Cūḷasuññatasuttaṃ: The Lesser Discourse on Emptiness (MN121)

Text & Translation

Evaṃ me sutaṃ:

Thus have I heard:

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

At one time the Glorious One was dwelling near Sāvatthi at the Eastern Monastery in Migāra's mother's mansion.

Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito

Then in the evening time, Venerable Ānanda emerged out of seclusion.

yena bhagavā tenupasaṅkami,

Where the Glorious One was, in that direction he approached.

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Having approached and respectfully saluted the Glorious One, he sat to one side. 

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

Sitting on one side, Venerable Ānanda said this to the Glorious One:

“Ekamidaṃ bhante, samayaṃ bhagavā sakkesu viharati nāgarakaṃ nāma sakyānaṃ nigamo.

 "At that time, Venerable Sir, the Glorious One was living among the Sakyans in a Sakyan market-town named Nāgaraka.

Tattha me bhante, bhagavatā sammukhā sutaṃ sammukhā paṭiggahitaṃ.

There, Venerable Sir, face-to-face with the Glorious One, I heard; face-to-face I learned:

'Suññatāvihārenāhaṃ ānanda, etarahi bahulaṃ viharāmī'ti.

'I now, Ānanda, am dwelling abundantly in the abode of emptiness.'

Kacci me taṃ bhante, sussutaṃ suggahītaṃ.

Did I hear that well, Venerable Sir? Did I learn it well?

Sumanasikataṃ sūpadhāritanti.

Did I direct my mind well? Did I consider well?”

Taggha te etaṃ ānanda, sussutaṃ suggahītaṃ.

"Yes, Ānanda, you heard it well, learned it well.

Sumanasikataṃ sūpadhāritaṃ.

You directed your mind well, considered well.

Pubbepāhaṃ ānanda, etarahi pi suññatāvihārena bahulaṃ viharāmi.

Now also, as before, Ānanda, I am dwelling abundantly in the abode of emptiness.”

[Idea of the Wilderness]

Seyyathāpi ānanda, ayaṃ migaramātupāsādo suñño hatthigavāssavaḷavena,

“It is like this Migara's mother's mansion, Ānanda, being empty of elephants, cows, and horses,

suñño jātarūparajatena, suñño itthi-purisasannipātena,

empty of gold and silver, empty of an assembly of women and men,

atthi cevidaṃ asuññataṃ yadidaṃ bhikkhusaṅghaṃ paṭicca ekattaṃ.

and there being only this non-emptiness, namely, the unity rooted in a coming together of monks.

Evameva kho ānanda, bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ,

In just the same way, Ānanda, a monk, not directing his mind towards the idea of a village, not directing his mind towards the idea of people,

araññasaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of the wilderness.

Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of the wilderness.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā gāmasaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of a village, are not present here.

Ye assu darathā manussasaññaṃ paṭicca tedha na santi.

Whatever imperfections there might be, rooted in the idea of people, are not present here.

Atthi cevāyaṃ darathamattā yadidaṃ araññasaññaṃ paṭicca ekattanti.

And there is only this imperfection: the unity rooted in the idea of the wilderness.'

So suññamidaṃ saññāgataṃ gāmasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of a village.'

Suññamidaṃ saññāgataṃ manussasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of people.'

Atthi cevidaṃ asuññataṃ yadidaṃ araññasaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of the wilderness' –

Iti yaṃ hi kho tattha na hoti, tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti taṃ santamidaṃ atthīti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Idea of the Earth]

Puna ca paraṃ ānanda, bhikkhu amasikaritvā manussasaññaṃ amanasikaritvā araññasaññaṃ

“Again, Ānanda, a monk, not directing his mind towards the idea of people, not directing his mind towards the idea of the wilderness,

paṭhavisaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of the Earth.

Tassa paṭhavisaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of the Earth.

Seyyathāpi ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ

Just as a bull's hide, [stretched] by a hundred stakes, is beaten free from wrinkles,

evameva kho ānanda, bhikkhu yaṃ imissā paṭhaviyā ukkūlavikūlaṃ

in that same way, Ānanda, a monk, not directing his mind towards every upslope and downslope on this Earth,

nadīviduggaṃ khāṇukaṇṭakadhānaṃ pabbatavisamaṃ, taṃ sabbaṃ amanasikaritvā

every rugged river crossing, every uneven path of stumps and brambles, every rocky outcrop,

paṭhavisaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of the Earth.

