2.
The Greater Discourse on Emptiness
185. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kapilavatthu for almsfood. Having walked for almsfood in Kapilavatthu, after the meal, having returned from his alms round, he approached the dwelling of Kāḷakhemaka the Sakyan for the day residence. Now at that time many lodgings had been prepared in the dwelling of Kāḷakhemaka the Sakyan. The Blessed One saw many lodgings prepared in the dwelling of Kāḷakhemaka the Sakyan. Having seen this, this occurred to the Blessed One: "Many lodgings have indeed been prepared in the dwelling of Kāḷakhemaka the Sakyan. Do many monks dwell here?"
186. Now at that time the Venerable Ānanda together with several monks was doing robe-making work in the dwelling of Ghaṭā the Sakyan. Then the Blessed One, in the evening, having emerged from seclusion, went to the dwelling of Ghaṭā the Sakyan; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Many lodgings have indeed been prepared, Ānanda, in the dwelling of Kāḷakhemaka the Sakyan. Do many monks dwell here?" "Many lodgings, venerable sir, have been prepared in the dwelling of Kāḷakhemaka the Sakyan. Many monks dwell here. It is the time of robe-making for us, venerable sir."
"Indeed, Ānanda, a monk does not shine who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group. Indeed, Ānanda, that a monk who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group, will be one who obtains at will, obtains without difficulty, obtains without trouble, that happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment - this is impossible. But, Ānanda, whatever monk dwells alone, withdrawn from the group, for that monk this is to be expected - that he will be one who obtains at will, obtains without difficulty, obtains without trouble, that happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment - this is possible.
"Indeed, Ānanda, that a monk who delights in company, who is devoted to company, who is given to delight in company, who delights in a group, who is devoted to a group, who rejoices in a group, will enter and dwell in either the temporary, pleasant liberation of mind, or the perpetual, unshakable - this is impossible. But, Ānanda, whatever monk dwells alone, withdrawn from the group, for that monk this is to be expected - that he will enter and dwell in either the temporary, pleasant liberation of mind, or the perpetual, unshakable - this is possible.
"I do not see, Ānanda, even a single form where, for one who is attached to it, for one who delights in it as it is, from the alteration and change of that form, sorrow, lamentation, pain, displeasure, and anguish would not arise.
187. "Now, Ānanda, this abiding has been fully awakened to by the Truth-finder, that is to say - through inattention to all signs, to enter and dwell in internal emptiness. If therein, Ānanda, while the Truth-finder is dwelling with this abiding, there are those who approach - monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. Therein, Ānanda, the Truth-finder, with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, withdrawn, delighting in renunciation, having become completely free from all conditions conducive to mental corruptions, speaks only talk connected with dismissal. Therefore, Ānanda, if a monk should wish - 'May I enter and dwell in internal emptiness,' that monk, Ānanda, should internally steady the mind, settle it, make it one-pointed, and concentrate it.
188. "And how, Ānanda, does a monk internally steady the mind, settle it, make it one-pointed, and concentrate it? Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states... etc. having attained the first meditative absorption, he dwells in it... etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. Thus indeed, Ānanda, a monk internally steadies the mind, settles it, makes it one-pointed, and concentrates it. He attends to internal emptiness. When he attends to internal emptiness, his mind does not spring forward into emptiness, does not become clear, does not become settled, does not become liberated. This being so, Ānanda, the monk thus understands: 'When I attend to internal emptiness, my mind does not spring forward into internal emptiness, does not become clear, does not become settled, does not become liberated.' Thus he is fully aware there. He attends to external emptiness... etc. he attends to internal-external emptiness... etc. he attends to imperturbability. When he attends to imperturbability, his mind does not spring forward into imperturbability, does not become clear, does not become settled, does not become liberated. This being so, Ānanda, the monk thus understands: 'When I attend to imperturbability, my mind does not spring forward into imperturbability, does not become clear, does not become settled, does not become liberated.' Thus he is fully aware there.
"Therefore, Ānanda, that monk should internally steady the mind, settle it, make it one-pointed, and concentrate it on that very same former sign of concentration. He attends to internal emptiness. When he attends to internal emptiness, his mind springs forward into internal emptiness, becomes clear, becomes settled, becomes liberated. This being so, Ānanda, the monk thus understands: 'When I attend to internal emptiness, my mind springs forward into internal emptiness, becomes clear, becomes settled, becomes liberated.' Thus he is fully aware there. He attends to external emptiness... etc. he attends to internal-external emptiness... etc. he attends to imperturbability. When he attends to imperturbability, his mind springs forward into imperturbability, becomes clear, becomes settled, becomes liberated. This being so, Ānanda, the monk thus understands: 'When I attend to imperturbability, my mind springs forward into imperturbability, becomes clear, becomes settled, becomes liberated.' Thus he is fully aware there.
189. "If, Ānanda, for that monk dwelling with this abiding, the mind inclines to walking, he walks - 'Thus as I walk, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to standing, he stands - 'Thus as I stand, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to sitting, he sits down - 'Thus as I sit, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, Ānanda, for that monk dwelling with this abiding, the mind inclines to lying down, he lies down - 'Thus as I lie down, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there.
