The Sutra on imperturbable comfort

Here is one nice Theravada Sutta that Buddha taught of formless meditation toward becoming Arahat and access Nibbana, and he mentioned of nothingness as part of it. I translated from a Thai version of Tipitaka. Hope it would be useful to international audience interested in Buddhism.

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āneñjā-sappāya-sutta 

อาเนญชสัปปายสูตร (๑๐๖)

The Sutra on imperturbable comfort

Keywords: jhāna, āneñjā-samāpatti, ñāṇa, wisdom, liberation, enlightenment, mind, parinibbāna, kāmā-saññā, mahābhūta, viññāṇa, āneñjā-saññā, ākiñcaññāyatana, nevasaññānāsaññāyatana, upekkhā, vimokkha, majjhima-nikāya

คำหลัก (Thai keywords) : ฌาน อาเนญชสมาบัติ อากิญจัญญายตนะ เนวสัญญานาสัญญายตนะ พระสูตร สุตตันตปิฎก มัชฌิมนิกาย อุปริปัณณาสก์ พระอานนท์ พระผู้มีพระภาค อุเบกขา วิโมกข์

Translated into English from Thai language Suttapiṭaka, vol. 6, by Burachai Sonthayanon, Ph.D.

document version: 1.0 August 27, 2013, B.E. 2556

จาก พระสุตตันตปิฎก ฉบับภาษาไทย เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์

แปลเป็นภาษาอังกฤษโดย บุรชัย สนธยานนท์ ร่างแปลที่ ๑

Notice: This is a first draft translation aiming to facilitate learning and understanding of practical Buddhism among international people. If you have comment or suggestion for improvement / corrections, please write to burachais@gmail.com

This documents contains information from 2 stages of translation (i.e. from Pali to Thai, then from Thai to English), therefore, it is advisable that one should also look at original Pali texts of the Buddhist Scripture (Tipitaka) for exact wording and alternative interpretation.

Numbers inside square brackets in front of many paragraphs indicated the paragraph numbers in the a respective volume of the Thai Sutta Tipitaka.

Explanations, translation of Pali terms, alternative terms, my interpretation and comments are given in parentheses.

āneñjāsappāyasutta (Sutra number 106)

[80] Thus I (Ananda) have heard:-

Once, while the Blessed One (Buddha) stayed at a community called Kammasadhamma of Kuru people in the Kuru land, the Blessed One called monks for attention, “Behold Bhikku”. The monks then replied to his call.

[81] The Buddha has said as follows, “Well, Bhikkhu, sensuality (kāmā) is impermanent, is void of substance, faint and disappear as norm. These characters of kāmā have been cheating (people), (and if missing, kāmā) is talked of by fools. Kāmā as existed in this realm (life) and (your) future realm, as well as perception of sensuality (kāmā-saññā) in this realm and a future realm, both of these are loop traps of Māra (the Tempter / misguiding angel), are territories of Māra, are baits of Māra, are feeding areas of Māra. In these kāmā, there are wicked immorals (akusala) which occurred in the mind. They are covetousness (abhijjā), hatred (byāpāda), anger, which occur after sensualities. Their occurrences would endanger holy developing followers (Ariyasāvaka, in this case likely to mean only the 2 lower levels of mind-developing persons, i.e. Sotāpanna and Sakadāgāmi) who (still) 'study' according to this dhammavinaya (religion).”

[82] “Look Bhikkhu, a developing follower (Ariyasāvaka) should ponder and (rightly) see sensualities like this. 'Kāmā as existed in this realm and the future realm, and perception of sensuality in this realm and future realm, both of these are loop traps of Māra, are territories of Māra, are baits of Māra, are feeding areas of Māra. In these kāmā, there are wicked immorals which occurred in the mind. They are covetousness, hatred, anger, occurring after sensualities. Thus their arise would endanger holy followers who (still) study according to this dhammavinaya (this religion). How could 'we' gain prosperous mega-mind (mindfulness of jhāna), wishing a mega-mind to cover the 'world' (i.e. both mind and body). This is because, whenever a prosperous mega-mind is pondered as covering the 'world', any wicked immorals, such as covetousness, hatred, anger, could not exist in that (momentary) mind (streams). (And) Because of lack of those immorals, our minds which are not small, would become the mind of limitless, that 'we' have been well trained.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless (non-physical matter) meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies (later), (if he still does not advance to become an Arahat and permanently access Nibbāna) the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable (mental) abode, in the first scenario.”

[83] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm, and the future realm, are either of partial physical matter or wholesome physical matters, i.e. the 4 Mahābhūta (primary elements) or matters depending on the 4 primary elements.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable abode, in the second scenario.”

[84] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm, and the future realm, sensuality perception (kāmā-saññā) as existed in this realm, and the future realm, physical body (rupa / kāya) as existed in this realm, and the future realm, body perception (kāya-saññā) as existed in this realm, and the future realm, both cases are impermanence. Anything impermanent, those should not be pleased with, should not be complaint for, should not be attached to.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable abode, in the third scenario.”

[85] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm,

and āneñjā-saññā (imperturbable perception), all saññā, would not exist in any realm, that is ākiñcaññāyatana (the Realm of Nothingness), which is good, (and) is delicate.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in ākiñcaññāyatana realm, that would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the first scenario.”

[86] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) who stayed in a forest, at a tree base, in a vacant area without any house (N.B. some Thai text usually translated this as 'vacant house', which I think might be incorrect), would ponder that this thing is free from self, is non-self. When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access ākiñcaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the second scenario.”

[87] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) thus ponder and see like this. 'We don't (really) exist anywhere. Even tiny components of others don't exist in 'me' and tiny components of 'me' don't exist anywhere. In anyone, there is no tiny components (called 'we').' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access ākiñcaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the third scenario.”

[88] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) thus ponder and see like this. 'Kāmā as existed in this realm, and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm, āneñjā- saññā, ākiñcaññāyatana, all these would not exist in any realm, that is nevasaññānāsaññāyatana (the Realm of Neither Perception nor Non-perception), which is good, is delicate.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access nevasaññānāsaññāyatana or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access nevasaññānāsaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having nevasaññānāsaññāyatana as comfortable (mental) abode.”

[89] After the Blessed One (Buddha) said so, Ananda said to the Buddha as such. “My respectable Lord. Bhikkhus in this vinaya who have practiced like those must have set neutrality in the mind thinking that, 'Things that do not exist can not become 'we'. We are going to discard what is already present, or has been.' My venerable Lord, would those monks reach Pariibbāna (final release from the round of rebirth) or not?”

