191. （一九一）大空经

I have heard thus:

At one time, the Buddha was traveling in the Śākya country of Kapilavastu, staying in the Nyagrodha Park.

At that time, the World-Honored One, having passed the night, put on his robe, took his bowl, entered Kapilavastu to beg for alms, finished eating in the middle of the day, and went to the Śākya monastery of Karacara. At that time, the Śākya monastery of Karacara had many beds and seats prepared, and many bhikṣus were staying there. Then the World-Honored One left the Śākya monastery of Karacara and went to the Śākya monastery of Karala. At that time, Venerable Ānanda was with many bhikṣus in the Śākya monastery of Karala, engaged in the work of making robes. Venerable Ānanda saw the Buddha coming from afar, went out to greet him, took the Buddha's robe and bowl, prepared a seat, and drew water to wash the Buddha's feet. After the Buddha washed his feet, he sat on the seat prepared by Venerable Ānanda in the Śākya monastery of Karala and said, "Ānanda! The Śākya monastery of Karacara has many beds and seats prepared, and many bhikṣus are staying there."

Venerable Ānanda said, "Yes, World-Honored One! The Śākya monastery of Karacara has many beds and seats prepared, and many bhikṣus are staying there. Why is that? I am now engaged in the work of making robes."

At that time, the World-Honored One again said to Ānanda, "A bhikṣu should not desire frivolous talk, enjoy frivolous talk, or gather for frivolous talk. He should not desire the assembly, enjoy the assembly, or gather with the assembly. He should not wish to leave the assembly, nor enjoy dwelling alone in a secluded place. If a bhikṣu desires frivolous talk, enjoys frivolous talk, gathers for frivolous talk, desires the assembly, enjoys the assembly, gathers with the assembly, does not wish to leave the assembly, and does not enjoy dwelling alone in a secluded place, then he will not attain the joy, the noble joy, the joy of being without desire, the joy of being free, the joy of cessation, the joy of right awakening, the joy of being without food, and the joy that is not of birth and death. If it were easy and not difficult to attain such joy, it would never happen. Ānanda! If a bhikṣu does not desire frivolous talk, does not enjoy frivolous talk, does not gather for frivolous talk, does not desire the assembly, does not enjoy the assembly, does not gather with the assembly, wishes to leave the assembly, and always enjoys dwelling alone in a secluded place, then he will attain the joy, the noble joy, the joy of being without desire, the joy of being free, the joy of cessation, the joy of right awakening, the joy of being without food, and the joy that is not of birth and death. If it were easy and not difficult to attain such joy, it would certainly happen.

Ānanda! A bhikṣu should not desire frivolous talk, enjoy frivolous talk, or gather for frivolous talk. He should not desire the assembly, enjoy the assembly, or gather with the assembly. He should not wish to leave the assembly, nor enjoy dwelling alone in a secluded place. If a bhikṣu desires frivolous talk, enjoys frivolous talk, gathers for frivolous talk, desires the assembly, enjoys the assembly, gathers with the assembly, does not wish to leave the assembly, and does not enjoy dwelling alone in a secluded place, then he will not attain the joy of liberation of the mind through loving-kindness at the right time, nor the liberation of the mind that is not moved by the wrong time. Ānanda! If a bhikṣu does not desire frivolous talk, does not enjoy frivolous talk, does not gather for frivolous talk, does not desire the assembly, does not enjoy the assembly, does not gather with the assembly, wishes to leave the assembly, and always enjoys dwelling alone in a secluded place, then he will attain the joy of liberation of the mind through loving-kindness at the right time, and the liberation of the mind that is not moved by the wrong time. Why is that? I do not see any form that I desire and enjoy. When that form decays, changes, and becomes different, it gives rise to sorrow, lamentation, pain, and mental anguish at a later time. Therefore, I have fully awakened to this different state of dwelling, which is the transcendence of all forms and the practice of external emptiness.

