“This book investigates the teachings fens in early Buddhism, 38 recorded inthe Pili and Chinese “eons ofthe ealy Buddhist canon, Tagenera the Brding is thac these two versions, abou diflerensy sNorded, ecord in common shat the Teachings ofthe historical Buddha fare connate uh emptiness {eudatapasiayttal. The notion enptins mainly applied in the teachings of "empty of selfattac> Ines” ad "empty ofthe O60 Cavemen” By was ofthe was of ‘gh ci eaing tothe highest tate (nirvana, the ind Papin thi ver if, be aly berated fom (empty a sulering, scion, fd isress Having show that the ‘rvptineseteachings are common to {he Pal and Chinese versions the fhthor conchdes that the wotion of had arieen already inthe eriod ofthe early Buti tas, [Bnd wae not simply creation ofthe Nahayana "The general reader, wit ite o¢ ro prior knowledge of Buddhism, ‘in discover in this Book how early [Buddhism provides a vision anda method to bel i overcoming the ils of the mind. sie Notion of Emptiness in Early Buddhism (CH00NG Mun Kea (Wei-Keat) MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED « DELHTrare, “Shae erat Mort BaNnRsIDAss eee ce es Punic Foreword ‘When Choong Mun-Keat first tol-me that he was planning 44 research project on “emptiness” in early Buddhism, 1 ‘grevted the propos with enusiasm. T was Pappy 10 set a teonsulkant during the research: and now that his report ot that esearch fas taken shape as a hook, T welcome this ‘opportunity to comment on the outecme. Research ofthe sort presented in this book is allt rare m the Feld of Buddhist studies. While the notion of emptiness in Mahiyina Buddhism has been studied in depth by many ‘competent sehat,the antecedents ofthat ation inthe ealy Buddhist schools have received litle ants. Aso, there has ‘en a widespread tendency for such studios of early Buda teachings to focus exclusively on what is found in the PAL Niklas, the texts ofthe tation that calls self TheravSd ‘Such a narrow, one-sided approach has been avoided here, 35, Twill now point out. De, Choong has based his esearch on comparison of the Nikiyas with the corresponding texts of other early ‘school, as eepresented i the extant Chinese Agamas, Being translations, mainly from Sanskri., ofthe now lost texts of the ‘Sarvastivda and other long extinct eal sehoos, the Chinese Agamas provide valuable. material for comparative. study. ‘Comparison ofthe li and Chinese vetsions of any particular sutra can reveal what is common and what is diferent, This enables the researcher {0 distinguish, with some confidence, hotweer teachings that date trom the period before the corresponding schools diverged and teachings tat developed subsoquenty If, for example a sutra from Pal Buddhism i ‘compared with is Chinese counterpart fom the Sarvisivida canon. then 922 & probably justified in chiming that any shared elements of doctrine date ftom telore the Split that yielded the Vibhaiyavada and Sarvisivida branches itnthe Sthavira tradition. Since that spit i know to have ‘occured shortly before tho Thid Counc (mid thd century B.C), one can draw soundly hased, though still wentaive conclusions shout the aniguity of the pices of doctrine in ‘question, ‘What this means, in general tems, is that any study of the casly phases of Hudahist doctrinal development should be bused not only om the Pali sutras, but also on thei Chinese counterparts. This methodological principle, though recognized by a fow Buddhist scholars, is ony rarely applied fn actual research, That it forms the basis for the study reported here theretore enfances considerably the value of this book, The work presented here is more than a study of an important Buddhist doctrine; ics also an exempliicatien of a research procedie that ought to be muck more wiely ‘doped in Buddhist studies ‘Scholars wil weleome the care and thoroughness with hich the research zeported hee has ben cari out, and th light it Uacws on carly doctrinal developments in Buddhism, And devotees will find in the hook not only Dharmic Sustenance hut also an excelent example of how the methods ‘of the scholar can help elucidate, at least atthe intelloetual level, the meaning of an otherwise dient aspect of the Buddha's waching. Rod Bucknell Depart States Kin ul Depart of Asan Langage ard Sti, ‘re inert of Goes Preface to the Second Edition ‘This book presents an investigation into the teaching of ‘enpriness aeording to the Pali and Chinese versions ofthe fsatly Bodahist canon. The second edition of this book has ‘en revised and expanded from the frst edition of 1995 (on ‘which the author's name was sien as Si Wei-keat). [would Fike to express my gratiude to Associate Professor Dr. Rod BUCKNELL for his hep in the revision process. ‘The notion of enpriness in early Buddhism is mainly ‘conceened withthe practical teaching for attaining in this very lie a mind shar is berated P. civam vimutam, Skt. eta Vimuktam), a mind totaly empty of (ice from) action or distress. This is an essenil teaching, relevant to elimination of “selE-attachment” and “the wo exlzeme views", a teaching ‘used on the path of wisdom (P, pata, Skt. prj) oF right view (P.sammd dith, Sk. sumyagdrst. In other words, the notion of empriness in early Buddhist is about wisdom oF Fight view, which leads to the mind becoming toly empty of| scleattichment, emply of the two exiremes, and. thus auaning the highest peceefl state (arvana, completely ‘empty of allictine or distress. The teachings ofthe Buddha in both the Pi and Chinese versions of early Buddhist ext are therciore said to he connected with emptiness (P. suf paysamyut, Skt. Sinyati-prasamyukta), ‘Another topic discussed inthe early Buchist texts i the teaching of faith, confidence (P. sada, Skt, Saddha) or derinive faith (P- avecea pasida, Skt. avetya prasad). For example, definite faith i equated with the faculty of faith (adcha-indryae which is one of the five faculties (B. Skt pafcssindriyni: faith, effort, mindfulness, concentration, ae ‘wisdom, Path in early Buddhist texs is tot passionate, fanatical, oF blind futh, bot 8 closely elated to wisdom. *Calmed fh (P. pasa, SK, praséda), cultivated in dailya devotion to Buddha-Dharma-Sufigha, leads to confidence in and practice ofthe five morales (pais), in which the sreameenterer(sotapan) shoul ahd. To veebal form of asda is pasida, which means not only “Yo have ft’, but also “to be clea and calm; to hacome of peacefl ean to he purified, reconciled or pleased” (PED, p. 47). Faith, in early Buddhism, i essentially governed and stabilised by “individual undestanding". For example, SN 48, $2 records the Buddha assaying: Bhiksus (monks), as long a8 the noble knowledge (ariyafina) has ‘not uprsen in the noble dstple (ariyasivaka), then thre is no stability (sani, 0 steadtasines (avathti) of the [other] four facies But when the noble knowledge has uprisen in the noble disciple, then, bhiksus, there is stabiiy, seadtasiness of the other four faculties. (SN v, p. 228) “The corresponding Chinese version, SA 654-656, has similar content (T 2, p. 183; CSA i, p. 209). The noble knowledge refers o tho faculty af wisdom (pafi2-ndeya). This wisdom {faculty in carly Bodchism is eniey individual understanding ‘of the Dharma, or the wisdom of right view, The two versions here record in common that cultivation ofthe wisdom-faculty is regarded as fundamentally important forthe development of the faculties of faith, effort, mindfulness, an concentration, “Thus, faith in arly Buddhism #8 clearly not a passionate, fanatical, or blind fuith is based on individual, ‘undoetanding, the wisdom of right view: and as mentioned, above this wisdom of righ vew is connccted with the notion ‘of emptiness, ‘Wichin Buddhist studies itis widely assumed that only the Pai tex represent “early Buddhism”, Naturally, the Pali texts ae important sources forthe study of early Buddhism; however, the PAli canon, as the scripture of the southern, Buddhist tradition (the sestyked “Theravada”, Teaching of ‘Tamrapariya, the Buddhist set or monks of Tamrapam, represents only one of the various “curly Buddhist schools (Govcalled “Minayana Buddhisn”) If one only considers and emphasises PAL sources, without comparing them with the (Chinese versions, then one is stmdying Pali Buddhism, not ly Buddhism. For the study of early Buddhism i is essential to pay attention 10 hoth the Pali and the Chinese versions of the easly canon. Therefore, in this book references to empuiness ix exly Buddhism cover not om Pali texts, but also the Chinese versions representing other eatly Buchist schools. Tis my hope that this book may, by providing supportive carly Buddhist textual informatio, belp readers 10 attain a {00d felatonship with “emptiness”, to possess coafidenes in daly devotion to Buddhs-Dharma-Sangha, and (0 lead a happy and meaningful lie, with stability of mind and loving Kindness Wei-keat (CHONG, Mun Keat) Veluvana Brishane, Australia Sune, 1998‘Acknowledgments to the First Edition “his book was ovigially submited as a thesis forthe degree of "Master of Ads in Sts in Religion” in the Deparment of Sioie a Religion, University of ueenstind, in November 1994 Is pulcaon as book hs teen made poss by the support of Ven. Hui-siong (RE #8. Hete 1 Toul ike t0 express my gratitude for his support of my Aeademie work “would also keto acknowledge grate he help Ihave received from Ven. Miao-shong 9 BB), who resented fei thee volumes of the Tauho Tapitaka; Ven. Weng (CE, who presented me with “Agony Daiyhyd Saban fol 1 and Koluyat sail) vos. -S;and Ms, AWONG Muiyin (BH MED, who presemed me with the Eaglsh traslitions ofthe Pal Niky. 1 alo wish 10 express my teat appreciation to Ven, Huesiong, Ven. Fathao (2: BD, Ven. Mito-sheng, Ven, Weise, Ven. Reng (E18), Ms SUN Jinan (5&3) and ee faiy, Ms, AW-¥ONG Mui Sinand ber Fly, andshany ers, who support my sty. Final acknowl he Rep of ey supervisor, Dr. Rod BUCKNELL, who suggested many improvements le and resentation, However, any mises that remain are ently ny ows responsibility #8 08 Wei-keat (CHOONG, Mun Keat) Veluvana ‘Bishan, Austai Jue 1995BSOAS cA Sk ‘Abbreviations Agutara-ikya Ain dion Seen AL Bulletin of he School of Oren and Aca Studies, University f London, (Combined Edin of Sita & Sasa of the Samyoktigama 98752 3 8 Dirghigama S88 Dig Exotarigama Fa 84 ‘Madhya Fa #8 Mahima nik Samyuktdguma 3859 248, Samyutarnikya Sna-npia Pa Pals Engh Dictionary (es. Rhys Davids & Ste) ‘The Pali Text Society, London. Sanskrit “Taisho Teta A TEA on Ted shinsho- Daidkyo ATE AHS AME‘Table of Contents Fete t he Soc Elon % a ‘Acknovlgnent 0 he Fiat Elio noah ‘Avewraoensesbiecs tse a Iniraducton. a {Amo he st, sujet sal argument 1 2: Sours an Mato a i Stresenaio | a (Chaplet One The Meaning of mpinesn ay Buds 8 {LL Epos aed te Pac for Practises Mediation. 5 12, Thetempuss of Kong-snclSanastibia ad Einpty Word 0 1.3, Conhtoned Geni Nina ad mp 6 TA. The Recognition of Emptiness. Z AA. Enis fom the Vcwpoit of Canin Gems 8 Impermanence a 1B. Emp rm te iow of Condined Genes the ‘Middle Wey es CChapee Two The rie of Emin n Fai Ban 221 Empines and Saatha-vpssand (ei ad sgh) 3 2LA Developments tous Saat and Virsa 21 Samaah 4% 2c pas a 22. Epes a ind ier Mid emcottioa St 23. Enpunes, Tee Covcutateas and, ad Tore Kinds of ‘Contact gas) ‘se 24. Small and Great Eanes 24. "Discourse on Sal Enns 24. -Dsenar on Great pines” 0 Conca as ‘Append Tce “pins ara” inthe China Saran nh reconscte Sansrat esas 89 Noses. ey aa =eIntroduction “Brptiness” is a characteritically Buddhist teaching The present study is concerned with this teaching of emptiness (Psat, Skt. sUnyatd), as presented in the texts of early Buddhism. Its porpose is to clarify and evaluate the hypothesis thatthe doctrine of empiiness& not just a creation of early Makiyina Buddhism, but appears slready in ealy Baddhist sutras, though not yet as a central 1. Alm of the study, subject matter, and argument ‘The teaching of emptiness is recognized as the central philosophy of early Mahayana, However, this teaching exists in both carly Buddhism and early Mahayana Buddhism, where it is comected with the meaning of conditioned genesis, the middle way, nirvana, and not-solt (@. anatta, Skt, andtman), The word “emptiness” in early Buddhist texts is not used asa special tem for a central teaching. In contrast, the PrajRd-piramied-stiras of early Mahiydina emphasise emptiness as a central teaching, repeatedly stating that “all dharmas are empty’, and using emptiness” as a synonym for “nirvana.” Also Nagcjona ounder of the M@dhyamika schoo) in his Mla- ‘madhyamaka-Karik (6 3) uses emptiness to express the ‘meaning ofthe middle way of conditioned genesis" for him, ‘emptiness isthe same as conditioned genesis” 1 seems to me that this early Mahayana emphasis on ‘emptiness as meaning nirvana and the middle way of con- litoned genesis is quite differen fom what we find in eay Buddhism. Farly Buddhism focuses on observing the nature (of life as “impermanent”(anicea) and “suflering” (uk),2 Te Noto of “pts Early Batis i order to reais hat all phenomena are “not-sel” (anata), and thus tain nirvana (nib) ‘The sim of this study, therefore is to examine two questions: (1) Was the teaching of the Buddha concerned ‘with the notion oF emptiness 86 was the early Maslin? @) How dif early Buddhism expecse the ‘meaning of Conditioned genesis, the middle way. nirvana, notsel, as ‘bey relate (0 the meaning of emptiness? [ shall argue that the teaching of emptiness is not a creation of eat ‘Mahayana, but that it has clear antgeodens in early Buddhism, That is, 1 shall ently the prototype of the nogion of emptiness in Buddhism. 2, Sources and Methodology ‘Thore has been considerable esearch on emptiness in early Mahiydna, but not much on emptiness in early Buddhism. The reasons fs this are Fis, the early Buddhist lexts offen state that condioned phenomena are “ance Gnpermanent, “okkha" (cueing), “anata” (nots, and that realisation of this is the fundamental way to the ftainmest of ninana, and they use these thece tems as ys to express the central teaching of the Buda; but they do not use “Suita (emptiness) oF “SufRa” fompty) i this say. Second, although the terms “SuAfata” and ufia” Uo appear in early uddhist texts, they usually ‘mean simply “voidness” and "wd, oF sometimes have the Same meaning a “nose they do not denote an essential doctrine, a they doin early Mahia, In a 1982 ancl ted “HR 98 4, #4 IS 35 17S 22" [Emptiness in Early Budisos")" Fearra Kotasu provides certain information on emptiness, focusing on how the terms “emptiness” and "empy" appear inthe eaely Buddhist texts; but he is not concerned with the meaning of lowodction 3 cmpiess, oF with why it relevant wo the Buddha's teaching as expressed in eily Buddhist texts. In bis book, BZ HERA Study of Empiness Yin Shun alo roves information on empuincss Agama (5 Ahan) Buddhis, dase on early Buddhist text. FUITA and Yin Shun are xcepions. Most scholurs researching the teachings of ery Buddhism, while discussing “impermanence”, “sulting, and “notsel” as set of cenal Meas, do not discuss “emptiness”. According to Hajine NAKAMURA, studies on ts phosophy of ely Maina reg the early Buddhie terms “mile way" and “nocsal as equvakot 10 Nagarjuna’ "emptiness" and se the Budd's sence on motaphysiea problems asa way of emptiness sito that which Nagacjuna wes to wipe out al views (Skt. dst)? “This asumes that he wage ofthe tea “Eopies i early Matayana docs nt come ftom oF represen, the teaching fof the Buddha, Because ‘emplinss isnot generally consered a eschng of early Buldhism, there a very lite secondary sures on ths subject. “Accordingly this iestigation inc the early Buddhist notion of emptiness, almost the only sours used for research and argument are the ealy Buddhist sutras ‘omstves. Represnting early Buddhist suas ase the fae Pa Nikiyas ant the Chinese waslation ofthe four Agamas FA@ WD. The lve Naya, belonging Wo th waliion Tamaya “Copper follows, (1) Digha-nikiya,@)Majhima-nikiya, Q) Samyta niki, (4) Aguttaa-ikye, and (5) Rhuddaka- riklya. The Khuddaka-nikiya conan fiten collections, fof Which the Dhonmapade and the Sutto-nipata are considered te eatest"” Conesponding t0 the fst four Nikdyas awe the four Agamss preserved in Chinese teanstion, monly from. Saki as llows: (1) Samyuktigara (A FR # WD, which is the counterpart of4 “Tee Neon of “Emp in Ely Budi Samyuta kaya, translated by Guno-hhaden GR BB PE FB inte ith cemay A.D. (00 ofthe Silty fsccks have teen los). @) Madhyamégama (1 FE 2 2, which corespons 9 Mahinda, arated by Samghadeva (48 1028 inthe fourth cemary. Those two Agamas are recognised as telonging to the Sandsivadin school. Q) Dirgigama (Fe 2 HD, which isthe counterpart of ahaa, wanted by Buhay (HPE HE 2) ane Zn Fo Nin (2 &) inthe ith century. This text telongs to the Diurmaguptaka school. (@) Ehotarigama 8 FHA). which conesponds roughly o Angular nik, tant by Dharmanands EP EREDB) and revised by Somghadeva (SF f0 3B 88) in the fourth century. I belongs tothe Masamghika school, and aeady contns Mahayana ideas. Bosdes these, there is a Chine “Additional warlation ofthe Samoans” (3) #8 BW, which i an incomplete ronson of por of the Sampyuktigama, This text may belong to te KASyapiya sehea Most ofthe text sed ahve have been trated into inode languages. For the Pai txts there exit compete English, Japanese. and Chine ansations, whereas the Chinese text have only Japanese ansltions (se io ‘hy, To present tuys cecty tse on he eet sud Chinese orga The hase formation ofthe Agimas and Nikayas dates from the period ofthe sta second coon (amg which tok place Pefore the schism of the ealy Bade Fehools (le. Retween the demise ofthe Budd and about 300 BC). Of the texts representing early Buddhist teaching, the Samukiagana/Somyuteiya is now consderad by Yin Shun and MIZUNO Kogen t0 be the foundation of the othr AgamavNikiyas! According to Yin Shun, the common ancestor of the Sarpyuktagams and Sampak was eompled tthe fst council! and Tooducion 5 represents “Orginal Buddhism" 1 accept this view. The Samyuktgama and Samyuta-nikya are therefore the main textual source forthe present esearch ‘Yin Shun points out thatthe materia in the Samyokt- agama and the Samyuttankaya can be recognized. 