"If, Ānanda, for that monk dwelling with this abiding, the mind inclines to talk, he - 'Whatever talk is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about liquor, talk about streets, talk about wells, talk about the departed, talk about diversity, tales about the world, tales about the sea, talk about becoming and non-becoming, thus or thus - I will not speak such talk.' Thus he is fully aware there. But that which is this talk, Ānanda, that is conducive to effacement, suitable for freeing the mind from hindrances, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation, thus - 'I will speak such talk.' Thus he is fully aware there.
"If, Ānanda, for that monk dwelling with this abiding, the mind inclines to applied thought, he - 'Whatever applied thoughts are low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - sensual thought, thought of anger, thought of violence - I will not think such applied thoughts.' Thus he is fully aware there. But whatever applied thoughts, Ānanda, are noble, leading to liberation, that lead one who practises them to the complete destruction of suffering, as follows - thought of renunciation, thought of non-anger, thought of non-violence, thus - 'I will think such applied thoughts.' Thus he is fully aware there.
190. "There are, Ānanda, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, Ānanda, are the five types of sensual pleasure where a monk should constantly review his own mind: 'Is there any mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base?' If, Ānanda, a monk reviewing thus understands: 'There is indeed mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base,' this being so, Ānanda, the monk thus understands: 'The desire and lust I have regarding these five types of sensual pleasure has not been abandoned by me.' Thus he is fully aware there. But if, Ānanda, a monk reviewing thus understands: 'There is no mental activity arising in me regarding one or another of these five types of sensual pleasure, in one or another sense base,' this being so, Ānanda, the monk thus understands: 'The desire and lust I have regarding these five types of sensual pleasure has been abandoned by me.' Thus he is fully aware there.
191. "There are, Ānanda, these five aggregates of clinging where a monk should dwell observing rise and fall - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' For one dwelling observing rise and fall in these five aggregates of clinging, whatever conceit 'I am' there is in the five aggregates of clinging, that is abandoned. This being so, Ānanda, the monk thus understands: 'Whatever conceit "I am" there was in these five aggregates of clinging, that has been abandoned by me.' Thus he is fully aware there. These, Ānanda, are the teachings that are exclusively wholesome, having wholesomeness as their basis, noble, supramundane, untouched by the Evil One. What do you think, Ānanda, seeing what reason is a disciple worthy to follow the Teacher, even when being dismissed?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good indeed, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it."
192. "Indeed, Ānanda, a disciple is not worthy to follow the Teacher because of discourse, mixed prose and verse, and explanation. What is the reason for this? For a long time indeed, Ānanda, these teachings have been heard by you, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. But that which is this talk, Ānanda, that is conducive to effacement, suitable for freeing the mind from hindrances, leading exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - because of such talk, Ānanda, a disciple is worthy to follow the Teacher, even when being dismissed.
"This being so, Ānanda, there is misfortune for the teacher, this being so there is misfortune for the pupil, this being so there is misfortune for the one living the holy life.
193. "And how, Ānanda, is there misfortune for the teacher? Here, Ānanda, a certain teacher resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the teacher. Through misfortune for the teacher, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, there is misfortune for the teacher.
194. "And how, Ānanda, is there misfortune for the pupil? Now, Ānanda, a disciple of that very Teacher, cultivating the seclusion of that Teacher, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the disciple. Through misfortune for the pupil, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, is there misfortune for the pupil.
195. "And how, Ānanda, is there misfortune for the one living the holy life? Here, Ānanda, a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he does not desire infatuation, does not commit to greed, does not revert to luxurious living. Now, Ānanda, a disciple of that very Teacher, cultivating the seclusion of that Teacher, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, brahmins and householders, townspeople and country-folk approach him. When brahmins and householders, townspeople and country-folk approach him, he desires infatuation, commits to greed, and reverts to luxurious living. This, Ānanda, is called misfortune for the one living the holy life. Through misfortune for the one living the holy life, evil unwholesome mental states have slain him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus indeed, Ānanda, is there misfortune for the one living the holy life.
"Therein, Ānanda, this misfortune for the teacher and this misfortune for the pupil - this misfortune for the one living the holy life is more painful in result and more bitter in result than those, and moreover it leads to the nether world.
196. "Therefore, Ānanda, behave towards me as friends, not as foes. That will be for your welfare and happiness for a long time.
"And how, Ānanda, do disciples behave towards the Teacher as foes, not as friends? Here, Ānanda, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples do not listen, do not lend an ear, do not apply their minds to final knowledge, and having turned aside, they conduct themselves contrary to the Teacher's instruction. Thus indeed, Ānanda, do disciples behave towards the Teacher as foes, not as friends.
"And how, Ānanda, do disciples behave towards the Teacher as friends, not as foes? Here, Ānanda, the Teacher teaches the Teaching to his disciples, compassionate, seeking their welfare, out of compassion - 'This is for your welfare, this is for your happiness.' His disciples listen, lend an ear, apply their minds to final knowledge, and do not conduct themselves having turned aside from the Teacher's instruction. Thus indeed, Ānanda, do disciples behave towards the Teacher as friends, not as foes.
"Therefore, Ānanda, behave towards me as friends, not as foes. That will be for your welfare and happiness for a long time. I will not, Ānanda, exert myself towards you as a potter does with raw, unfired vessels. Restraining again and again, Ānanda, I will speak; removing again and again, Ānanda, I will speak. What is the core will stand."
This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.
The Greater Discourse on Emptiness is concluded as second.