The Middle Length Discourses 122
The Greater Discourse on Emptiness
Thus have I heard—
at one time the Bhagavā was dwelling among the Sakyans, at Kapilavatthu, in Nigrodha's Park.
Then, in the morning, the Bhagavā dressed, took his bowl and robe, and entered Kapilavatthu for alms.
Having walked for alms in Kapilavatthu, after the meal, returning from the alms round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day's abiding.
Now at that time, in the dwelling of Kāḷakhemaka the Sakyan, many seats and lodgings had been prepared.
The Bhagavā saw that many seats and lodgings had been prepared in the dwelling of Kāḷakhemaka the Sakyan.
Having seen this, it occurred to the Bhagavā:
“Many seats and lodgings have been prepared in the dwelling of Kāḷakhemaka the Sakyan.
Are many bhikkhus dwelling here?”
Now at that time, Venerable Ānanda was making robes together with many bhikkhus in the dwelling of Ghaṭā the Sakyan.
Then in the evening, the Bhagavā, having risen from seclusion, went to the dwelling of Ghaṭā the Sakyan; having gone there, he sat down on the prepared seat.
Sitting there, the Bhagavā addressed Venerable Ānanda:
“Ānanda, many seats and lodgings have been prepared in the dwelling of Kāḷakhemaka the Sakyan.
Are many bhikkhus dwelling there?”
“Bhante, many seats and lodgings have been prepared in the dwelling of Kāḷakhemaka the Sakyan.
Many bhikkhus are dwelling there.
It is our robe-making season, bhante.”
“Ānanda, it does not shine for a bhikkhu to delight in company, to enjoy company, to be devoted to delight in company, to delight in groups, to enjoy groups, to rejoice in groups.
That a bhikkhu who delights in company, enjoys company, is devoted to delight in company, delights in groups, enjoys groups, rejoices in groups, should be one who gains at will, without trouble, without difficulty, that sukha of renunciation, sukha of seclusion, sukha of stilling, sukha of awakening—this situation does not exist.
But that a bhikkhu who dwells alone, withdrawn from the group, should be one who gains at will, without trouble, without difficulty, that sukha of renunciation, sukha of seclusion, sukha of stilling, sukha of awakening—this situation exists.
That a bhikkhu who delights in company, enjoys company, is devoted to delight in company, delights in groups, enjoys groups, rejoices in groups, should enter and dwell in the temporary, lovely liberation of citta, or in the non-temporary, unshakable one—this situation does not exist.
But that a bhikkhu who dwells alone, withdrawn from the group, should enter and dwell in the temporary, lovely liberation of citta, or in the non-temporary, unshakable one—this situation exists.
Ānanda, I do not see even a single form [rūpampi] in which, for one who is attached to it and takes pleasure in it as they like, sorrow, lamentation, dukkha, distress, and anguish would not arise from the change and alteration of that form [rūpassa].
And this, Ānanda, is the dwelling fully awakened to by the Tathāgata, namely—
by not attending to all nimittas, to enter and dwell in internal emptiness.
If, Ānanda, while the Tathāgata is dwelling in this dwelling, there come to him bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, or disciples of sectarians,
then, Ānanda, with citta inclined to seclusion [vivekaninnena], sloping to seclusion [vivekapoṇena], tending to seclusion [vivekapabbhārena], withdrawn, delighting in renunciation, done away with in regard to all dhammas that are grounds for āsavas, the Tathāgata speaks only talk connected with sending them away.
Therefore, Ānanda, if a bhikkhu should wish:
‘May I enter and dwell in internal emptiness,’ that bhikkhu, Ānanda, should settle, compose, unify [ekodi], and concentrate his citta internally.
And how, Ānanda, does a bhikkhu settle, compose, unify [ekodiṁ], and concentrate his citta internally?
Here, Ānanda, secluded from sensual pleasures, secluded from unwholesome dhammas … he enters and dwells in the first jhāna …
the second jhāna …
the third jhāna …
he enters and dwells in the fourth jhāna.