36 belonging to thre types (angas) Sra (P. Sita, 53D. Goya (@. Geyya, #6 22). and Vyakarana (. Veygakarana, mea)” {0 Sita or Suta consists of short, simple prose. Monks a the fra sounel collected the Buddha's teachings undec fou headings acconing to suhect matter: The Five Agere agites (ie. Khandha-vagga), The Six Sonse-sphores (Saya tana-vagga), Causes-and-Condiions (Nidina-vaggs), and Path (Mahd-vogga). Since the texts are grouped according to subget mater, they are called: Samyukta/Samyta, meaning "connoctod wath These ropreset the caret teaching, but in the extant texts they have already become mined with other components that came ltr. (Q) Geya or Geyya was orginally « generat tem for verse, However it alo refers more specially to the verse component of SIVSN, ie. /\ 3% #8 Buzhong Song “Eight Assemblies Section”) in SA and ils counterpart Sagitha- vagga in SN, contasting with the Stra ofthe ther four vaggas. The Suta-ipita and Dhammapada, also in verse, are clased as Ghd and Udina respectively (G) Vyakarana or Veyyékarana, which literally means “answer, “explanation” of “exposition” is of two types Tathigata VyGkarana and Disciple Vyikarama. These components are mined with the Sitra ofthe four vageas. Disciple Vyakarana, presented as the words of disciples, rather than of the Buddha, puts emphasis on disingushing the meaning ofthe Dharma, and aho contains exposition of Goya ‘Yin Shun maintains that hese three types were formed in the above sequence." Mater inverse, auch asthe Sula6 “Tae Notion of “pens inary Buin nipdta, Dkammapada, and Sagdtha-vagga developed Felatively lat; the prose Stra material is eater, and ean be taken a8 representing the earest teaching of Buddhism.” However, one has 10 recognise tht the presently existing Chinese Agama and PAli Nikiyas are not the original texts from the time of the frst and sevond councils. Not only ‘were they collected and compiled at diferent times, carly or late; they also belong to several dierent schools and are already mixed with components from the early Buddhist schools. ‘Another important resource for this research was Yin ‘Shun's Combined Edition of Sitra and Sastra. of the ‘Samyutzagama, It's new edition of the Samyuktgam, ‘ive int the Ue types (Stra, Gey, Vyakarana)” with corrections, comments, information on Pali and other Chinese counterparts, and the commentary, Stra mark, fiom the Vastu-samgsahant of the Yogdctra-bhimi-Sastra commana)” ali and Chinese indexes and concordances were aso very useful tools for this study, partculaly Nanden Daizdiya So Sokuin (General Index 10 the Pali Texts). and. “Agonbu”, vol. 1 of Duizdkyd Sakai (Index t0 the (Chinese Agamas)”* ‘Accordingly, in doing this research, I pay atention to both the Chinese andthe Pali texts, particulary the Chinese Samyukt@gama and the Pali Samyuttarnikdya, without aiving preference to cither tradition. Quoted selections are translated literally from both these texts. Thus, this is cntirely a textual study, as regards both sources and methodology. ndcton 1 3, Presentation Im audition to this Incodution and a Conclusion, the study is presented in two large chapters: (One: The Meaning of Emptiness in any Buidhis, and “Two: The Practise of Emptiness in Ealy Budhism Inchapter one, examine (1) empriness and the place for practising meditation, (2) the empriness of 22= Bf kong-sanmeifsuiiat- vinara® (meditative sate of emptiness) and empty world (sufia-toka, {G) conditioned genesis, nirvana and emptiness and {G) the recognition of emptiness in early Buddhist texts. T not only examine how the term “emptiness” appears in the tens of early Buddhism but als seek to explain why and t0 ‘deny the meaning ofthe term as its use In chapter two, Texamine (1 emptiness and samatha-vipassai (calm and insight), {@) emptiness and mind-heration or mind-concentration (cetovimuntieerosamauhi), {G) emptiness and the three concentrations (samdh, the three kinds of contact (phass), and (4) small and great emptiness. Since early Buddhism is essentially a practical philosophy. T ocus here on the felationship hetween “emptiness” and meditation practice in early Buddhist texts, looking at how (Geseription), why (explanation) and wha (classification).Chapter One: The Meaning of “Emptiness” in Early Buddhism 1.1. Emptiness and the Place for Practising ‘Meditation In carly Buddhism the meaning of emptiness centes on practice and experience rater than idealistic and systematic theory. This becomes apparent when one looks at the ‘meaning of “emptiness” as applied 0 the cation of environment where the monk practises mediation, Early Buddhist tenis contin a number of statements Linking “emptiness” with “the place for practising meditation”. For ‘example, at SN 54.1 the Buddha, refering to Snapanasati “mindfulness by in and out breathing”, sys ‘Monks, in this conection, @ monk, going t0 the forest (arafinagato) or going to the root of a tee (Cokltha-milagato) or going 10 an empty place (ufiagare-gato, siting exoss-legged, holding the body straight, seting mindfulness in font of him, ‘mindfull breathes oat and in2™ “The forest" (arf), “the rot of a tree (rokkhamtla), and “an empty place” (sufGgéra) are frequently mentioned fn early Buddhist tens: these were the most common places for monks wo practise meditation, Sunnégara, “an empty place”, is a lonely place, an ‘uninhabited o¢ solitary spot. Similar to this is sufiiagcha, that is an empty dueling, hut, or house.” In SN 7. 18 “empty” (sofia) and “lonely” (vijna) are used to describe 4 forest Grafs) as an empty place (eufidgira) for practising meditation™ So, whether applied to a forest orto ‘The Meaning of “Eptne”in ary Busi, 9 the root of a tree, the tems sufifipdea and sufiageha, refer to lonely, secluded places suitable for ¢ monk to stay land practise meditation, Thus, a sufigra or suiRageha can he an actual physical place Other aetual solitary places refered to as empty places (suriiagara) suitable for practising meditation are pabbata (@ mountain, hill, kandara (a eave, grotto), siriguha (a ‘Mountain cle), susina (a cemetery), vanapatha (Forest Space), abbhok&sa (open space), and pallpuia (straw. pile). Similar examples, can he seen in the Chinese versions, such as MA 182,"" nearly Buddhist texts the word “suffi” (or “suaks") sometimes fas the same meaning as “rita” (oF “ittaka”> and “wwecha” (or “tuechaka")," ie. i has the common meaning of “emp, void, lonely, quit, seelided”. without any special sense Generally, however, going 10 “an empty place” means soing to practise meditation. The resulting freedom from ‘outer disturbance leads to freedom from iner disturbance, sillness of the mind. That mental sat, just ke the empty place, is deseribed as “emp” or "emptiness". For example the verse in SN 4 6 says: ‘The sage (iui) who resorts 40 empty divellings Gouffa-gehin) is excel, empny of self (ata- The great sage who goes to an empty a) does not move even a hair of the lus Chinese counterpart, SA 1089, reads as follows Just tke an empty dwveling, the mind of the sige is empty G8 HN ME FE AE HD .. does nor ‘move a hair fof the body."10 The Notion of “Emptinest” in Earty Bain ‘Accordingly, there isa natural connection between the “empiy pce” where the meditator practises and. the “emptiness of the meditative state which he attains there. ‘The word “empty” or “emptiness”, applied lterlly to the “emply place, 8 abo used metaphorically to describe the meditative state experienced in an empty place. That is, an empty place is where the monk lives while practising meditation; his meditative state i experienced in empty places, And the resulting slate of meditation is lke the empty place in being free of interuption from the outer ‘world and fee of inner fiction in the mind, Thas, the state ff meditation is also called “sufiiata-viara” (abode or State of emptiness) ct." “Vira, which is @ noun and an adjetive from “viharat (0 slay. aie), later becomes & ‘common term for an ofganised Buddhist monastery, But at the time ofthe Buddha it abo means an abode in the forest fof a ut, # sechided habitation for a monk. Hence, the ‘state or realm of meditation is called a “wihra” (abode), fand this © i usage in he term “Sufiaté-ehira” and ‘others. Th other words, the term “suffia” in “sufagara” is at fist used to refer to seclusion from workliness, vig in an ‘empiy place for practising meditation; and this then lead 10 its being used symbolically to desert the resuling state of. meditation as an emptinese-sate, This usage of sulin empty" (adjective) and sufiat® “emptiness” (noun) 10 refer both tothe empty place and tothe state of meditation isthe frst stage in the extension of the common meaning of “emptiness nearly Buddhism, ‘The Meaning of “Emptiness” in Eny Basis u 1.2, The Emptiness of Kong-sanmel/Suifiata- vihara and Empty World In carly Buddhism, the term “concentrative mediation of emptiness” (kong-sanme 22 =") or “abode (sate)” of emptiness” (guifatd-vindra) denotes highly _ valued ‘meditative attainment, whereas “empty work” (suifia-loka) is based on the relationship between the teaching of notseiF nd emptiness Firstly, concerning the concentrate meditation of emprinessthe abode (state) of emptiness, SA 236 says: ‘The Buddha asked Stripura: "Into which mediaive Ade (meditative tte, chanzhu HEE) do you enter at this time [nthe forest)” Saripura answered tho Buddha: “Work-Honored (One, ar this ime inthe forest [enter the meditative bude ofthe concentrative meditation of emptiness (kong-sanmei = B8).” The Buddha suid to Sarpuire “Good. good, Sarpotra, You a entering the meditative abode of the elders (shangau-chanzhu f BE42-¢2”) in your seated mediation. Conesponding to this text isthe Pall Pindapataparisudahisutta (Discourse on Purity of Almsfood, Majjhima-nikya, No. 151." Tsay (Che Buddha sik) Sip, your facut rg, and your complexion i pure and clara which atode (Ste, vihirems) do you now abde much, SBrputta?‘The Non of “pins” aly Babi (SArputa rep) Venerable Sr, T now abide mich in ‘he abode (state) of emptiness suias-vihir). Good, good, SSriputa, Surely you, Sériptta, now side much in the abode (state) of great men (enapursa-vinta), For this, SErputa, isthe abode ‘of great men, namsy, emptiness (sufi). ‘The “kong-sanmei” (concentative mediation of expt ress) in SA. 236 corresponds 10 the “Suifiata-vihara” (ahode of emptiness) in MIN 151; and the “shangauo- chanzhu” (meditative abode of the eklets) in SA 2%6 corresponds to the “wahlpursa-vikara” (abode of great men) in MN 151. The exprossins ae diffrent, but the fa that dhe evo versions share in eommon that thie kong- sanmevsufiiad-vihira is called "the mediate abode of cldersfhe abode of great men” shows that this “meditative Sate of emptiness” is a state of wisdom, highly regarded and highly valved among meditations ‘Moreover, according to SA 236, Siriputa’s kong. sanmei (concentrative mediation of emptiness) is attained in seated mealtation, but the Budahs tells Sipura that if a ‘monk wishes to ahide in the shangzuo-chanchu (meditative thode ofthe elder), he should practise awareness of, and fading away of craving, of longing, and of impure tachment when he iS going for almsfood, receiving snsfood, or leaving after walking for almsfood, and during the night and day (indicating everyday life in walking, standing, sting, and reclining), For “raving, longing, and limpore attachment” MN 15] has “sire (rga), hated (oss), delusion (mota)*, and sensory reaction (patighay’.* Either way. these could be covered by raving” (lapha) or by “desire, hatred, and delusion”, because craving is the origin of suffering,* and. the extinction of craving, or the extinetion of desire, hatred, and ‘The Meaning of “Emptiness” a Ety dis B delusion, is the definition of nievana (aibbina)*” Thus, kong-sanme or suiiatd-vbara ig a meditative state that is empty of craving or of desire, hayred, and delusion in everytay life, not only in seated "mediation; and emptiness” (suiiat) here has the meaning of “absence of raving”, or “absence of desie, hatred, and delusion” Next, “emptiness” ako has the meaning of “nots” in the teaching of “empty world” (suBfa-loka). For example, & vets in Sutt-nipta, Prdyana-vagea, reads as follows, © Mogharaa, always being mindful, removing the view of sof (attinudighim Ghacra, see the work as empty (ufiato lokam avekkhassy), so. you may ‘overcome death The king of death wl not se the one ‘who ths sees the work ‘This indicates tht there is a close rekaonship between “removing the view of sell” and “seeing the world as cempiy: secing the emptiness of the world is bused on ‘seeing notsef (anata). Conceening the “world as empty”, the Buddha had the following conversation with Ananda, seconded at SN 35.85." Ananda asks: Venerable Sir, itis sad "the word is empty! the workd is empty! (suo Toko)” But in what regard, venerable Sir isitsaid that he word isempiy? “The Buddha answers: ‘Ananda, is said thatthe worl is empty because the ‘worlds empty of sf or of anything hekonging to self (cufam ate vatanyena va), ‘And what. Ananda, is empty of sei or of anything belonging to selt?“ “The Noon of pins” aly Bais Ananda, eye is empty of self or of anything belonging to sel (akkhum sufam tena v8 sttaniyena v2) “Material forms (rps) are empty of self or of anything belonging 10 SIC Visual conseiousness (cakkhr ‘itinanam) is empty of self or of anything belonging to Sell Visual contact (cakkhusamphasso) is empty of ei fr of anything belonging to se And the rest. car pose, tongue, body, mind) are empty of se or of fnything belonging 10 seIL Als, whatever feeling (Gedayitam) pleasant or unpleasant o¢ nether pleasani hor-unpeasant arses conditioned by. minJ-contact (nancearphass-paceaya) is empty of self or of nything belonging 0 2 Corresponding to this text inthe Chinese is $A 232," tough here the Buddha is'conversing with Samadhi P. ‘Samiddh). According to SA 232, when Samrdhi asks the ‘same question, the Buddha replies Bye is empty GR Skt. cakgub Sonyar), empty of femal ad unchanging nature O78 8 3 3 SK. Siatendviparnamodhamena $Onyam), empiy of anything telonging 1 self LAT Sk. miyena Stinyam), Why i this 0? This rate as itis Ct FL Sk. prkrtir agai), Maternal forms, visual consciousness, sual ett, the feelings unpleasant fr pleasant oF nether npleasa-nor pleasant that rs conditioned by ial Contact ae empty. empty of clemal and unchanging nature, empey of anything telonging to sof, Why’ thi 90? This is naure a itis ar, nose, tong, body and mid are also ths. This called “empry word” (2 {HEISKL nyo loko). ‘Although tbe two texs use slighty different expressions ecg “empty of etemal and unchanging nature” 7° “The Meaning of “Emptiness eBay Boshi 15 ‘5 ie 22) and “this is nature as iti (BE te EH) are locking in SN 35.85 - the meaning of “empty worl!” isthe same in both ‘Accordingly, the Buddha in the SN and SA versions refer to she six sensespheres(aliyatana; cling the sx sensefacuties" and the si types of external object), six consciousneses.” six contac" and si felings® a “the ‘work (loka). Also, be focuses onthe "Setent being” (P Satta, Skt. satva) when looking at the world.” The six sense faculties corresponding to the six pes of external “object produce the si nypes of consciousness. The coming together of these three phenomena (ie. the six sense faculties, the six external objets, and the six (pes of consciousness) ithe sx contacts. Theough the sx contacts, the six feelings are produced.” each of which is ether peasant feeling, unpleasant feeling, ov netler-pkasan-nor~ tnpleasant feeling’ (ie. neutral feeling)" These inter- relationships or intr-conncetions in the view of the world «an be shown as flows sense‘facules external objects —_comssousnes, te ee foms———visualeons or = Sounds aetry cons 7 ica cry cons figgue ses asatoy cos ay Tangiveings -— taco ows, ce ‘mid (tangs) —~ meets =~ metal cons [As shown above, the two versions record in common that every one of these ~ the six sense-spheres (six sense~ faculties and six extemal objects), six types of conscinusness, contact, and fecling ~ is empty of self or of anything belonging to sol Since these are nots, the ‘world is empty of self. Thus, the notion of “nots” inthe two traditions isthe bass for saying “the world is empty" Ihre “empuiness” has the meaning of “nots,16 “Tee Neon of “Engines” ly Haim 1k is important wo note hore that jn expbaining: the meaning of the word as empty, the Buddha in the Aiscourses does not say that eye itself (ee) is emp. He says “eye is empry of self (sufiam atten) of of anyhing belonging to self (attaniyena). 1 not thatthe eye itsel ‘orany ofthe ater items is emp ‘To summarise this section, two uses and meanings of mptiness" have been noted: (1) In the teaching of = BE -ong-sanmevsufiata-vinara “emptiness” moans “empey of craving of of dest, hatred, and dchision”, The meditative sate of emptiness (kong-sunmei/suiiat-vihdra) is a state ‘of wisdom, highly valued among meditations. Also this is the ultimate meaning of emptiness in early Buddhist, since itis connocted with the meaning of nirvana (bbna). 2) In the teaching of suffia-loka "empty work”, “emptiness” ‘means “notsell”, The notion of no-selfs “A is empty of B but Ais not empty.” Alo this is a basic meaning of ‘emptiness in early Buedlhisn, because secing the work 35, empty is the key 10 bringing about the fading away of ‘raving of of desire, hated, and delusion, To ee the world as empty isto get id of the sel-view, and the self-view is the root cause of craving (or desc, hatred, and delusion), (How to See the world as empty of suf in early Buddhism willbe diseussed in 1.4. “The Recognition of Emptiness”) 1.3. Conditioned Genesis, Nirvana and Emptiness Contiioned genesis (P. paiceasamuppiida, Skt. pratt- tyasamutpada) & a fondamental prieiple of the Buddha's teaching, Insight into conditioned genesis leads to “wirvan (P. nibbna, Skt nirvna); and, as wil be shown below, both conditioned genesis and nirvana are connacted with ctiptiness “The Mean of “Eatin” in ary Buddhism ” Firstly, we discuss conditioned genesis as a principle of the Buddha's teaching. According to SN 12, 68” and SA. 287." the Buddha discovered and realised the dharma (he ‘ature of phenomena) of conditioned genesis in meditation she attained enlightenment (sambodha) and he declared, reveal, and taught the dharma Ieading (0 nirvana for humankind. “Conditioned genesis” refers to this principe: “When this exists, that exist; this arising, that arises. When this does not exist, that does not exist this eeasng. that exes” (imasmi sai dam hot, imassuppada iam Uuppajp. asm asa ilar na hoi, massa riod idam nirujhat) The reference is particularly t0 the origin of safer (Gukkha) and the cessation of suferng (i nibbana, nirvana). The Buddha refers to the means for realizing this principle a “the ancient way of the noble (nlghtened) ones". I is his noble eightfoll way, the way leading 10 knowledge of the four noble truths, of of Conditioned gensis. According wo bot exis (SN 12 65 and SA 287, afer having discovered and fly realised the dharma of eonvioned genesis in his mediation, the Buddha says: thus [have attned tothe ancient way ofthe noble (enlightened) ones: right view, night aim, night pooch, right ction, Fight ethood, eight effort, ight ‘mindfulness, right concentative meditation... have ‘gone along this path and seen aging deh she ‘origin of aging ant-death the casing of aging-and- death the path leading tothe ceasing of aging-and- dah’ Yn the sume way, T have filly come to know bah. Becoming .,atachment craving. ling contact . the six sese-spheres ., namne-and- ‘material form consciousness ., actives, the origin of activities, the ceasing of actives the path leading fo the ceasing of actives,18 "Te Neon of “Emons” Eat Bubs ‘The representative formulation of conditioned genesis lias wove factors. In the forward order - the origin of sffering: when this exists, that exits - these twelve factors areas follows: ‘ignorance (avi, activites (Garner) arise (or exis {@) conditioned by acivites, conssiousness (vin) {G) conditioned by consciousness, name-and-material form (ndma-rpay" arise; (4) conditioned. by nome-and-material form, the. six sense-spheres(slayatana) arise (5) conditioned by the six sense-spheres, contact (passa) (6) conditioned by conracr, feeling (vedand) arses (1) conditioned by feeling, eraving (nha) arses; (8) conditioned hy craving, tachment (ypina) arises (®) conditioned by anachmenr, becoming (ohava arises, 1D) condoned by becoming, bie (it) arses; (11) conditioned by birth arise (12) aging-nddewh, along with grief, lamentation, pain, depression and) despair (jrk-marana-soka-parileva- ‘dukkha-domanassa-upyisa) thus arises (exists) ths whole mass of sitfenng Tn negative formulation - the cessation of sfring: when this does not exist, that dacs not exist ~ the twelve factors are: Conditioned by the ceasing of ignorance, activities ‘cease; conditioned by the ceasing of activities, ‘consciousness ceases; . thus ceases this whole mass of sulering ‘While this isthe representative formation, conditioned genesis does not always have twelve factors in carly Buddhist texts. There also exist accounts of it which ist five The Meaning of “Emptiness ie Ely Bais 19 factors eight nine, ten or eleven factors a8 wells the usual twelve factors ‘The statement of conditioned genesis with just five factors runs: (1) craving, @) attachment, (3) becoming. (4) birth, and (5) “aging and death, slong with grit lmentaton, pin, depression and despa." This most eonese formals coresponds dct to two of the four noble truths, since (5) “aging-and-death along with re. mentation, pain, depression and dsp is suffering fist ruth), and (1) craving (an isthe origin of suffering (ccond truth). Since craving is self a conditioned phenomenon, the series of causes can be extended to a8 many 38 twelve factors. ‘AL SN 12, 20” and its Chinese counterpart SA 296” and also at SA 299," is stated that conditioned genesis is not something made by the Buddha himself or by others: svbether of not @ Buddha arises in the worl, this isthe status of arma (P. dhammarthiat, i Skt. dharma sti, the cetiny of dharma (P.dhamma-niymat®, 2 52 Skt dharma the fet of eausal conection (P. ‘dappaccayat) ~ or the element (nature) of dharma (3: FR ‘Skt dharma-dhatu). In other words, the texts inthe PST and Chinese versions record in common tha conditioned senesis is «principle of nature, of phenomena as they really “This prisipe is connected with emptiness. At SN 20 7, the Buddha says ‘Those discourses uttered by the Tathigata (the Bu dha) aw profound, deep in meaning, supamundane By “discourses (sutantay” is meant the teaching or ‘dharma of the Buddha. That teaching is profound, deep in ‘meaning, because itis supramundane and connected withPy ‘The Noto of “Emgeoes” a Fy Buds, ‘empiines, The teaching of the Buddha is profound, deep in ‘meaning because i 8 eonnocted with the empuiness of the supramundane ‘As shown above, the Buddha used conditioned genesis asthe basis for teaching dharma (he nature of phenomena), ‘which Kea to nirvana (the cesation of suflring). $0 the ‘harma of conditioned genesis salsa profound, Thus, there fare two profound dharmas connected with emptiness: ‘conditioned genesis and nirvana. At SN 6. 