The Longer Discourse on Emptiness

Thus have I heard:

At one time, the Blessed One was staying among the Sakyans, in the Nigrodha Park at Kapilavatthu.

Then, in the forenoon, having put on his robe and taking his bowl and outer robe, the Blessed One entered Kapilavatthu for alms.

Having gone on his alms round in Kapilavatthu and returned after his meal, he went to the dwelling of the Sakyan Kālakehemaka for a day’s residence.

At that time in the dwelling of Kālakehemaka, many lodgings had been prepared.

The Blessed One saw that many lodgings had been prepared in the dwelling of Kālakehemaka.

Upon seeing this, the Blessed One thought, In the dwelling of Kālakehemaka, many lodgings have been prepared.

Are many disciples staying here?

At that time Venerable Ānanda was engaged in robe-making with several other disciples at the workshop in the Sakyan's dwelling.

Then in the evening, having emerged from seclusion, the Blessed One went to the workshop of the Sakyan, approached, and sat down on the prepared seat.

Having sat down, the Blessed One addressed Venerable Ānanda, Ānanda, in the dwelling of Kālakehemaka, many lodgings have been prepared.

Are many disciples staying there?

Indeed, venerable sir, in the dwelling of Kālakehemaka, many lodgings have been prepared, and many disciples are staying there.

It is our robe-making time, venerable sir.

A disciple, Ānanda, who delights in company, enjoys company, and is committed to the pursuit of company, delights in groups, enjoys groups, delights with groups : it is not possible that such a disciple will easily obtain the happiness of renunciation, the happiness of seclusion, the happiness of peace, and the happiness of enlightenment, with little trouble and little difficulty.

But, Ānanda, for a disciple who dwells alone, withdrawn from the group, it is expected that he will easily obtain the happiness of renunciation, the happiness of seclusion, the happiness of peace, and the happiness of enlightenment with little trouble and little difficulty. This is possible.

Thus, Ānanda, a disciple who delights in socializing, inclined to socializing, devoted to socializing, delights in groups, rejoices in groups, is immersed in groups, will not attain and dwell in the temporary or unshakeable liberation of mind:this is not a possibility.

However, Ānanda, when a disciple lives withdrawn, apart from the group, it is expected that he will attain and dwell in the temporary or unshakeable liberation of mind:this is a possibility.

I do not see, Ānanda, even one form because of which, for one who takes pleasure and is enamored with it, sorrow, lamentation, pain, grief, and despair would not arise due to its change and alteration.

However, Ānanda, this dwelling has been realized by the Tathāgata, namely, by disregarding all signs, to attain and dwell in the internal emptiness.

If, Ānanda, while dwelling in this abode, there come to the Tathāgata disciples, nuns, male lay followers, female lay followers, kings, royal ministers, wanderers, and disciples of other schools, then, Ānanda, the Tathāgata, with a mind inclined to seclusion, swelled with seclusion, elevated by seclusion, withdrawn, rejoicing in renunciation, completely independent, engages only in conversation connected with leaving.

Therefore, Ānanda, if a disciple should wish, ‘May I attain and dwell in the internal emptiness, then, Ānanda, that disciple must settle his mind internally, focus it internally, unify it, and concentrate it.

And how, Ānanda, does a disciple settle his mind internally, focus it internally, unify it, and concentrate it?

Here, Ānanda, a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna...

the second jhāna...

the third jhāna...

the fourth jhāna.

This is how, Ānanda, a disciple settles his mind internally, focuses it internally, unifies it, and concentrates it.

He attends to the internal emptiness.

While attending to the internal emptiness, his mind does not incline to, settle upon, establish in, or become liberated in the emptiness.

This being the case, Ānanda, a disciple knows thus: ‘While attending to the internal emptiness, my mind does not incline to, settle upon, establish in, or become liberated in the emptiness.

Thus he remains mindful therein.