The Blessed One said, “Look, Ananda. Some Bhikkhus would (die and) reach Parinibbāna in the present bodies. Some would not reach Parinibbāna in the present bodies.”

Ananda asked, “My respectable Lord. What are the cause or factor causing some Bhikkhus to (die and) reach parinibbāna in the present bodies while some would not?”

[90] The Buddha said, “Well, Ananda. Bhikkhus in this vinaya who have practiced like these, certainly would reach neutrality / equanimity (upekkhā), specifically when thinking that things that do not exist can not become 'we'. We are going to discard what is already present, or has been. (Yet) they are pleased, frequently talk of, are attached to that neutrality. When they are pleased, frequently talked of, are attached to that neutrality, the minds would depend on that neutrality, holding the neutrality. Look Ananda, Bhikkhus who are holding to neutrality can not access Parinibbāna.”

Ananda asked, “My venerable Lord, then where those Bhikkhus would reach ?”

Buddha said, “Well, Ananda. They would access the realm of nevasaññānāsaññāyatana (the Realm of Neither Perception nor Non-perception).”

Ananda asked, “My venerable Lord, I would like to know that, whenever those monks reached that realm, is the realm considered an excellent one worth reaching?”

Buddha said, “Well, Ananda. When those Bhikkhus are (still) holding (it), they would reach the realm they could. That the excellent one reachable (for them) is nevasaññānāsaññāyatana.”

[91] “Look, Ananda, Bhikkhus in this vinaya who have practiced like these, certainly would reach neutrality / equanimity (upekkhā), specifically when thinking that things that do not exist can not become 'we'. We are going to discard what is already present, or has been. When they are not pleased, not frequently talk of, not attach to that neutrality. When they are not pleased, not frequently talk of, not attach to that neutrality, the minds would not depend on that neutrality, not holding on the neutrality. Look Ananda, Bhikkhus who are not holding on neutrality can access Parinibbāna.”

Ananda exclaimed, “Wonderful, my Lord! It 's (almost) unbelievable! With all these (I have listened), the Blessed One has already instructed us of (how to) practice to cross the Great Ocean (the cycles of birth and death).”

“Venerable Lord. How is the liberation (Vimokkha) of Ariya?

[92] “Look Ananda, a developed follower (Ariyasāvaka) should (always) ponder and see like this. That Kāmā as existed in this realm and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm, āneñjā-saññā (perception of imperturbable concentration), ākiñcaññāyatana-saññā (perception of nothingness), nevasaññānāsaññāyatana-saññā (perception of neither Perception nor Non-perception), all these sakkāya (body's components) as just what they are. Immortality is liberation because of non-withholding.”

“Well, Ananda, 'We' have explained the practice of having comfort of imperturbable meditation (āneñjā-sappāya), the practice of having comfort of nothingness (ākiñcaññāyatana), the practice of having comfort of Neither Perception nor Non-perception (nevasaññānāsaññāyatana). Because of all these, I have explained a practice to cross the Great Ocean, the liberation of the Noble Ones. Well Anada, any duty for the teacher of a religion who seeks (truths) to beneficially support (his students), to help them, who have used that help, which should be acted to the students, those duties have been done to you (by me). Look, Ananda. Over there is a tree base, that is a vacant area without a house, you (all go separately and) do practice meditation (jhāna). Don't be negligent / ignorant. Don't become ones who will be in trouble later (because they can't escape from sufferings). These are the words I have always taught you.”

After the Buddha has finished stating those wise words, Ananda was pleased with the Buddha's teaching.

End of āneñjāsappāyasutta (Sutra no. 6 in the group).

The Large Sutra on Sunyata

Here is my draft translation (from Thai language scripture) of a second Theravada Buddhism's text where Buddha talked of emptiness or Sunyata, as available from the translated Pali canon. It took me only 2 days to translate from Thai into English. I am aware of uncertainty of life and thus I don't want to take chance that it might never be published at all for any reason so I decided to post this draft as soon as it is finished. Nevertheless, I think the translated work should be good enough and is useful for people interested in this topic and Buddhism. I feel that people have thought the topic on nothingness or emptiness has been mentioned in Mahayana Buddhism only, which is not true.  As evidence here, Sunyata is also present in the traditional, more conserved Theravada 's Pali Tipitaka.

My additional comment is that emptiness can be experienced during meditation only. Perhaps readers might try meditating according to Buddha's instruction and see if some of them can access or feel it.

Enjoy.
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 Maha-suññatā-sutta

มหาสุญญตสูตร

The Large Sutra on Sunyata

Keywords: sunyata, sunjata, shunyata, suññatā (Pali). Śūnyatā (Sanskrit), nothingness, voidness, emptiness, jhāna, absorption, āneñjā-samāpatti, ñāṇa, wisdom, liberation, enlightenment, mind, Mahasuññatāsutta, upādānakkhandha, supramundane, transcendental, brahmacariya, sutta, geyya, veyyākaraṇa, Thatāgata, Sati, Sampajaññya, Nigrodharama, Kapilavatthu,

คำหลัก (Thai keywords) : สุญญตา ศูนยตา ฌาน ปฐมฌาน ทุติยฌาน ตติยฌาน จตุตถฌาน อากาสานัญจายตนะ วิญญานัญจายตนะ อากิญจัญญายตนะ เนวสัญญานาสัญญายตนะ เจโตสมาธิ เจโตวิมุติ สุญญตสมาบัติ สุญญตวิหารธรรม นิโครธาราม กรุงกบิลพัสดุ์ พระสูตร สุตตันตปิฎก พระอานนท์ พระผู้มีพระภาค

Translated into English from Thai language Suttapiṭaka, vol. 6, by Burachai Sonthayanon, Ph.D.

document version: 1.0 August 22, 2013, B.E. 2556

จาก พระสุตตันตปิฎก ฉบับภาษาไทย เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์

แปลเป็นภาษาอังกฤษโดย บุรชัย สนธยานนท์ ร่างแปลที่ ๑

Notice: This is a first draft translation aiming to facilitate learning and understanding of practical Buddhism among international people. If you have comment or suggestion for improvement / corrections, please write to burachais@gmail.com

This documents contains information from 2 stages of translation (i.e. from Pali to Thai, then from Thai to English), therefore, it is advisable that one should also look at original Pali texts of the Buddhist Scripture (Tipitaka) for exact wording and alternative interpretation.