Ānanda! Having practiced this state of dwelling, I have given rise to joy. This joy of mine is fully experienced by the body, with right mindfulness and right knowledge. It gives rise to joy, tranquility, bliss, and concentration. This concentration of mine is fully experienced by the body, with right mindfulness and right knowledge. Ānanda! If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who come to me, I will then practice such and such a mind for them, distancing them, delighting them in being without desire. I will also teach the Dharma for them, encouraging them. Ānanda! If a bhikṣu wishes to practice emptiness extensively, that bhikṣu should hold his inner mind and dwell in it, making it stable. Having held his inner mind and dwelt in it, making it stable, he should contemplate inner emptiness. Ānanda! If a bhikṣu says, 'I do not hold my inner mind and dwell in it, making it stable, contemplating inner emptiness,' then know that bhikṣu is greatly exhausting himself.

Ānanda! How does a bhikṣu hold his inner mind and dwell in it, making it stable? A bhikṣu, with the joy and bliss born of separation, soaks, permeates, fills, and pervades his body with the joy and bliss born of separation, without any part of his body that is not pervaded. Ānanda! It is like a person bathing, taking a ball of soap powder, mixing it with water, and making it into a ball. It soaks, permeates, fills, and pervades, inside and out, without any leakage. In the same way, Ānanda! A bhikṣu, with the joy and bliss born of separation, soaks, permeates, fills, and pervades his body with the joy and bliss born of separation, without any part of his body that is not pervaded. Ānanda! In this way, a bhikṣu holds his inner mind and dwells in it, making it stable. Having held his inner mind and dwelt in it, making it stable, he should contemplate inner emptiness. Having contemplated inner emptiness, his mind is distracted, does not approach, is not clear, and does not dwell or understand inner emptiness. Ānanda! If a bhikṣu observes and knows that his mind, contemplating inner emptiness, is distracted, does not approach, is not clear, and does not dwell or understand inner emptiness, then that bhikṣu should contemplate outer emptiness. Having contemplated outer emptiness, his mind is distracted, does not approach, is not clear, and does not dwell or understand outer emptiness.

Ānanda! If a bhikṣu observes and knows that his mind, contemplating outer emptiness, is distracted, does not approach, is not clear, and does not dwell or understand outer emptiness, then that bhikṣu should contemplate inner and outer emptiness. Having contemplated inner and outer emptiness, his mind is distracted, does not approach, is not clear, and does not dwell or understand inner and outer emptiness. Ānanda! If a bhikṣu observes and knows that his mind, contemplating inner and outer emptiness, is distracted, does not approach, is not clear, and does not dwell or understand inner and outer emptiness, then that bhikṣu should contemplate the unmoving. Having contemplated the unmoving, his mind is distracted, does not approach, is not clear, and does not dwell or understand the unmoving.

Ānanda! If a bhikṣu observes and knows that his mind, contemplating the unmoving, is distracted, does not approach, is not clear, and does not dwell or understand the unmoving, then that bhikṣu should control his mind in that state, cultivate it, soften it, make it good, bright, pliant, and concentrated, and enjoy the bliss of seclusion. If his mind is controlled in that state, cultivated, softened, made good, bright, pliant, and concentrated, and enjoys the bliss of seclusion, then he should practice inner emptiness. Having practiced inner emptiness, his mind is not distracted, approaches, is clear, dwells, and understands inner emptiness. Ānanda! If a bhikṣu observes and knows that his mind, practicing inner emptiness, is not distracted, approaches, is clear, dwells, and understands inner emptiness, this is called right knowledge.

