insight by www.buddhaviews.com The Practicing Dhamma expounder for today
insight by www.buddhaviews.com The Practicing Dhamma expounder for today
Learning Dhamma in a small way
What is Sunyata? is a question many has come across while learning Buddhism or being interested in Buddhism. Sunyata ( or Emptiness) is a subject that is most discussed in the Buddhist philosophy. Many books and essays are written on Sunyata but there is very little discussion on details of Sunyata, appearing in Sutta Pitaka. So let us see what we can find in Sutta pitaka regarding Sunnata. It is prudent first to learn the Dhamma content in the Sutta and then to discuss what we can learn from the discourse. What we consider now is the Cula Sunnata sutta of Majjima Nikaya. Many discourses of Sutta pitaka is considered as the “Buddha bhashitha” Dhamma discourses or verbally delivered suttas by the Lord Buddha himself. Cula Sunnata or the Smaller Sunnata sutta is one of such. Sunyata in Buddhism is often referred as "emptiness" in English but it does not convey the correct definition by that single word. One can obtain a profound Sunyata meaning by going through this Sutta expounded by Buddha himself. The simple explanation as emptiness to correspond Sunyata is way out from the ultimate understanding of what Sunyata is can be judged by the fully explained conversation between Lord Buddha and Ven. Ananda. Sunyata is also referred and written as Shunyata. The Sutta content can be very helpful for Sunyata meditation. Let us learn the content of the Sutta now.
Place where the Sutta was disclosed is Migara Maatha Storeyed Temple at Savatti
Ven Ananda asks Lord Buddha that some time back in a small town in Sakya kingdom,
Lord Buddha stated that “ I am now dwelling mostly in “sunyata”. Is my asking
on that acceptable or approvable by you, Lord?”
Ofcourse Ananda, it is a thing of importance and is a well comprised question.
Ananda, not only then but even now also I dwell mostly in sunyata.
Ananda, just consider this Migara Maatha storeyed Temple.
Just as this Migara Maatha storeyed Temple
is being sunyata of Elephants, Bulls, Horses and also
is being sunyata of Gold, silver , females and males
yet there is “ non sunyata” (asunyata) also.
That is due to the Bikkus as a cause ( residing in Migara Maatha storeyed Temple)
Ananda, just like that, a Bikku, with the non attention of “perception of a
village” (gaama sanna), with the non attention of “perception of humans” (manussa
sanna), but concentrates with the attention of “perception of a forest” (aranna
sanna), as one. Thus the “perception of a forest” (aranna sanna) as a cause,
gets hold, bound , in the mind of the Bikku quite strongly and well.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of a village” (gaama sanna), that “ there is no bearer of “perception
of humans” (manussa sanna), Even though there is a bearing, what of but due
to the “perception of a forest” (aranna sanna) as a cause.
That Bikku has perfect knowledge that “perception of a village” (gaama sanna),
is of sunyata. “perception of humans” (manussa sanna), is of sunyata. Even with
this sunyata, there is non sunyata or asunyata also. That is due to the “perception
of a forest” (aranna sanna) as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or
the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of a village”
(gaama sanna), with the non attention of “perception of humans” (manussa sanna),
with the non attention of “perception of a forest” (aranna sanna), but concentrates
with the attention of “perception of Earth ” (Patavi sanna), as one.
The Bikku without considering the uneven places on Earth, such as Rivers and
Passes, Thorns and rocks etc. concentrates on Earth element , like a skin taken
off a dead Bull stretched evenly with the use of a hundred of nails, making
the skin smooth and flat, concentrates on “perception of Earth ” (Patavi sanna),
as one.
Ananda, just like that, a Bikku, with the non attention of “perception of a
village” (gaama sanna), with the non attention of “perception of humans” (manussa
sanna), with the non attention of “perception of a forest” (aranna sanna), but
with the attention of “perception of Earth ” (Patavi sanna), as one.