Numbers inside square brackets in front of many paragraphs indicated the paragraph numbers in the a respective volume of the Thai Sutta Tipitaka.

Explanations, translation of Pali terms, alternative terms, my interpretation and comments are given in parentheses.

Mahasuññatāsutta (Sutra number 122)

[343] Thus I (Ananda) have heard:-

One day, the Blessed One (Buddha, Bhagavā) stayed at a Nigrodharama (monastery), in the proximity of Kapilavatthu city (name in Pali canon, now called Kapilavastu), in the land of Sakya clan. At that time, after he had worn the robe and carried his (clay) Patta (alms bowl) to receive morning alms of foods in the royal city of Kapilavatthu. After he returned from the morning round and consumed his foods, he proceeded to the Vihara (hall / monastery) dedicated by Prince Kala Khemaka Sakya, to take a rest during day time. During that period, there were a lot of prepared seating and sleeping carpets in the Vihara building. When the Buddha saw those he thought, “People had prepared a lot of seating and sleeping carpets in the building. Perhaps, there are so many monks residing here?”

[344] At that time, Ananda and many monks were making new civara (robes) in another Vihara dedicated by Prince Kataya Sakya. In the late afternoon, after the Buddha come out from his (meditative) seclusion, he walked over to the Vihara of Prince Kataya Sakya, and sat over a seat prepared for him. After he sat well, he spoke to Ananda. “Behold Ananda, over there at the Vihara of Prince Kala Khemaka Sakya, people had prepared a lot of seating and sleeping carpets in the building. Are there that many monks residing there?”

Ananda informed him. “Numerous, my Lord. Bhante, now is the time (of the year, for all monks to give help) to prepare new civara (robes) (for some monks who needed replacement). Our group here is (also) doing it.

[345] (The Buddha said) “Look, Ananda. When Bhikhu (monks) prefer to socialize together, feel pleased in meeting each other, frequently meet each other, like to form a group, be pleased in the group, have recreations, such a joint group as such does not look good.”

“Ananda, if monks preferred to socialize together, felt satisfied in meeting each other, frequently met each other, liked to form a group, were pleased in the group, had joint recreations, like that, how would one get happiness due to renunciation (nekkhamma, escape from sensuality), happiness from solitude, happiness from peace (of mind), happiness from (Buddhist) enlightenments (not in Western's sense), as they had wished without difficulty, (or) without trouble. That would be the impossible case. However, if a monk had remained separated, secluded himself from the group, if he had hoped to get happiness due to renunciation, happiness from solitude, happiness from peace (of mind), happiness from enlightenments, as he wished without difficulty, without trouble, that would be the (only) possible case.”

“Look Ananda, the matter of monks who preferred to socialize together, felt satisfied in meeting each other, frequently met each other, liked to form a group, were pleased in the group, had joint recreations, (the question) if they could access a desirable temporary mental emancipation (cetovimutti), or could access the irrevocable non-temporary cetovimutti, that would be the impossible case. But the matter (question) if a single monk who secluded himself from the group, wishing to access a desirable temporary cetovimutti, or even could access the irrevocable non-temporary cetovimutti, that would be the possible case.”

“Well Ananda, We (I) thus don't even see any physical sensed-object that is not the origin of sorrow, worry, suffer, anger, despair, because of their impermanence and always changing into other states, although (lay) people crave them so much, (and) have craved them.”

[346] “Look, Ananda, that any mental abode (mental object of frequent consideration) that Thatāgata (the one who had gone well, Accomplished One, the term the Buddha used to refer to himself, i.e. We) have enlightened at that place (Bodhigaya) is like this. That Thatāgata accessed internal suññatā attainment (suññatā-samāpatti, i.e. meditation on emptiness), because of ignorance of all signifiers (Nimitta). Look Ananda, if a Bhikkhu, Bhikkhunī, Upāsaka (lay male follower), Upāsikā (a lay female follower), a King, King's head court officials, non-Buddhist priests, followers of non-Buddhist priests, came to see the fortunate Thatāgata (me) with such mental abode in such and such places, Thatāgata would have the mind bowed in seclusion, bended in seclusion, inclined in seclusion, escaped and be extremely pleased in renunciation (nekkhamma). (I would) Have the internal (mind) avoid of basal entity of all āsva (mental intoxicants). (We) Would be the one who really talk them out (to suññatā attainment as well). Well Ananda, therefore, if any Bhikkhu hope to access internal suññatā attainment, he should sustain the internal mind, to pacify the mind. Make the internal mind arisen with the 'singularity' Dhamma. Do well-establish the mind (to separate the observer from the sensed object).”

[347] “Well, Ananda, if a Bhikkhu wants to sustain the internal mind to pacify the mind, make the internal mind arisen with the 'singularity' Dhamma, how could the mind be well-established. Look, Ananda, Bhikkhu in this vinaya (discipline, i.e. religion) …

a) is tranquil from sensuality (kāmā, i.e. not pondering of sexual matters), is silent from immorals (akusala), then (the mind) enters the First Absorption (Paṭhama-Jhāna)

b) (then) entering the Second Absorption (Dutiya-Jhāna), having brighten the internal mind, having 'singularity' dhamma arisen. Because of silence from (neither) thinking (vitakka), (nor) sustained thought (vicāra), just having rapture, happiness, one-pointedness (as signifiers in the mind)

c) (later) feeling indifference because of boredom of rapture, having mindfulness (Sati) and clear awareness (Sampajaññya), (he) receive bodily happiness in the Third Absorption (Tatiya-Jhāna)

d) (then) entering the Fourth Absorption (Catuttha-Jhāna) that has no suffering, no happiness, because bodily happiness and suffering were abandoned, and pleasure and grief were abandoned. Having pure mindfulness due of neutrality (upekkhā, neither pleasure nor painful feeling) (of the mind).”

“Well, Ananda, at that stage, the Bhikkhu can be said as having set (his) internal mind, let the internal mind calmed, made the singularity arisen internally, well-established the mind.”

“(when) That Bhikkhu (start to) pay attention to internal emptiness. While he is paying attention to the emptiness inside the mind, (if his) mind has not yet moved to, not prefer to, not well-established to, not inclined to internal emptiness, as such, the Bhikkhu should clearly aware that, 'while we are paying attention to internal emptiness, the mind has not yet moved to, not prefer to, not well-established to, not delved to internal emptiness'. In this manner, it means he is mindful of the (his) internal emptiness.