Ānanda! A bhikṣu should practice outer emptiness. Having practiced outer emptiness, his mind is not distracted, approaches, is clear, dwells, and understands outer emptiness. Ānanda! If a bhikṣu observes and knows that his mind, practicing outer emptiness, is not distracted, approaches, is clear, dwells, and understands outer emptiness, this is called right knowledge. Ānanda! A bhikṣu should practice inner and outer emptiness. Having practiced inner and outer emptiness, his mind is not distracted, approaches, is clear, dwells, and understands inner and outer emptiness. Ānanda! If a bhikṣu observes and knows that his mind, practicing inner and outer emptiness, is not distracted, approaches, is clear, dwells, and understands inner and outer emptiness, this is called right knowledge. Ānanda! A bhikṣu should practice the unmoving. Having practiced the unmoving, his mind is not distracted, approaches, is clear, dwells, and understands the unmoving. Ānanda! If a bhikṣu observes and knows that his mind, practicing the unmoving, is not distracted, approaches, is clear, dwells, and understands the unmoving, this is called right knowledge.

Ānanda! If a bhikṣu practices this state of mind and wants to walk, he should leave the meditation hut, walk in the shade of the hut, and not let his senses wander outside. Thinking of the past, he should walk like this. If his mind does not give rise to greed, sorrow, or evil and unwholesome dharmas, this is called right knowledge. Ānanda! If a bhikṣu practices this state of mind and wants to sit in meditation, he should leave the walking path, go to the end of the walking path, spread out his sitting mat, and sit cross-legged. If he sits like this, his mind will not give rise to greed, sorrow, or evil and unwholesome dharmas. This is called right knowledge. Ānanda! If a bhikṣu practices this state of mind and wants to think about something, he should not think about the three kinds of evil and unwholesome thoughts: thoughts of desire, anger, and harm. He should think about the three kinds of wholesome thoughts: thoughts of non-desire, non-anger, and non-harm. If he thinks like this, his mind will not give rise to greed, sorrow, or evil and unwholesome dharmas. This is called right knowledge.

Ānanda! If a bhikṣu practices this state of mind and wants to speak, he should not speak about the following kinds of non-holy discussions that are meaningless: discussions about kings, thieves, fighting, food and drink, clothing, women, girls, prostitutes, the world, wrong paths, and the ocean. He should not discuss such animal-like topics. He should discuss the following kinds of holy discussions that are meaningful and can soften the mind, free it from the hindrances, namely: discussions about giving, precepts, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual reduction, non-meeting, few desires, contentment, non-desire, cutting off, extinction, sitting in meditation, and dependent origination. These are the discussions of śramaṇas. If he discusses like this, his mind will not give rise to greed, sorrow, or evil and unwholesome dharmas. This is called right knowledge.

Furthermore, Ānanda! There are five kinds of sensual pleasures that are delightful, pleasing to the mind, and associated with desire for form. The eyes know forms, the ears know sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile sensations. If a bhikṣu's mind reaches and contemplates these five kinds of sensual pleasures, he follows the sensual pleasures in his mind. Why is that? Because there is no before or after, these five kinds of sensual pleasures follow the sensual pleasures in the mind. Ānanda! If a bhikṣu contemplates, he will know that these five kinds of sensual pleasures follow the sensual pleasures in the mind. That bhikṣu contemplates those sensual pleasures as impermanent, as decaying, as without desire, as cut off, as extinguished, as cut off and let go. If there is desire and defilement for these five kinds of sensual pleasures, they will be extinguished. Ānanda! If a bhikṣu contemplates like this, he will know that there is desire and defilement for these five kinds of sensual pleasures, and they have been cut off. This is called right knowledge.

"Furthermore, Ānanda! There are five aggregates of clinging: the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, and the consciousness aggregate of clinging. A bhikṣu contemplates their arising and ceasing in this way: 'This is form, this is the origin of form, this is the cessation of form.' 'This is feeling, perception, volitional formations, and consciousness. This is the origin of consciousness, this is the cessation of consciousness.' If there is a sense of self in these five aggregates of clinging, they will be extinguished. Ānanda! If a bhikṣu contemplates like this, he will know that the sense of self in the five aggregates has been extinguished. This is called right knowledge. Ānanda! This Dharma is entirely good, entirely pleasant, entirely delightful, without taints, without clinging, not reached by Māra, not reached by evil, not reached by all evil and unwholesome dharmas, defiled, leading to future existence, hot, with the result of suffering, and the cause of birth, old age, sickness, and death. It is not reached. It is because of this non-distraction that all Tathāgatas, Arhats, and Perfectly Awakened Ones attain awakening. Because of the root of non-distraction, all immeasurable wholesome dharmas arise. If one follows the path, Ānanda! Therefore, you should train like this. I also accomplish non-distraction. I should train like this. Ānanda! Why do the faithful disciples follow the World-Honored One and serve him until the end of their lives?"

