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.
------------
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).