He contemplates external emptiness... and then...

he contemplates both internal and external emptiness... and then...

he contemplates the immovable state.

While he is contemplating the immovable state, his mind does not enter into, settle, become confident in, or become liberated in the immovable state.

Thus, understanding this, Ānanda, a disciple recognizes: While contemplating the immovable state, my mind does not enter into, settle, become confident in, or become liberated in the immovable state.

He remains fully aware of this.

Therefore, Ānanda, the disciple should place his mind, only related to the earlier sign of concentration, inwardly, making it collected, unified, concentrated.

He contemplates internal emptiness.

While contemplating internal emptiness, his mind enters into, settles, becomes confident in, and becomes liberated in internal emptiness.

Thus, understanding this, Ānanda, a disciple recognizes: While contemplating internal emptiness, my mind enters into, settles, becomes confident in, and becomes liberated in internal emptiness.

He remains fully aware of this.

He then contemplates external emptiness...

and then... he contemplates both internal and external emptiness... and then...

he contemplates the immovable state.

While he is contemplating the immovable state, his mind enters into, settles, becomes confident in, and becomes liberated in the immovable state.

Thus, understanding this, Ānanda, a disciple recognizes: While contemplating the immovable state, my mind enters into, settles, becomes confident in, and becomes liberated in the immovable state.

He remains fully aware of this.

If, Ānanda, the disciple's mind inclines towards walking while dwelling in this dwelling, he walks, thinking, As I continue walking, neither greed nor grief, nor unskillful unwholesome states will overwhelm me.

He remains fully aware of this.

If, Ānanda, the disciple's mind inclines towards standing while dwelling in this dwelling, he stands, thinking, As I continue standing, neither greed nor grief, nor unskillful unwholesome states will overwhelm me.

He remains fully aware of this.

If, Ānanda, the disciple's mind inclines towards sitting while dwelling in this dwelling, he sits, thinking, As I continue sitting, neither greed nor grief, nor unskillful unwholesome states will overwhelm me.

He remains fully aware of this.

If, Ānanda, the disciple's mind inclines towards lying down while dwelling in this dwelling, he lies down, thinking, As I continue lying down, neither greed nor grief, nor unskillful unwholesome states will overwhelm me.

He remains fully aware of this.

Thus, he is mindful there. If, Ānanda, while dwelling with this practice, the mind of a disciple inclines towards conversation, he considers, This type of conversation is inferior, worldly, of common people, ignoble, unbeneficial, leading neither to disenchantment, dispassion, cessation, tranquility, higher knowing, awakening, nor to Nibbāna; such as: talk on kings, thieves, ministers of state, armies, dangers, wars, food, drinks, clothes, beds, garlands, scents, relatives, vehicles, villages, towns, cities, countries, women, strong drink, streets, wells, the departed, diversity, world news, ocean news, talk of being and non-being. Thus, he resolves, I shall not engage in such talk.

Thus, he is mindful there.

And, Ānanda, that conversation which leads to modesty, restraint, contentment, solitude, non-association, stirring of energy, virtue, concentration, wisdom, liberation, and the knowing and vision of liberation, he considers, This type of conversation is suitable, supporting mindfulness, leading to complete disenchantment, dispassion, cessation, tranquility, higher knowing, awakening, and Nibbāna; such as: talk on desiring little, contentment, seclusion, avoiding society, arousing energy, virtue, concentration, wisdom, liberation, and the knowing and vision of liberation.

Thus, he is mindful there.

If, Ānanda, while dwelling with this practice, the mind of a disciple inclines towards thought, he considers, These thoughts are inferior, worldly, of common people, ignoble, unbeneficial, leading neither to disenchantment, dispassion, cessation, tranquility, higher knowing, awakening, nor to Nibbāna; such as: thoughts of sensuality, ill will, and cruelty. Thus, he resolves, I shall not engage in such thought.

Thus, he is mindful there.

