{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn122/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn122","id":"suttacentral_mn122","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn122/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day\u2019s meditation. Now at that time many resting places had been spread out at the lodge of Khemaka the Dark. The Buddha saw this, and wondered, \u201cMany resting places have been spread out; are there many mendicants living here?\u201d Now at that time Venerable \u0100nanda, together with many other mendicants, was making robes at the lodge of the Sakyan Gha\u1e6d\u0101. Then in the late afternoon, the Buddha came out of retreat and went to Gha\u1e6d\u0101\u2019s lodge, where he sat down on the seat spread out and said to Venerable \u0100nanda, \u201cMany resting places have been spread out at the lodge of Khemaka the Dark; are many mendicants living there?\u201d \u201cIndeed there are, sir. It\u2019s currently the time for making robes.\u201d \u201c\u0100nanda, a mendicant doesn\u2019t shine who enjoys company and groups, who loves them and likes to enjoy them. It is quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. Indeed, \u0100nanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart\u2014either that which is temporary and pleasant, or that which is irreversible and unshakable. But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart\u2014either that which is temporary and pleasant, or that which is irreversible and unshakable. \u0100nanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. But this meditation has been understood by the Realized One, namely to enter and remain in emptiness internally by not focusing on any signs. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, having totally eliminated defiling influences, he invariably gives a talk concerned only with sending them away. Therefore, if a mendicant should wish, \u2018May I enter and remain in emptiness internally!\u2019 then they should still, settle, unify, and immerse their mind in sam\u0101dhi internally. And how does a mendicant still, settle, unify, and immerse their mind in sam\u0101dhi internally? It\u2019s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption \u2026 second absorption \u2026 third absorption \u2026 fourth absorption. That\u2019s how a mendicant stills, settles, unifies, and immerses their mind in sam\u0101dhi internally. They focus on emptiness internally, but their mind does not leap forth, gain confidence, settle down, and become decided. In that case, they understand: \u2018I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.\u2019 In this way they are aware of the situation. They focus on emptiness externally \u2026 They focus on emptiness internally and externally \u2026 They focus on the imperturbable, but their mind does not leap forth, gain confidence, settle down, and become decided. In that case, they understand: \u2018I am focusing on the imperturbable internally, but my mind does not leap forth, gain confidence, settle down, and become decided.\u2019 In this way they are aware of the situation. Then that mendicant should still, settle, unify, and immerse their mind in sam\u0101dhi internally in the same meditation subject as a basis of immersion as before. They focus on emptiness internally, and their mind leaps forth, gains confidence, settles down, and becomes decided. In that case, they understand: \u2018I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes decided.\u2019 In this way they are aware of the situation. They focus on emptiness externally \u2026 They focus on emptiness internally and externally \u2026 They focus on the imperturbable, and their mind leaps forth, gains confidence, settles down, and becomes decided. In that case, they understand: \u2018I am focusing on the imperturbable, and my mind leaps forth, gains confidence, settles down, and becomes decided.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: \u2018While I\u2019m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: \u2018While I\u2019m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: \u2018While I\u2019m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking: \u2018While I\u2019m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: \u2018I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.\u2019 In this way they are aware of the situation. \u2018But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.\u2019 In this way they are aware of the situation. While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: \u2018I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.\u2019 In this way they are aware of the situation. \u2018But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.\u2019 In this way they are aware of the situation. There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear \u2026 Smells known by the nose \u2026 Tastes known by the tongue \u2026 Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. So a mendicant should regularly check their own mind: \u2018Does my mind take an interest in any of these five kinds of sensual stimulation?\u2019 Suppose that, upon checking, a mendicant knows this: \u2018My mind does take an interest.\u2019 In that case, they understand: \u2018I have not given up desire and greed for the five kinds of sensual stimulation.\u2019 In this way they are aware of the situation. But suppose that, upon checking, a mendicant knows this: \u2018My mind does not take an interest.\u2019 In that case, they understand: \u2018I have given up desire and greed for the five kinds of sensual stimulation.\u2019 In this way they are aware of the situation. A mendicant should meditate observing rise and fall in these five grasping aggregates: \u2018Such is form, such is the origin of form, such is the disappearance of form. Such is feeling \u2026 Such is perception \u2026 Such are choices \u2026 Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.\u2019 As they do so, they give up the conceit \u2018I am\u2019 regarding the five grasping aggregates. In that case, they understand: \u2018I have given up the conceit \u201cI am\u201d regarding the five grasping aggregates.\u2019 In this way they are aware of the situation. These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One. What do you think, \u0100nanda? For what reason would a disciple deem it worthwhile to follow the Teacher, even if driven away?\u201d \u201cOur teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.\u201d \u201cA disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. Why is that? Because for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. But a disciple would deem it worthwhile to follow the Teacher, even if driven away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This being so, \u0100nanda, there is a peril for the tutor, a peril for the pupil, and a peril for a spiritual practitioner. And how is there a peril for the tutor? It\u2019s when some teacher frequents a secluded lodging\u2014a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they\u2019re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the tutor\u2019s peril. They\u2019re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That\u2019s how there is a peril for the tutor. And how is there a peril for the pupil? It\u2019s when the disciple of a teacher, emulating their teacher\u2019s fostering of seclusion, frequents a secluded lodging\u2014a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they\u2019re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the pupil\u2019s peril. They\u2019re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That\u2019s how there is a peril for the pupil. And how is there a peril for a spiritual practitioner? It\u2019s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He frequents a secluded lodging\u2014a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, he\u2019s visited by a stream of brahmins and householders, and people of town and country. When this happens, he doesn\u2019t enjoy infatuation, fall into greed, and return to indulgence. But a disciple of this teacher, emulating their teacher\u2019s fostering of seclusion, frequents a secluded lodging\u2014a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they\u2019re visited by a stream of brahmins and householders, and people of town and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This is said to be the spiritual practitioner\u2019s peril. They\u2019re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That\u2019s how there is a peril for the spiritual practitioner. And in this context, \u0100nanda, as compared to the peril of the tutor or the pupil, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld. So, \u0100nanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness. And how do disciples treat their Teacher as an enemy, not a friend? It\u2019s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: \u2018This is for your welfare. This is for your happiness.\u2019 But their disciples don\u2019t want to listen. They don\u2019t actively listen or try to understand. They proceed having turned away from the Teacher\u2019s instruction. That\u2019s how the disciples treat their Teacher as an enemy, not a friend. And how do disciples treat their Teacher as a friend, not an enemy? It\u2019s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: \u2018This is for your welfare. This is for your happiness.\u2019 And their disciples want to listen. They actively listen and try to understand. They don\u2019t proceed having turned away from the Teacher\u2019s instruction. That\u2019s how the disciples treat their Teacher as a friend, not an enemy. So, \u0100nanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness. I shall not mollycoddle you like a potter with their damp, unfired pots. I shall speak, curbing you again and again, pressing you again and again. The core will stand the test.\u201d That is what the Buddha said. Satisfied, Venerable \u0100nanda approved what the Buddha said.","title":"The Longer Discourse on Emptiness","tradition":"Majjhima Nikaya","translated_text":null,"word_count":2478}