In this way, Ānanda, a bhikkhu settles, composes, unifies [ekodiṁ], and concentrates his citta internally.
He attends to internal emptiness.
While he attends to internal emptiness, his citta does not leap forward, grow clear, become settled, or become liberated in internal emptiness.
When this is so, Ānanda, that bhikkhu understands thus:
‘While I attend to internal emptiness, my citta does not leap forward, grow clear, become settled, or become liberated in internal emptiness.’
Thus he is clearly comprehending [sampajāno] there.
He attends to external emptiness …
he attends to internal-and-external emptiness …
he attends to the imperturbable.
While he attends to the imperturbable, his citta does not leap forward, grow clear, become settled, or become liberated in the imperturbable.
When this is so, Ānanda, that bhikkhu understands thus:
‘While I attend to the imperturbable, my citta does not leap forward, grow clear, become settled, or become liberated in the imperturbable.’
Thus he is clearly comprehending [sampajāno] there.
Then, Ānanda, that bhikkhu should settle, compose, unify [ekodi], and concentrate his citta internally in that same former nimitta of samādhi.
He attends to internal emptiness.
While he attends to internal emptiness, his citta leaps forward, grows clear, becomes settled, and becomes liberated in internal emptiness.
When this is so, Ānanda, that bhikkhu understands thus:
‘While I attend to internal emptiness, my citta leaps forward, grows clear, becomes settled, and becomes liberated in internal emptiness.’
Thus he is clearly comprehending [sampajāno] there.
He attends to external emptiness …
he attends to internal-and-external emptiness …
he attends to the imperturbable.
While he attends to the imperturbable, his citta leaps forward, grows clear, becomes settled, and becomes liberated in the imperturbable.
When this is so, Ānanda, that bhikkhu understands thus:
‘While I attend to the imperturbable, my citta leaps forward, grows clear, becomes settled, and becomes liberated in the imperturbable.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to walking, he walks:
‘When I walk in this way, evil unwholesome dhammas of covetousness and distress will not flow in upon me.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to standing, he stands:
‘When I stand in this way, evil unwholesome dhammas of covetousness and distress will not flow in upon me.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to sitting, he sits:
‘When I sit in this way, evil unwholesome dhammas of covetousness and distress will not flow in upon me.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to lying down, he lies down:
‘When I lie down in this way, evil unwholesome dhammas of covetousness and distress will not flow in upon me.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to talk, he:
‘I will not speak such talk as this, which is low, vulgar, worldly, ignoble, unconnected with benefit, and does not lead to disenchantment, dispassion, cessation, stilling, direct knowledge, awakening, and nibbāna, namely: talk of kings, talk of thieves, talk of ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of towns, talk of cities, talk of countries, talk of women, talk of liquor, talk of streets, talk of wells, talk of the departed, miscellaneous talk, tales of the world, tales of the sea, and talk of becoming this or that.’
Thus he is clearly comprehending [sampajāno] there.
But this talk, Ānanda, which is effacing, suitable for opening the citta, and leads solely to disenchantment, dispassion, cessation, stilling, direct knowledge, awakening, and nibbāna, namely: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on samādhi, talk on paññā, talk on liberation, talk on the knowledge and vision of liberation—‘I will speak such talk as this.’
Thus he is clearly comprehending [sampajāno] there.
If, Ānanda, while that bhikkhu is dwelling in this dwelling, his citta inclines to thought, he:
‘Those thoughts that are low, vulgar, worldly, ignoble, unconnected with benefit, and do not lead to disenchantment, dispassion, cessation, stilling, direct knowledge, awakening, and nibbāna, namely: sensual thought, thought of ill will, thought of harming—I will not think such thoughts as these.’
Thus he is clearly comprehending [sampajāno] there.
But these thoughts, Ānanda, which are noble, leading out, and lead the one who acts on them to the complete ending of dukkha, namely: thought of renunciation, thought of non-ill will, thought of non-harming—‘I will think such thoughts as these.’