And, Ānanda, those thoughts which are noble, leading to liberation, ending suffering for the one who engages in them, he considers, These thoughts are leading towards detachment, non-ill will, and non-cruelty.

Thus, he is mindful there.

There are these five strands of sense satisfaction, Ānanda.

What five?

Forms cognizable by the eye that are wished for, desired, agreeable, and conducive to weal and delight, sounds cognizable by the ear, odors cognizable by the nose, tastes cognizable by the tongue, and tactile sensations cognizable by the body that are wished for, desired, agreeable, and conducive to weal and delight:these are the five strands of sense satisfaction, Ānanda, upon which the disciple should repeatedly reflect his own mind frequently.

Is there, for me, within these five strands of sensual pleasures, some mental engagement arising in one or another of the sense bases?

If, Ānanda, a disciple reflecting thus knows, Indeed, for me, within these five strands of sensual pleasures, there arises a mental engagement in one or another of the sense bases, then it truly indicates, Ānanda, that the disciple knows, The desire and attachment towards these five strands of sensual pleasures is not yet abandoned in me.

Thus, in that regard, he is fully aware.

However, if, Ānanda, a disciple reflecting thus knows, There is not, for me, within these five strands of sensual pleasures, any mental engagement arising in one or another of the sense bases, then it truly indicates, Ānanda, that the disciple knows, The desire and attachment towards these five strands of sensual pleasures has been abandoned in me.

Thus, in that regard, he is fully aware.

There are, Ānanda, five aggregates of clinging, upon which a disciple should dwell attending their arising and passing away: Such is form, such is the arising of form, such is the cessation of form; such is feeling; such is perception; such are mental formations; such is consciousness, such is the arising of consciousness, such is the cessation of consciousness.

While dwelling thus attending the arising and passing away within these five aggregates of clinging, the conceit of I am towards them is abandoned.

Indeed, it is truly said, Ānanda, that the disciple realizes, The conceit of I am relating to these five aggregates of clinging has been abandoned in me.

Thus, in that regard, he is fully aware.

These, Ānanda, are the teachings that are unquestionably wholesome, leading to welfare, noble, supramundane, and unapproachable by the defiled.

What do you think, Ānanda, for what purpose should a disciple follow the Teacher even when reproached?

Our teachings, Venerable Sir, are rooted in the Blessed One, guided by the Blessed One, and they take refuge in the Blessed One.

It is indeed best, Venerable Sir, if the Blessed One himself elucidates the meaning of this teaching.

Having heard it from the Blessed One, the disciples will remember it.

No, Ānanda, it is not fitting for a disciple to follow the Teacher merely because of Sutta, Geyya, or Veyyākaraṇa (prose discourses, verse, exposition).

Why is that?

Because for a long time, Ānanda, you have heard, kept, recited, thoroughly considered in your mind, and rightly penetrated the teachings with deep understanding.

And what, Ānanda, is the discussion that conduces to the decline of defilements, to entering into seclusion, to dispassion, cessation, tranquility, higher knowing, enlightenment, and Nibbāna? It is the discussion of having few desires, contentment, seclusion, detachment, arousing energy, ethical conduct, concentration, wisdom, liberation, and the knowing and vision of liberation. Ānanda, it is for the sake of such a discussion that a disciple should follow the teacher, even if it requires effort.

If this is the case, Ānanda, disturbances arise from teachers, disturbances arise from pupils, and disturbances arise in the holy life.

And how, Ānanda, does a disturbance arise from a teacher?

Here, Ānanda, some teacher resorts to a secluded dwelling, such as a forest, the root of a tree, a mountain, a gorge, a cave, a charnel ground, a jungle thicket, a space in the open air, or a heap of straw.

As he lives in such a dwelling, brahmins and householders from villages and towns visit him.

He becomes sparkling amidst them, develops attachment, and gets involved in a bustle.

This, Ānanda, is called a disturbance from a teacher.