(If) that Bhikkhu (start to) pay attention to external emptiness. etc. ...

(If) that Bhikkhu (start to) pay attention to both internal and external emptiness. etc. ...

(If) that Bhikkhu (start to) pay attention to Formless Absorptions (āneñjā-samāpatti = arūpā-Jhāna, arūpajhānas). While he is paying attention to the āneñjā-samāpatti, (if his) mind has not yet moved to, not prefer to, not well-established to, not inclined to āneñjā-samāpatti, as such, the Bhikkhu should clearly aware that, 'while we are paying attention to āneñjā-samāpatti, the mind has not yet moved to, not prefer to, not well-established to, not inclined to āneñjā-samāpatti'. In this manner, it means he is mindful of the āneñjā-samāpatti.”

“Well, Ananda, the Bhikkhu should sustain the internal mind, to pacify the internal mind, make the internal mind arisen with the 'singularity' Dhamma, well-establish the mind in the signifier of the Absorption (as I said) earlier, he would pay attention to internal emptiness. When he is paying attention to the internal emptiness, (his) mind would moved to, prefer to, well-established to, inclined (delved) to internal emptiness, as such, the Bhikkhu should clearly aware that, 'while we are paying attention to internal emptiness, the mind has moved to, prefer to, well-established to, inclined to internal emptiness'. In this manner, it means that he is mindful of the internal emptiness.”

“(When) that Bhikkhu (start to) pay attention to external emptiness. etc. ...

(When) that Bhikkhu (start to) pay attention to both internal and external emptiness. etc. ...

(When) that Bhikkhu (start to) pay attention to Formless Absorptions (āneñjā-samāpatti = arūpā-Jhāna, arūpajhānas). While he is paying attention to the āneñjā-samāpatti, (if his) mind has moved to, prefer to, well-established to, inclined to āneñjā-samāpatti, as such, the Bhikkhu should clearly aware that, while we are paying attention to āneñjā-samāpatti, the mind has moved to, prefer to, well-established to, inclined to āneñjā-samāpatti. In this manner, it means that he is mindful of the āneñjā-samāpatti.”

[348] “Look, Ananda, when the Bhikkhu is in this mental abode, if the mind inclined to conduct a walking meditation (caṅkama), he thus walk with attention that wicked immorals (akusala), namely unrighteous greed and grief, will not be able to overcome we who are walking (with awareness). In this manner, it means that he is mindful of the walking meditation.”

“When the Bhikkhu is in this mental abode, if the mind inclined to conduct a standing meditation, he thus stand with attention that wicked immorals (akusala), namely unrighteous greed and grief, will not be able to overcome we who are standing. In this manner, it means that he is mindful of the standing meditation.”

“When the Bhikkhu is in this mental abode, if the mind inclined to conduct a sitting meditation, he thus sit with attention that wicked immorals (akusala), namely unrighteous greed and grief, will not be able to overcome we who are sitting. In this manner, it means that he is mindful of the sitting meditation.”

“When the Bhikkhu is in this mental abode, if the mind inclined to lie down, he thus lie down with attention that wicked immorals (akusala), namely unrighteous greed and grief, will not be able to overcome we who are lying down. In this manner, it means that he is mindful of lying down.”

“When the Bhikkhu is in this mental abode, if the mind inclined to speak, he thus speak with attention that avoid those stories of bad nature, (namely) those of household owners, of raw laypeople (non-Ariya), not of holy ones (Ariya), stories of no benefit so as to create boredom (of worldly matters), to relieve craving, to extinguish mental defilements, to pacify defilements in order to reach the great knowledge, to gain enlightenment, to access Nibbāna (Nirvāna). Such topics (to avoid) are stories of Kings, bandits, high court officials, armies, disasters, wars, crops, water, clothing, sleeping mattress, flowers, perfume, relatives, vehicles, homes, villages, cities, rural areas, women, brave men, roads, maids in water-well areas, deceased persons, miscellaneous matters, the world, seas, development and detriment of various causes. In this manner, it means he is mindful of the speaking. And he pays attention that he would talk of stories like these, ones that would scrape away defilements from mind, create mental comfort, solely generate boredom (of worldly properties), to relieve craving, to extinguish mental defilements, to pacify defilements in order to reach the great knowledge, to gain enlightenment, to access Nibbāna. Those (beneficial) stories (encouraged to talk about) are “preference for less” (not greedy, be sufficient), complacent for what 's already in possession, silence, solitude, pondering of diligence, good conduct guidelines (sila), meditation, wisdom, emancipation, experiencing wisdom of emancipation (vimutti-ñāṇa-dassana). In this manner, it means that he is mindful of speaking.”

“When the Bhikkhu is in this mental abode, if the mind inclined to think, he thus pay attention so he would not think about stories of bad nature, namely those of household owners, of raw laypeople, not of holy ones (Ariya), stories of no benefit so as to create boredom (of worldly matters), to relieve craving, to extinguish mental defilements, to pacify defilements in order to reach the great knowledge, to gain enlightenment, to access Nibbāna. Those are thinking about sensuality, angers, revenges. In this manner, it means he is mindful of thinking. And he would pay attention so that he would ponder of such stories like those of the holy ones, guidance to liberation, path to elimination of suffering for (dhamma) practitioners, those who are thinking of nekkhamma, of forgiveness, of non-revenge. In this manner, it means that he is mindful of thinking.”

[349] “Look Ananda, sensuality are of 5 categories (based on 5 of the 6 sensed organs). What are those 5? They are:-

images that can be sensed by eyes, which are desirable, attractive, satisfactory, lovable, constituting a sense that is basis of lust.

sounds that can be sensed by ears, which are desirable, attractive, satisfactory, lovable, constituting a sense that is basis of lust.

smells that can be sensed by nose, which are desirable, attractive, satisfactory, lovable, constituting a sense that is basis of lust.

tastes that can be sensed by tongue, which are desirable, attractive, satisfactory, lovable, constituting a sense that is basis of lust.

touches that can be sensed by body, which are desirable, attractive, satisfactory, lovable, constituting a sense that is basis of lust.”

