Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:Then Ven. Ānanda, emerging from his seclusion in the evening, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One:

“Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.“On one occasion, when the Blessed One was staying among the Sakyans in a Sakyan town named Nagaraka, Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ:there—face-to-face with the Blessed One—I heard this, face-to-face I learned this: ‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.‘I now remain fully in a dwelling of emptiness.’ Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?Did I hear that correctly, learn it correctly, attend to it correctly, remember it correctly?”

“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.“Yes, Ānanda, you heard that correctly, learned it correctly, attended to it correctly, remembered it correctly. Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.
etarahipi → etarahi ca (sya-all, km, pts1ed) | Pubbepāhaṁ → pubbecāhaṁ (sya-all, km, pts1ed)Now, as well as before, I remain fully in a dwelling of emptiness.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—Just as this palace of Migāra’s mother is empty of elephants, cattle, & mares, empty of gold & silver, empty of assemblies of women & men, and there is only this non-emptiness— bhikkhusaṅghaṁ paṭicca ekattaṁ;the singleness based on the Saṅgha of monks; evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.even so, Ānanda, a monk—not attending to the perception (mental note) of village, not attending to the perception of human being—attends to the singleness based on the perception of wilderness. Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of wilderness. So evaṁ pajānāti:“He discerns that ‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: araññasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of wilderness.’ So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being. There is only this non-emptiness: araññasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of wilderness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.[The Perception of Earth] “Further, Ānanda, the monk—not attending to the perception of human being, not attending to the perception of wilderness—attends to the singleness based on the perception of earth. Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of earth. Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;Just as a bull’s hide is stretched free from wrinkles with a hundred stakes, evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.
pabbatavisamaṁ taṁ sabbaṁ → pabbatavisamaṁ sabbaṁ (mr)even so—without attending to all the ridges & hollows, the river ravines, the tracts of stumps & thorns, the craggy irregularities of this earth—he attends to the singleness based on the perception of earth. Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of earth. So evaṁ pajānāti:“He discerns that ‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of human being are not present. Whatever disturbances that would exist based on the perception of wilderness are not present. There is only this modicum of disturbance: pathavīsaññaṁ paṭicca ekattan’ti.the singleness based on the perception of earth.’ So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of human being. This mode of perception is empty of the perception of wilderness. pathavīsaññaṁ paṭicca ekattan’ti.There is only this non-emptiness: the singleness based on the perception of earth.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.[The Infinitude of Space] “Further, Ānanda, the monk—not attending to the perception of wilderness, not attending to the perception of earth—attends to the singleness based on the perception of the dimension of the infinitude of space. Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of the dimension of the infinitude of space. So evaṁ pajānāti:“He discerns that ‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of wilderness are not present. Whatever disturbances that would exist based on the perception of earth are not present. There is only this modicum of disturbance: ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of the infinitude of space.’ So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of wilderness. This mode of perception is empty of the perception of earth. There is only this non-emptiness: ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of the infinitude of space.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.[The Infinitude of Consciousness] “Further, Ānanda, the monk—not attending to the perception of earth, not attending to the perception of the dimension of the infinitude of space—attends to the singleness based on the perception of the dimension of the infinitude of consciousness. Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of the dimension of the infinitude of consciousness. So evaṁ pajānāti:“He discerns that ‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of earth are not present. Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present. There is only this modicum of disturbance: viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of the infinitude of consciousness.’ So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of earth. This mode of perception is empty of the perception of the dimension of the infinitude of space. There is only this non-emptiness: viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of the infinitude of consciousness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.[Nothingness] “Further, Ānanda, the monk—not attending to the perception of the dimension of the infinitude of space, not attending to the perception of the dimension of the infinitude of consciousness—attends to the singleness based on the perception of the dimension of nothingness. Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its perception of the dimension of nothingness. So evaṁ pajānāti:“He discerns that ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present. Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present. There is only this modicum of disturbance: ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of nothingness.’ So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of the dimension of the infinitude of space. This mode of perception is empty of the perception of the dimension of the infinitude of consciousness. There is only this non-emptiness: ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the perception of the dimension of nothingness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.[Neither Perception nor Non-perception] “Further, Ānanda, the monk—not attending to the perception of the dimension of the infinitude of consciousness, not attending to the perception of the dimension of nothingness—attends to the singleness based on the dimension of neither perception nor non-perception. Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in the dimension of neither perception nor non-perception. So evaṁ pajānāti:“He discerns that ‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present. Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. There is only this modicum of disturbance: nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the dimension of neither perception nor non-perception.’ So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of the dimension of the infinitude of consciousness. This mode of perception is empty of the perception of the dimension of nothingness. There is only this non-emptiness: nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.the singleness based on the dimension of neither perception nor non-perception.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.[Theme-less Concentration] “Further, Ānanda, the monk—not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception—attends to the singleness based on the theme-less concentration of awareness. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its theme-less concentration of awareness. So evaṁ pajānāti:“He discerns that ‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present. Whatever disturbances that would exist based on the perception of the dimension of neither perception nor non-perception, are not present. And there is only this modicum of disturbance: imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.that connected with the six sensory spheres, dependent on this very body with life as its condition.’ So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the perception of the dimension of nothingness. This mode of perception is empty of the perception of the dimension of neither perception nor non-perception. There is only this non-emptiness: imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.that connected with the six sensory spheres, dependent on this very body with life as its condition.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.[Release] “Further, Ānanda, the monk—not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception—attends to the singleness based on the theme-less concentration of awareness. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.His mind leaps up, grows confident, stands fast, & grows resolute in its theme-less concentration of awareness. So evaṁ pajānāti: ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.“He discerns that ‘This theme-less concentration of awareness is fabricated & mentally fashioned.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.And he discerns that ‘Whatever is fabricated & mentally fashioned is inconstant & subject to cessation.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.Thus knowing, thus seeing, his heart is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

So evaṁ pajānāti:“He discerns that ‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—‘Whatever disturbances would exist based on the effluent of sensuality…the effluent of becoming…the effluent of ignorance, are not present. And there is only this modicum of disturbance: imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.that connected with the six sensory spheres, dependent on this very body with life as its condition.’ So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—He discerns that ‘This mode of perception is empty of the effluent of sensuality…becoming…ignorance. And there is just this non-emptiness: imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.that connected with the six sensory spheres, dependent on this very body with life as its condition.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure—superior & unsurpassed.

Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.“Ānanda, whatever contemplatives and brahmans who in the past entered & remained in an emptiness that was pure, superior, & unsurpassed, they all entered & remained in this very same emptiness that is pure, superior, & unsurpassed. Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti.Whatever contemplatives and brahmans who in the future will enter & remain in an emptiness that will be pure, superior, & unsurpassed, they all will enter & remain in this very same emptiness that is pure, superior, & unsurpassed. Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti.Whatever contemplatives and brahmans who at present enter & remain in an emptiness that is pure, superior, & unsurpassed, they all enter & remain in this very same emptiness that is pure, superior, & unsurpassed. Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—
viharissāmā’ti → viharissāmīti (pts1ed, mr)“Therefore, Ānanda, you should train yourselves: ‘We will enter & remain in the emptiness that is pure, superior, & unsurpassed.’” evañhi vo, ānanda, sikkhitabban”ti.
vo → te (mr)

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.