Difference between revisions of "The Original Teaching of the Buddha on Suññata (Void or Emptiness) and Emptiness (Śūnyata) in Mahayana Buddhism"
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| − | Because emptiness is the main concept that define and differentiate Mahayana from the early Buddhist school, many debates and discussions on the subject by scholars as well as practitioners can be found in almost all mediums available today. This paper is my personal attempt to understand the connection of what were written in the Mahayanist literatures and what were taught originally by the Buddha in the Pali Canon. In the book Essence of the Heart Sutra, His Holiness the Dalai Lama writes: | + | Because [[emptiness]] is the main {{Wiki|concept}} that define and differentiate [[Mahayana]] from the early [[Buddhist]] school, many [[debates]] and discussions on the [[subject]] by [[scholars]] as well as practitioners can be found in almost all mediums available today. This paper is my personal attempt to understand the [[connection]] of what were written in the [[Mahayanist]] literatures and what were [[taught]] originally by the [[Buddha]] in the [[Pali Canon]]. In the [[book]] [[Essence]] of the [[Heart Sutra]], [[His Holiness the Dalai Lama]] writes: |
| − | …It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha’s teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana | + | …It is very important to understand that the core teachings of the [[Theravada tradition]] [[embodied]] in the [[Pali scriptures]] are the foundation of the [[Buddha’s teachings]]. Beginning with these teachings, one can then draw on the [[insights]] contained in the detailed explanations of the [[Sanskrit]] [[Mahayana tradition]]… |
The explanations that follow in this paper are based on this premise. | The explanations that follow in this paper are based on this premise. | ||
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| − | I will begin with the quote from the Prajñāpāramitā. | + | I will begin with the quote from the [[Prajñāpāramitā]]. |
| − | + | …[[Obsessed]] with this task, [[Sariputra]] is now depicted as [[being blind]] to the One [[Ultimate Truth]], of being incapable of getting away from his preoccupation with multiplicity and dualities, and of facing the undifferentiated [[oneness]] of [[emptiness]]. It is his very [[insight]] into the absence of [[self]] in all [[conditioned things]] which now prevents him from comprehending the [[relation]] of the [[self]] to the [[Absolute]]… | |
From the passage above, I have summarized the significant keywords or phrases as follow: | From the passage above, I have summarized the significant keywords or phrases as follow: | ||
| − | “One Ultimate | + | “One [[Ultimate Truth]]” is defined as “the undifferentiated [[oneness]] of [[emptiness]]”. The commonsense question will be how “[[oneness]]” is described as [[empty]] or as “[[emptiness]]”. Anything which can be counted as “one” (“1”), should not be represented by “zero” (“0”) or [[śūnyata]] which means “[[emptiness]]”. |
| − | “The relation of the self to the | + | “The [[relation]] of the [[self]] to the [[Absolute]]” The [[self]] in this context can only signify an [[entity]] or [[ātman]] ([[self]] or [[soul]]) because of its ability of having [[relation]] to the [[Absolute]]. I assume that the [[Absolute]] here refers to “[[nirvāṇa]]” ([[extinction]]) or [[the unconditioned]]. And how is the “one [[ultimate truth]] of [[emptiness]]” used in explaining this statement. There may be three possibilities: |
| − | The | + | The “[[empty]]” [[relation]] of the [[self]] to the [[Absolute]] |
| − | The relation of the | + | The [[relation]] of the “[[empty]]” [[self]] to the [[Absolute]] |
| − | The relation of the self to the | + | The [[relation]] of the [[self]] to the “[[empty]]” [[Absolute]] |
| − | From a practitioner point of view, number 1 offers the best rationale in the training of bhāvanā as prescribed by the Buddha. In number 2, the problem is what kind of relation an | + | From a [[practitioner]] point of view, number 1 offers the best rationale in the {{Wiki|training}} of [[bhāvanā]] as prescribed by the [[Buddha]]. In number 2, the problem is what kind of [[relation]] an “[[empty]]” [[self]] could have with the [[Absolute]] and why this is significant. Number 3 presents the same quandary as the first bullet above in regards to “one [[ultimate truth]]” or the [[absolute]]. |
| − | In order to compare the meaning of | + | In order to compare the meaning of “[[emptiness]]” in [[Mahayana Buddhism]] to the original meaning [[taught]] by the [[Buddha]], I have researched on all the [[suttas]] ([[excluding]] the [[Abhidhamma]]) from the [[Pali Canon]] that relate to [[emptiness]] ([[suññata]]) and have selected three [[suttas]] for this paper. |
| − | In the Suñña Sutta: Empty, the Buddha explains to Venerable Ananda: | + | In the [[Suñña Sutta]]: [[Empty]], the [[Buddha]] explains to [[Venerable]] [[Ananda]]: |
| − | …In what respect is it said that the world is empty? Insofar as it is empty of a self or of anything pertaining to a | + | …In what [[respect]] is it said that the [[world]] is [[empty]]? Insofar as it is [[empty]] of a [[self]] or of anything pertaining to a [[self]]… [[Forms]]... [[Eye-consciousness]]... [[Eye-contact]] is [[empty]] of a [[self]] or of anything pertaining to a [[self]]… Intellect-contact is [[empty]] of a [[self]] or of anything pertaining to a [[self]]. Thus it is said that the [[world]] is [[empty]]. |