Due to the disturbance from the teacher, unwholesome, defiled states arise in him, leading to further becoming, connected with painful results, bound to future birth, aging, and death.

Thus, Ānanda, is the disturbance from a teacher.

And how, Ānanda, does a disturbance arise from a pupil?

The disciple of such a teacher, imitating the teacher’s seclusion, resorts to a secluded dwelling, such as a forest, the root of a tree, a mountain, a gorge, a cave, a charnel ground, a jungle thicket, a space in the open air, or a heap of straw.

As he resides in such a dwelling, brahmins and householders from villages and towns visit him.

He becomes sparkling amidst them, develops attachment, and becomes involved in a bustle.

This, Ānanda, is called a disturbance from a pupil.

Due to the disturbance from the pupil, unwholesome, defiled states arise in him, leading to further becoming, connected with painful results, bound to future birth, aging, and death.

Thus, Ānanda, is the disturbance from a pupil.

And how, Ānanda, does a disturbance arise in the holy life?

Here, Ānanda, a Tathāgata arises in the world, an Arahant, Perfectly Enlightened, endowed with wisdom and conduct, sublime, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, awakened, blessed.

He frequents secluded dwellings: a forest, the root of a tree, a mountain, a ravine, a cave in the mountains, a charnel ground, a wooded grove, the open air, or a heap of straw.

While dwelling there in such solitude, Brahmins, householders, residents of villages, and country people approach him.

Among those who approach, he does not yearn, become greedy, or turn back to the abundance of worldly life.

In this way, Ānanda, a disciple of the Teacher, striving for seclusion like the Teacher, frequents secluded dwellings: a forest, the root of a tree, a mountain, a ravine, a cave in the mountains, a charnel ground, a wooded grove, the open air, or a heap of straw.

While dwelling there in such seclusion, Brahmins, householders, residents of villages, and country people approach him.

Among those who approach, he yearns, becomes greedy, and turns back to the abundance of worldly life.

This, Ānanda, is called the calamity of a celibate life.

By this calamity of the celibate life, unskillful, unwholesome states:corrupting, causing rebirth, bringing distressful results, leading to future birth, aging, and death:overwhelm him.

Thus, Ānanda, there is a calamity in the celibate life.

Here, Ānanda, both the calamity of a teacher and the calamity of a pupil are more distressful and severe than the calamity of the celibate life, and they lead to downfall.

Therefore, Ānanda, interact with me as with a friend, not as with an adversary.

This will lead to your long-term welfare and happiness.

And how, Ānanda, do disciples interact with the Teacher as with an adversary, not as with a friend?

Here, Ānanda, the Teacher teaches the Dhamma to the disciples out of compassion, seeking their welfare, with compassion: This is for your welfare, this is for your happiness.

But the disciples neither listen, nor lend their ears, nor know with their minds, and turning away from the Teacher's instruction, they live a worldly life.

Thus, Ānanda, the disciples interact with the Teacher as with an adversary, not as with a friend.

And how, Ānanda, do disciples interact with the Teacher as with a friend, not as with an adversary?

Here, Ānanda, the Teacher teaches the Dhamma to the disciples out of compassion, seeking their welfare, with compassion: This is for your welfare, this is for your happiness.

And the disciples listen, lend their ears, know with their minds, and do not turn away from the Teacher's instruction.

Thus, Ānanda, the disciples interact with the Teacher as with a friend, not as with an adversary.

Therefore, Ānanda, conduct yourselves like friends, not like enemies.

It will be for your long-term welfare and happiness.

I, Ānanda, will not exert myself in the way a potter works with raw, soft clay.

I will speak by repeatedly reproving; I will speak by repeatedly encouraging.

That which is essential will endure.

Thus spoke the Blessed One.

Delighted, the Venerable Ānanda rejoiced in the words of the Blessed One.

Thus the second Great Emptiness Discourse is concluded.