“Look Ananda, those are the 5 categories of sensuality. They are to be regularly considered by monks in their minds, if (at any moment) there exist an agitation at all in (each person's) mind because of these 5 categories of sensuality. Or because of any one of the sensing channels (āyatana). In that case, the monk would clearly know that, for such craving or desire in the 5 sensuality, he has discarded. Or if the Bhikkhu considered and realized that (currently) there is no agitation occur at all in our minds due to any of these 5 categories of sensuality. Or due to any one of the sensing channels (āyatana). In that case, the monk would clearly know that, for such craving or desire in the 5 sensuality, he has discarded. In this manner, it means that he is mindful with regard to the 5 sensualities.”

[350] “Look Ananda, the 5 (components of) upādānakkhandha (aggregate as object of clinging), that is the entities which monk should ponder to see the (momentary) origination and termination (of each component) like these. This is image (rūpa, matter). This is origination of image. This is termination of image. This is vedanā (feeling of suffering, happiness, or neutral). This is origination of vedanā. This is termination of vedanā. This is saññā (perception). This is origination of saññā. This is termination of saññā. This is saṅkhāra (volitional activities). This is origination of saṅkhāra. This is termination of saṅkhāra. This is viññāṇa (consciousness). This is origination of viññāṇa. This is termination of viññāṇa. Ones who has examined (the temporary nature of) arising and ceasing of the 5 upādānakkhandha then can give up their pride of self (asmi-māna) in the 5 upādānakkhandha. Consequently, Bhikkhu would clearly know that, 'we have given up the pride of self in the 5 upādānakkhandha'. In this manner, it means that he is mindful of the issue of 5 upādānakkhandha.”

“Well, Ananda, each of these Dhamma (norm entity), is only related with moral (kusala). They are far from the opponents (i.e. immorals, akusala). They are supramundane (above the world, transcendental), whose sinful Māra (the Tempter or misguiding angel) can not appreciate. Look Ananda, what do you conclude of why do (our) followers closely follow their (religious) teacher's. What do they see as benefits ?”

Ananda replied, “Your Exalted One. The Dhamma of ours (that we see) are because of the Blessed One (Buddha). Having the Blessed One as our template, (and) having the Blessed One as our refuge. Please, my Lord. The good words are only clear in your (great mind), when (me and) the monks could listen from you, then all monks remember them.”

[351] “Look, Ananda. Followers should not follow the teacher just to listen to Sutta (discourses, stories), to Geyya (discourses mixed with verses or songs), or to Veyyākaraṇa (prose-expositions). Why is that so? Because of the Dhamma that your group has listened to, memorized well, well recited of the words, examined with their minds, fully comprehended in the correct views, have been for so long. Ananda, but (my) followers should closely follow their (religious) teacher's to see stories as (tools) to seriously rub-off defilements (from one's mind), to be comforts for mental consideration, to be a path toward boredom (in the cycles of birth and death), toward extinction of lust, to extinguish defilements, to calm down defilements, to obtain the great knowledge, to be enlightened, to access Nibbana. Those stories are “preference for less”, complacent for what 's already in possession, silence, solitude, pondering of diligence, good conduct guidelines (Sila), meditation, wisdom, emancipation, experiencing wisdom of emancipation (vimutti-ñāṇa-dassana).”

“Well Ananda, (even that is the case) there could be danger to (other) masters (satthu) and (their) students who practice holy life (brahmacariya).”

[352] “Ananda, how could danger to (some) masters arise ? Look Ananda, some teachers in this world are (initially) satisfied with a quiet residence, that is either a forest, a tree's base, a hill, a rock crevice, a mountainous cave, a cemetery forest, a dense forest, in open air, or nearby a haystack. They escaped from people to live as such. Then (one day, other) holy men and wealthy people, community people, and country people would visit them. After that, those masters would (start to) indulge in desires. Chaoses would come, (and) they would turn them into persons who want more (greedy). Look Ananda, this type of masters is called endangered masters. With the adverse situation of the masters, wicked immoral entities which tainted (the minds) are causes to rebirth (reincarnation). They have agitation (in their minds), have sufferings as consequence. That is the setting of birth, aging, and death, in continuous (cycle). The (endangered) masters had been killed. Well, Ananda. In such a case, danger of masters could occur.”

[353] “Well Ananda, how could danger to (some monk) students arise? Look Ananda, students of some teachers tried to increase solitude according to their teachers. They are (initially) satisfied with quiet residence, that is a forest, a tree's base, a mountain, a rock crevice, a cave, a cemetery forest, a thick forest, in open air, or near a haystack. They escape from people as such. Then (other) holy men and wealthy people, community people and country people would visit them. Then those students would indulge in desires, chaos will come, they would turn into persons who want more (greedy). Look Ananda, this type of students is called endangered students. With the adverse situation of the students, wicked immoral entities which taint (the minds) are causes to rebirth (reincarnation). They have agitation (in their minds), have suffering as consequence. That is the setting of birth, aging, and death (cycle), continuously. The (endangered) students had been killed. Well, Ananda. In such a case, danger of students could occur.”

[354] “Well Ananda, how could danger to (some layperson) practitioners of holy life arise ? Look Ananda, Tathāgata (I, the Buddha) has occurred in this World. He is far from defilements, was enlightened on his own practice (in this life, and has accumulated wisdoms from long past lives), full of wisdom and good manners, proceeded well, know-all (omniscience) in the World, is the incomparable trainer of mankind, is the teacher of angels and human beings alike, is the Awaken One and the Analyzer of Dhamma. Tathāgata is satisfied with a quiet residence, that is a forest, a tree's base, a mountain, a rock crevice, a cave, a cemetery forest, a thick forest, in open air, or near a haystack. He escaped from people as such. Then (other) holy men and wealthy people, community people and country people visited him. Nevertheless, Tathāgata would not indulge in desires, chaos will not come, he would not turn into a person who wants more. Look Ananda, but some of Tathāgata's students, after having increased their solitude following their teacher, are satisfied with a quiet residence, that is a forest, a tree's base, a mountain, a rock crevice, a cave, a cemetery forest, a thick forest, in open air, or near a haystack. After they escaped from people as such. Then (other) holy men and wealthy people, community people and country people would visit them. They would indulge in desires, chaos will come, they would turn into persons who want more (greedy). Look Ananda, this type of followers is called endangered practitioners. With the adverse situation of the practitioners, wicked immoral entities which taint (the minds) are causes to rebirth (reincarnation). They have agitation (in their minds), have suffering as consequence. That is the setting of birth, aging, and death (cycle), continuously. The (endangered) followers had been killed. Well, Ananda. In such a case, danger of followers could occur.”