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. Please explain it. Having heard it, I will be able to know its meaning in detail."

The Buddha said, "Ānanda! Listen carefully and think about it well. I will explain it to you in detail." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! It is not because of reciting the true scriptures, chanting, and narrating that the faithful disciples follow the World-Honored One in service until the end of their lives. Rather, Ānanda! It is because they have heard this Dharma many times, recited and practiced it a thousand times, contemplated it with their minds, and clearly seen and deeply understood it. If this discussion of the holy teachings accords with the meaning, it will make the mind gentle and free from the five hindrances. That is, discussing giving, discussing precepts, discussing concentration, discussing wisdom, discussing liberation, discussing the knowledge and vision of liberation, discussing gradual reduction, discussing non-meeting, discussing little desire, discussing contentment, discussing desirelessness, discussing cutting off, discussing extinction, discussing sitting in meditation, discussing dependent origination. Such discussions by monastics are easy to obtain and not difficult to obtain. For this reason, the faithful disciples follow the World-Honored One in service until the end of their lives. Ānanda! This is troublesome for the teacher, troublesome for the disciples, and troublesome for the practice of the holy life.

Ānanda! What is troublesome for the teacher? If the teacher appears in the world, he has thoughts and contemplations, and goes to a place of contemplation. He has mixed thoughts and contemplations. He has eloquence. He dwells in a place free from affairs, under a tree in a forest, or on a high cliff, in a quiet place without sound, far away, without evil, without people, suitable for sitting in meditation. He dwells there, practicing diligently in seclusion, attaining supreme concentration, and dwelling in happiness in the present life. He practices diligently in seclusion, happily wandering, and then returns to the disciples, the brahmins, householders, villages, and people of the country. Having returned to the disciples, the brahmins, householders, villages, and people of the country, he then returns home with great merit. This is troublesome for the teacher. It is also unwholesome, defiled, leading to future existence, causing afflictions and suffering, and the cause of birth, old age, sickness, and death. This is called troublesome for the teacher.

Ānanda! What is troublesome for the disciples? The teacher's disciples practice seclusion. They dwell in a place free from affairs, under a tree in a forest, or on a high cliff, in a quiet place without sound, far away, without evil, without people, suitable for sitting in meditation. They dwell there, practicing diligently in seclusion, attaining supreme concentration, and dwelling in happiness in the present life. They practice diligently in seclusion, happily wandering, and then return to the disciples, the brahmins, householders, villages, and people of the country. Having returned to the disciples, the brahmins, householders, villages, and people of the country, they then return home with great merit. This is troublesome for the disciples. It is also unwholesome, defiled, leading to future existence, causing afflictions and suffering, and the cause of birth, old age, sickness, and death. This is called troublesome for the disciples.

"Ānanda! What is troublesome for the holy life? When the Tathāgata appears in the world, the one without attachment, the fully enlightened one, the accomplished one in knowledge and conduct, the Sugata, the knower of the world, the unsurpassed guide for those who can be trained, the teacher of gods and humans, the Buddha, the Blessed One, he dwells in a place free from affairs, under a tree in a forest, or on a high cliff, in a quiet place without sound, far away, without evil, without people, suitable for sitting in meditation. Ānanda! For what reason does the Tathāgata dwell in a place free from affairs, under a tree in a forest, or on a high cliff, in a quiet place without sound, far away, without evil, without people, suitable for sitting in meditation?"

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the master of the Dharma. The Dharma depends on the World-Honored One. Please explain it. Having heard it, I will be able to understand it extensively."