Thus the “perception of Earth ” (Patavi sanna),as a cause, gets hold, bound
, in the mind of the Bikku quite strongly and well.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of humans” (manussa sanna), that “ there is no bearer of “perception
of a forest” (aranna sanna), Even though there is a bearing, what of but due
to the “perception of Earth ” (Patavi sanna),as a cause.
That Bikku has perfect knowledge that. “perception of humans” (manussa sanna),
is of sunyata. “perception of a forest” (aranna sanna) , is of sunyata. Even
with this sunyata, there is non sunyata also. That is due to the “perception
of Earth” (Patavi sanna) as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or
the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of a forest”
(aranna sanna), with the non attention of “perception of Earth ” (Patavi sanna),
, but concentrates with the attention of “perception of Akasananchayathanaya”
, as one.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of a forest” (aranna sanna), that “ there is no bearer of “perception
of earth” (Patavi sanna), Even though there is a bearing, what of but due to
the “perception of Akasananchayathanaya ” as a cause.
That Bikku has perfect knowledge that. “perception of forest” (aranna sanna),
is of sunyata. “perception of Earth” (Patavi sanna) , is of sunyata. Even with
this sunyata, there is non sunyata also. That is due to the “perception of Akasannayathanaya”
as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or
the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of Earth”
(Patavi sanna), with the non attention of “perception Akasannayathanaya” , but
concentrates with the attention of “perception of Vinnananchayathanaya” , as
one.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of Earth” (Patavi sanna), that “ there is no bearer of “perception
of Akasananchayathanaya.” Even though there is a bearing, what of but due to
the “perception of Vinnananchayathanaya ” as a cause.
That Bikku has perfect knowledge that. “perception of Earth” (Patavi sanna),
is of sunyata. “perception of Akasannayathanaya , is of sunyata. Even with this
sunyata, there is non sunyata also. That is due to the “perception of Vinnananchayathanaya”
as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or
the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of Akasananchayathana”,
with the non attention of “perception Vinnanayanchayatana” , but concentrates
with the attention of “perception of Arkinchanchayathanaya” , as one.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of Akasannayathana”, that there is no bearer of “perception of
Vinnanayanchayatana” Even though there is a bearing, what of but due to the
“perception of Arkinnanchayatana ” as a cause.
That Bikku has perfect knowledge that. “perception of Akasannayatana, is of
sunyata. “perception of Vinnananchayatana , is of sunyata. Even with this sunyata,
there is non sunyata also. That is due to the “perception of Arkinchachayathanaya”
as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of Vinnananchayathana”,
with the non attention of “perception Arkinchanchayatana” , but concentrates
with the attention of “perception of Nevasannanasannayathana” , as one.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of Vinnananchayathana”, that there is no bearer of “perception
of Arkinchanchayatana” Even though there is a bearing, what of but due to the
“perception of nevasannanasannayatana ” as a cause.
That Bikku has perfect knowledge that. “perception of Vinnananchayatana, is
of sunyata. “perception of Arkinchanchayatana , is of sunyata. Even with this
sunyata, there is non sunyata also. That is due to the “perception of Nevasannanasannayathanaya”
as a cause.
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of Arkinchanchayatana”,
with the non attention of “perception Nevasannanasannayathana” , but concentrates
with the attention of “perception of Animittan Cheto Samadi” , as one.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “perception of Arkinchanchayatana”, that there is no bearer of “perception
Nevasannanasannayathana”. Even though there is a bearing, what of but due to
this Body being caused due to the Six Bases signifying this very Life
That Bikku has perfect knowledge that. “perception of Arkinchanchayatana, is of sunyata. “perception of Nevasannanasannayathana , is of sunyata. Even with this sunyata, there is non sunyata also. That is due to this Body being caused due to the Six Bases signifying this very Life
Thus the Bikku knows with perfect knowledge that when nothing remains , then there is sunyata and when there is something remains, then there is non sunyata or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or the “returning back from the sunyata”.
More ever Ananda , the Bikku with the non attention of “perception of Arkinchanchayatana”,
with the non attention of “perception Nevasannanasannayathana” , but concentrates
with the attention of “perception of Animittan Cheto Samadi” , as one.