1, the Buddha says, T have penetrated this charms that is profound, diel. to se, hard to understand, peace excelent, beyond the sphere of thought, sole, reakable only by the wise. namely causal connection: conditioned genesis (uppaceayata: paticeasamuppsde). This too 5 liu to se, namely the ealming of all acivices, the renunciation of all deflemens, the extietion of ‘eriving, detachment, cessation: nirvana le Sankhirsmatbo sabbupadh-patinssipeo tana kayo viSgo iro: bina," Simiily 1 SA 298 e says T teach to monks his Dharma the noble, the ‘opmamundane, connected with emptiness, according to the dkarma of condiioned genesis”. Profound is this, namely conditioned genesis; even more profound, tore dieu to see is this, namely the enunciation of all atachmens, the extinction of frving, fing avay of dese, cessation: alevana.™ ‘These two dharmas are rarely the compounded CH HB Sc. samsrta, P. somkluta ie. comttioned feness) and the uncompounded (MEH Skt. ssumskqia, P. asamkhata, Le. ninara). The com ‘The Meaning of Emptiness” ary Bui a pounded is asin, persisting, changing, passing away. ‘The uncompounded i not afsing, not persisting, not changing, nt passing away ‘As stated in eatin 1.2, the em “Kong same 4 (concenatve mediation of emptiness) or “sufi ra abode of emptiness) “empties hs the meaning “absence of craving (ana) or of deste (ga), hatred {Gosa), and delusion (mba) andi he ter su (empry word) “empties has the meaning of ‘These two meanings of “empies" ete to the eel of bith and death (samsira)™ oF to the word (oka) However, the complete cessation of caving or af desir, aed, and delision manifests the emptiness of the supramundae, nirvana: the semthata (ancompounded, ‘rconditoned, abouts). The definition of nirvana” i “the extinction of raving” (canhakkhayo),” and this is ‘ental with he deinton of “asamkhata” “te exnetion of dese, the extinction of fated, the extinction of detsion” (galkhayo desakkhayo mokakkhsyo)™ Ths, ofthe shove two meanings of empties, *not-sel” is of key Signifeance for he vison of "empty worl”, ul “the complete extinction of cravag™ sof ulimate significance ecase of ss connection with "the uncompounded", “Emptiness” apps to nievana, the uncompounded, the supramindane, Pecase the supramundane i empty of craving. “Emptiness” also apples to conditioned genesis the compounded wort (oR): the compounded world i exp of self empty word” sufaibks), and sexing this fone can develop the emptiness which consis in tbe extinction of all afieons (kess) and of al sufeing {la one can asi iran Comliioned genesis is profound, decp in meaning, tecause of the connection with emptiness, he proindiy of2 ‘The Nation of "Engines in ary Bushs ricvana, by tis principle: “When this exist, that exists this arising, that arises” — indicating the origin of suffering: the ‘world oka); “when this doesnot exist, that does not exis: this ceasing, that ceases" ~ indicating the cessation of suffering: nirvana. ‘Therefore, emptiness is bused on conditioned genesis to link withthe compounded: the word (loka), the eyele of ‘bth and death (samsira), and with the uncompounded: nirvana, Thus, conditioned genesis isa principle of both the compounded and the uncompounded, 1.4. The Recognition of Emptiness As stated in 1.3, the discourses in the Pali and Chinese versions record thatthe Buddha used conditioned genesis to point the way to nirvana, and stated that both conditioned enesis and nirvana are profound, connected with emptiness. The v0 versions also show he indicated that fone should frst realise the dharma (ibe nature of phenomena) of conditioned genesis, and then one will come to have the wisdom of nirvana. For example, at SN 12. 70 and SA 347 he says Susima, fist fone comes to have] knowledge of dharma-starus (be nature of phenomena), afterwards fone comes to have] Inowiedge of nirvana, (pubbe kho Susima dhammatthiiSfnam pacehi nisin Anant)" “Knowledge of dhama-status” (P. amma tia, Skt, dashing) refers to Koo wedge ofthe dara of condoned genesis According wo oth the PL andthe Chinese texts (SN 12.70 and SA)» person who atins this “knowlege of dhrma-status” i eed “one who is “The Meaning of “Empey Bhi 2 Wwisdomtterated” (P. paf-vimuta, Skt. prajit-vin- ‘uku), $0a person who aains "knowledge of vans” nibina-fna, Sk. nievina jg), which comes afer faving Ue “knowltge of dhammasats", & eed “one ‘who has twofldsieraton”(P, wbatobhga-vimuta, Sk Usayto-bhigavinukta” Both "wisdom theration” polidcvmuti, Skt praidvimokt) and "wool Recs: tion” CP ubhatobhagarvimtt, Skt ubbayatobga-vim- {ku ea fst knowing the harms of eontioned genesis and then knowing he dharma of nirvana. ‘Consequently, realising tho. dharma of ‘coniioned genesis is 8 fis sep 10 comprotanding te. profound Ghacmas of eondioned genesis and rvana, which are empy however, sine ete ae varius levels on which 10 ‘understand the “emptiness” of contioned genesis in ealy Buldhst tens, wo observe the meaning of emptiness i necessary to look at it both fom the warwpoint of impermanence (P. ance, Skt anya), and from the ‘ewpoint ofthe middle path (P- majhina prin, Skt rradtyams pratinada, In other words, conditioned genesis is connected with emptiness by vitue ofboth “impermanence” and he "middle way" 14.8, Emptiness trom the Viewpoint of Conditioned Genesis as Impermanence ‘The Buddha's path wo Bberation (vimutt) begins with recognising suffering in the nature of lie. In terms of the “Your noe traths” (cat ariyasaccni!" one must achieve {ull knowing (parifiieyya") (1) knowiedge (pari) of suterng (@ukkha), (2) elimination (pahdna) of the arising of suffering (dukha-samodaya"),4 ‘The Non of Fnpnn in Ely Dadi (@) attainment (scchikitya) ofthe cessation of Stering (ulthe-nirodha") and, (4) developmen (hivand) of the way lading wo the cessation of sullering (dukkha-nirodha-gnisi- atipada”) These four noble truths apply an easier way of comprehending the principle of conditioned genesis to show how suferng arises, and how it ean be made to cease: bu it 's easy to overlook the fact that suffering ("he work") and nirvana (the supramundane) are based on the same Principle. Seeing the nature of phenomena, developing the ) that is comected with the ending of sullering vor with mind fice from “afiction-low” (anisavacitasa), is identified as noble, supramundane (Gammadithi” and this right view is said to be the eader or forerunner (puhhafgama) on the way tothe cessation of sufering. to liberation ™ Consequently, how to sce and Know compounded nature as suflerng isa significant observation in Buddhist thinking. Conditioned genesis indicates that all compounded things ‘are impermanent (ancea), and because they are lmpermanent they are aso suffering, For example at SN 12. 20, following an explanation of conditioned genesis, the Bdaha sys: ‘And what, monks, i the dharma of “arson by condition” (papiceasamuppanna)? Aging-and-death (and birth, becoming, attachment, craving, fesling, contact, the sik sensespheres, name-and-material form, consciousness, activiis, ignorance) are Impermanent (anim), compounded things (or ‘onditcned things, saikhatam), arisen by condition (patccasamuppannam), have pevisable nature, (ehayadhammar), the nature of decay (vayadham. “The Meaning of “Epa” in Eay Buddhism 25 arp), fading way (vieigadhammary, cessation (ieodh- dharma) Hence, conditioned genesis indicates that compounded things “arisen by condition” are impermanent, and so have perishable nature, the nature of decay, fang away, and “The notion tht “that which is impermancnt i sutfring” can be seen in many texts of both the Pak Samyutta-nikiya land the Chinese Samyuktgama, For example, SN 36. 11 land its counterpart SA 474 state there are three kinds of feeling but “whatsoever is felt is within suffering” (yam ‘kfc vedayitam tam dukkhasmin). The reason that ‘whatsoever feling a person experiences is within suflering 4s stated by the Boda at SN 36. U1: ‘Monk! Concerning (sindhiiya) the impermanence ‘of compounded things (safkhardnam yove anicea tam), L have said that whatsoever i fle is within suffering. Monk! Concerning the perishable nature (Gkhayachammatam) of compounded things, their ature of decaying (vayadhammatam), fing way (irdgadhammatam), ceasing (nirodhaghammata). ‘changing for the worse (vparinémadhammatam). 1 have sid that whatsoever sft is within suffering.” “The comesponding SA 474 states: The Buddha sakd to Aranda: Because all compounded things (7 Skt. samskardb) are ipermanent (RE Skt. anita, all compounded things are changing by nature Qi 2), V have said all feelings ate suring (RET #9 SEB HEEB). ‘Alco Ananda, because of the gradual eesation of compounded things, the gradual ealming of26 he Nation of “Emptiness” in Ey Buin compounded things, 1 have said all feetings are suffering ‘Thus, although the wo versions difler in wording, they share a common view that compounded things are limpeemanent (aniea). therfore, all feelings are suflering (keh). This teaching of sullering is sate from the viewpoint of the “impermanence” of compounded nature: one must see that impermanence i suffering inthe nature of if. In other words, to know sufering in the nature of ie i also to know thatthe "five agarepates.” “sx sense-spheres"” oF “eighteen elements" of conditioned genesis (compounded ‘nature are impermanent, and that is the Suifering of aging, ‘eat, sorrow, distress, depression, and afition, Those a the reality of the body ad mind’ of sentient beings. The conection between impermancace and. sullering is particulary in the sense that seaient beings urawares and unconsciously attach 19 the impermanent tue of compounded things as mentally propcting a permanent entity (absolute substance). belonging 10 “imy sel" tMerefore, when the compounded phenomena of attachment ‘change or become dilleent constany, the suftering. of ef, lamentation, pain, depression, and despair comes 10 ‘exist! In other words, impermanence is suffering when fe attaches 10 (whether within of beyond) the ‘compounded phenomena a self entity) or as belonging 0 my sei. This leaching of why impermanence is suflering to sentient beings is common to the Pali and the Chinese ‘versions of early Buddhist canon ‘Consequently, there is no question that impermanence is suffering in early Buddhist thinking, since there are many SMaiements in early Buddhist texts that “impermanence is sullring” “The Meaning of "Empunes” a ary Bude, n What concems us here is how impermanence (and ‘therfore suffering) is eomnected"with empriness. AS noted above, in early Buddhism “emptiness” has not-self as its ‘main meaning, and nirvana as is ukimate meaning. Thusy the relationship between impermanenee and emptiness is 35. stated a SA. 270: (One seho practises the presptin of impermanence (anicea-sania) can estahlish the perception of not Seif (anatta-safAa). The mind of a noble disciple ‘who abides in the perception of notslf is alnof from self-pride (asmi-mana), and will g0 on 10 nirvana, CR 8-4 AER ARR, BF EE SB, LRRD, MBE AE. ‘The comesponuing Pai ext, SN 22. 102, says: Thus developed and practised, monks, the pereption of impermanence (anieasafi), ahausts all deste for sensuality (kamardgan), exhaust all desie for material form (pagar), exhausts all dese for becoming. (bhava exhausts all ignorance (evjam), removes sm). Evam bhavita Kho bhikkhave vam hahulkata,sabhom kAmaragam paradiyas, sabhom roparigam — pariySdyati Sabha Bhavardgam pariyadyati, sahhm avijam paryiiya. sahbam asmiménar samthani™ Similarly, another Pali discourse, AN 9. 3 states: Meghiya, the one who thinks on impermanence establishes the perception of notself, thinking on rot-self, uprooting selfpride, he attains nirvana in this very life. (Aniccasafiino Meghiya anatasainia28 "The Nein of “pins in arty Batis santhiti, snattaofiai asmiminasamogehitam puna dug’ eva dhame nibnan ti) Henge, both the Chinese and the Pali versions record in common that the i a close relatonhip between the thought of impermanence an the understanding of nose (removing sel pd) and nvara ‘Self.pride (asia!) is pride_tha_altoches to am" ts ego. ls removals hasd onthe insight of m0 self (aaa), The exhausting of al desire for senualy, Inti form, and tecoming, and of al ignorance i the wisdom of liberation (vinutt). Seeing (passat) th nature ‘of things as “ipermancat (= slfering) ads to remvel of {he view of sland sot he realaton of nana. THs, then, for cacy Buddhism, a major way of “asight (vipassana) testing to heaton, Tosight ino the compounded astire ofthe “ive aggregates” oF the “st Sens-sphores” ay impermanent is therefore called “tight iow’ (Samah) in early Budahism "And 0 se that “compoundoa nature is ipermancal, wha is mpermancot is suring, whats suring is nov sl” also egal 3 “ight insight” o right wind” ummappaasa). “There are, in easly Buddhist tet, evo formulations of these charters Lo he observed in compounded thing (1) impermanent (anata) (2)impermanent,sulering, empty (sua), no sl nica) suffering (Auk), nots ‘The first formulation is most common in both the Chinese Samyukigzama and the Pai Sarmyuta-nikava, The ‘wo versions contain frequent references 0 the attainment ff Tieration or nirvana through insight into the “five aggregates” or the “six sense-spheres™ as “impermanent, suffering, and notself." “The Meaning of “Empuness” in arty Budi, 29 “Not-selt is also expresed as “not-elonging-to-sel” (anattaniya) or *not-selt-and-not-belonging-t0-oI" (anat- tarvanattaniya).” Iti alto defined in the Pali Samyuca- riya as “this is no mine, Tam not his, this snot my se” (ovetam mama, neso ‘ham asmi, na meso aua)."" The counterpart of this three-phrase expression in the Chinese Samyuktagama is: “this 6 not sel, this is pot other than self, nether ig self inthis nor this in sel” GE BR, 7% 38 BLAZE). The set of the phrases ~ “tis is not mine Tam not this, eis isnot my self” or This isnot self his ‘ot other than self, neiter is self inthis nor this in se” — is. frequently seen in the two versions." Thus, comparing the ‘wo traditions itis clear that this three-phrase expression in carly Buddhist text has the same meaning as “not-self-and- rothelonging-0-se”, “not-helonging-o-sel”, or just. “ot selfs “impermanen,sullerng, nots” can be used as 4 set of principles for observing compounded nature. “The southern tradition (Pali Buddhism) emphasises only “impermanent, suering, and note", whereas the north- cern tradition prefers the second formulation with four terms, Smpermanence, suflering, emptiness, not-sel". This is evident from the fact that the four terms are frequently found together a8 a set in the Chinese texts,” but are not found together in the Pali except in conjunction with other terns, as discussed below. "The four teams do somotines occur in corresponding Chinese and Ali texts. For example, SA 259 staes that the five aggregates should be seen thus as sickness, ab swelling, a6 arrow, as pain; as ‘impermanence, 2s suffering, as emptiness as note el yet es ong BE, wove mae30 ie Nato “Emptiness in Early Bis ‘And the corresponding PAI, SN 22, 122, says they should be sen thus 28 Impermanence, as suffering, as sickness, as swelling, as arrow, a pain, as hess, as alin, as decay, as emptiness, a8 not-self . (.. anieeato ddukkhato.. suniatoanatato In both versions the hase set of four terms “imper= ‘manence,sufering, emptiness, no-sl? i accompanid by extra words ~ four in the Chinese, seven inthe Pal which raphically indicate the concretness of suffering. The extra terms ae also differently placed in the two tex; however, “emptiness” is clearly part of the standard set “imper rmanence, suffering, emptiness, nots" ‘Thus, the two formulations listed above, whether of three terms or four are found in both traditons in teachings ‘eating to “insight Hete it is necessary to examine the inclusion of “emptiness” in the four term set: “impermanence, sullesing, empuiness, not-sol”, Do. these dillerent fosmulitions represent significant differences in meaning? What 38 the significance of the word-order, with emptiness preceding rot-selP? And do “emptiness” and “not-sel” really have the same meaning or not? Tn this conection, the EA version states that “impermanence i slfering suffering is not-self not-selt is cemptizess""* “emptiness is this-i-nolsmy-selthi-i-not- mine, selis-not-in-this-am-potthis,"" or “emptiness is reitherexistence-nor-non-existence, meaning aso not- self?" Thus, the sequence of the Tourteem set in the EA tradition is: “impermanonce, sullering, not-sl, emptiness"; “not-self" comes here “emptiness, and “emptiness” it mainly defined as “not-selt” (referring also “this-i-not-my- “The Meaning of “pene” Earty Busse aL sel seFs-not-in this,” “neither exience-nornon-exis- exc") “Also, as noted above, “nots” or “not-belonging 0 set isa key meaning of “mptnes", while “neva” ts ‘inate meaning. In early Buidhisn, wo see the mature of compounded thngs is uo soe "what i inpermanen Suffering, and what sufleig is nots” “Inpermancnee, Suffering ose the bask way, pehaps the ony way, Of insight eading to nirvana. follows that the adding of “emptiness” alongside “nots, to yeld the foueterm se, is hase onthe narrow or hase meaning of “emptiness” ot on theultimate nearing. Empdnes hore means ony “not- sell” and “not hsloningso-e™ or it means the she: phrase st this ot mine, Tam not this, tis is ot my Sel" / this is not se, this no other than sel, neither is sellin this nor this in self Therefore, the’ ourerm expression, with “emptiness” preceding “nots says mo more than the three-tem expression. The meaning is simply: “impermanence, suffering, otc" Ta conelsion, o reac “emptiness” by scing the nature of compounded things ~ the “ve aggregates”, the “Sx sentespheres", el — a8” “impermaneat” focuses on understanding of suring” inthe nature of ie thats not permanently or absolutely sl. This fads to aloes rom "Suffering" by destruction of selttachment (caving) and then to nirvana ~ the eding of suring by the ceasing of selfatuchment. Thus, “pecavenes” ian important notion fr understanding the meaning of empties ealy Bushs2 “Te Nein of npn Early Sasa 1.4.8. Emptiness from the Viewpoint of Conditioned Genesis as the Middle Way Conditioned genesis is called “the middle way” (nahin patpad) by the Buddha because it avoids ‘extzeme views, which are mainly based on sof-view (atta- ‘ith Insight into conditioned genesis asthe middle way i ‘omtifed with “right view", and with nirvana, This is made ‘lear at SN 12.15 (Te venerable Kacedyuna asked the Buddha:) Venerable Sir, i 8 su: "ight view, right view’ (ammadigh From what aspect itis said “right View’, venerable Si? (Te Buddha repli) This work, Keecayana, ‘usually depends on two [extremes] (dvaya-nisito) ‘existence (athita) and non-existence (nathit). Now, Kacelyana, one who with right wisdom (Gammappafiya) sees (passto) the arising of the worl (okasamudayam) as it really is. (jathi- baOtam) does not hold 10 the non-existence of the world (loke nauhita). One who wit right wisdom sees the ceasing of the word Gokancodham) as it really is does not hold to the existence of the world (ke anbid. ‘Kacedyana, this world is usually approaching attach- ‘ent, tending towards bondage (upayupidanabhin ‘esivinibandho). And one whose mind docs not come to approaching alachmeat, obstinacy tending towards bias (upsyupadanam’cotaso-ahitghnam abhinivesfnusayam no peti) does not cling 0, does ‘The Mearing of “Empunss i Eary Buds 3 not insist on, not [attaching to} “it i my self” (na ‘upadiati naigghti aud nar wi)" Thon, when ‘suffering aries it arises: when suering ceases, i ‘ceases (Jukkham eva uppajjamnam —uppajiat ‘dukkham niruhamdinamy rizujati). One i notin ddoub, i not perplexed (na kafikhat na vcikiccat. Here, one who is not dependent on others comes to have’ knowledgefnsight (aparapaccaya imam cevassa ettha hoi). Thus this, KaceBiyana, is ‘right KaceByana, “Everything exists’ (sabbam altit this is one extreme (eko anto). “Everything does not exis’ (Sabbam nattit), this the other extreme (@utiyo anto). Kacedyana, not approaching the «wo fextemes (obho ante anupaganma), the Tathgata (Ghe Buddha) teaches you the Dharma by the middle [bay] majhena) ‘Conditioned by ignorance are activites; conditioned by actives is consciousness, and so forth, Thus arises this whole mass of suffering. But by the total fading away and ceasing