The Buddha said, "Ānanda! Listen carefully and think about it well. I will explain it to you in detail." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! The Tathāgata does not dwell in the wilderness, under trees, or in remote places, in quiet and secluded places, far from noise, away from people, in order to attain what has not yet been attained, to obtain what has not yet been obtained, or to realize what has not yet been realized. Ānanda! The Tathāgata dwells in the wilderness, under trees, or in remote places, in quiet and secluded places, far from noise, away from people, in order to practice in accordance with the Dharma, and out of compassion for future generations. There may be future generations who will emulate the Tathāgata in dwelling in the wilderness, under trees, or in remote places, in quiet and secluded places, far from noise, away from people, in order to practice in accordance with the Dharma. Ānanda! The Tathāgata dwells in the wilderness, under trees, or in remote places, in quiet and secluded places, far from noise, away from people, in order to practice in accordance with the Dharma, and out of compassion for future generations. Having practiced in accordance with the Dharma, diligently and energetically, he attains the supreme mind and dwells in the bliss of the present Dharma. Having practiced in accordance with the Dharma, diligently and energetically, he dwells in peace and happiness. Having returned to the monks, nuns, male lay followers, and female lay followers who practice in accordance with the Dharma, he does not return home in vain. Ānanda! If he attains the liberation of the mind that is unshakable, I do not say that he will be obstructed. If he attains the supreme mind and dwells in the bliss of the present Dharma, it is because he has practiced diligently and energetically. This may be lost due to the gathering of many disciples.

Furthermore, Ānanda! Those teachers and disciples who emulate dwelling in the wilderness, under trees, or in remote places, in quiet and secluded places, far from noise, away from people, in order to practice in accordance with the Dharma, or who dwell in those places, practice in accordance with the Dharma, diligently and energetically, attain the supreme mind, and dwell in the bliss of the present Dharma, having practiced in accordance with the Dharma, diligently and energetically, dwell in peace and happiness. Having returned to the monks, nuns, male lay followers, and female lay followers who practice in accordance with the Dharma, they return home in vain. This is called the disturbance of the practice of the Dharma. This is also an unwholesome, defiled, and future-oriented practice, leading to the suffering of heat, old age, sickness, and death. This is called the disturbance of the practice of the Dharma. Ānanda! Among the disturbance of teachers and the disturbance of disciples, this disturbance of the practice of the Dharma is the most undesirable, unpleasant, and unloved, and is the least thought of. Ānanda! Therefore, you should practice loving deeds towards me, and not hateful deeds.

Ānanda! How do disciples practice hateful deeds towards their teachers, and not loving deeds? If the teacher teaches the Dharma to the disciples out of compassion, seeking their benefit and well-being, seeking their peace and happiness, with a mind of loving-kindness, this is for their benefit, this is for their happiness, this is for their benefit and happiness. If the disciples are not respectful, do not follow, do not establish wisdom, their minds do not turn towards the Dharma, they do not accept the true Dharma, they violate the teacher's instructions, and are unable to attain concentration, then such disciples practice hateful deeds towards their teachers, and not loving deeds.

Ānanda! How do disciples practice loving deeds towards their teachers, and not hateful deeds? If the teacher teaches the Dharma to the disciples out of compassion, seeking their benefit and well-being, seeking their peace and happiness, with a mind of loving-kindness, this is for their benefit, this is for their happiness, this is for their benefit and happiness. If the disciples are respectful, follow, establish wisdom, their minds turn towards the Dharma, they accept the true Dharma, do not violate the teacher's instructions, and are able to attain concentration, then such disciples practice loving deeds towards their teachers, and not hateful deeds. Ānanda! Therefore, you should practice loving deeds towards me, and not hateful deeds. Why is that? I do not teach like a potter making pots. Ānanda! I teach that it is difficult to reach, but if there is truth, one can surely go there.

The Buddha spoke thus. The Venerable Ānanda and the bhikṣus, having heard the Buddha's words, rejoiced and received them with respect.

The fifth chapter on great emptiness is finished.