Thus the “perception of Animittan Cheto Samadi” as a cause, gets hold, bound
, in the mind of the Bikku quite strongly and well.
Thus the Bikku knows with perfect knowledge that “Animittan Cheto Samadi” also
is “abisankathan and abisanchetaiko” or having determinants that are impermanent
with the quality of “Nirodha” or cessation.
Gaining this knowledge , the Bikku’s mind gets released from the stains of Kama,Bhava
and Avijja ( Kama asrava, Bhava asrava and Avijja asrava). Thus gains knowledge
that he is “released “ (Vimuttamiti Gnana). Fulfilled Brahmachari path or the
Path to the Nibbana so that no more Birth for him and nothing more to be done
.
The Bikku considers well and forms perfect knowledge that “ there is no bearer
of “Kama asrava”, that there is no bearer of “Bhava asrava”, that there is no
bearer of “Avijja asrava” Even though there is a bearing, what of but due to
this Body being caused due to the Six Bases signifying this very Life.
He knows this bearing is sunyata from Kama asrava, sunyata from Bhava asrava,
sunyata from Avijja asrava. Even with this sunyata, there is non sunyata also.
That is due to this Body being caused due to the Six Bases signifying this very
Life
Thus the Bikku knows with perfect knowledge that when nothing remains , then
there is sunyata and when there is something remains, then there is non sunyata
or asunyata.
Ananda, thus the Bikku knows this noble and truthful “sunnathavakkanthi” or
the “returning back from the sunyata”.
Ananda, In the Past, if any “Released” person who fulfilled the Noble path to Nibbana or Freedom, attained the most highly acclaimed and most pure “sunyata status” they all dwelled the sunyata explained thus.
Ananda, In the Future, if any “Released” person who fulfills the Noble path to Nibbana or Freedom, attaining the most highly acclaimed and most pure “sunyata status” they all dwells the sunyata explained thus.
Ananda, in Present, if any “Released” person who fulfilled the Noble path to Nibbana or Freedom, attaining the most highly acclaimed and most pure “sunyata status” they all dwells the sunyata explained thus.
Gautama Buddha thus preached the sunyata expounding and Venarable Ananda with utmost happiness accepted the discourse of the Lord Buddha.
Discussion
Here in the sutta, Lord Buddha first cite the Temple he is residing as an
example to explain the nature of Sunyata. It is the cognizable objects that
Lord Buddha take in to the example to explain Sunnatha to Ven Ananda initially.
For example one is the building that Lord Buddha is dwelling at that time, Elephants,
Bulls, Horses ,Gold, silver , females and males and Bikkus comprise the others.
This simple method Lord Buddha uses to explain Sunyata to a non achiever of
sunyata. Then Lord Buddha proceeds into higher and higher mental status taking
a Bikku as an example and taking his attention (manasikara) to the “status of
a Arahath or a “ Released one” from the Bikku’s
Perception of Village – and then to
Perception of Humans – and then to
Perception of a Forest – and then to
Perception of Earth – and then to
Perception of Akasananchayathanaya – and then to
Perception of Vinnananchayathanaya – and then to
Perception of Arkinchanchayatana – and then to
Perception Nevasannanasannayathana – and then to
Perception Animittan Cheto Samadi and gaining Vimukti Gnana
In every stage Lord Buddha cites a status of sunyata that is being negated
by the presence of another status until a status of emptiness or sunyata, most
pure that can be achieved only by a Buddha, or an Arahath who attended Nibbana
status with Animitta Cheto Samadi getting rid of the stains (Asrava) of Kama
, Bhava and Avijja. From the foregoing, it can be assesed that Sunyata that
of most pure and ultimatum as a status of a consciousnesses ( because such a
person knows there is sunyata) of the highest form is achievable
to a person attended the status of Nibbana by completely eradicating Lust, Hatred
and Delusion (Raga,Dosa,and Moha) and the Path to that goal is well defined
in the Middle Path or Majjhima Patipada.