of ‘ignorance activites ceases fom the ceasing of activities, consciousness ‘eases, and so forth. Thus ceases this whole mass of suffering” “The content of this Pali text is almost the same as that of SA 301! The notion of “neither existence nor non- existence” has the same meaning as nirvana. That is, as noted in 13, nirvana is unconditioned and uncompounded, either arising nor ceasing, Also, aevording wo SA 249, pievana 8 not existence (Sou-yu 7 f= remainder), not non-existence (wu-yu A Bf = no remainder), not both- cexistence-and-non-existence, and not neither-existence-nor-4 "The Nain of Bnpinn in Early Dion non-existence" This insight into conditioned genesis as the midle way does not imply atlachment to the ‘middle ground, nor docs it mean being unsure about which side i Fight. It means to be devoid (empty) of tho two extremes: the slfbased view of existence and the sal-hased view of Don-existence. And it ditecly implies the meaning of nivana, In other words, “the middle way of conditioned ‘genesis has the same’ meaning as “the emptiness of Cleary, this approach to insight is very diferent eom that which focuses on “impermanence (= suffering)” to ‘eliminate sei-viow and thus lead to nirvana. The way of right view consisting in seeing conditioned genesis a8 the middle way, involves directly seeing that there is, in the nature of phenomena, neither enisténee nor non-existence, s0 a5 10 see directly the emptiness ve not-sel-hood of ‘Phenomena and thus atain nirvaba. ‘Concerning this mide way of conditioned genesis, there fs raised a question finking impermanence, qotself and nirvana, According to SN 22M and SA 262." a bhikkha ‘Crmonk”) Chanda (P. Channa) who fas: er yer-schieved the wisdom of nirvana, ask varios arr iki to teach hhim dharma (P. chamma). They teach him that material form (rpa), ecling (Nedand), perception (SARA), activities (arpkkle3) and consciousness (vipa) are imperanent (nea) and, as compounded things, are not self (anata). Chanda replies: T-do know that material form, fein, perception, activities and consciousness are impermanent, and being Compounded things, are pt sell"” Nevertheless, 1 (Chanda) do not understand and delight when T hear of “ae calming of al activites, renunciation of all attachment, the destruction of craving, the Tading away of deste, ‘cesaton: nievana.” (sabhusankhaeasamathe sabbhipadhi= patinisagge tanhakxhaye virdgenirodbe nibbine). For the section in quote marks the Chinese SA 262 has: “the ‘The Meaning of “Empnes in Ey Bais, 35 ‘enpriness of all activites, renunciation of attachment, the destruction of craving, the fading away of desire: nirvana.” (— OH A 2 A HG, MERE, HE AE). Thus here the Pali has “calming” (Samah, the Chinese has “emptiness” (2). ‘Chanda's point i that al activities (compounded things, sfkhra) are impermanent and not-sef; bat nvana isnot characterised by impermanence and otself and thus there is something, some metaphysical entity, for onesel to attain in the cesation of nirvana (the ending of suferng). I there is complete emptiness in nirvana, who then isthe sel? of, ‘what is meant hy the se seeing (passat) the dharma (the nature of phenomena)? That is, the dharma of compounded ature (sakhata) and uncompounded nature (asskhata) are divided into two differen things. Chanda admitted impermanence and notsel’ of compounded nature (atkata-dharuma) as essential fr the ending of sueing; hut he could not admit the uncompounded nature (@safkhata-dhamma) of nirvana where all activities are empty (oral) of sel Harhouring this doubt, Chanda goes to asthe venerable Aanca, Ananda tls him: “Theat the Buddha teach this to the venerable Kacedyana ‘This world, Kacedyana, usually depends on two fexitemes}: exisience and non-existence. (the ‘content i as quoted above). To resolve Chanda’s misunderstanding regarding imper: ‘manenee, not-sef, and nirvana, Ananda helps him to under- ‘stand compounded nature (safkhata = eondioned genesis) as nether exisience nor non-existence, and ako as the ceding of sufering: nirvana, The extreme views of existence and non-existence both come trom sel-view (atid ‘The extinction of selb-view, oF of desie, hatred, and36 “Te Nation of “apes ary Buss elusion, is the uncompounded or unconditioned (asam Kata), nirvana ise. That: “when suffering. arises, it arses; when suflering ceases, it coass"s thers is neither farsing nor ceasing, and there is nether existence nor non “To se te arising of the world oka-samudaya) in terms ‘of the middle way of conditioned genesis sto be aloof from the view of non-existence while not giving rie to the view of existence (cteralsm); and to soe the ceasing of the ‘world (okaaigodha) in terms of the middle way of conditioned. genesis is to be aloof ffom the view of fexistence while not giving rise tothe view of non-existence (nnilationism). That 8, the middle way of conditioned ‘genesis points to both the arising of the word (existence) and the ceasing ofthe work (non-existence): the world is of ‘ceasing nature, Le. impermanent, and i is empty of sell Hence, the world (oka), as iusion, is an unreal and an ‘unsolidarising-nature (= ceasing-nture) and is neither existence nor non-existence, Ione see this, and gets rid of ‘sel view, there 6a fading way of the two extreme views, Which leads to the emptines of nirvana. ‘The early Buddhist texts preset other characterisations ‘of “the middle way of conditioned genesis". The folowing are examples (1) The middle way of neither sameness nor diference SAI says “Then the Buddha sui to the monks: I wil each you rmahastinyata dharmaperyaya) . the viow Which sys that soul (Gr lie or sel, Skt P. iva) is the same thing as body (Skt. Sara, P. Sarit), thre is no point in the noble lie. And for ‘one who has the other view sich says that sou! is “The Meaning of Tinga ary Bums 7 ‘one thing and body another, there is also po point in the noble ie. When the mind fllows nether of these two extremes, ane moves righlly toward the ‘mile way, that the noble, the supramundare, the ‘rue nature of phenomena, fee of distortion, having ight view, namely: Conditioned by bir are aging: and-deah, and. similarly conditioned are bint, hocoming, attachment, eaving, feeling, contac, the ‘ix sense-spheres, name-and-form, consciousness, and actives. Conditioned by ignorance, activities arse. when ignorance ceases, activities cease, and 80 0M and tht whole mass of suffering coaes This i6 called ‘the dharma-discourse of great cenpriness ‘The Pai counterpart, SN 12, 35-36," has almost the same ‘coment, but Lacks the words: “the dhama-discourse of reat emptiness” (X22 #& W!), However, as noted in 1.2 and 1.3, both traditions have other texts in which the ‘Buddha takes conditioned genesis as the basis for teachings ‘connected with emptiness; and he there describes the meditative state of emptiness (@2 = BR kong-sunme ‘suffial-vibira) asthe meditative abode of elders or great men CE i #1 shangzuo-chanrhu/mahipurisa-vitira). ‘Thus the use ofthe word “great emptiness” in SA 297 to refer to the middle way of conditioned genesis isn Keeping With the wrminology of early Buddhism. @) The middle way of neither eteralism nor anniilaionism, AL SA 300 the Buddha says: To declare that the one who acs i the same as the fone who experiences [the result] i to fal into the crernalist view (P. sasata-ditthi). To declare that ‘one acts and another experiences [the result] 6 10 fal into the anniilaionise view (P,vechedadithi)38 ‘Teaching the essence, teaching the dharma, I avoid these two extremes, T teach the dharmt of the riddle" way, namely: When this is, that is; this arising, that arses. Conditioned by ignorance, activities aie and thus the origin ofthis whole ‘mass of suffering. Tgnorance ceasing. activites case, and thus isthe ceasing of this whole mass of sullerng." ‘The same discussion of neither etemaism nor anniilationism occurs at SN 12. 17. (3) The mide way of ether coming nor going. At SA 1335 the Buddha says" [wil each you dharma. namely “the discourse on ‘empriness in its uliimate meaning’ GB — #22 (ta) afer death the Tathagata both exists and does not (@) alter death the Tahaata neither exists nor doesnot ‘These ae all considered meaningless argumentation (P. papafia, Ski, prapafics),!" and not 19 be declared Gavylkats, avyltqta)” The fading away ofall such ‘extreme view i the emptiness of the mile way. (6) The middle way of nether the happiness of sense- pleasures noe the suffering of self mortification. This refers “Te Meaning of “mpi” in Ey die, 4 to the practice ofthe middle way — the noble eightfold way (viva atthaigika mages) "* According to MN 139 and MA, 169, the noble eightfold way, lading tthe realisation of nirvana consists in practice that approaches neither of these two extremes: the happiness of sense-pleasures and the suffering of se-monitietion.” Accordingly, the empiiness tha is hased on the middle way of conditioned genesis eliminates all extreme views, and the practical way i the “noble eightfold way". This is not just an sea; ia practical philosophy of Bie, based on the realty of the body and mind, 1o develop, t0 see the middle way, leading 10 the extinction of selF-view and the featsaton of ivana, In early Buddhism, nirvana is expressed only in terms of the cessation of suffering, complete emptiness of sel view, or of desire, hatred, and delusion. The uncompounded or unconditioned, nirvana, is ‘beyond all arguments about existence and non-existence (= selview); iis pointed to hy the middle way of conditioned genesis. Consequently, compounded nature (conditioned genesis) and uncompounded ature (nirvana) are not ‘opposed to each other as contrasting enties. No wonder, hen, tha conditioned genesis and nirvana are said (0 be ‘profound, dificult ose, and connected with empuiness. ‘To summarie, the middle way of conditionsd genesis centres on fing Way ftom extreme sel-view and is dretly connected withthe meaning of nirvana. Therefore, in early Buddhism there is a deep relationship between emptiness and the right view ofthe middle way. Tn my view, conditioned genesis connects with both the arising and the ceasing of the work (suffering), so it indicates the emptiness of both time and space by ‘emphasising the realisation of “ime” (impermanence) as not Df sel The arising (implying existence) and the ceasing (implying non-existence) show time as arising. andthe ceasing and space as existing and not existing. From nom2 ‘The Nation of “Bopuness”in Ey Baka ‘existence to existence i arising, and from existnce to non- existence ig ceasing; or from future coming to present is arising, and from present going to past is ceasing. This arising and ceasing is the passage of time (impermanence) implying. the existence and nonexistence of space (he worl). Thus. conditioned genesis mainly focuscs on “time” 8 condoned (P. sankhata, Skt. samskyta); arising and ‘ceasing indivate the emptiness of both time and space — neither arising nor eeasing as well as nother existence nor Chapter Two: The Practice of “Emptiness” in Early Buddhism 2.1. Emptiness and Samatha-vipassana (calm and insight) 21.8. Development in both Samatha and Vipassana “Emptiness” (P. suffi, Skt. sna’) and “empty” (P. sulia, Skt, SUinya) have che meaning “not-sel, and ic is rough insight into not-seIf hat the emptiness of nirvana is tained. Not-self is emptiness in the sense of secing the objective world as empty of self, and nivana is emptiness as the atainment of a mind empty of eraving. The connection between these two — sosing the objective world and the attainment ~ is “evelopment” or “practice” (P. Skt bhivand). Bhivand is the way (P. magga, Skt. marga) to liberation (P. vimutt, Skt, vimukt), and emptiness is ‘essential otha way, ‘The early Buddhist texts indicate that the Buddha, recognising the different situations, needs and ables of peop, established various ways and practices, sch as “the four settingsup of mindfulress”#° “the. four right efforts”! “the four fctors of psychic power" “the five facuid”!® “the five powers" and “the seven factors of enlightenment," but in the early stages of Buddhism, the foundation ofthe way of liberation or bhivand isthe “noble cightfold way" ariya-arthafgikanagga)"™4 ‘The Nation of “Engines in Ey Buin 1. right view (sam ditt, ‘ight thought (sama saikappa), right speech (samma vlc), right action (sma kammarta), ight mindfulness (sam right concentration (sar ‘The content ofthis noble eightfold way is summarised as hice forms of training (iso skkhA): the waining of ‘morality (la-skkha), the taining of mind (cita-sikkha), fand the teining of wisdom (paffd-sikh®):"* or thee ‘lasses (190 Khandh): the clas of morality (Takkhandha), ‘of concentraion (samdhikkhandha), and _of wisdom (panakkhandha)" In DN 16 Mahd:-Parinibbna Suta and DA 2 there is mention of four sublimes (anatar) or truths (humm): morality (ls), coneeniation (samadhi), ‘wisdom (pafia), and liberation (vimuti) and SA 56S and AN 4. 194 say there are four pusfeations: moral purification (Sla-plrisuddhi), mind-purifiation ita- Parisuddh), view-purfication —(ditthrparisnddh), and prfcation of iheration (vit-parsuddhi) These four Sublimes (and truths) or four poration indicate thatthe ‘way of practice entails the trainings of morality, of mind (or Concentration), an of view (or wisdom), in order to attain liberation [Nevertheless according o SA 816-823 and AN 3.85.89, onthe teaching ofthe three trainings, both the traning of. mind (P, cita-sekha, Ski. cta-siks8) and the waning of ‘wisdom (P, paid-sikkhd, Skt, prajfi-siks8) are directly for the extinction of craving or suffering, whether partly or compkiely. The eining of mind or of concentration 3 for the aim of "samadhi" (concentration), and the taining of ‘wisdom or view is for the im of “pai” (wisdom, Skt. “Te Practice of Emptiness” in Early Busts 4s praia). Thus, whether partial or complete in the “way to Hberation” ~ the noble eightfold way ~ samadhi and pant are the main Factor in the cessation of craving or suffering. ‘Another suminary of the way of practice recognises vo ‘categories: *samatha and vipassana” (calm and insight, Skt Somatha-vipaSyana), In samatha, “calm”, the mind dwell fon, or is aware of, one partiolar focus forthe development fof mental concentration or onepoimedness of mind (Gitekagest) i is the “teaning of mind”, emphasising “right concentration” (P. sama samidhi, Skt, samyak- sama). Vipassand, “insight”, is seeing (i + passat, completely and perfoey, phenomena as they really ae Vipassand ead to the realisation of nirvana; it i the “ining of wisdom", emphasising “tight view” (P. sam ih, Skt, Samyag drs." By practising samatha one attains the medilaive sate of samadhi; by practising Vipassan one ans insight or pai ‘Ahowgh sumatha ad vipassard are qwo diferent functions and methods of practice, they are not unrelated to each olber: they help each other in the attainment of liberation, According to SA S60 and AN 4 170, there are four ways to combine the practices of Samatha. and vipassana: 1. One develops vipasand preceded by smatha, 2. One develops samatha preceded by vipassana, 3. One develops both samatha and vipassana, and 4 One emphasises developing simatha ifthe mind is uterly unsettled." Consequently, samathasamfdhi and vipassana can be explined diferenly, and can be practised in ‘liferent order, but each helps the cultivation ofthe othe, and both should he develope forthe knowledge of nirvana (@. nibbina-fana, Sk, nievns-fina).Accordingly the way of liberation diwely relevant 10 emptiness iS, above all, samatha and vipassand, ie. the evelopment of samdhi and pail. Conceneaive ‘meditation oF samathulsimsdhi leads to fading avy oF elimination of desies; like “empriness” of “empty, i has the character of denial and negation: one becomes empty of desires. Insight or vipassani/paii is related 10 the notion ‘of nt-self ad nirvana, and is als to some extent elated 19 concentrate meditation; so it t00 directly connected with emptiness. Thus, thee isa deep relationship between emptiness and the practice of samatha-vipsssana or samidhi-pafif 2.1.8. Samadhi “Samdhi" means “meditative state of concentration” bat is also a term for meditation in general. In early Buddhist texts there ae various other terms denoting mesitation. Fo ‘exampl, in the explanation of one" of the “ten power (Gasabalan) of the Tathagata (the Buddha), four terms ~ {dna, vimokha (or vimokkh), samddhi, sampatti ~ are listed together “The Tahgata knows, a they really are, the a, the prfcation, ad the emergence of meditation liber fin, concentrate median, aint (athgato {io-vimokha-samavhi-saméptiam saesam ‘oinam vuithinam yathhtiam pana)” Clearly the four terms ~ jdm, vimokha,samidhi, sami pati ~ are synonyms meaning “meditation”, though itrally they can be explained differently. ‘Te Pate ofp" in ary Buin a 1, hana (Skt, dhyna), meaning “a concenraive sate of} meditation” refers specially to the frst to four jnas 2. Vimokba or vimokha (Sk. vino), “emancipation” cor “teration”, consis of the eight vimothas”(atha moka): (1) the st na, (2) the second jn, (3) the fourth jana, (4) the realm ofthe infinity of space kis- tana) (5) the ean of the infinity of consciousness (iSanaiteyatana), (6) the realm of nothingness (Bkificah- fdyatan), (7) the realm of neither-pereption-nor-non- perception (nevasafi-nisaffayatana), and (8) the Cessation of perceptionandfecing »(saiid-vedayitar nigodha)"” From (4) to (7) ae also called the four non physical nas (eatteo arp). 5, Samadhi, “concentration”, i of three Kinds: (1) suffaté-samadhi (mptiness-concentratin), (2) anita Samii (non-appesrance-concentration),. and) ‘ppanihita-samhi (oimless concentration)" ‘4 Samipatti (= Skt), “attainment, refers t0 “the nipe gradual abiding atainments" (eava_anupubbavibire Samapattiyo)"= the four jhinas(cattrijhdndn. the four non-physical jAdnas, and the cessation of pereption-and- fecing. These four kinds of msitation Gina, vimokba samiihi, samapatt) are diffrent in name. and ‘nieate diferent stages of the meditative state of concentration Other terms, such as “sama” (Settled [of mind) iass' ekaggatd” (or “eitekaggatd™ one poiniedness of ring), snd wikia” (sae, abode) also rer to the cconcenative state of meditation, bot none of them is. & member ofa set of metations, tke the above four kinds However, the most hase concentrative meditation relevant to emptiness in carly Buddhism i the four jhinas, Whether samadhi isa factor in the noble eightfold way (as sam ‘sami, o inthe ive facts (a saminda, in48 “The Nan of “Emp” aly Bais the five powers (as samhi-ala), or in the seven factors of wisdom (as samiidhi-sambojhatga), oF in the ree trainings (as ita-sikkh8)"~ in all ofthese the reference is to the four jnas ‘Again, from the process of the meditative practice, the fist jhdina consis in calming (passaddhi) through the ceasing of speech (ie niuddNa), the second hina is calming through the ceasing of thought and investigation (itakka-vidr’ niraddha); the third through the ceasing of. zest or joy (pti niruddha); and the fourth through the easing of in-reathing snd out-breahing (assasapassisd riuddha).* The practice of these four meditations ‘mind (eoncencaton) and of the pana). and aloofness from the fie sands of sens-desie (gaa Kimagunl)," the five ‘obstacles (pafica rivarandni)™ ete, Hence, jana is closely feonnected with the aim of liberation (emptiness) from ‘suffering or action. Finally, there are many texts!" which indicate tht inthe process of taining in morality, concentration (or ming), and ‘wisdom (or view), ading) to Uberaton, the mediator tains only the fourth jiina before ataining the three knowledges (iss0 vii, €-¥i8)0 oF the six supemormal knowledges (cha abhi, chalabhifia)."” whose culmina- tion is the wisdom of the extinction of aficton or suering ‘Therefore, inthe way oflikeration, only four jnas are necesary a a foundation in concentration or samatha, preparatory to the taining in wipassana 21.0. Paina fifi (Skt, pra) “wisdom”, which is “insight into things as they really ao”, is in SN and SA the chi and “The Practice of “Emptiness in ary Bis ” leader on the way 10 Heration, SN 12, 23 reports the Buddha as saying "Monks, [say that the destruction (or extinction ofthe flows (alftions, "asaya" is forthe one who knows, Who s2es, not forthe one who does not know, Who doesnot see. (jinato ham bhikkhave pasato Asevénam Khayam yadmi no ajanato m0 appas- sato)."" Again, SA223 says: 1 do not say that one who doesnot know and does not see dharma wil atsn the ending of slfering ASE EA A BRITA HB!” “To know” (P. Skt. jana) and "to see” (P. passati, Skt paéyat) refer to "knowkidge and vision of things as they really are” (yathdhta-Fanadassaa). This is prerequisite to iberation. Therefore, the “wisdom-faculy” (pa Indriya) or the “noble knowledge” (ariyafna isthe chief of the five faculties (pafes-incriyanis and “right view’ (samme dtgi isthe leader or fore-ranner(pubbafigama) in the noble eightfold way." There are other terms simile in meaning to pai “wisdom”, such as aia (knowledge), fina (knowledge); and, refering to practise, Jhammavicaya (investigation of ‘dharma, second of the seven factors of wisdom, satta- bojhaiga), vimamsd (iwvestgation, fourth of the four factors of psychic power, attra iddhi-pada), and vipassana (insight). Each of these is either "sekha sammadithi" (Cght view of one in training) or “asekha sammaditthi" (Cight view of one who has pesfected the traning).0 The Not of “Emptino”i Eaty Budi, However, in the cate of the wisdom of right view, there ‘are two kinds: “knowledge of dharma-sttus” (dhamma- thii-na) and “knowledge of nirvana” (nibbana fina). AS mentioned in section 14, SN 12. 