Tassa paṭhavisaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of the Earth.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā manussasaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of people, are not present here.

Ye assu darathā araññasaññaṃ paṭicca, tedha na santi.

Whatever imperfections there might be, rooted in the idea of the wilderness, are not present here.

Atthi cevāyaṃ darathamattā yadidaṃ paṭhavisaññaṃ paṭicca ekattanti.

And there is only this imperfection: the unity rooted in the idea of the Earth.'

So suññamidaṃ saññāgataṃ manussasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of people.'

Suññamidaṃ saññāgataṃ araññasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of the wilderness.'

Atthi cevidaṃ asuññataṃ yadidaṃ paṭhavisaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of the Earth' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Idea of Boundless Space]

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā araññasaññaṃ amanasikaritvā paṭhavisaññaṃ

“Again, Ānanda, a monk, not directing his mind towards the idea of the wilderness, not directing his mind towards the idea of the Earth,

ākāsānañcāyatanasaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of Boundless Space.

Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of Boundless Space.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā araññasaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of the wilderness, are not present here.

Ye assu darathā paṭhavisaññaṃ paṭacca tedha na santi.

'Whatever imperfections there might be, rooted in the idea of the Earth, are not present here.

Atthi cevāyaṃ darathamattā yadidaṃ ākāsānañcāyatanasaññaṃ paṭicca ekatta'nti.

And there is only this imperfection: the unity rooted in the idea of Boundless Space.'

So suññamidaṃ saññāgataṃ arañña saññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of wilderness.'

Suññamidaṃ saññāgataṃ paṭhavisaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of the Earth.

Atthi cevidaṃ asuññataṃ yadidaṃ ākāsānañcāyatanasaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of Boundless Space' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti, taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Idea of Boundless Awareness]

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā paṭhavisaññaṃ, amanasikaritvā ākāsānañcāyatanasaññaṃ,

“Again, Ānanda, a monk, not directing his mind towards the idea of the Earth, not directing his mind towards the idea of Boundless Space,

viññāṇañcāyatanasaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of Boundless Awareness.

Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of Boundless Awareness.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā paṭhavisaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of the Earth, are not present here.

Ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi.

Whatever imperfections there might be, rooted in the idea of Boundless Space, are not present here.

Atthi cevāyaṃ darathamattā yadidaṃ viññāṇañcāyatanasaññaṃ paṭicca ekatta'nti.

And there is only this imperfection: the unity rooted in the idea of Boundless Awareness.

So suññamidaṃ saññāgataṃ paṭhavisaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of the Earth.'

Suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of Boundless Space.

Atthi cevidaṃ asuññataṃ yadidaṃ viññāṇañcāyatanasaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of Boundless Awareness' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Idea of There Not Being Anything]

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ amanasikaritvā viññāṇañcāyatanasaññaṃ

“Again, Ānanda, a monk, not directing his mind towards the idea of Boundless Space, not directing his mind towards the idea of Boundless Awareness,

ākiñcaññāyatanasaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of there not being anything.

Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of there not being anything.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi.

'Whatever imperfections there might be, rooted in the idea of Boundless Space, are not present here.

Ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca, tedha na santi.

Whatever imperfections there might be, rooted in the idea of Boundless Awareness, are not present here.

Atthi cevāyaṃ darathamattā, yadidaṃ ākiñcaññāyatanasaññaṃ paṭicca ekatta'nti.

And there is only this imperfection: the unity rooted in the idea of there not being anything.

So suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of Boundless Space.'

Suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of Boundless Awareness.

Atthi cevidaṃ asuññataṃ yadidaṃ ākiñcaññāyatanasaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of there not being anything' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallattā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Idea of Neither the Conscious nor the Unconscious]

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ amanasikaritvā ākiñcaññāyatanasaññaṃ

“Again, Ānanda, a monk, not directing his mind towards the idea of Boundless Awareness, not directing his mind towards the idea of there not being anything,

nevasaññānāsaññāyatanasaññaṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of neither the conscious nor

the unconscious.

Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to the idea of neither the conscious nor the unconscious.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of Boundless Awareness, are not present here.

Ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi.

Whatever imperfections there might be, rooted in the idea of there not being anything, are not present here.

Atthi cevāyaṃ darathamattā, yadidaṃ nevasaññānāsaññāyatanasaññaṃ paṭicca ekatta'nti. 

And there is only this imperfection: the unity rooted in the idea of neither the conscious nor the unconscious.

So suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of Boundless Awareness.'

Suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of there not being anything.'

Atthi cevidaṃ asuññataṃ yadidaṃ nevasaññānāsaññāyatanasaññaṃ paṭicca ekattanti.

And there is only this non-emptiness: the unity rooted in the idea of neither the conscious nor the unconscious' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.”

[Balanced Stillness of the Mind, without a Meditation-Object]

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ amanasikaritvā nevasaññānāsaññāyatanasaññaṃ

“Again, Ānanda, a monk, not directing his mind towards the idea of there not being anything, not directing his mind towards the idea of neither the conscious nor the unconscious,

animittaṃ cetosamādhiṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity rooted in the idea of balanced stillness of the mind, without a meditation-object.

Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to balanced stillness of the mind without a meditation-object.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā ākiñcakaññāyatanasaññaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, rooted in the idea of there not being anything, are not present here.

Ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca, tedha na santi.

Whatever imperfections  there might be, rooted in the idea of neither the conscious nor the unconscious, are not present here.

Atthi cevāyaṃ darathamattā yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā'ti.

And there is only this imperfection: this being here, grounded in this very body, susceptible to six senses, having life as a condition.'

So suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of there not being anything.'

Suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyāti pajānāti.

He knows, 'This mode of consciousness is empty of the idea of neither the conscious nor the unconscious.

Atthi cevidaṃ asuññataṃ yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayāti.

And there is only this non-emptiness: this being here, grounded in this very body, susceptible to six senses, having life as a condition' –

Iti yaṃ hi kho tattha na hoti. Tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

Yaṃ pana tattha avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evampissa esā ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure.

Puna ca paraṃ ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ amanasikaritvā nevasaññānāsaññāyatanasaññaṃ

Again, Ānanda, a monk, not directing his mind towards the idea of there not being anything, not directing his mind towards the idea of neither the conscious nor the unconscious,

animittaṃ cetosamādhiṃ paṭicca manasikaroti ekattaṃ.

directs his mind towards the unity grounded in balanced stillness of the mind without a meditation-object.

Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

His mind latches onto, finds satisfaction in, settles on, inclines to balanced stillness of the mind without a meditation-object.

So evaṃ pajānāti:
Thus he knows:

'Ayampi kho animitto cetosamādhi abhisaṅkhato ābhisañcetasiko

'This balanced stillness of the mind, without a meditation-object, has also been shaped, fashioned by the mind.'

yaṃ kho pana kiñci abhisaṅkhataṃ ābhisañcetasikaṃ, tadaniccaṃ nirodhadhamma'nti pajānāti.

He knows that whatever has been shaped, fashioned by the mind, is impermanent, and subject to cessation.

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati.

For him, thus knowing, thus seeing, the mind is freed from the polluting influence of desire.

Bhavāsavāpi cittaṃ vimuccati.

The mind is freed from the polluting influence of becoming.

Avijjāsavāpi cittaṃ vimuccati.

The mind is freed from the polluting influence of ignorance.

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

In the freeing, there is the knowing: 'It is free.'

Khīṇā jāti

Destroyed is (re)birth

vusitaṁ brahmacariyaṁ

accomplished is the spiritual life

kataṁ karaṇīyaṁ

done is what ought to be done

nāparaṁ itthattāyā ti 

there is no more of this mundane state.

So evaṃ pajānāti:

Thus he knows:

'Ye assu darathā kāmāsavaṃ paṭicca, tedha na santi.

'Whatever imperfections there might be, grounded in the pollutant of desire, are not present.