“Look Ananda, among the 3 stated types of danger, danger of the practitioners has suffering as consequence. It is more severe (hotter) than the danger of the masters and (monk) students. The danger would cause lowering (of life and mind's quality). Therefore, Ananda, your group should seek (relation) from “me” in a friendly term, not in enemy term (which will endanger them). That matter would be for your benefits, for your eternal happiness.”

[355] “Well, Ananda, how would followers seek relation with the master in enemy term, not friendly term ? Ananda, the master in this vinaya (me, the Buddha), is supportive, seek beneficial helps (for you), is kindly when giving Dhamma teaching to students. (Saying explicitely that) here is for your benefits, here is for your happiness, yet (some) followers did not listen well, did not take heed, did not set the mind to receive teaching, and practice against the master's sayings. Look Ananda, this case is called followers seek relation with the master in enemy term, not in friendly term.”

[356] “Well, Ananda, how would followers seek relation with the master in friendly term, not enemy term ? Ananda, the master in this vinaya is supportive, seek beneficial helps (for you), is kindly when giving Dhamma teaching to students. (Saying explicitely that) here is for your benefits, here is for your happiness, and followers listen well, take heed, set the mind to receive teaching, and do not practice against the master's sayings. Look Ananda, this case is called followers seek relation with the master in friendly term, not in enemy term.”

“Therefore, Ananda, your group should seek relation with me in friendly term, not in enemy term. That matter would be for your benefit, for your eternal happiness. Ananda, I will not treat your group in a soft-handed manner, like a potter's gently handling of his unbaked clay earthenwares. We (I) will harshly treat you before telling (the right way), (or) will praise you before telling it. If anyone has his essence (toughness, integrity), they would stay put (and make progress).”

After the Buddha has finished stating those wise words, Ananda was pleased with the Buddha's teaching. (Ananda has memorized them along the way.)

End of Maha-suññatā-sutta (Sutra no. 2).

The Small Sutra on Sunyata

This is my draft translation on a Theravada Buddhism's scripture called Culla-sunnata-sutta, or the Small Sutra on Sunjata.

I am not sure if I would have another chance to improve it in the future. But here I think it is fair enough for people to read and study it, in order to try to understand the so called 'nothingness'.

There was a misconception that Nagarjuna, a Buddhist monk (He was not a philosopher), first used the word Sunyata (or other spelling variations). Actually Buddha mentioned of it in 2 Sutta (Sutras). This is one of the Sutta that mention the word.

I hope my translation would provide useful information to people interested in this concept around the World.

Enjoys.
-----------------------

Culla-suññatā-sutta

จูฬสุญญตสูตร

The Small Sutra on Sunyata

Keywords: sunyata, sunjata, shunyata, suññatā (Pali). Śūnyatā (Sanskrit), nothingness, voidness, emptiness, ñāṇa, wisdom, liberation, enlightenment, mind

คำหลัก (Thai keywords) : สุญญตา ศูนยตา อากาสานัญจายตนะ วิญญานัญจายตนะ อากิญจัญญายตนะ เนวสัญญานาสัญญายตนะ เจโตสมาธิ สุญญตสมาบัติ สุญญตวิหารธรรม บุพพาราม สาวัตถี พระสูตร สุตตันตปิฎก พระอานนท์ พระผู้มีพระภาค

Translated into English from Thai language Suttapiṭaka, vol. 6, by Burachai Sonthayanon, Ph.D.

document version: 1.0 August 6, 2013, B.E. 2556

จาก พระสุตตันตปิฎก ฉบับภาษาไทย เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์

แปลเป็นภาษาอังกฤษโดย บุรชัย สนธยานนท์ ร่างแปลที่ ๑

Notice: This is a draft translation aiming to facilitate learning and understanding of practical Buddhism among international people. If you have comment or suggestion for improvement / corrections, please write to burachais@gmail.com

This documents contains information from 2 stages of translation (i.e. from Pali to Thai, then from Thai to English), therefore, it is advisable that one should also look at original Pali texts of the Buddhist Scripture (Tipitaka) for exact wording and alternative interpretation.

Numbers inside square brackets in front of many paragraphs indicated the paragraph numbers in the a respective volume of the Thai Sutta Tipitaka.

Explanations, translation of Pali terms, alternative terms, my interpretation and comments are given in parentheses.

[333] Thus I (Ananda) have heard.

One day, the Blessed One (Buddha, Bhagavā) stayed at a 'castle' (pāsāda) built by the premier female layperson supporter, Visakha Mikara-Mata (Viśākhā Migāramāta), at Bupparam Vihara (Eastern monastery, which has a building built as a residence for the Buddha called Migāramātupāsāda), in the perimeter of Sāvatthī city (or Sravasti). That day, Ananda (his cousin and aide monk) came out from seclusion in late afternoon, then went to see the Buddha as his residence. After paying respect to the Great Teacher, he sat at suitable place on one side. Once seated, he asked the Buddha as followed.

“Respectable Lord, at one time when the Buddha stayed at a Sakya's village called Nagaraka, in the territory of Sakya (or Śākya). There, I heard your saying that 'So far, I have mostly stayed with suññatā-vihara-dhamma'.”

“My Lord, is that what I heard well, received well, attended to it well, and memorized it well?”

(suññatā-vihara-dhamma = a condition when the mind is 'resided' with suññatā; suññatā = voidness or emptiness)

[334] The Buddha said, “Well, Ananda. Certainly, you have heard it well, received accurately, well attended, well memorized. Look Ananda, both in the past and at the present, I have stayed mostly with suññatā-vihara-dhamma.”

“In analogy to this castle of Visakha Mikara-Mata, which is vacant of elephant, ox, horse, mule, free of gold and silver, void of gathering of female and male laypeople, the only thing not absent from it is the monks. Similarly, well Ananda, to a bhikkhu (monk), when he does not think of home, not think of human beings, only perceive the forest (which surrounding him), his mind would move, incline, establish (separation of a sensed-object from the observe, mind), and tend to hold forest in the memory (sañña). They thus clearly realized that, in the perception / cognition of the forest, there is neither anxiety attached like the case with the perception of home, nor the perception of human beings. He clearly knows that what is not vacant is only (a small) anxiety on the perception of forest. In this manner, he can ponder and see the voidness of things that is absent from the memory. And clearly he knows what is remained in the memory as still present. Look Ananda, even that is the case, it is an access to (a degree of) voidness, as a matter of fact, not mistaken, with (a degree of) purity, of that bhikkhu.”