70 and SA 347 report the Buca as saying Susima, fint [one comes 10 have] knowledge of dharmastatas (the mature of phenomena, dharma fphi-flana), afterwards fone comes 0 have} the noyedge of nirvana (xbhina ina)" Knowledge of dharma-status is knowledge of conditioned genesis." According to SN 12. 70 and SA $347, a person who attains this knowledge of dharma: Js alo called “one who is wisdom-lberated” (pafifid- vimuita),™ and achioves this without the fist five “supernormal knowledges" (paic-bhifii).!” or the four or the artipa (non-physical) modiations." Since “Knowledge of dharma-satue” (@hammatthit-Ana) is liberation through wisdom (paitid-vimott), i follows that “knowledge of nirvana” (oibhlna-fdna) is “wwofold liberation” (wbhatobhga-viratt vAs stated in section 1.3 and 14, “ight view”, rightly secing things as they really are, is to Know and see the lrsing and ceasing of sutfering, to the four noble truths fr conditioned genesis. This i wo remove the view of self (emptiness), leading to realisation of rirvana (emptiness). ‘Knowing and seeing things as they welly are (conditioned {evesis) i aso achieved by seeing and knowing “imper {anioea) or the "le way” (majhima-paipada) in the nature of ie, In other words, one sees that eom- ‘pounded nature is “impermanent, so itis “sulleing” (he First noble ruth, and thus i “empey of sel": oF one sees that conditioned genesis (compounded nature) is the ‘The Ptice of “Emptiness Eaty Bude st “middle way", so it i coneted with “emptiness” — "Ths, this “right view" of empriness (devoid of desires, empty of self, the middle way, nirvana) is crucial for the atuaiament of “iberation by wisdom" (pafiavimutt) and “tiberation both ways" (obhatabhiga-vimott inthe practice of vipussan (insigh) 2.2, Emptiness and Mind-liberation or Mind- ‘concentration “Mediation” oF “concentrative meditation” (samadhi) is closely connocted with “emptines" n ase of four kinds of *mind-beration” (cetovimuti) inthe PAli SN 41. 7 oF of “mind-concentration”() = Bkxinsanmei)™ in cs Chinese ‘councerpart SA 567. SN dl, 7 is a ednversation between the venerable Godatta and the housemaster Cita, whereas SA. $67 #8 a conversation between the venerable Nagadatta (G0 3 Nagiedaduo) and the housemaster Cia (BP % HB Zhidvolwo). Also at MN 43 there is a discussion ofthese four mind-liberaions by SGripuua teaching Mahi kothta™ According to SN 4.7, the four kinds of mind Iibertion ae: |. mmeasurale mind-tiberation (appamiina-cetovimt, 2 nothingness-mind-liberaton @kifiafiiaeetovimut), 5 empsness-mind-hertion (suhfiaa-ectovimult), and 4. signless mind iteration (animitta-ceovimut, ‘The same four are given at SA. S67, but with the term = Bk xine sanmel (as calm/coneentrative meditation. “The four ways of mind-heration/miad-concentration are based on diferent madiaive methods (cetovimuttxin- ‘inmel) with the same meaning” in the final attainment (emptiness) in the practice of “alm” (Samatha) and “insight” (vipassana) forthe aim of concentrative medita- tion (samdhi) and wislom (paifa). They follow four dhferent attainments of "conscious attention”, such as “the mind dwelling pervading (pharitva vihara the whole work5 ‘The Noto of pene” in ary Buds, With the four immeasurable", “not attending (amanasikara) to anything or to any sign, snd “insight (passind) into fempriness", 10 establish “meditation” (eetovimutt¥in- sunmei) with four diferent names. They aro classified as @ set of meditations (cetovimuti/xin-sanmed, but the essence of them is emptinessinsight (empty of self or of all alfictions, savas) for ulimate liberation ~ nirvana, Not only do their content llr in name; even the sme name can have different meanings: deep and simple. It may he that the names were originally used with their common meanings, ut wero then influenced “hy the level of understanding of those teansmilling the teaching. Thus, these four kinds of meditation were diferent in name {according to the medaive method), but could aso be the same in meaning, in referring to the final goal, t0 the complete achievernent of empiiness: empty of desire, hatred, and delesion (empty of self view), As a resul, immeasurable", "nothingness", “signs, and “non-batte” came to be scen as dilereht “empiiness’, the complete extinction of actions (savas), 2. Emptiness, Three Concentrations (samidhi), ‘and Three Kinds of Contact (phassa) The four kinds of mind-tberation (or mind: concentration), classified as a meditative group, have & ‘common meaning, whichis “empiness-mind-iberation” the ‘ulimate goal. However, emptiness-mind-tberation does dilier in practice from the others. The Chinese sur, SA 80," gives an explanation of the relationship between “emptinss-coneentration” (2 = Bf kong sanme) and two ‘of the thre other kind of samadhi, “sgnles concentration” (& 42 =e wuxong sanmei) and “nothingness ‘concentation” (A A= wusuoyou sanme); it does “The Practice of “Emp nary Buin 9 ot mention “immeasurable concentration” (A Hk = trang sare’). Ths text (GA 80) has 99 PA couripat Aecorting toi one who achieves enplines-concenintion Gan acheve "signless conection and _notkinges encentaton, and fading away of pride (ena): but one who. does fot achieve enpnesseoncentration cannot Sehiove he eters” Hence, the prying view ight view) Of vemplines-concentation” the at, and alo i the tas or avaingsignkss concenration and nothingwes- Concentration, lading to the tating sway of pie. This teaching is called “the poring vew GS. 2 zhian ‘Gnging) of the noble dharma B® HED sheng fain Skt ane hanna, P.ariyedhamma-m). ind cating tha i is ogurded as chractersie ofthe Buddha's texting.” in 3A 80, emptiness conceniraton, signs concern tim and nothingness concentration are ronghsed as. troup of mediation (cae "the pring view of the obi charac), But there exit ober grovps of th foch as the “thee concentrations ayo sam, the tee conics (ayo pase. "The tee concenraion o sms ae name at DN 2 ‘Again, there are three concentrations (tayo sama {dh emprines-concentation (sufiiato simadhi), sigaless concentration (animitto samadhi), and ‘aimless concentration (appanihito sarah.” Here “nothingness-concentration” i replaced by “aimless concentration”, a common situation, But when the Pali and Chinese versiois are compared, they show litle agreement. First, these three concenrations are inconsistently present fr alisnt inthe two tations. For example, MA 211 says: “Emptiness, aimless, signless: these twee dharmas areo ‘The Nation of-Bnpinns a Ely Basin lferent oth in meaning and in name" however its Pai countespart, MN 43, lacks this statement" Conversely, SN 434 names thee Kinds of concentration: emptiness, signess and aimless," butts Chinese counterpart Bek this set of terms Sceond, the omer of the thee concen tations i not always i agree. For example, in MA 211 and DA 9 the onder is “emptiness, aimles,signless Whereas in SN 43.4, DN 33, and. AN 3.163 the order is “emptiness, signless, aimless” The signless and aimless ‘concentrations are inconsistent in theit onder. For the above {0 reasons, one may speculate that although these these kinds of concentration were a common teaching in early Buddhism, the establishing of the three as a group of "samfdhis” was quite te and already induenced by early Buddhist schools (Seetarian Buddhism; see page 1, not) ‘The reason for removing nothingness-concentation and substituting aimless concectration in the set of three concenrations is not clear: One might suggest that nothingness-concentration had aleady become one of the four non-physical (arpa) attainments (samspatt. thus losing the meaning relevant to. "emptiness. and. 30 gradually was negkewod, A second possibilty is that “nothingness-concentration” and “aimless concentration” have the same meaning in terms of their ukimate goal, but that in order to indicate the mening relevant to emptiness, the “nothingness-attainment”, which is one of the “our arpa attainments", was distinguished fom “aimless ‘concentration’, the Sate of disgust (ibbids) with wordy esis, leading 10 the eesation of nirvana, Thus, “aimless concentration” became distinct ffom “nothingness These three kinds of “Samadhi” are aso called three liberation: (tayo vinokkS) suit vimokkho, animitto vimokkho, and appaniito vimokkho, oF thrse doors t0 lieration (ini vimokkhamukhinie but these terms are The Patio “Bapeness” i ary Bans a not found in the four Nikiyas and the four Agamas, 90 belong already 4 the peviod ofthe early Buddhist schools. There is no clear explanation ofthe conten ofthe three ‘concentrations, exeept tha the Chinese EA. 24.10 does have ‘collective explination of them,”” which however, does rot appear in ts PA counterpart AN 3.163," This Chinese text says ‘What is calld “emptiness-concentration” (22 = WE kong sinmei)? By "empuiness” is meant observing all karma (the nature of phenomena) 38 empty (8 — CD BL BRS S). Ths is called emptiness: ‘concentration. Writ i calbed “signlss concentration” (A= wusiang sunmel)? By “sigbss” is meant that no sign rita) can be seen in al dhurmas. This is called signess concentration. What is ead aimless concentration Gi FE = B wuyuan sanmei)? By ‘sness” i meant no deste for al dharmas. This called aimless concentration ‘Thos, & monk who does not atttin these three coeentrations contin ia the excl bin and ‘cath and cannot become enlightened. Here the term “emptiness” or “emptiness-concentration” is dafined as “observing (gaining insight into) the nate of [Dhenomena as empty" However, th same term inthe four ‘mind-iherations of mind-concentations ig defined as (1) “rellecing on empriness of self or of anything belonging to self, whichis albo the meaning of “empty world”, as noted in section 1.2; and (2) “empty of desie. hatred, and. delusion’, which i also the meaning of “emptiness: concentration” (kong sanmei) or “emplines-state™ (sul Fiaté-vihra), a also indicated in soetion 1.2. Thus, “the ature of phenomena at empoy" can he rendered as “thee The Nat of “pins” in ary Budi ‘world as empty", meaning empty of self, and empty of esi, hatred, delusion: nirvana, ‘The question arses why the “immeasurable mind Iiperation” (appamna-cetovimuti) oF “immeasurable con- centration” (E BE = Bk wuliang sanmei). one ofthe four Kinds of mind-leraion (or mind-concentration) is not included along withthe “three concentrations”. I may be that, Fecause the immeasurable mind-iberation, based on the “Your immeasurables” (eatasso.appamai consklered a “Brahma-medtative sate” (brahma-vibara) and a “family-meditative state” (kulskacihira) it was seen as not escentil to Hherution and therefore was neglected. This left only the three main ways of iteration ‘out of the four mind-iherations. namely: emptiness (su fata, sigmessness animita) and nothingness (kificaia). As forthe thre kinds of eoract (phassa, these are also related to the tree concentrations, MIN 4H says Friend Visakha, hen a monk has emerged from the ‘atainmsnt of de esstion of pexeeption and feeling” (sufivedayianicoulasamspatiya) "three contacts contact him (Layo pass phusai); comact that is empty (uiato phasso), contact that i sgness {animito phasso), comet that i amiss (appaiito phasso)” ts Chinese counterpart MA 211 rads as follows |A-monk who has emerged fom the “atsinment of cessation” contacts three cones, What are the tse contacts? Tho fist i immavahle contact CF 6 85 8 buyidong cha; the second is notingnessontat CE FAVE A wuswoyou chu): the thd 8 signks-contact (HE FERS wuxiang chu)" “Te Practice of mpness” inary Bui 6 While these three contacts dilfer from the three concentrations, the names are carly related, as the following abe shows: “Three Concentrations ‘Thece Contacts sag DNS, Maz MNS Mazi ae Tagine [engines [uma [enna ethingness Pati (or Pothinasess spies Sales J Tinie [sition Ge [ios Paes ae sums is at | = | Further information is provided in MN 105 and MN 106.> <2 | Both of these texts say that afer ‘come the “tealm of nothingness” (Skficafiyatana) and the *ealm of neither-percepton-nor-non-perceptin” (nevasa- fandsafiayatana)" Tn the Chinese MA 7, which isthe counterpart of MN 106, th tm are “immovahilty” CR bbudong), the “weal of nothingness” (i BT i wrusuoyou ch), and the “realm of non-percetion” (A 25 waxing ‘hd = A {96 wuing-chi, tho realm of the mind tha is sgnless)"! The order of these three terms coincides with the ofdee of the “three contats” = “immovabilty’ “nothingness”, “signless” — o the two sets may be related. Here, the Pali term for “immovabiity” is “Snap”, ie itferent from the word “skuppa", also ansated “immovabiliy", in the tem “ummovable minds iberation” (akuppa:cetovimut, Whether inthe four mind-Lerationsmind-conoen trations or inthe three conceneationslcontacts, "emptiness is deeply connected with the practice of meditation tht Jeads to lheration (vim). Here again, “emptiness” has the two meanings of “notself” and “empty of desire, hatred, elas’. In practice, however, a8 noted in section 22, this is attained by the way of knowing and practice (or knowing mmovabilty” Gna)64 ‘The Notion of “Epes in ay Bunn as part ofthe practice): right viw (sammich = insight), disgust (with worldly desires) (bbw), absence of dese (virdga), and cessation (ncodha) or liberation (vimott.™* ‘The emphasis ison samatha (calm) and vipasané (insight), leading to sami (concentative mediation) and pad (wisdom). This way of practice, “samatha-vipassand, var fously called emptiness-ind-iteraon (sufifiatd-cerovt- mutt), emptinss-mind-concenation (kong xin-sanme), cemptiness-concentation (suffato samidhikong sanmei), ce, isthe essential path tothe ultimate iberation:nievana, 24, Small and Great Emptiness [Emptines i the principal topic of two Pali texts, MN 121 and MN 122, tiled "Discourse on Small Emptiness” (Coasufifata-sutt) and “Discourse on Great Emptiness” (Mahdsuffata-suta,"™ with corresponding Chinese vers- fons, MA 190 2 #8 Xiso-Kong Jing and MA 191 3 # De-kong Jing respectivey."* These two texts, edited ‘ude the heading “emptiness”, are relevant co the texts SA. 236 and MN 131 on the teaching of kong sanmeVsufiat va, discussed in section 1.2, and appear to have been progressively edited by expanding on the pracixe of ‘emptiness with concrete explanations. These two Empti- ness-sutras, which have greatly influenced the development ‘of Buddhist thought, differ in content regarding the practice of insight into emptiness. 2.4.8. “Discourse on Small Emptiness” Inthe Pali MN 121 and its Chinese counterpart MA 190, the Buddha begins the teaching ty saying: “Ananda, formerly and now T abide much in the stato of emptiness “The Practice of “Emptiness in ary Bim, 6 (utifatdvindrena)”. He concludes the discourse, according to MN 121, by saying that inthe past, the future, and at present those recuses(samana) or brahmans (bean) wo enter and abi inthe purified and incomparably highest emprinss are precisely entering nd abiding in the puniled and incomparably highest empties. (pari snddhams.paramdnuttaram sufatarn pasa Vitarssint, sabbe ce imam yevaparkudaham frraminuttsam sufatam upasumpojjy wai sani” “The comesponding Chines (MA 190) says that in the pas, he Faure, an at presen all Taha (Bus) practise this true emptines, which is without perversion, and is cal “tho ending of Dow” (= flction, siva). “non-Dow", “the uncompounded rind beraion”. (3 SEDU IC, ABEL, WB SE i, SAUER In SA 236, this concentrate state of emptines i said tobe “the meditation of the elders” (FE #94 shangruo chanzha) (See section 1.2), but here all Buddhas dwell ‘much in this "emplines-stae”. Thus, these texts (MIN 121 and MA 191) provide a elue to why “emptiness” would go fon to become a significant practise and attainment much ‘emphasised in ater Buddhism, eg. Mahia, Certain essential portions of the content of the “Discourse on Small Emptiness” are set out below. The layout follows the Pl MN 121; the Chinese MA 190 is inclided for comparison (on the right side of the tables) ‘where itis diferent and needs tobe discussed. The numbers mark significant sections in the process of exposition. A Dank section indicates no corresponding content. Sections6 “The Noon of “Eptins n acy Buin (2) w (© are summarised so are not placed within the tale: the remainder are given in fll within the table, The numbers of the Pali version indicate altogether ten sections; these have eight corresponding sections inthe Chinese The Buddha, after saying tht formerly as now he abides ‘mucin the state of emptiness, then says to Ananda: ‘Te Pace of “Empns in ary Budshien o NZI (Pa) [MA 190 (Chines ‘Dn the tame way, Anand, a monk, nov atending (amanaskariv) tothe peroopton of vilge (gama), ot attending tothe perception of human Rings (Gnanussasaiiam), attends (manaskart) to oneness {ekattam) grounded onthe perception of forest (araifasaiiany, (Wis jst ke this Palace of Migdra’s Mother (igaramlta AsAdo), which sempey of elephants, cows, horses and mates (ufo hathigavassavauwen).empry of god and silver (ufo fiariparajeng), empty of asemblges of men und women (suffi ithipurissannipdtera); bat hee only his thats not empiness(atthie” ev ida asta, tht is say the oneness grounded onthe assembly of monks (yaa ‘kkhusamgham pace eka), Tis ind witod wa, alm in, std on ard released in the perception of forest. ‘Aan, that which not thor, I vow that a em but what emis thor, E view ‘hata ely existing. He Epes, Duta REE SILAS, BE nah) Asana, this called rseising tra emptiness atsenee of perversion. (IR. we RTL) Tie nows Gainey as | Row ts ER ‘Trees lth) the | Tse hat mycone Frere Gert | gon the ecenton of wage, mihi be a sa | mt ave i tot ete dean [rays tight be bed on he on thc mii tetas one ag | suo notte Thee {Ges otect ve Brie nesta comes Sony hisdoper odie | mths ones oft aie ean peep of fot. GRE Grats) tatistossy |B ' eoies pomictonitc | EH aye BAMA Hee perception of ret adam | 84) Perera a sitar,6 “Te Non of “mpi” Ely Balin he Pati of "Empins i Fay Bui o Te knows Ths poweption = empty ofthe perception of silage Guar am gatam gimaaays), this perception is empy of the peroption of human eines (suffam ida fSgatam ranussisahRiya). But thore is ony this hat is not emptiness (asim), that isto sy the oneness rounded on the poreetion of forest (yadidar srafiasafifiam papices katant). Tie ows ton] The empty ofthe perception of vilge, empty of the rereption of human beings. Bu hoe i this hat is ot empties, that only the rerepton of forest. EMT MSRM RAR EERE) ergy peeves (Gmanopasa tht which is ot there as empy of it yam hikbo taba ns hod, samanupasat); but he knows (pandt) what remains the a5 "that being, this exis (yam pana ath avasithar hott saa rm ais jana. “That which mn her, Fe views that ay empty: but wat remains there, he iw that a6 realy existing. GEG} EDs LES (eae, CU A) “Ths, Ananda, tis Tor bin Ananda this eae develops to ete, eating te ompins, ‘paren puted ence of perversion. 