Ye assu darathā bhavāsavaṃ paṭicca tedha na santi.

Whatever imperfections there might be, grounded in the pollutant of becoming, are not present.

Ye assu darathā avijjāsavaṃ paṭicca, tedha na santi.

Whatever imperfections there might be, grounded in the pollutant of ignorance, are not present.

Atthi cevāyaṃ darathamatthā, yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā'ti.

And there is only this imperfection: this being here, grounded in this very body, susceptible to six senses, having life as a condition.'

So suññamidaṃ saññāgataṃ kāmāsavenāti pajānāti.

He knows, 'This mode of consciousness is empty of the pollutant of desire.'

Suññamidaṃ saññāgataṃ bhavāsavenāti pajānāti.

He knows, 'This mode of consciousness is empty of the pollutant of becoming.'

Suññamidaṃ saññāgataṃ avijjāsavenāti pajānāti.

He knows, 'This mode of consciousness is empty of the pollutant of ignorance.'

Atthi cevidaṃ asuññataṃ yadidaṃ imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayāti.

And there is only this non-emptiness: this being here, grounded in this very body, susceptible to six senses, having life as a condition' –

Iti yaṃ hi kho tattha na hoti tena taṃ suññaṃ samanupassati.

which he thus sees as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti, taṃ santamidaṃ atthiti pajānāti.

Whatever remains there, he knows to be present, [knowing,] 'There it is.'

Evamassa esā ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

And so this, Ānanda, his entry into emptiness, is in accordance with reality, is not distorted, is pure, is of the highest order, is unsurpassed.

Yepi hi keci ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu.

"Whatever strivers and brahmans of the past, Ānanda, who arrived at and dwelt in an emptiness that was pure, of the highest order, and unsurpassed,

Sabbe te imaṃ yeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu.

they all arrived at and dwelt in this very same emptiness that is pure, of the highest order, and unsurpassed.

Yepi hi keci ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharisasanti.

"Whatever strivers and brahmans of the future, Ānanda, who will arrive at and will dwell in an emptiness that is pure, of the highest order, and unsurpassed,

Sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti.

they all will arrive at and will dwell in this very same emptiness that is pure, of the highest order, and unsurpassed.

Yepi hi keci ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajajja viharanti.

"Whatever strivers and brahmans of the present, Ānanda, who are arriving at and are dwelling in an emptiness that is pure, of the highest order, and unsurpassed,

Sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti.

they all are arriving at and are dwelling in this very same emptiness that is pure, of the highest order, and unsurpassed.

Tasmātiha ānanda, parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmāti.

Therefore here and now, Ānanda, [resolving] 'We will arrive at and dwell in the emptiness that is pure, of the highest order, and unsurpassed,'

Evaṃ hi vo ānanda, sikkhitabbanti.

you should train yourselves, Ānanda, like this.”

Idamavoca bhagavā attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

The Glorious One said this. Venerable Ananda was uplifted, and greatly rejoiced in what the Glorious One said.

Cūḷasuññatasuttaṃ paṭhamaṃ

The preceding is the Lesser Discourse on Emptiness

NOTES:

saññā 

Manual of Buddhist Terms and Doctrines, by NYANATILOKA MAHATHERA: 

1. 'perception', is one of the 5 groups of existence (khandha)...;
2. saññā stands sometimes for consciousness in its entirety, e.g. in n’eva-saññā-n’āsaññāyatana, 'the realm of neither-perception-nor- non-perception'; further, in asaññā-satta, 'unconscious beings'. In both cases reference is not to 'perception' alone, but also to all other constituents of consciousness. Cf. D. 9. 3. saññā may also refer to the 'ideas', which are objects of meditation, e.g. in a group of 7 ideas, of impermanence (anicca-s. ), etc. (A. VII, 46); of 10: impurity (asubha-s.), etc. (A. X, 56), and another set of 10 in A. X. 60; or to wrong notions, as in nicca-, subha-s. (the notion of permanence, beauty), etc.

daratha

Cf. Sanskrit √dṝ: to burst, break asunder, split open.

abhisaṅkhata

Cf. Sanskrit abhi-saṁ-s-√kṛ: to shape, form.