[335] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of human, does not pay attention to perception of forest, only singly to the perception of earth,”

(earth = paṭhavī, i.e. particulate materials that could be physically sensed, but possibly in this context as an image object (clay slab) for a Kasiṇa meditation, widely practiced by Buddhist monks)

“his mind would move, incline, establish, and tend to think of paṭhavī in the memory. In analogy to a piece of ox's skin, stretched by 100 poles (around it), would be free of wrinkles, as such. Look Ananda, that is similar to the case of paṭhavī, although the earth has different plane levels, contains rivers, streams, full of thorny stubs, has mountains and rough terrains, all those, they just paid attention singly to the perception of paṭhavī, his mind would clearly realized that, in the perception of paṭhavī, there is no anxiety attached like the case with the perception of human beings, nor the perception of the forest. He clearly knows that what is not vacant is only anxiety on the paṭhavī. In this manner, he can ponder and see the voidness for the lack of perceptions of human beings, lack of perception of forest in the memory. And he clearly knows what remained in the memory is the perception of paṭhavī as still present. Look Ananda, even that is the case, it is an access to (a degree of) voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[336] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of paṭhavī, only singly to the perception of open-air (ākāsānañcāyatana, the sphere of unbound space), his mind would move, incline, establish, and tend to think of ākāsānañcāyatana in the memory. They just paid attention singly to the perception of ākāsānañcāyatana, his mind would clearly realized that, in the perception of ākāsānañcāyatana, there is no anxiety attached like the case with the perception of forest, nor the perception of paṭhavī. Clearly know that what is not vacant is only anxiety on the ākāsānañcāyatana. In this manner, he can ponder and see the voidness for the lack of perceptions of forest, lack of perception of paṭhavī in the memory. And clearly knows what remained in the memory is the perception of ākāsānañcāyatana as still present. In this manner, he considers the voidness of what is not in the memory. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[337] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of paṭhavī, not paying attention to the open-air (ākāsānañcāyatana), his mind pay attention onto to viññāṇañcāyatana (the Realm of Infinity of Consciousness). His mind would move, inclined, established, and tend to think of viññāṇañcāyatana in the memory. His mind would clearly realized that, in the perception of viññāṇañcāyatana, there is no anxiety attached like the case with the perception of paṭhavī, nor the perception of ākāsānañcāyatana. Clearly know that what is not vacant is only anxiety on the viññāṇañcāyatana. In this manner, he can ponder and see the voidness for the lack of perceptions of paṭhavī, lack of perception of ākāsānañcāyatana in the memory. And clearly knows what remained in the memory is the perception of viññāṇañcāyatana as still present. In this manner, he considers the voidness of what that is not in the memory. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[338] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of the open-air (ākāsānañcāyatana), not paying attention to the infinity of consciousness (viññāṇañcāyatana) , his mind pays attention onto to ākiñcaññāyatana (the Realm of Nothingness). His mind would move, inclined, established, and tend to think of ākiñcaññāyatana in the memory. His mind would clearly realized that, in the perception of ākiñcaññāyatana, there is no anxiety attached like the case with the perception of ākāsānañcāyatana, nor the perception of viññāṇañcāyatana. Clearly know that what is not vacant is only anxiety on the ākiñcaññāyatana. In this manner, he can ponder and see the voidness for the lack of perceptions of ākāsānañcāyatana, lack of perception of viññāṇañcāyatana in the memory. And clearly knows what remained in the memory is the perception of ākiñcaññāyatana as still present. In this manner, he considers the voidness of what that is not in the memory. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[339] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of the infinity of consciousness (viññāṇañcāyatana), not attention to the ākiñcaññāyatana, his mind pays attention onto to nevasaññānāsaññāyatana (the Realm of Perception nor Non-perception). His mind would move, inclined, established, and tend to think of nevasaññānāsaññāyatana in the memory. His mind would clearly realized that, in the perception of nevasaññānāsaññāyatana, there is no anxiety attached like the case with the perception of viññāṇañcāyatana, nor the perception of ākiñcaññāyatana. Clearly know that what is not vacant is only anxiety on the ākiñcaññāyatana. In this manner, they can ponder and see the voidness for the lack of perceptions of viññāṇañcāyatana, lack of perception of ākiñcaññāyatana in the memory. And clearly know what remained in the memory is the perception of nevasaññānāsaññāyatana as still present. In this manner, they consider the voidness of what that is not in the memory. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu”

[340] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of the the realm of nothingness (ākiñcaññāyatana), not attention to the Realm of Perception nor Non-perception (nevasaññānāsaññāyatana), his mind pays attention onto to cetosamādhi (mental concentration) without any signifier (nimitta). His mind would move, inclined, established, and tend to think of cetosamādhi without any signifier in the memory. His mind would clearly realized that, in this cetosamādhi, there is no anxiety attached like the case with the perception of ākiñcaññāyatana, nor the perception of nevasaññānāsaññāyatana. There was only anxiety on the arisen of the 6 āyatana (6 āyatana = saḷāyatana = perception channels, i.e. eyes, ears, nose, tongue, body, mind) which reside on this body, because of birth. He clearly knows that the perception is free from ākiñcaññāyatana and of nevasaññānāsaññāyatana. And clearly knows what is not void is the arisen of the 6 āyatana (saḷāyatana) because of life. In this manner, he considers the voidness with what is absent in the cetosamādhi. and clearly knows what remained in the cetosamādhi as still present. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[341] “Behold Ananda, there is more. When bhikkhu does not pay attention to perception of the the realm of nothingness (ākiñcaññāyatana), not attention to the Realm of Perception nor Non-perception (nevasaññānāsaññāyatana), his mind pays attention onto to cetosamādhi (mental concentration) without any signifier (nimitta). His mind would move, inclined, established, and tend to think of cetosamādhi without any signifier. He clearly knows that even this cetosamādhi without signifier can still be adjusted by factors, can be influenced. That anything that can be adjusted, attracted, is impermanent, must end as norm, When he knows this, (his) mind would be free of kāmāsāva, bhavasāva, even avijjāsāva. When the mind is liberated, there existed a wisdom (ñāṇa) that it has been freed, realizing that (future) birth is no more, life of study as monk (in Buddhist sense) is fulfilled, the act (study) that should be done is finished, other acts for this purpose are no more. He thus clearly knows that in this wisdom (ñāṇa) there is no anxiety that depends on kāmāsāva, bhavasāva, avijjāsāva. There is only anxiety that relies on arisen of the 6 ayayata, which relies on this body, based on life as cause. He clearly knows that this sanna (perception) is free from bhavasāva, and avijjāsāva. Clearly what is not void is the birth of 6 ayayatna, that depends on this body, based on life as cause. In this manner, he thus consider and see voidness with what is absent in the cetosamādhi and clearly knows that things left in the cetosamādhi is present. Look Ananda, even that is the case, it is an access to voidness, as a matter of fact, not mistaken, with purity, of that bhikkhu.”