5 Teilsaion ofemptnes | HE, RUE) (uhabhuce vipat prada suffiarvakkant beat hse 15 FRG we ranged He Cakes et Fp coe According wo sections (1) and (2) (above). “emptiness” does aot mean “ahsolutely nothing”. In effec. the text is sayings If in A there isnot B, then T view A as empty of Bs hut iin A there remains C, thn T view Cas really existing in A. Thus, Ais empty of B, but its not empty of C. AS MA Tsay “That which isnot thre, he views datas emp, bat ‘shat remains thee, he wesw that as realy existing. ‘And MN 121 ergy poveivs that which snot there as empty of itu he Koos what remains here sat hsing, his Consequently, the view of mpuiness is chat A includes both existence and nonexistence, or negation and affirmation. This opposing of emptiness and non-emptinss to exphin “emptiness” is a dilleent way of presentation fron that usa in SA 236 and MN ISL om the teaching of ieong-sanmevuifat-vihiea nthe text such understanding i called "practising true omptinss, absence of perversion” ‘or “wae, unpersered, pried realisation of emptiness” (ufatdvakkanti70 ‘The Not of Tnpinas” i Ely Baldhin This practice of emptiness is meant for a monk living in the forest, so it stars fom the perception of forest (qaffiasafifiam. The toonk concentrates, atending 10 the perception of forest, not attending 10 the perception of villige and human beings, and thus the “istess" (Qarath) fof the perception of vila and human beings does not exist. However, since distress stil exists in the pereepion of. forest ading 16 the realisation of emptiness, the monk goes futher withthe practice of emptiness-isigh, as follows: (G) He, not attending to the perception of human beings and forest, attends to the perception of earth (pathav aff). The distress that comes from the perception of Ihoman beings and forest does not exist, hut distress that ‘comes from the perception of earth remains This i empoy ‘ofthe perception of human beings and forest hut not empey ‘ofthe perception of earth. This practice is not mistaken, but isa uve realisation of empuiness. In the same way, pricing in onder, the monk goes further, concentrated steading to: (8) the perception of the realm of infinite space (Gkasénaicayatana-suffi), not attending to the perception of forest and ears () attending to the consciousness (vibNanaficdyatana suf), not attending (0 the pereeption of earth andthe realm of infinite space: (6) tending to the perception of the realm of nothingness (kiicahSyatana-saii), not atending to the perception of the realm of infinite space and the realm of infaite consciousness, From here on, there are some disgreements between the ali MN 121 and the Chinese MA 190 shown below!" The Mace of “Emp Baty Buti n MN 121 MA 190, (Ths monk, ov atending to the perception ofthe eal finite consciousness and the realm of nothingness, attends to dhe perceprion of the real of neither perception-nor-non- perception (8) And again, Rada the ‘monk, not atending 0 the poreption ofthe realm of nothingness, ot attending to the perception ofthe reakn of ster peeeption-aor-non pereption, attends to oneness rounded inthe signess Imind-concentration (animitam cetosamahin. (7) And again, Ananda, fa rank wishes to price emptiness much, he, not attending to the perception of the elm of inne sonsciousess andthe realm ‘of nothingness, attends only to the mind concentration of om pereepron (ABA SE wuxing-xining ‘comparison wit the PS hos that this i at the tem, sinless mind cetosmh” SEARLE swuriing-xieding).""n “Te Nein of “Empin i ty Sain ‘he aie of pines Esty Buus n Tis ids satsied wih, calm in, seed on and ‘eleased in the signess mind Tie knows thar The drew ‘tht might be based onthe perception ofthe ream of othingnoss doesnot exist, ee; he sess that might be based on the pereption of the realm of neither perception -or-non-pereeption dos no exist ere. But the is oly this degree of dees, shar is to.say the sicsense- spheres hich, conditioned by if, dre grourded on his Bod self (mam eva kam, paticea sya, Fliapaceay ti Te now thas "The Grows that may come from the pereption of the raim of infinite conscioasnes, Ido rot have i dhe distress that may come fom the pereption of the realm of rothingness, Talo Jo ot ave it These ison ths ‘Utes, hat comes from the oneness of the “mind ‘concentration af no perception”. fe 802%, RIE UEHL) i righty pereives that ‘which sna there as empty of shut he knows what emtins there as“tatheng this “That which Bot hers FO ‘ws tha a8 empty, Pa What eins tore, he views that 2s rely existing. “Thus, Aranda. his for Bn develops to be tus, ‘unpervened, pris ‘alton of empties Tord, iss called Te Enos Ths peep © empty of the pretion fhe realm of anges: hs erceionemny ofthe Fercepton the ain of either pesepon or non rercepion But hee oly {hs ati not mpi, ar Isto say teste semespheres which, coined bye Gre grounded on his by ine. THe knnws thas] Ths 8 empty ofthe perception of the realm ofinfnte ‘nsciousness, empty ofthe ‘perception ofthe ream af othingness, But thee this thats not empties, sha is ‘only ah “ind concentration ‘of non perception”. RATE ERLE.) (©) And again. Ananda. 2 monk, not ateaing 10 the perception ofthe realm of nothingness, noc atening to the perception ofthe ea of roither-pereption-nne-non- perception, attends o oneness grounded in the “signex ‘mind concentration” (aimitam cetosamahirp) Tis minds sasad wih, cam in, seed on and release in the sigaess mind" ‘Te Nin of mins aly Batis ‘The Pace of “Emp ay Bustin 1s GO) He ows thas Ths sles mind-concenmaion iscompounded (abhisarkhao) and thought ut (abisaficetayto). But, he ens, whatewer is compounded and thought out, thats impenmanent sof he ature of cessation (tigodhadhamman). When ho ows hus, ests is ‘minds Hberated (cam, imu) tom the flow of severe (kina), his ‘mind shea fom the flow of becoming (bass), his ‘ind is Heated rom the flow of ignorance (ais). In lieration arses the knowiedge hat his minds liberate: He knows, bith is ‘ended, able conduct established, ne is wha was To he done, thre is mo mone of unin bocoming(Khin |86, wsitam brakmocaryar, Sata karanyam, sacar. ina papa, He eles ha The ‘mine! concentration of non- pereption that am based on ‘s grounded on the ‘composed and the thought fut I this i grounded on the ‘opoinsedan hethoweht fut, do not delight inthis, nor sek this, nr abide inthis ‘When he knows thus, 528 Uns he sind liberated liom the flow of sense-desire, nind-iberated rom the flow ‘of becoming andthe flow of ‘ignorance, Being erated, be ‘knows the eration, He tly conduct is esabshed, done is Svat was oe dons, te no mone of father homing BSBA BL HABIT BT BS eee DR ie okie Fee fo cA ee BAe, Ae, SiSnune ee & RATE, AS WRAL, MOM.) Te knows thas The disse ‘hat might come from the flow lof sense desire does not exis. hee: he dress that might come fom the flow of ‘Becoming doesnot exist hers the dsess that might come From the flow of ignorance ses not exist here. Bu there is only ths depree of stress, that is wo ay he sx sense spheres which, conditioned by Ie, are grounded in his Bowtie ea tear ae shat may come mths rw tf sense dese, 1. ot ave Ei edie one roms ow of Becoming an of he flow nonce, Tab de roche then Thee only dite, Rees eee eae Icy my ty es BBR ABE He) He knows Ths preopion erapay ofthe los of sense (eo: Sufiam ida gata Kimasavend he knows: This perception is empay of the flow of becoming (sian iam sigutam havasavendt pj): be Knows: This perception i cexmpey ofthe flow of ignorance (sia arn saidgotam eviavends aja). But there ionly this thats not emptiness. tha isto say the six sese-spheres ahich, conditioned by life ‘are graded inthis body ise. THe knows tus] “This empty othe flow of sense desire, empty ofthe flow of becoming and of ths flow of Fgnorance- But theres his thats mot empry. which exits ‘nly he six sense-spheres In the lie of my body. 2 PRE MERE ®)6 “The Notion of “mtn in ary Baki “Tar which pa eve views that as empuy, bat what rermins there, he iss thal as "He gay perceives that ‘which i aot here as empty of 4, But he knows hat remains there as“that being, this | Salvexsting “Ths, Arana, ths Tork | Aranda, hs Bald develops to bee, rats tus empties, lunperverted, purified ‘without perversion. That so Fealsation ofemptiness. | say the ending of low, non ose, wneompourded min Iteration "Fac parapet ne Co eat mint. ‘Thus, the Pali MN 121 has one more mesitative stage thio the Chinese MA 190: the pereeption of the “realm of rneither-pereepion-nor-non-perception” (above, No.7). “This may indicate that in the Chinese the “sinless mind concentration” (FR #9 Us 3 wusiingexinding, animitia fstnsamidh) is the same stale as the “wwalm of nether erception-norson-pereeption”, while in the Pali MN 121 the “realm of neither perception nornon-percpsion™ is separated from the “Sigaless mind-eoncentation”. The fedson for this is that in both MA 190 and MN 121 the ‘gnless mind concentation oF two kinds: The first kind {is "erounded on the compounded andthe thought out" (see above No. 8 of MA 190, and No. 10 of MN 121), and the ‘other kind is “wind lherated from the Nw of sense-desire, tecoming, and ignocance" (se above No. 8 of MA 190 and No, 10 of MN 121). The former means thatthe “Sgnless ‘mind-concenicaion” sill has “stress” (aretha) 50 isnot ‘the final aim of "emptiness". In his ease fone dows not soe and now that “the compounded and thought out” of the “The Practice of “Emp in Ey Bui, n “signless mind-concentration” is “impesmanent” and “ofthe nature of cessation”, one wil delight in, seek, and abide in that state (sae above No. 8 of MA 190 and No, 1 of MN. 121), The other kind of “Signless mind-concentration™ i ‘when one knows and ses that dhe compounded and thought ‘out of the “sinless mind-concenraton” i “mpermanent” and “of the nature of cessation”; and ths, not deighting i, ‘sceking, and abiding inthe state, one's mind is completely ‘empty ofthe Now of sense desir, hocoming, and ignorance (see above No. 8 of MA 190 and No, 10 of M 121), This is to attain the eration of wislom (paR8) which is the supreme “immoveahle ming-lheration” (akuppa-eetov mutt) as well as “empiness mind-libration” (sofa eetovimutd) inthe “signless-mind-heration™ (animits fetovimt), as indiated in the four kinds of “mind libeeation” (ation 2.2), ‘As a resul, abiding in the state of “signless mind ‘concentration’ (the fist kind) isthe sme as the “realm of reither-peeeption-nor-no-perception” given athe Ali but rot in the Chinese — though the Chinese version dtetly indicates wo kinds of “sgnkess minc-concentation”. By conan, the Pal, aller the “realm of nothingne ‘separately establishes the “realm of nither-perception-nor- ron-pereeption”. and then speaks of two kinds af “signless mind-eoneentration, lading to the extinction of the thee ‘kinds of flow. Accordingly, there are two misplaced expressions inthe Pall, whether One is looking atthe content or context of both the Pal and the Chinese or comparing with the (Chinese. They ar as follows (8). Buc ere ison this deg ‘sfouns on his ysl (am eva Kaya ates SSlyatankam fstapaeay8w ‘The Nolin of “Enpnes in Ecy Buign But thee is only this that snot emptiness has 10 ‘ay the six ensephers high 0 tae sounded on ths bay sel No. 8of the Pa The underlined words should be that ito say the oneness grounded on the pte ekatant). This wil gree not only With th context of {he frst kind of sinks ming: concentration bu ako with the ‘whole context or content of pacing “emptiness” in both the Pal and Chinese was”? However, the words, “But thee is only this degree of dss. that is 10 say the six sensepheres which, feonditioned by Hi, ae grounded on this body", ae also found in both No, 10 of the Pali and No. 8 ofthe Chines, asmoved above, This indicates that one is empty of the three kinds of “ow” Gsava) in the “Signkess mind ‘concentration’, but the six semse-spheres (hi-dyatandni) of the body in hie are not empty hefore death, Neverthelss, in this case, one is iced trom al aflictions of “low, and knows: “Bich is ended, noble coniet i established, done is what was to be done, there is mo more of further hovering” ‘Another setion that needs to be deleted from the Pais 'No. 9. This ssetion not only does not exist inthe Chinese, as stated above; it also is repeated, and is ut of keeping ‘with tho context ofthe whole text The two texts, do not use “atending to the perception” to refer to the practic ofthe “sgnless mind- concentration” Heenee, each meditative state before the “signless mind- concentration” is a meditative stale on “perception” ‘whereas this fina “Signkss mind-coneentation” consists i ot attending 1 any “pereeption "To. summanse, the realisation of emptiness inthe ‘spiscourse on Small Emptiness” progeods stop by step: The Patio Stine” in Ey Bakion ” from “perception” t0 “von perception", from “ow” to “non-tow’. and from empty of various stages of perception to empty ofthe fil non-perception ~ the "signess mind concentration”. Inthe beginning the way of practising this *sgnlessmind-concentration” i liflerent from tht of 22 1 kong-sanmei/suiatd-vihdra (see section 1.2), but the final attainment is the sume. Thus. emptiness is deeply related to emptiness of distess (daratha) of of alictions (sav) and stepwise progression through siccesive states fof “oneness” that is not empty. with successive emptying ‘out of previous attachments, is the characteristic of this ‘Discourse on Small Emptiness" 2.48. ‘Discourse on Great Emptiness” Another important text relating 1 emptiness is MN 122, ‘Mahisuffata-sutta (Discourse on Great Emptiness) wih ts Chinese counterpart, MA 191 The content is as outlined below, (1) The Buddha tells Ananda that i isnot the ease that ‘monk who delights i, or is intent am delighting in, his wo, fr0up and other groups ean easily ata the happiness of enunciation (nekkhamma-sukha) the happiness of aloof ness (vivekiesukha), the happiness of calm (upasama- sukha), and the hapniness of enlightenment (sambodha sukha). On the other hand, a monic who dwells alone, emote from any group is ight thinking and following the ‘most proper way for attaising those kinds of happiness without diffculy. Asa result that monk wll abide entering the “lteration of mind that i temporal and pleasing” (dmayika kanté cetovimoti), and the “iheration of mind that is nontemporal and iemoveable™ (asimayik’akuppa cetovimuit,to The Notion of Emp in ry Bugis “This teaching encourages monks to stay in empty places o practise meditation, "There is no explanation of the “Ahsration of mind that i temporal and pleasing” (simayikakana cetovimutti), and the "iteration of mind that 8 non-temporal and immove- fe” Gsamayikd akuppa ectovimutt). However, “iter tion of mind that is on-lempora and immovable” may refer to “immmoveable mind-liberation”(akuppaccetovimuti) for “emptinese-mind-bheraion” (SuffiS-cetovimuti), as rote in section 2.2 {@) The Buddha indicates that be himself has achioved the ending of grief, sorrow, suffering, Lamentation and despair, because he ys [do no fell one materia form (pa). wherein is pleasure, wherein found dslight (nha ckam pam pi samanspossin, yatta ats yuthabh- ratass)."* “Thus the changing and heeoming (vparipimafathabhava) of all atria forms will oe give as 0 suring. ‘And Anan, his abode aut has Bean ly veaied by the Tathigats W3bns Tatestend bisa tudo), that & (0 Sy by nosaemtion 1 al signs, taining rad ein in Swarms. absx himitanaty ananassae Suan upasam- pa vinarco.”* Corresponding t0 the words, "hy ton-atention to all signs. attaining and abiding in inward emptiness”, the Chinese (MA 191) has, "heyond all perceptions of material forms, practising the ouurd empiess. CE — aE” ‘The Pcie of mins Fly Badin at Whether inward or outward, this emptiness-ahode is tained “ty non-attention tal signs” or by going “beyond all perceptions of material forms", Since the Tathagata has tained ths sta (abode) of emptiness, his mind i fee of ‘any actions (Gullering) even when monks, la people ec ‘come o meet him or he teaches dharma to people. ‘This section of teaching indicates that the emptness- abode has been attained by, cetiied by, and recognised by the Buddha, asthe Freedon ofthe one who bas atsied the “emptness-abode”. (3) This i the main part of the taching of emptiness: ode. Ifa monk wishes to enter the emptines+-aode, he shoul! steady, calm, make one-pointed, and concentrate bis mind precisely (the Chinese has: “HF PY ask —3E."). According to the PAL, his refers to practice of the four jinas (meditations). ‘Then, the monk, based on jhina, attends (manasikaro) to four kinds of emptiness: 1. invard emptiness (ajhatam suflfata), 2. outward emptiness (bahiddha sufi), 3. emptiness both inward and ouwatd (ajata-bahidah ‘suflfatar), and 4. immovabiliy Gnafijam). ‘According to the Chinese, practising these four kinds of meditative “attending” is done inorder, ard one reviews the practice until one fully purifies, abides in, and knows the tending to the four kinds of emptiness. However, the Pal ‘only mentions the four kinds of attending: i does not ‘mention practising these four in order, but speaks of fatending to the mind lly satsiod with (pakkhandat pleasod with (pasidat, set on (Sangha, and freed in (imuccat) tho four kinds of attending. There is m0 Aefntion of these four in either tration, so we are If with no idea what is meant by this atending to the four kinds of empuiness. (4) The condition of a monk abiding in the emptiness- abode is described thus: 1. He is clearly conscious2 ‘The Now of Empines" in Fly Buin (sampajina) that his mind is without the evi, unsied sates of covetousness and grief (nBbhifhidomanassa Ppaka akusal dharma) while walking, standing, siting, ‘and ying down. 2. He is larly mindful (sarapana) that he ‘will not engage in any kindof worl talk but only in tlle relevant t0 nirvana. 3. He is clearly conscious that he will ot think thoughts about sensepleasures (kimavitakka), ‘malevolence (bySpAdavitakka), and harming (vnimsé ‘taka, ot will think thowghis about renunciation (nekkhammavitakka), non-malevolence (abyApaidavitaka), and harmlessness (avihimsvitakka). 4 He i eesly minal 810 whether his mind is fading away from the ive strands fof sense-peasures (pafica Kimagun®).”” 5. He is clearly conscious of the arising (Gamadaya) and disappearance {etthagama) of the five. groups of attachment (paca ‘pildnakkhandha), and he knows that he has got rid of “sell pride” asminna). (3) The alliction (ypaddava) for teachers, pupils, and those of noble conduet(brahmacariya). A’ monk who lives in an empty place to price meditation will hackslide through the arising of evil unskilled states hy associating with worldly people who crowd in on him. This is the llition of teachers, pupils and those of noble condvet. It indicates that mediation may degenerate, so the monk should be aware of this, and should develop the complete achievement of empines-abode as an important task. Finally, (6) the Buddha, as a wacher, teaches dharma to ciples fr their welfare and happiness, ot of compassion, ‘0 disciples shoul conduct themselves towards the teacher with friendliness, not hostility, ad follow his teaching “The emptiess-abode in the "Discourse on Great Emptiness, as outlined above, is related to the 22 = BR ong-sanme (conecntative meditation of emptiness) of the EE #H4E shangzuo-chanchu (meditative abode of the ‘ders) in SA 236. As noted in section 1.2, SA 236 indicates ‘he Pcie of Empty Bodhi 8 that a monk who wishes fo abide in tbe shangzuo-chanzhu should practise mindfulness and extinction of craving and Impure attachment when going for almsfood, receiving almsiood, Teaving ater walking for almsfood, and in everyday’ life in walking, standing, siting, and reclining ‘This i ealled “purty of almstnod" Corresponding to this text ($A 236) is the Pali MN 151 “Pindapataparisodahi- sua, but this text has more teaching, such asthe teaching ‘on the “five strands of sense-plasures” (paca kimagund), the “five hindrances” (paieatlvarand), the “five groups of tachment” (pa updSnakkhandha), tc, which one can easily Wentiy?” By contrast, empliness-abode in the “Discourse on Great Emptiness” centres on four kinds of attending, emphasising emptiness of afictions in everyday Hie, but it has much more content than SA 236 (and MN Ish, ‘The proctces described in the two discourses on ‘epainessdifer in orientation, Inthe “Discourse on Small Empriness” the practice proceeds vericaly, step by step, providing oneness that is not empty, through the fading Away of other perceptions in the process of practising emptiness, to total emptiness of Kamsava (Dow of sense desire), bhavasava (flow of becoming), ad avifsava (ow of ignorance). This is regarded as “small emptiness". On the other hand, the ‘Discourse on Great Emptiness” proceeds horizontally from inner to outer, by way of four kinds of ‘mprines in attending, upto the “emptinessabode”. This is called “great emptiness” Tn these two texts “emptiness” refers to “empty place” ‘and “empty of affliction”, and thus has a thoroughly practical character, These two “emptiness” texts therefore ‘Tepresent an early stage inthe process whereby “emptiness” (ee in the four kinds of mix-tteration = cetovimatt/ smind-concentation = Us = Bf xin-sanmei) would subse8 “Tae Noon of Eps nary Buds ‘quenly become more and more emphasised