Thus he is clearly comprehending [sampajāno] there.
Ānanda, there are these five cords of sensual pleasure.
Which five?
Forms [rūpā] known by the eye, wished for, desired, agreeable, pleasing in form [piyarūpā], connected with sensual pleasure, enticing;
sounds known by the ear …
odors known by the nose …
flavors known by the tongue …
touches known by the body, wished for, desired, agreeable, pleasing in form [piyarūpā], connected with sensual pleasure, enticing—
these, Ānanda, are the five cords of sensual pleasure.
There a bhikkhu should frequently review his own citta:
‘Does there arise in me any activity of mind in regard to any one or another dimension [āyatane] among these five cords of sensual pleasure?’
If, Ānanda, while reviewing, a bhikkhu understands thus:
‘There does arise in me activity of mind in regard to any one or another dimension [āyatane] among these five cords of sensual pleasure,’
when this is so, Ānanda, that bhikkhu understands thus:
‘The desire and lust for these five cords of sensual pleasure has not been abandoned in me.’
Thus he is clearly comprehending [sampajāno] there.
But if, Ānanda, while reviewing, a bhikkhu understands thus:
‘There does not arise in me activity of mind in regard to any one or another dimension [āyatane] among these five cords of sensual pleasure,’
when this is so, Ānanda, that bhikkhu understands thus:
‘The desire and lust for these five cords of sensual pleasure has been abandoned in me.’
Thus he is clearly comprehending [sampajāno] there.
Ānanda, there are these five aggregates subject to upādāna, regarding which a bhikkhu should dwell contemplating arising and passing away:
‘Such is form [rūpaṁ], such is the arising of form [rūpassa], such is the passing away of form [rūpassa];
such is vedanā …
such is saññā …
such are saṅkhāras …
such is viññāṇa, such is the arising of viññāṇa, such is the passing away of viññāṇa.’
As he dwells contemplating arising and passing away in these five aggregates subject to upādāna, whatever conceit ‘I am’ there is in regard to the five aggregates subject to upādāna is abandoned.
When this is so, Ānanda, that bhikkhu understands thus:
‘Whatever conceit “I am” there is in regard to these five aggregates subject to upādāna has been abandoned in me.’
Thus he is clearly comprehending [sampajāno] there.
These, Ānanda, are the dhammas that are entirely wholesome, with a wholesome future, noble, world-transcending, and not accessible to the Evil One.
What do you think, Ānanda?
Seeing what purpose could a disciple rightly follow the teacher, even if he were being dismissed?”
“Our dhammas, bhante, are rooted in the Bhagavā, guided by the Bhagavā, sheltered in the Bhagavā. It would be sādhu, bhante, if the meaning of this statement would occur to the Bhagavā himself. Having heard it from the Bhagavā, the bhikkhus will remember it.”
“Ānanda, a disciple should not follow the teacher for the sake of sutta [suttaṁ], verse, or exposition.
Why is that?
For a long time, Ānanda, those dhammas have been heard, retained, recited verbally, examined with the mind, and well penetrated by view.
But this talk, Ānanda, which is effacing, suitable for opening the citta, and leads solely to disenchantment, dispassion, cessation, stilling, direct knowledge, awakening, and nibbāna, namely: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on samādhi, talk on paññā, talk on liberation, talk on the knowledge and vision of liberation—for the sake of talk such as this, Ānanda, a disciple should rightly follow the teacher, even if he were being dismissed.
When this is so, Ānanda, there is the teacher's danger; when this is so, there is the pupil's danger; when this is so, there is the spiritual companion's danger.
And how, Ānanda, is there the teacher's danger?
Here, Ānanda, some teacher resorts to a secluded lodging: the wilderness, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland, the open air, a heap of straw.
As he dwells thus withdrawn, brahmins and householders, town-dwellers and country people, attend upon him.
As brahmins and householders, town-dwellers and country people, attend upon him, he takes delight in infatuation, falls into greed, and turns back to abundance.
