\nIt’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy:\n‘This is for your welfare. This is for your happiness.’\nAnd their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.\nThat’s how the disciples treat their Teacher as a friend, not an enemy.\nSo, Ānanda, treat me as a friend, not as an enemy.\nThat will be for your lasting welfare and happiness."}},{"id":"mn122:27","sourceIds":["mn122:27.1","mn122:27.2","mn122:27.3","mn122:27.4","mn122:27.5","mn122:27.6","mn122:27.7"],"kind":"text","text":{"pi":"Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.\nNiggayha niggayhāhaṁ, ānanda, vakkhāmi;\npavayha pavayha, ānanda, vakkhāmi.\nYo sāro so ṭhassatī”ti.\nIdamavoca bhagavā.\nAttamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.\nMahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.","en":"I shall not mollycoddle you like a potter with their damp, unfired pots.\nI shall speak, curbing you again and again,\npressing you again and again.\nThe core will stand the test.”\nThat is what the Buddha said.\nSatisfied, Venerable Ānanda approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn122/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}