[342] “Look Ananda, any samaṇa (shramana) or brahmin of any groups in the past, who had accessed the pure and best voidness meditative attainment (suññatā samāpatti), which is incomparable of all, had accessed to this pure and best voidness attainment. Any samaṇa or brahmin of any groups in the future, who will access the pure and best voidness attainment of all, will have accessed this pure and best voidness attainment. Any samaṇa or brahmin of any groups at the present time, who access the pure and best voidness attainment of all, thus accessed this pure and best voidness attainment. Look Ananda, as such, your group do study (and keep in mind) that we will access the pure and best voidness meditative attainment.”

After the Buddha has stated these wise words, Ananda was pleased with the Buddha's teaching. (Ananda has memorized them along the way.)

End of Culla-suññatā-sutta.

What is Abhinya, the super-knowledge ?

Abhinya or abhiññā (Thai = อภิญญา) , is a Pali word, means super-knowledge, supernatural powers, psychic powers, insights. In Buddhism, the Ariya (the Noble ones) who has developed his/her mind above lay persons, who has sufficient Samatha meditaion training (in the 8 absorptions, the 8 Jhanā), can access the powers in 6 categories. The abhiññā of 6 categories is called chaḷabhiññā ( chaḷa = 6, Thai = ฉฬภิญโญ , ฉฬภิญญา , อภิญญา ๖), is considered Lokuttara (supramundane, above the worlds, transcendental, Thai = โลกุตตระ , โลกุตระ).

It should be noted that not all Ariya persons have abhiññā. During Buddha's time, in one of his sermons, he clearly declared, of the 500 Ariya monks in the audience, only 60 had chaḷabhiññā, having the 6 knowledge and ability.

Since the Buddha emphasized on purification of the mind to get away from mental suffering and access Nibbāna (Nirvāna), so that his students and follower eliminate mental defilements completely, and thus attaining Arahat, he did not emphasize abhiññā.  In addition, he discouraged showing off of abhiññā powers since people might be attracted to it and not practicing "the right path"and "the middle way".  Developing the mind to Ariya states and ultimately Arahat mainly needs Vipassana meditation, most of his monks and layman followers did not have sufficient Samatha meditation training, i.e. mostly they practice upto only 4 physical Jhanā, thus the majority of his followers don't have chaḷabhiññā capability. Stories in some suttas of the Tipitaka (the Buddhist scriptures) list names of monks which Buddha praised as the top experts in some of these categories as evidence of existence of these 'paranormal' powers.

The 6 categories of super knowledge are:-

iddhividhā = magical powers (including psychokinesis, telekinesis, teleportation, flying, multiplicity, etc.)  (The Thai word of iddhividhā is อิทธิวิธี .)

dibbasota = divine ear, hearing from a very far distance. (The Thai word is ทิพยโสต .)

cetopariyañāṇa = penetration of the minds of others, telepathy. (The Thai word is เจโตปริยญาณ .)

pubbenivāsānussati = remembrance of former existence (incarnation, lives) and reincarnation history of others, retrocognition. (The Thai word is ปุพเพนิวาสานุสติญาณ .)

dibbacakkhu = divine eye, precognition, clairvoyance, apparitional experience, seeing the future, but only the Buddha has the unlimited capability level regarded as omniscience, or know-all. (The Thai word is ทิพยจักขุ .)

asavakkhayañāṇa = knowledge of the exhaustion of all mental intoxicants, upon entering various ariya stages, until reaching the fourth Ariya stage, the Arahat. (The Thai word is อาสวักขยญาณ .)

Lay persons with abundant mental defilements, still attached to greeds or desires (lobho / lobha, including rāga, sexual desires), angers (doso / dosa), delusion (moho / moha) with strenuous meditation training in the 8 Jhanā can access only 5 of the 6. They lack the last one which is the most important, asavakkhayañāṇa. The first 5 powers attainable by laymen is called Lokiyaabhiññā (abhiññā of the mundane, worldly level). That explains why some yogi, brahmins, and followers of other faiths who practice meditations have mental powers as well.

Virtues, Attributes or Epithets of the Buddha

There are many categories of Buddhas.(* See note below) But I am going to talk about virtues of the sammāsambuddha, the right Buddha, the supreme Lord Buddha of our era who was born over 26 centuries ago.  His former name was Prince Siddhārtha Gautama of Śākya territory. Thus he was also called Śākyamuni by non-Buddhists.

His 9 virtues called Buddhaguna (Pali: guna = virtues) can be found in the Pali chant praising him. I 'll put down with the English translation, adapted from the reference with my further explanatory notes.

Iti pi so Bhagava
Thus indeed is he, the Blessed One.
Araham
(1) the holy, the worthy, the accomplished, the one who ridded all mental defilements (Kilesa),
Sammāsambuddho
(2) fully enlightened,
Vijjācarana-sampanno
(3) perfect in knowledge and conduct,
Sugato
(4) well-gone, i.e. proceeded to Nibbāna
Lokavidu
(5) Knower of the World, the one with omniscience, the pantomath
Anuttaro Purisadammasārathi
(6) the leader of the men to be tamed,
Satthā Devamanusānam
(7) teacher of gods (angels or Deva, and Brahman) and men,
Buddho
(8) fully awaken one, the pleasant one (full of happiness)
Bhagavā
(9) blessed one, the analyst of dhamma (natural entities)

Reference: Phra Brahmagunabhorn (P.A. Payutto) Dictionary of Buddhism. 17th edition. B.E. 2551 (2008), Bangkok. entitiy 303, p. 222

Notice : I still could not find certain suitable characters for Pali words (with proper dots) so some of the characters are still incorrect.

Note: Other types of Buddhas include Paccekabuddha (one who became enlightened without (recent) teacher in the last reincarnation and later did not have students or following monks), and Sāvakabuddha (students of the sammāsambuddha who attained Arahat (4th enlightenment) after his guidance and thus later have purified the mind to the same level as their teacher).

While checking online references, I also found a useful PDF document here.