inthe develop- ment of Baddhiss philesophy. Conelu: n “This stady has show that “empiness’, although not the main theme of the origiml teaching of the Buddha, is lndenably @ unique teaching of the Buddha, His teaching dealt with the isse of attaining release ffom the “continuous cycle af death and rehti” (Gamsira), which ‘was a common concern in Indian religious thought in his time. In ths social context, the Buddha claimed to have ctually achieved the ideal of release from sams, based Om his discovery of the middle way (mjd patipada) of. tonditioned genesis (paiceasamuppida) that leads. to ‘irvana and expresses the notion of emptiness. Thos, the ‘meaning of emptiness increasingly becomes a prominent and important theme in Buddhist teachings DDespite the fact that the teaching of the Buddha is ‘connected withthe notion of emptiness, the term "empty (Goria) of “empties” (@ufifat®) is not as signfieant in carly Buddhist texts as tbe three terms, “impermanent” (nicea, “suffering” (ukeha), ad “not sel anata). “The attitude 10 emptiness, and the use itis put to, is iferent, beeen early Buddhism and early Mahyéna. In feneral, early Mahlyana directly emphasises “emptiness, 40 that nothing can be admited as an existent substance eg. in the Prjtparamita-sieas all dharmas are sai to be empty”, which seems to be a synonym of “nirvana” (wither ‘existence nor non-existence), ad in his Mla madiyamatu-karika Nagirjona phibosophcally expresses the middle way of conditioned genesis through the use of ‘empiiness. By contrast, in early Buddhism emptiness is a practical doctrine, based on the observed reality of our body-and-mind. ft manifests a follows86 The Noto of “Hxpines” a Ely Bodin ‘Three meanings of “emptiness” have hoen identiid in the early Buddhist texts. Fst isthe common meaning. This refers tothe “empty place” (suigra) in which Une monk practises meditation to develop concentration Gina) and wisdom (paffi), and this leads 10 a symbolic use of “emptiness” o describe the resulting meditative state, Second is the main meaning, which is “not-sel". The wisdom of nots (Le. the realisation that the world is empty of self) is the basic insight (ight view “samma lth) that leads to the mind becoming empty of eraving or esire-hated-delusion Here the early Buddhist texts state thatthe object (the worl) is empty of self they do not state thatthe object itis empy. ‘Third isthe ultimate meaning or broad sense, rfeving to nirvana oF the meditative statelabode of empuiness (2 THE kong-sunmeiSufifiad-vihira), Nivana i of uncom: Pounded nature (asarkhata), that is completely empty of raving or desreshatreddelasion; it is the ending. of ‘Suffering. This realm is characteried neither as existence (arising) nor as nonexistence (ceasing) ‘The early Buddhist texts presribe two main ways (0 know emptiness (notself and nirvana). The first is to see (insight) the nature of phenomena as. “impermanent” {anicea), and the secon is to see the nature of phenomena as the “middle way” (empty of the two extreme vw). ‘These ewo ways, lading to knowldge of the emptiness of not-self and 10 atsinment of nirvana, are idenued as “eight View" inthe developmen of wisdom (pa). ‘The notion of “impermanence” and the “middle way” is based on the principal teaching of “conditioned. genesis” Conditioned genesis indicates (1) the compounded nature (sanpkhat) that is impermanent and isthe middle way, and (Q) the uncompounded nature (asamihat Thus, conditioned genesis is connected with emptiness (suiiatépatisamyuta. Contin 7 ‘The “vight view of insight (vpassand) is essemial for perfectly secing (passat) and knowing (lind) the wisdom fof “emptiness”. This i also referred to a8 “knowledge and vision of things as they really are” (jathdbhite-fana- dassana). Although disciples of the Buddha do practise concentrative meditation Gina or samdhi) in “empty places" tis mediation is limited tothe mundane reals of ipa (physical) and arpa (non-physical). In early Bodahism it is not the principal requiernent for Uheration from Samsara, but is only an “expedient” or “skill means” (pay) in preparation for developing. the wisdom of emptiness. Therefore, one who does not attain the jrdnas (ihe four meditations) can stil achieve “pai vimutt” (oeisdom-lteration), and in early Buddhist thinking one must in practice fst have the knowledge of conditioned genesis (.e, dhammarphti-da "knowledge of the status of. ‘dharma, and then come to have the knowledge of nirvana (aibbina-Rana), The Buddha's idemication of “seeing” ‘ad “Knowledge” (ight view) asthe asi for Iberation is a unigue teaching, not shared with other meditative traditions ‘of is ine Liheration by way ofboth “meditation” and “wisdom” is called “ubhatobhaga-vimuti” (ewofold liberation). Related to this are varios terms, such as “meditative state of empti resslahode of emptiness” (kong sanmei/ufiat@-viira), “empuiness-mind liberationfempiness-mind-concentration” (sufiat-cetovimuti/2 = Kong-xn-sanmei), “in movable mind liberation” (akuppa-cetoviamtt, etc, each ‘of which combines to terms: "emprines (as wisdom) and ‘modiation” (= Bk sanmel, samadhi ete), This twofold Hiberation i the faa aim and essential path inthe practice of “immeasurable mind-ihecation” (appamdina-cetovimutt, *nothingness-mind- liberation” (kifeahifa-cetovimt), and “sinless mind-lteration” fanimits-etovimuit).88 “The Notion of pines” sly Bulhisn When one observes the use of “emptiness” in carly Bodhist texts in the teachings of “empty word”, “empty of desie-hatred-delsion”, “empty of self or of anything belonging wo so", “eimpty of two extreme views” (the riddle way), “the four mind-tberaionsmind-concentra- tions”, “the three concentrations, “he Discourse on Small Emptiness” and “the Discourse ‘on Great Emptiness, it becomes clear that “emptiness” of "empty" does not mean just denial, negation, devoidness, and voidness; it also means aloothess from affiction (Ssave), suffering (uk), and disuess (daratha) in the rwalm of purification and pescefuiness. Ths, the term "emptiness" or “empty” is seen to be an essential notion in all phases of Buddhism: early ‘Budahism, the early Buddhist schools, and Mahayéna. Te has been demonstrate inthis siody thatthe notion of “emptiness” arises Irom the early Buddhist stra, though is not inaly «central theme of the teaching. The central teaching in early Buddhism is “vonditoned genesis", this being the principle ofthe four noble truths, of nots, et. However, one can hardly escape the conchsion’ that “emptiness” is genuinely a teaching of the Buddha himself, and not simply aeration ofthe Mahayana, ‘Appondix: Three “emptiness-sutras” in the Chinese Samyuktagama and their reconstructed Sanskrit versions For the three “empiness-sitras” in the Chinese Samyuktdgama, the Sanskrit originals have been reconstructed: SA 232 and SA 335 by LaMorTE.”? and SA 207 by TRIPATHI These discourses were mentioned and arial translate fron the Chinese on pages 14, 36-39. Here full translations from the Chinese ae presented, together with, the reconsincted Sanskrit, 10 focltate further comparative stody by intersted scholars. The Sanskrit of SA 232 and SA 2335, boing retransated from the Chinese, naturally matches closely with the English, The Sanskrit of SA 297, being econstructed from fragmentary Sanskrit cemains, disagrees slightly, but aot as regards the teaching contained therein constructed portions ae show in parentheses. Of these three fropiness discourses only SA 338i lacking a Pali ‘ounterpar. (sa 232 Sanskrit txt by LAMOTTE Trius have Theard, Aone | T evain maya Sram? time the Buddha (bhagavang | ekasmin samaye bhugavait was staying atJetwvana, | ehrvastySm vibarati sma Andthapindika's park at Sravast90 The Notion f “Emptiness” in ly Buin 91 2 Then, a hiksu named ‘Samldhi came to where the Buddha was, saluted him by prosieaing with his head 10 the ground and touching the feet ofthe Buddha, and sat down atone side. He then asked the Buddhs 2 ata samira Dhikgur yena bhagavams eKinanisanno bhagavantam idam avocal Why hss? Ths ature ati. Barkaga heh prakrir agyaisa/ 9. Ear, nos, tongue body and mind ae also this. 9. evam eva Sota gh ‘nam jv kayo marah / 10. This Weald ompiy ‘work! TO-tasmit Sinyo loka iy veyate Ten wad he word empty’ bat in what regard, ist sad thatthe world is cempy? veyate/ kiya badantaneyate/ Ths Buddha aid Sammi Team uk dgaran samadhi bhikgum idm avocut/ 5 Bye i empiy, empty oF ‘ermal and unchanging nature, empty of anything helnging tos Teak finyam 7 ‘a$vatendviparinima- harmena Sinyam / uniyena Sing & Wye dis Thi @-ar kanya hetoh /prakrie asad 7. Miser fons ual com sciousness, visual contact, the feelings unpleasant or pleasant ornather-unpeasant-nor pleasant tht arce conditioned by visual eomact are emp, empyyofetsmal and tuchanging nature, empty of anything belonging to self. 7 pan cakgurnarw om eakgohsam Spardapratyayam udpadyate vedayitam dobkham vi skh vadblhasokhary a tad api Sinyam J svatendviparinimae . flac, Pall counterpart, SN 12.67: SN i pp 112-115.C8A Happ. 14,16. Who te factor of (1) ignorance, SA 307: T 2, . 101 Pa ‘outierpart, SN 12, $4: SN ih p. 131; €€ SN 12.82:SN hp. 190-131, SA 386-12, p99 but Pal courerpn SN 12 $a: SN pp. S639, haseiter leven ce twelve fers. SA 57.7 2. pp. 99-1 but twelve Ector in Pall conte SN 12.34, SN ih pp 89-40, SA 363-2. p. 100 bat ee Tats in PN counterpart, SN 12 16; SN Ip. 18. SA 367: ‘ip lth, Pal couaerpart, SN 12. 84 SN p13 €f.SN 12/82: SN ii pp TNMISL, CSA op. 75-77, 80581. Sip. 25, "Tap #40 (CSA, pp. 34.39. 1T2)p. 85 (an SN cntespart: CSA Hep. 0) ‘oes os ‘SN sp. 267, The Chinese counerpa, SA 1258 (T2. p 3456; (CSA i p.718) adhe Uaiczed words"... profound. ‘igen, connected with emptiness fs dcordance with the ‘Dharma of conditioned genests BANA A” Similar words ‘een at $A 293 CT 2, p 836 CSA hp. 28; Pa ‘oumerp) echo aonks his Dara he mob, he ‘SMhraundane connected with emplnes, in accordance wit ‘ie tharna ef conditioned genesis” The quoted statement fm SSW 20.7 fs repeated a SN 55.53 SN ¥ p40; However the responding Chinese SA 1033 (F 2, p 2700; CSA hp. 742; ‘jy lacks tbe words, Oiber occurrences ae at AN ip. 72nd [ANT p 107 The team suiatapaisayut” (connected ‘th emines) pear 6 "suatponsant at AN ip 7 and “suinapisamy uta” at AN lp. 107 Nip 136 (0 SA counter), ls Chinese counterpart 18 EA 19, 1272p. $884, Sev also MN 26 Aryapariyesana-suta: MN 4p. 167 SEESARWLE, Seo 1s a SA 29672, p84 (PH ‘nurnerpar, SN 12.20: SN, p25), and SA 1258:72.p, eso (Pll coumexpart. SN 20.7: SN ip. 267) CSA, p38 4p 718. CEISA 262: "The empliness of stv, nomgaspng the ‘Sutnctom of caving, aeence of sie: nirvana (— O18 FAT, WA, REI, AD.” (1 2p. Sob-; CSA i ‘B50, is Pt counterpart, SN 22, 90, has: Whe rangistion {al cvs, the remniaton of al dflemen’s the extntion ‘ferving. absence of desire, cessation: nirvana (Gabbasafharasamathe sap Upadnipainssagge anhakhy® virige node adbine)" SN p. 139) 2p. 836 0 Pali counterpart (CSA i pp. 25-20), SW pp. 178-179; SN ii, pp. 149, 15. “Tre afng nd cessing of he weed kas samwdayaica ihahgamaties) se sme asthe arising and essing of folfering (dshasa samidayafcaathahgamafica) (SN 12.43 Dulin 44 Lo: SN pp. 7-73. © S232 SN p 19SA 122: 2,p. 40a (CSA ih 486). SN 381: SN vs. 281 and SN 43 1° SNA. p 389; SAA: T106 The Noi of Emptiness" i aly Bois, 2, p. 12h and SA 890: 7 2, p24 (CSA. pp. 374, $50, The main root of suring Juki craving lan) fo sense pleasures Qcima-anh) for existence oe booming (DRE {agh, and fee nonexisence or slf-anlation (saya tanh), Thus, his “ereving™ isthe sme sk desire (gn, ated (esa), and delusion (ob) SNil,p.124;72.p.97, Thats, “dharma (ine stats of dharma) (SN 12.20 SNigp. 25 ails Chinese counsespart $A 296-72 py also SA 209-72 p. 856; CSA i pp 35,40). Tis term was Imenfoned in seton 13,9. 19, “Twofea” cause conphing bath Hherstion hugh wisdom (pahi-vimuts) an concentra meditation sana, stat of ‘ncenrative medtaton), SN'8.7,SNiyp. 191; SA 1212.72 1p. 330a; ASA 228: 2, p.4S7E: MA 12K: TL, p 60h; EA 32 5:72, pp, 6760.677% (CSA. pp. 201, 208.2, Se also Chae wo. p. 0, SN 56.29: Nv, p.436;SA 382: 2, p. IM (CSA. p, 0). “Toe known acca" (ojctive, geri of paint, ct PED, p. 428, ‘Thats raving" anh) ‘Thats afbbana (Skt neva, ‘Tats the noble elold way. See Chaper wo. pp 43-44, SA TES: 2p. 20a, counterpart of MA 189. Ip. 735 and ‘MN 117: MN, 72,(CSA Hipp. 390, 393 pote. SN4S, 1,55: SN, pp £2 31, and heir eoutepan, SA 749, 748-7 2p 180 (CSA i, 360. SSNil,p 26, Tse words are locking inthe Chinese counter $A 296:T2,p. 84h (CSA ip 35); however, ha condoned ‘eves impli compoundsd things re impermancn and Sujet gow adc (uaa) fang say (raga), cesation (airs), renunciation (asses) can tneseen at SA 283, 28,265: 2, pp, 97a Ha (CSA. pp 5-2) ann many he extn beth Pl and Chinese versions Pesan feetin. unpleasant feling, and esthersnplesan-no- peas feeling (neta festing- Eh of tem asx Hele ‘sl auditory, elactory,gstary, tac, and mental feelings ates 107 Atheough “eontat” (has) © SNivpp. 216-217, 12, p, 12ta-b (CSA ip 199), © Pafcarkhnaha rp khan (maze form-agaegae), 2 veda khandha (feelingageesse), 3. sai aria (pescepioe-aggrepats) 4 samba khandha ctv aggregate) and vinfianaMhandha (conciousness ages). Te eps pycgical analysis. SN 12. Khandha “Sanya 115: SN i, pp -IBR abd thir eounterparts, SA ABBE (Yin Xanaying) 1-32, 256-772, $9.87, 3386, 103- 10:72, pp. 1a-Ta, tie, 15b-223, Th Id, 29¢-38a(CSA pp. 1212). J Salayaana th x sense-icuhies (ee ea, nse tongue, bey, an minds. These emphasise pysoiogieal analysis, SN 535, Solayatana Sanya -207- SNR. pp. 1204 and thet counterparts SA A. RB (Ruch Xiangying) 188.255, 1164 1177, 273-282, 504382: T2, yp, $9b-63H, 310-316, 72-78, {oe-93b (CSA i pp. 213-420. "Dist, The eigen lent ar: six sense-fcuis with sx extemal objects prodeing sx conslousneses. SN 14. Diu ‘Samyuta 1-10, SN pp 10-129, ad hee countespaets, SA SUE Uie Xiangying) 451-55: 12, pp 118-116, 125 (CSA 4i.0p. 166169), GN 22.43, 84, 7-8, 1-2 SN ih, pp. 42, 107,16, 18.19, 19, and sei counterparts SA 36, 271. 43-4, 107-108: 2 pp. 8a >, Tae, 10e11a, 333-349 (CSA i pp. 141, 19, 154-156, 193- 197, \72,p.TIa\CSA3.p.70. SN ip 157 °° AN ivsp 358. The same teaching also foun inthe ‘omesponaing MA $6.7 1p 4928 ‘ Qearogance or selF-cncel °° Thisterm cones from vs passa. “Pasa” means "ee" and the prefix" ere moans “eomplely "eel" In an “ntasiing sense" PED. pp 611. 627. SSN 22,51: SN ip 1 ands Chinese counterpart, SA 1:72, p-1(CSAj,p.2) SN 35, 155-156: SN iv. HO ae the108 “Te Non of pins” aly Bin Chinese counterpart, SA 188: 72, p 499 (CSA ‘9. 215). ‘According CSA. the words igh ight fa SAL Should ead 5 "ght view" (CSA i, p. 6). Soe also SA 58:7 io 2x0. 158(CSAILp. 17D, IN 22.15: SN ip, 22; SA 9 and 10:72, p.2a(CSA Ip. 13). 2. SA316318:T 2p 91a: SA9-12:72,p. 24 (CSA. pp. 40, 13-16), et. SN 2215.20 SN pp. 22:24 SN 22. 66- (8: SN pp 76-78 SN 351-12: SN, pp. 1-6; SN 35.179: SSN inp. 152 et "6 §N 22. 38,69, $9 SN ll pp. 34,78, 127:SN 38.85, 101, 193: ‘SN vs py 58,82, 168, SA9-12, 2787 2, pp. 25+, 74 (CSA, 1p. 13:16, 335.330), "Bg SN 22 4S: SN kp. 4s, SAB: T2_p.21e (CSA. p. 135: counterpart of SN 22.45: SN p43). Bg, SN22, 1517, 45,49, 59, 71-72, 16: SN pp. 2-23, 45, 491, 68,80, 3, SN35, 1-6, Th: SN, pp. 1-3, te SA 198, 209, 48:2, pp. Sta, $2053, $8 (CBA, pp. 200,254 27,0. © Bg, SA:T2, pp a, 2a, 35, Slab, 92, 153,315, ts MA." 1, pp. S68, 678; FA:T 2, pp 6, 6786-67, 685, 7020, 7150, 7280, 7435, et; 50880 1, NOS. 48, 73, 836,879; 1, Nos. 6.7: p, 172,177,206. Mose four terms sue not found in DA, 12, p 650 (CSA, pp. 48-49), Se alo SA 110, 265,291, 1175"7T2, pp. 35,8, £26, 3150; MA 158: Tl p. 672, but Insecumeepr, MN 75, has: “assess, as swellg, as azo, 2 pain as lines" (MIN p10), noc metoning the our "9 SN il, p67. See also MN 64: MN ip. 435; AN 4,124 and ANS. 36: AN p 128, AN iv, pp. 422-428, (72, p, 120, 74 “TZ pide RESTLE, LAVA NRE MRR SET N Re, DANE. 12 pp oc 6Ta REA LOGE, SHAVER, MB HORS. SH RHETH MORE "3 §N 22.90 (SN p. 138) and Nalanda Devanagar etn (vo 2,p. IT; ol 3p. 353) ea na py tats me } | | | | | | oes 109 (Goes et ting, does to: ye. © SN ii, p. 17. 22 12 pp 85-859 (CSA I p41. "972.3566 ands Custer, AN 4.19 (17) and 175 T3)"AN pp. 161-164 CSA p 29) Aceding 0 hese, toay atin mana hres enero es teat tbo ais remade ether Ihnorisnctrmsinisal means arrnetsion (oapasca © SN pp, 192135 ands cue, T2. pp. 68-674(CSA ium 5450. "iets Chines court, $A 262, a “vans esac” ATRL CT 2, . 6) "Hrs the Chien eoterpar $4 262, 00 “vans cessalen” (BAER) (Tp. 6 va Ppp S43 (CSA pe. 2690, Cre econsewted fragmentary Sos fx Sura 15" Chanda TROPA Finpnove Sac des Nine (Deen, 1952). Tss157 Set also "Apyend nhs Bok "© SN aL pp. oO © Ta p¥be (CSA i pA) ane cone, SN 12.46: 19 ads courterpat SA 30272, p. 86a (CSA ppt), 02 12 p. 9b BAT. 7:72,p. Te (CSAp. 1) 1 nis Chinese serra has hee exces so Sart by Bika LAMP. op. pp. 2135-2197, also BSOAS. 36 (1979) mI Se loTageT COO 2, p, Tae CSAIL 389) 710 weal 9% §4 992968: 2, pp. 2450-246, and thei counterparts, MN TR MN ip. 483, 4nd SN 33.138: SN i, 257-263, and ASA 196-197: pp. 444-44 (CSA ii, pp. 683-656), 2 SA-408: T2, pr 19a, anit eounterpat, SN’. 8: SN vp. 418 (CSA p13, ©" SA.957-961:'T2, p, 2443-245, and heir counterpans, SN 4, 9,78, 11, WESNI pp. 391-401, and ASA 190-195: 2, pp, 4434-46 (CSA i, pp. 619-453),no ‘Te Nain of Fnpinesn aly Baths 2% See Chapter two, pp 43-44, © MN 139 Aranaitagasta: MN ip. 231 and is Chinese ‘counterpart, MA 169: 1, 701b-c: SN $6, 1:8N vp. 40 butts Chinese counterpart SA 37 72, p 103 tacks these words (CSA i, pp 106108), “© Cativosal-parting: mindless of 1. tbe body, 2. the feelings, %. the mind and 4. phenoaena SN 7, Ssiparina Samyuta 1-102: SN v. pp 141-191, and ther counterpats, SA ‘2:49 (Nianchu Xlansying 605-639: 2, pp. e177 (CSA hp. 219-275 ° Catto summappodhina:|-right efor in pevening ei sates ‘that have nocaren, 2. ight efor in extinglsing el ses ‘at have already arisen, 31g eff in generating good tts tat have no aren, ight etl in consiatng prod tes that have already arse, N49, SamimappadinaSamyota 45:SN¥, pp. 24-247, Mis section of tet sacking st SA (CSA, pp. 277-281; bu the erm TE) zheng) oe [TEM (3 zheng-doan) can be found in SA: 772 pp. Ly 196, re, 176 182, 183e, 1843, 185e, 186, 1889, 192, 256, 2214; and he content sound at SA 647, 77-879: 2p. 182h-, 214 (CSA i pp. 204-95; ip 539-540), © Catir dai pid: wl nncemration (hand smi) fort concentration (rya-smih, 3, mlnd oe ous concentation (its suns), nd investigation conceteation (Gimarsi-saméh), SN I. Land 13: v, pp. 254, 268-269, “This section of ext (SN 81 dap saat I-86: SN Pp. 254-293) slacking at SA (CSA ih pp. 281-289); ol he term ‘0B (6 rym) ean be foun in SA: 2, 9p. 183, 196, ‘fe, 7b, 17, 18,186 188, 213e, 22, 28Re, 317; andthe cote found at SA S61: 2, p. 14TH (CSA isp. 453) °° ali’ indy: 1. ath-faeuhy Galea), 2. enor facaty (viii), 3, mintuiese-fecuky (ating) 4 concentration faculty (amin), wisdom acy (papnindia) SN 48 nda Sanya #10, 52: SN vp. 196-199, 28-229; SA MEIER (Gen Niangyng) 46-047. 654 586: 2, pp 182, 1830 (CSA, pp. 294-295, 299) “Pan bal | ath power Gadnsbls, 2 efor-power Nats mu (cyt, 3. miles ver ata), 4. conzetton ‘power Gamhials), 5. widon- power (pafaabale. SN 50. Bats Samyota S657, 10 SN vp. 289, 251-253 (00 SA courtesans) SA 73 #398 (i iano) 613, 673: 2p, Tashan We euntpuns, ANS 13,1 AN pp HE12 (CSAib gp. 30310, °© Sana bag: | wisbm-ictor of mines ate Sanbojtaga),2.whdom factor of serhing dharma {Ganmaveaysanboig) 3 widon-factr feet (viyesanboptatga 4. whoa ator o 2 ‘saga, 5, window actor of wangully passa Samojanga). 6 wid facto of onsen Gama Sabet) andor fea ape Samet). SN 46 Doi Sarpy 1173: SR wp (5:19; 5A ABE Jue Xiangyeg) T6712, 189b-198a (CSA. p. 29:38). © SN 61-12 SN vp 420-424 ante oun SA S987 2p. Ue (C8A ip. 106108) © pecodag a SN AS-i ews olde fhe or oie ts" hough tant, fe tale, and ofharnlsses "igh sec aeting lag Soest amar pes, ausve ph nl vceun Speves “ight ations aveing deseoying le, Sealing. hs ig ewe ving by HEM ay of Wg eit isthe for righ efforts; ig aun he or Sctinspof mines and "ig coneeeaon” te four ‘hans (SN pp. 810. Tse echngs ae shared wih SA weston (eg SA 74 and TAS. 2, pp 2088-20; CSA pp 390-39, “4 SA816523: 72 pp 2108-2110 (CSA i, 7p 431-430. ce: AN 3.8589: ANI pp. 231-256 ae % MN44 Cole Vana Su: MN p. 201 nas oureps, MA2I0;T Ip 768 caslfy We mote igh 3 oo se the eases. MIN 4. right sec, ph ato, and ght Tivehood” ate casi she eas meray" neh. "ight mines, ad gh concentration” belt te “ls of cooonalion ang view ang tng eth1 “The Nation of Engines aly Buds “las of wisdom However, MA 210, the clas of wisdom is “fight view ght hough ad sight effort Cf. al CSA Hi pp 347-368 (quoting the coment) in the Yogdcdra-bi- aur) DNi.p. 128; Lp. 17. 