This, Ānanda, is called the teacher's danger.
Because of the teacher's danger, evil unwholesome dhammas that defile, lead to renewed existence, are troublesome, have dukkha as their result, and lead to future birth, aging, and death, strike him down.
In this way, Ānanda, there is the teacher's danger.
And how, Ānanda, is there the pupil's danger?
Then, Ānanda, a disciple of that very teacher, cultivating that teacher's seclusion [vivekaṁ],
resorts to a secluded lodging: the wilderness, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland, the open air, a heap of straw.
As he dwells thus withdrawn, brahmins and householders, town-dwellers and country people, attend upon him.
As brahmins and householders, town-dwellers and country people, attend upon him, he takes delight in infatuation, falls into greed, and turns back to abundance.
This, Ānanda, is called the pupil's danger.
Because of the pupil's danger, evil unwholesome dhammas that defile, lead to renewed existence, are troublesome, have dukkha as their result, and lead to future birth, aging, and death, strike him down.
In this way, Ānanda, there is the pupil's danger.
And how, Ānanda, is there the spiritual companion's danger?
Here, Ānanda, a Tathāgata arises in the world, an arahant, perfectly awakened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, awakened, the Bhagavā.
He resorts to a secluded lodging: the wilderness, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland, the open air, a heap of straw.
As he dwells thus withdrawn, brahmins and householders, town-dwellers and country people, attend upon him.
As brahmins and householders, town-dwellers and country people, attend upon him, he does not take delight in infatuation, does not fall into greed, and does not turn back to abundance.
Then, Ānanda, a disciple of that very teacher, cultivating that teacher's seclusion [vivekaṁ],
resorts to a secluded lodging: the wilderness, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland, the open air, a heap of straw.
As he dwells thus withdrawn, brahmins and householders, town-dwellers and country people, attend upon him.
As brahmins and householders, town-dwellers and country people, attend upon him, he takes delight in infatuation, falls into greed, and turns back to abundance.
This, Ānanda, is called the spiritual companion's danger.
Because of the spiritual companion's danger, evil unwholesome dhammas that defile, lead to renewed existence, are troublesome, have dukkha as their result, and lead to future birth, aging, and death, strike him down.
In this way, Ānanda, there is the spiritual companion's danger.
There, Ānanda, of this teacher's danger and this pupil's danger, the spiritual companion's danger has a result more painful and more bitter than those, and also leads to ruin.
Therefore, Ānanda, conduct yourselves toward me with friendliness, not with hostility.
That will be for your welfare and sukha for a long time.
And how, Ānanda, do disciples conduct themselves toward the teacher with hostility, not with friendliness?
Here, Ānanda, the teacher teaches the dhamma to the disciples, compassionate, seeking their welfare, out of compassion:
‘This is for your welfare; this is for your sukha.’
His disciples do not wish to listen, do not lend ear, do not establish their citta for understanding, and they turn aside from the teacher's instruction.
In this way, Ānanda, disciples conduct themselves toward the teacher with hostility, not with friendliness.
And how, Ānanda, do disciples conduct themselves toward the teacher with friendliness, not with hostility?
Here, Ānanda, the teacher teaches the dhamma to the disciples, compassionate, seeking their welfare, out of compassion:
‘This is for your welfare; this is for your sukha.’
His disciples wish to listen, lend ear, establish their citta for understanding, and do not turn aside from the teacher's instruction.
In this way, Ānanda, disciples conduct themselves toward the teacher with friendliness, not with hostility.
Therefore, Ānanda, conduct yourselves toward me with friendliness, not with hostility.
That will be for your welfare and sukha for a long time.
Ānanda, I will not deal with you as a potter deals with raw, unbaked pots.
Checking again and again, Ānanda, I will speak;
pressing again and again, Ānanda, I will speak.
Whoever has heartwood will stand.”
The Bhagavā said this.
Satisfied, Venerable Ānanda rejoiced in the Bhagavā's words.
The Greater Discourse on Emptiness is finished, second.