1972, p14 1495 (CSA ip 488) AN Th pp. 194-196. 72, pp. 21022110 (CSA Ul, pp 431-836), AN | pp 231-236, ° Teer funtios and melons of samatha a vipassana” auc incated in SA S60 (T 2, pp. Mc-147a; CSA il, p. 452, dts counterpart, AN 4, 170(AN i pp 156-157. On ght view” whieh 10 se (passa) he satu of ‘henomena a they ely ae, leading onevaa, see secon 14, ove Gp. 24,28, 32.39. 172, pp. La6e-1470 (CSA il p. 452), ands coumterpat, AN pp. 136-157 v= The tht “power”n SA 684: T2,p, 168 (CSA Hp. 315); the seventh in AN 1021: AN. p34 ‘SA 24: T 2p, U6Re and is Pal counterpart. AN 10.21: AN v, p34 The Pal counterpart of SA 684 (T 2p, 1685-1690) isin fo prt: SN 22.58: SN pp 6.66, and AN 10.21: AN v. 132-36 (CSA i pp 34,318), Soe also the sx powers of he ‘Tathigata at SA 686-2 . 187b-c, and its PM countepat ANC 6-64 AN pp. 417420 (CSA i pp. 318-31). Omer texts SN 52 21°SN vp, 30S: MN 12: MN p70, ele ‘SN 16.9: SNi.pp 2104211; Chinese counerpan, SA 1142: 2p. Mita (CSA p. S79), ° N33: DN il pp. 261-282, DA 97, p. Shcoshers DN 1S, 16 DN pp. P71, 111-112; MIN7T: MN pp. 1213, 2 DN 33: DN p. 224; DA: TL. p. Se 8 Se section 23 SN fe 10 SNiep, 216; SN 16. 12:SNU, p22; AN. 38: AANiv. pp 410-414; AN9, 41: ANIv.p. 488, Te erm “ava {nupubbaviira-samapaiyo” also appears a ‘ava Snupubavine” ain radu abodes) (AN 9.32: AN iv. 440, DN 33, 4: DN i, pp. 265, 290). These vo tems are Jacking inthe for CinoseAgaras, but the cates cat be found at $A 474: 2,p. 12134 (CSA Up. 198). MAAS: TL pp 36ta:DA 28; 1p Ln; BA 247 2, p. 62% and he Nowe 13. Lampe s AH Ginn aT.» 208 agence Gann amis S458 Sra atieraay Saves coanasiees Cinta Shae Ww GNnn Ursa 6S, en weak esr seta 2 Cv ta CSA Pr SSR AN tan np 101 Aton EO es aes Tout a ecg rertiaglag oA Pea tad a ihaow come Ane Eins, Sa HT be Coa pa) od oom aN Np Sse TaN ptt Ia ce ci espe abe by Ee teeth entire ees eee mcr elvaiaes, Bs eee aepeenep Sy Calan rires oman oto Taaeo Wrolom tues nee sou) Uionnoeo uooceaeia, a SNE aa ae Maes an CT 8 seen ster 0 rete ia ase caad iy ‘io aan Se oS a ec a sage oc ertset ie asco) Goateaa ge Ae pee wef HAE Eg a asta mode, Pairs be neat wong tot ee aeon setae wcll EE ei rete tates cena ab a es soem inc el, IME Ante Cian casos CAG Son14 ‘Te Nica of Enis” a Eat Badin ™ svi. 12.0 SahiCSALp 27 SNA S2:5N vp. 24-29 and is coum, SA 6S 56:12. 18306 (CSA pp. 98:99, Saag SHS SN pp. 27-28 Alteugh ewido cay og fe re cles. ede te err ™ SN 45-1 55:50am 12,31 an er commer, SA 76, TART 2p isa. 4) Sa TTI eee ip. 380 ais counerpat ANI Tok AN a aS AN 10.105 AN pp 211-22 is come Shes 2p. 2s: Coa p59) "SNA. SN vp ian bs coumepa, SA 761-72, 200a (CSA ii, p. 376). = é SN. 24°72 p 97 (CSA pp. 62-469) "W122 Sip. 2 an nC cmon SA 296: 4, snd in $A 255-72, $56 (COA Ip. O9 "Paiva ie wasobrssin SR EES ae ‘drat sig). Regaringpakévimata ary vista, iba (Sk. ‘tstadarma-rrvna), see SN 2258: SN itp. 65-66 and SA ‘25:2 p,19b;SN 22.51: SN p. SLand SALT, 9 te, SN 115-16; SN pp. 163-164 and $A 28:72, p64 CA, PP. 123,23, 39, "The sith of x sopernormal kaowiedges (ch bi, halal is actieved. Soc note 17, "In 347 its without ataining he four hyn (ines) ant the arpa meditations (12 p.974; CSA lip. 6162 but ‘SN 12 70itis witout te fv sopernrm Knowledge ad the Ses where the rp word (four ina) transcended aed te pai” otibertion Uhrouph wisdom pal vimat” and (2) concematve ‘ediaton (vino “emancipation cx sama “atsinment, ima in meaning to na and sane p 46) Definons of woatobhigs- vrata an pai vin Notes us [MN 10: MN pp 477-478 and counterpart, MA 195-1. ‘Sib, Regarding pai-vimut, neler yrson sts that sini ofthe savas hugh hina or sad oth state: “ut by his seong with wisdom, histone are essed (pays cass hs Sv prleina hn) Thus earl Buds, “wisdom” (ight view isthe rmain ‘stars "acon ows °= Te orignal Sans erm may be “tas 2 SA S67: 2, pp, 148e-15a (CSA ii, pp 462463), ants counterpart SN 41.7: SN isp. 295-297 ™ MIN 43 (MN p. 297 but is counerpat MA 211 only tums he sh" se SB (enpenas-concenratin), animism (gles concentration), and appt samc (aimless concertaton) Tp. 7920. 28 SN ALT: SNiv,p.297. MSN 40,9: SNiv.p 268 See section 23, a SSN vp. 296.297. Me same expression is four at MN 105: MNii.p.263, » Tap iste : 2 Theil Saas com ay he “ans, wich ho mene “peace or “quiet” (PED. p76) Shiv p. 297 "12 p 1908 2 §N4B,1:SNnp. 399; SA BME T2,p, 2240 (CSA Mp 530; Bip 124072 9.9, Se pp. 7223 SA a pf Pleo S82. ands: S84 pp. 2, st; SA Tp. tyPal cower SN 22 95 SN Pis;3A9.1 9 p 2a al comer N22 1S SM Salsa aurea SA 30-72 pth Pal comer SN 22. Nii pAB SO, SA ICT ph, al tates SN 38 ISS-ISHESN np 12: SA 72407 2p 195, Pa couniaran SN45, 2:84 ¥.p 2/54 727.7. p.886 CSA eo. 18 3, eval 218218, 188, C8A i 352-35)116 “Te Nei of mins aly Bais 2, p. eb (CSA ip 127-128) two othe tantations ate T 2,103 BR BSRATD,p. SDs, and T 2, 108 GILL #.p.s006«. "72, a. * Aeconing 0 FLIMA CEmpiness" #42) and Yin Shun (Enprines, p58), tis ext SA 80) hasbeen quoted in bast ‘Taya and Matiyna'sAbidharma books: 725 rp. 25a, 3p. T27, S46; TH), p 792857 32, pp Ble, 3325, 362, 368, 36830 © DN ip. 219, 27 1,p. 7920 2° MN. pp. 292. 3 SN, p36 2 Sa 89 T2, p. 22a (CSA p.880) 2 Tp. 7928p 5b, 2 SN, ps DN il p219: ANI 299. > Bg, Pastimes (in Khodaka-ikiy) i, 7p. 35,48 65.67. PED. p 632 2 1 2..630, 3% ANI p. 2996 2° CL DED, pp. 494.228, 2 MIN, pH. Bp 3928, 2 MN, 254-285; MN i pp.262264 271, pp 42.850, 2 Soe me 195, © MIN pp. 10409 and pp 19-118. nhs Engh ‘ronltions Homer, nd Nana nd Bo nul refering sata ater han 1. 267] pp. 60-734 aod pp. 7383-74, 2 MN p10, Tsp. 73Te ® MIN fi mp. 107-108; Ip. 13. © Ch ak SA 272.72, p. 724-D(CSAL,p. 84) and is ‘comnterpst SN 2.80 SN i. 98, 2 MN pp. 107-108, © Cf Fultta,"Emplines”, pp 454455 © Sih pp MB-U185 FI, pp. 738-1406 Notes 7 > Mv p11 2 Mk. IL S71. p. 738, > Visual autry olfactory, gustatory an tact sense- __ pleasures. Material for (pa), 2. fling (vedan, 3. pecesion (aia), 4 actives amr), and. consciousness (insane © MN ii pp, 295-297. 2°72, pp. 86, 92c (CSA, pp. 276277; 418). Fenn Lasers Le Trt dela Grind Vera de Sagesse de ‘Nagarjuna (Mba prajgparanut Sasa) avec une Gude sir la Vacate, ome 1V (Lou, 1996), p. 2112-2113.2135- 2137; se also the same auioe' "Teas Stra du Sanyukia su a vacate” BSOAS, 36 (1973). pp. 312323, 20-72 pp, B4e-8Sa (CSA i pp. 36-3). Chandra TRIPATIML "Sia 15", Fnfundewanei Sura des Nidinasamyukta (Akademie Verag, Bein, 1992), pp 182-157(1) Pitaka 1. Onginal Texts of Paka A. Pattee Digha-itia, 3 vols. (PTS, 1889-1910) Masjhima-rkya, 4 vols. PTS, 1885-1925). Samyuta-niya, 6 VoIs, PTS, 1884-1904), Anguttara-nitaya, 6 vols. (PTS, 1885-1910). ‘Sura-nipita (PTS, 1913), [alana Devanigari Pali Series (3 vols in DN and in MN, 1958; 4 vos in SN, 1959, and in AN, 1960). ed. by Kashyap (Pali Publication Board, Bihar Government, India. PaliText version 1.0 (CD-ROM, published by the Dhammakaya Foundation, Thailand, 1996). This is based cently onthe PTS edition, CChatpha Saf gdyana, version 1.1 (CD-ROM, published by Vinassana Research fasttute, India, 1997). This is based on the texts agreed on at the Siath Council (Chattha Sangayana) held in Myanmar daring 1954-1956120 “The Notion of pins Ely Budi B. Chinese ents “Dirghigama” (SFA. T 1, No. OSCAR AL “Xinwenfeng Publisher, Taiwan, reprinted 1983). “Madhyamgams” (427.22, T 1, No. 26 (Xinwenfeng Publisher, Taiwan, reprinted 1983), ‘Samyoktigama” (EI 4, T 2, No. 99 (Xinwenfeng Publisher, Taiwan, reprinted 1983) “8188 SRP A (Additional Translation of Samyuktigama"], T2, No. 100 CKinwenfeng Publisher, ‘Tavan eprinted 1983), “Ekowargama” (—P&#, T2, No. 125 (Xinwenfeng Publisher, Taiwan, reprinted 1983) ~Yogdcir-bhnOmisAsta” Gi GB HHA). T30, No. 1579 (author named as Maitreya of Maieya-ndtha, c. 270-350 ‘AD, but ascribed to Asanga,c. 310-390 AD; translated from Skt by 388 Xuan Zang, 596-664 A.D.) (Xinwenkeng Poblisher, Taiwan reprinted 1983) ‘SRA $8 3 Za shan High Holdin [Combined Eainion of Stra and Sista ofthe Saryubsgama) (ed. by EDIE Yin Shun) (1983; 0H HEEL Zhengwen Chubanshe, Taiwan, 1991), Reconstructed Sanskrit texts “TRIPATIG, Chanikabhl, Finfundewanaig Sivas des [Nidanasarsyutia (Akademie-Verlag, Bedln, 1962) LAMOrTE Erieme, Le Trt de la Grande Verm de Sagesse de Biniozany 2 Nigra (Med projdpdram$sra) avee une de sur a Vacuite, torn TV (Louvain, 1976), pp. 2112-2113, 2135+ ast, ns “Tros trad Sarpyukta sur la vac" ASOAS, 36 (4973) pp. 313-323 1 Translations from original texts of Pigaka A. nglish translations from Pali Dialogues of the Buddha (Digha-Nikaya), 3 vols. (by T. Wand Mis. C. AF. Rhys Davids) (PTS, reprinted 1977), Thus Have | Heard: The Long Discourses ofthe Buddha (Dien Nikaya) (c. by Mausive Watstie) (Wisdom Publications, London, 1987). Midle Lengoh Sayings (Maijima-Nikiya, 3 wos. by B. Horner) (PTS, reprinted 1975-77). ‘The Middle Length Discourses of he Buda: A New Translation of the Mojjhina Nika (by Bhik&h ‘Nanamoli and Bhikkhu Bodhi (Buddhist Publication Society, ‘Kandy, Sot Lanka, 1995) The Book ofthe Kindred Sayings (SamyutacNiky), 5 vols. (e.by Mrs, A. F, Rhys Davids and FL, Woodward) (PTS, reprinted 1975-80) The Book ofthe Gruuat Sayings (Abgutara-Niklya),5 vols, (tr by FL. Woadwaed and E. M. Hare) (PTS, reprinted 1972-1982).red “Tee Non of Epis i aly Buin Minor Anthologies I (Dhammapada, andthe Sua Nipata) (te by F, Max Mullerand V. Fausboll) (PTS, reprinied 1980) BB. Japanese translations HER-AC HEME Nanden Daiztkyé (The Southern Tripitaka, 65 ‘volumes, 10 fascicules (od, hy Junjin Takakusu) (Dalzo ‘Shuppan Kabushiki Kai, Tokyo,1935-194)), “Aagonbu” (588), BEB — oT Kokuyaku Issaikys, vos 1-5 (translated from the four Chinese Agamas) (Taito ‘Shuppansha, Tokyo, 1970) Chinese wansations LER EM ACH 2B Hany! Nanchuan Dazanging [Chinese translations of Pali texts], Os. 1-87 (ed. by Te ESE (8X HEAD TCE ZB Taran) (published by 76 SSOP ARANTAL Taiwan, 19) 4), (2) General CCONZE, Edward, Buddhist Thought in India: Three Phases of Buddhist Philosophy (George Allen and Unwin, London, 1962). COLLINS, Steven, "Self and non Sli early Buddhism”, (veview of J. Perez Remon, Self and Non-Selfin Early Buddhism, 1981), Numen: International Review for he History of Religions, 29 (December 1982), pp, 250-271 DARGYAY, Lobsang, “What is nonexistent and whatis permanent is nya", Journal of Indian Philosophy, 18 {arch 1990), pp- 81-91 Bioganty 13 FECEEL, Malcolm D., "Gratitude to an empty savior: study ofthe concept of gratitode in Mahyna Buddhist philosophy”, Hisory of Religions, 25 (August 1985), pp. 7. 1s PUNTA, Kotatsu, “IH 45 1, BICES HF B 2" Genshi Bukkyo ai okoru Ki ["Empriness in Early Buddhism”), 22K. [Empriness) (= ($228 BukkyOshisd [The Thought of Budahisn vol. 2 e. by Bukkyoshiso Kenkyoki) (Hirakyjt Shoten, Japan, 1982), pp. 417-465. Gowz, Luis ©.,“Provo-Mdhyamika inthe Pali anon” Philosophy East and West, vol XXVI, No.2 (Aptil 1977), pp. 137-165, LHAYASHIMA, Kyosho 4191 Ht > #2 4: i Shoki Bulkyo to Shakut Seiktsy [Early Buddhison and Social Life] ((svanami Shoten, Tokyo, 1964). HOPKINS, Jeffey, Empriness Yoga: the Middle Way Consequence School (ed, Joe Bransford Wilson) Snow Lion Pati tions, haa, N.Y. 1987). Meditation on Emptiness (assistant ed. Elizabeth [Napper) (Wisdom Publications, London, 1983). HUMPHREYS, Christmas, Sti in the Middle Way (Lzae London, 1946), Studies in the Mile Way: Being Thoughts on Buddhism Applied (G. Allen and Unwin, London, 1959) KALUPAHANA, David, The Explanation of Paticeasamuppaida”. Buddhist Philosophy: A Historicalna “The Noto of “Enns in ary Buin Analysis (The Unis p. 26-35, sity of Hawaii Press, Honolut, 1976), KocimUrtan, Thomas, “Stnyad end Tah: Emptiness sx Suc. Sound o Dhara: An ema warterbyof World eliglons.6 Dowary ioe oon isons 6 Janary March 1981, pp. Lamorre, Etienne, History of Inian Buddhism: Prom the Origins othe Saka Era (cans, Sta WEBB-BOIN) (1959, Institut Orientaliste de Université Catholigue de Louvain, Louvain-la-Newve, 1988), LA, B.C, “oman Patiyasmipe,oual ‘the Royal Asiatic Society of Great Britain and Ireland m (ane 2 MAEDA, Beaks, fey 1 BE Genshi Bukkyo Seiten no Scintsushi Kenkyi A History ofthe Formation of Original Budhist Teste (Sankiho Busshiin, Tokyo, 196, MATSUO, Hosaku, The Logi of Unity: the Discovery of Zero and Emptiness in Prajnaparanita Though (by Kenneth K nada) (State University of Now York Press, Albany, 1987), MITCHELL, Donald W., "The No-Self Doctrine in Theravda Buddhism”, Intemational Philosophical Quarterly val. IX, No, 2 Gune 1969), np. 248-260, MivaMoro, Shoson, #818 38 Re 2-0) 8 chads ‘Shisb oyobi sono Hattatsu [The Milde Way Doctrine and is Development (Hozokan, Tokyo and Kyoto, 1944), ~- HB ef & 2 Kompon-cha to Ki [The Fundamental ‘Midle and Sanyata (Dsi-chi Shobo, Tokyo, 1943) Bbtogny 1s MZuNo, Kogen, Primitive Buddhism (anslated, annotated snd compiled by Kosho Yamamoto) (Karin Bunko, Ube 1969), AL MEOW TEL se" Zoagoaky0 No Kenky To ‘Shuppan "Studies and Publications of Sampyuktagama") Bulky Kenkyi, 17 (1989), pp. 1-45. ~ Budhss Sutras: Origin, Development, Transmission (1982; sinh pining, Kose Publishing Co, Tokyo, 1995) NAKAMURA, Hajime, Indian Buddhism: A Survey with Bibliographical Notes (KUFS Publication, Japan, 1980) [NARAIN, H, “Sinyavida A Reinterpreation”, Philosophy East and West, vol. XII (1968), pp. 311-338 rick J, Emptiness: A Study in Religious New York, 1967). SSTRENG, Fr Meaning (Abingdon Press, Nashvil “THoMAs, Edwand J, The Hisory of Buddhist Thought (lived A. Knopf, New York, 1933) Usb, Shizatens, “Emptiness and Fullness: Sanyatin Mahiiyna Buddhism”, (by J. W. Hesig and F. Greiner), The Easter Buddhist, 15 (Spring 1982). pp.9-37. |WARDER, A.K.. "On the Relationships hetween Early Buddhism and other Contemporary Systems", Bulletin ofthe School of Oriental and African Studies, vol. XVI, No. L (1956), pp. 43-62. YADAV, BibhutiS, "Negation, Nirvana and Nonsense” Loumnal ofthe American Academy of Religion, 45 (December126 ‘The Nation of npn in aly Busia, 1977), pp. 451-471, ‘Yin Shun (ED, BA Bt 7A ot Yuan Fojao ‘Shenglan zhi ieheng (The Formation of Early Buddhist Texts Zhengwen Chubanshe, Taiwan, 1971). —- 22 HEB Kong zhi Tanja (A Study of Empriness] (Zhengsen Chubanshe, Taiwan, 1986) JBL Vindu Fojio Sixang Shi (A History (ofthe Thought of Indian Buddhism (Zhengwen Chubanshe, Taiwan, 1993). (2) Reference “Agonbu” (F528), Ac AEB Daiokyo Sakuin, vo, 1 (index to the Chinese Azam, compiled by Komazawa University, Tokyo) (printed by EN Oba GM a, ASAT IRCA MRALTVEDIR, Taiwan data unknown), AAKANUMA.Chizen, The Comparative Catalogue of Chinese Agunas & Pali Nikiyas Uajikaku-Shobd, Negoya, apn, 1929). ‘Ac 81 Fo Guang Dacian [Fo Guang Great Dictionary), 8 vols. (Fo Guang Shan Buddhism, Taiwan, 1988) Mizuno, Kogen, BL(EA #88 £228 Nanden Daizokyo So Sakuin [General Index to Pali Texts] (Toho Shuppan, Japan, 1986) -MOCHTZUK, Shin, $2 ES CEE 84 Mochi Bulky Dajten 10 vols. (Sckaseten kangdkybkai, Kyoto, 1945-63), HAGE th Bukkyogo Daijten NAKAMURA, Hajime, -Besouanty 7 [Great Dictionary of Bust Terms} (Tokyo Shoseki Japan, 1989). ys Davibs, T. W., and Srepe, William (eds), Pali English Ditionary (Oriental Books Repeint Corporation, ‘New Delhi, 1975; orignally published by PTS, 1921-25) TARAS, kid od) 4-4 2 EEE HE Bakkyo Indo Stis0 ten [Dictionary of Bardhan Indian Thought (Shonjsha, Tokyo, 1987)aol (open spe), 9 sbhina uperonmal “knowledges, 48 Reams. 3.6 ‘dacaRa cotovimony, 51, 3 uppo-cetovimut 4-55, 163.77, 80 Anata 8 Aina 48 ‘nspanatat, 8 anata, 28-2, 85 anatan-anaaniya, 29 nataniya, 29 nat-saina, 7 angas, 5 anoca, 23-24, 26,28, 0, 85- 80 ania sa, 27 nina etosami, 71,76 nimi cetovimat, 31, 4, 76 snimito samc, 59 anya, 23 Af (knees), 9 ‘ntlatonisn, 36 nota 4 ppapii sami, 8 ppamaa-cctovina, 33,62 arapa-chtasamic, rapa sama, $4 seach, 58 sarah, 8.9 Index raga, 8 ania aafigika magga, 41, 6 spa, 50 asankata, 20-21, 38-36, 86 sums, 20 349,55, 58 asin, 27-28, 82 sa igh Gel view) 35 staniyena, 16 anh (este), 32 avyalana 40 yak 40 vad, 24 43 havarégam, 27, brat, 62 dong 78,03 | «atassoappamaliayo, 62 cata aniyascei, 23 cosa, 52 cetvimat, S52 cata, 4 ita vinutar, poe 178 cis ekagsat, 47 citekaggat 45,47 condoned genesis 16-23, 25-26, 32,34, 36, 41-42, 86 craving. 21 Dako Sing AER. 4 ssokoag fang FPR, 36 dan $4 Ahammaqita 19 haramat ga, 2,50, thanna-yat thammavicaya 49 them, 17,20, 22.23, 34 arm ahay, 19 haem iyi, 1 ‘thaemasthitn, 22 ‘toca ah, 19 dys, 47, ote 36 ‘syhacanin nibh, aot v8 lylickone AE — 98.4) dying jing I — #38 » asa, 12 ‘efstacharme niga, noe 178 kh, 23, 25-25, 28, 8S uly Buds, 1-2, ne 2 carly Buds sche, 8, ote2 sry Doki sus, 3 sry Maya, 13 cegotsn, 28 igice clement, 26 ‘emptiness, passin ‘eps, 10 129 empty. psi epg of if, 9 cpt Owens 8 fem pace, 8-10 empty wer 13, 16,21 ‘geen samtoaha), 7 steralsn, 36 five aggregates 26 Five fasts, 43,49 ve powers 43 fourfactors of psychic power 43 four abe ts, 23 for ight eos 43 fr stings-up of indies, 43 gu (a mourn det), 9 ‘eappaceayaa, 19-20, lnypemnanenc/mpeanen, oa lng, 45-46 49,87 na 46-47, 81,8687 jana, 48,50 va, 36 smacigam, 27 Bandara (cave, grotto). 9 ‘armkamma vi, 38 fates, 21 zomg Sanne 22 =, 11-13, 16,21, 58,61, 52, 86130 ‘The Notes of “Emin eet Bois ong sneha, 16 ong insane 4 alk wie, 62 Ste Joka, 21-22, 36 ok nro 36 Tokasamadaya, 36 Tokar, 19 Toney pce, 8 ‘madam papa, 23 yamika shoal, 1 mag, ania, 12 ‘Mansour su, 64, 78 sajna, 3 ‘maja papas, 23,32, 50,89 leg, 43 ‘meditation, £10, 46,47 meditative sat of emptiness 2 mide way, 32-42, 86 smiles by in and ut ‘eating. 8 soba, 12 Matar Aika 22.1 ‘ins (ksowtedge, 9 ith (nonenstonce), 32 ribbing ns, 2.45, 50,57 Nikayas, 3.6 ryan, 13,16, 20-28, 27 28, 33-34, 41,43, 85-45, 48,50, 64,85, nirvinajna, 22,4 ble iho way, 41,43 409 tse 1,13, 1-16, 21, 27-31, 34.35, 45, 46,54, as.ts ‘Onginat Buadnis, 4 ote 2 pabbata a mowntsn, i, | palpuj suave, lL Buds, 3.29 acai pac ins, 49 paca Kimagund pafce nlvarapin, 48 palin, 24, 44-45 48,55, 57, 64,77.86 afin diy, 49 palavin painavimu, 25, 50°81, 87 papafic, 40 patceasimoppa, 16,20 paticeassmapanns, 26 sud, 44 pass, 28, 45,49, 87 passat, 32 past, 2 Pra, 46, 48-49 prapaiica, 40 Index pratitya sams, 16 pubbagara forerune), 24,49 ga, 12 right view, 32.34, 4445, 49. 31,807 rita, 9 tala, 9 rok, § rukkamiagato, 8 parigam, 27 saliyatana, 15 sans, 44-47, 51-52, 57, ‘64,87, nate 36 sania ae pa, 45-46 sata 47 Samfpat 46-47 Sanat, 45.46, 48, $7, 64 amatha ipasyand, 45 ‘seat and ipsa, 45 145, 49-57, 64,86, smn samich, 44-45, smmappainaya, 32 samsica, 21-22, 8 sansa, 39 saps, 42 SarpyuiigamSamut ky 4 sanande 39 Saiki, 38, 42,86 Sanne = 6 52 Sarita (body), 36 rr sassaracith (etenatist iw). 37 satalsatva, 18 Sectran Buthim, note 2 ela 49 setFaachnent 31 settee, 2728 se-vew, 16.32.41 even factors of rlitenment, 43 shangaoo-chanah FBC #21182 sheng yin BRED, 59 ‘Skin (raining) 4 sa 44 sis consciousness, 1S sex comets 15. Six fecings, 18 Sixsense;ecitien, 1S Sir sense spheres. 18,25 she npes of extemal objects, 5 sutering, 25-26, 28 SunABEE, 89,85, SuBBgaragar, 8 2,8, 10, 28, 43,85 sm atena, 16 sulfa, 9 suiiagena 8.9 sui, 9 sofia oka, 11,13, 16,21 1,2, 10, 12-13, 43, ss suifathcetovimun, 5,53, 77.80 sufintapaisamyund, 19 SuDAagpaisait, £6132 ‘he Noto of "Hnplies nary hin suites, 1012, 21, 86 sulato sama, 59 sufi loko, 13 anya, 4, Sonya, 43 sostna acemete), 2 fasta 8 BUH, 38-9 Stirs, 5 ‘Timcaligige, 3 aa. 12 tayo Khun 44 tayosamichi, 59 tayo vm, 60 these ining, 48 tine, 40-82 time a space, 41 {ig vimokarhn © tis0 KAR 4 tisso vi le knowledges), twosha, 9 twochaka, 8 Utstbigavimut, SDSL ayatobhsgavimuka, 23 ‘ocheds ih anions vow). 57 pia. 87 snap (ores-spae), 9 ‘es 10,47 ‘jana oy). § Vimanss. 49 imc, 87 vimokba, 47 mul, 83 ‘imu (inoraton), 23,28 "83-44, 57, 6364 vipassana, 28,4546, 48-49, ‘3,57, 64,87, veoiang samme =, $9.62 esau AA. snap sane RETA 8 wun $A, 68 eunkngend EAD 6 ‘woxiang nme EAE= ‘8.51 waning HC 71.75 vwusing xing ADL: = wuyuan sane = swurheng HBP. 5457 iaostons Sng 28 64 insanmal =, SL htt, 92 ia nada, 9, Yogavare-bhami-Sastra, 6‘Guoon Maxeatat(Webeat) studied (Chinese and Pa Buddhism in ‘Malaysia, Taiwan and Sri Lana, before obtaining his Bachelor of Arts (1900) inthe Faculty of Buddhist Studies at Komazawa University (Tokyo), and his Master of Arts in ‘Suudiesn Religion (984) and PhD. (1988) inthe ares of Buddhist Stadies in the Department of Studies in Religion at the Universi of ‘Queensland, His PhD. thesis topic is ‘Tie Bundamental Teachings of Bary ‘udahism: A Comperatve Say Based on the Str-atiga Prin of the Pali Stnyuttenihiya andthe Chinese Sanpuhgoma, His esearch interests lien comparative tadis ofthe Pal and Chinese versions ofthe eathy Buddhist canon,