| − | If one reads only the last sentence and makes assumptions that the world is empty without reading the entire sutta, one can insist that the Buddha teaches that the world is empty. However, when one reads the entire sutta, it is clear that the Buddha explains in details that the five aggregates (form, feeling/sensation, perception, formation/fabrication, and consciousness), the six sense-bases (eye, ear, nose, tongue, body, and mind) and their contacts (eye-contact, ear-contact, and so on…) are empty of self (attā or ātman). | + | If one reads only the last sentence and makes {{Wiki|assumptions}} that the [[world]] is [[empty]] without reading the entire [[sutta]], one can insist that the [[Buddha]] teaches that the [[world]] is [[empty]]. However, when one reads the entire [[sutta]], it is clear that the [[Buddha]] explains in details that the [[five aggregates]] ([[form]], feeling/sensation, [[perception]], formation/fabrication, and [[consciousness]]), the [[six sense-bases]] ([[eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[body]], and [[mind]]) and their contacts ([[eye-contact]], [[ear-contact]], and so on…) are [[empty of self]] ([[attā]] or [[ātman]]). |
| − | In the Maha-suññata Sutta: The Greater Discourse on Emptiness, the Buddha expounds on emptiness to Venerable Ananda: | + | In the [[Maha-suññata Sutta]]: The [[Greater Discourse on Emptiness]], the [[Buddha]] expounds on [[emptiness]] to [[Venerable]] [[Ananda]]: |
| − | …But there is this (mental) dwelling discovered by the Tathagata where, not attending to any themes, he enters & remains in internal emptiness….with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental | + | …But there is this ([[mental]]) dwelling discovered by the [[Tathagata]] where, not attending to any themes, he enters & remains in internal emptiness….with his [[mind]] bent on [[seclusion]], tending toward [[seclusion]], inclined toward [[seclusion]], aiming at [[seclusion]], relishing [[renunciation]], having destroyed those qualities that are the basis for [[mental fermentation]]… |
| − | He attends to internal & external emptiness... | + | He attends to internal & [[external emptiness]]... |
He attends to the imperturbable… | He attends to the imperturbable… | ||
| − | There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there… | + | There are these [[five clinging-aggregates]] where a [[monk]] should stay, keeping track of [[arising]] & passing away (thus): 'Such is [[form]], such its origination, such its [[disappearance]]. Such is [[feeling]]... Such is [[perception]]... Such are [[fabrications]]... Such is [[consciousness]], such its origination, such its [[disappearance]].' As he stays keeping track of [[arising]] & passing away with regard to these [[five clinging-aggregates]], he abandons any [[conceit]] that 'I am' with regard to these [[five clinging-aggregates]]. This being the case, he discerns, 'I have abandoned any [[conceit]] that "I am" with regard to these [[five clinging-aggregates]].' In this way he is alert there… |
| − | In this sutta, the Buddha elucidates in details on how a practitioner cultivates his concentration/absorption (jhāna), utilizing emptiness as a reference to the state of his mind in each jhāna. The Buddha starts the sutta with instruction on sense restraints and renunciation in order to empty oneself of mental fermentation (āsava) of worldly concerns and attachments, and abide in the internal and external emptiness with mindful-alertness (sati sampajañña). | + | In this [[sutta]], the [[Buddha]] elucidates in details on how a [[practitioner]] cultivates his concentration/absorption ([[jhāna]]), utilizing [[emptiness]] as a reference to the [[state]] of his [[mind]] in each [[jhāna]]. The [[Buddha]] starts the [[sutta]] with instruction on [[sense]] restraints and [[renunciation]] in order to [[empty]] oneself of [[mental fermentation]] ([[āsava]]) of [[worldly]] concerns and [[attachments]], and abide in the internal and [[external emptiness]] with mindful-alertness ([[sati]] [[sampajañña]]). |
| − | Once secluded from the worldly unwholesome and mental defilements, the practitioner develops the concentrations/absorptions from the first to the fourth jhāna. Then he progresses to the four imperturbable absorptions of the infinitude of space, the infinitude of consciousness, the (perception of) nothingness, and the neither perception nor non-perception. The practitioner accomplishes this by letting go (emptying his mental state) of clinging to or indulging in the internal and external emptiness in each state of concentration/absorption. | + | Once secluded from the [[worldly]] [[unwholesome]] and [[mental defilements]], the [[practitioner]] develops the concentrations/absorptions from the first to [[the fourth]] [[jhāna]]. Then he progresses to the four imperturbable absorptions of the [[infinitude]] of [[space]], the [[infinitude]] of [[consciousness]], the ([[perception]] of) [[nothingness]], and the [[neither perception nor non-perception]]. The [[practitioner]] accomplishes this by [[letting go]] (emptying his [[mental state]]) of [[clinging]] to or indulging in the internal and [[external emptiness]] in each [[state]] of concentration/absorption. |
| − | The Buddha concludes with the emphasis on the five clinging-aggregates. A practitioner must be mindful and alert to the arising and passing away of these five aggregates. By doing so, he abandons the clinging-attachment (upādāna) of the “I/me/mine” fabrications concerning the five aggregates of clinging and therefore extinguishes the fetter of conceit (māna) which is the last of the ten fetters that bind all beings in the cycle of birth-and-death. | + | The [[Buddha]] concludes with the {{Wiki|emphasis}} on the [[five clinging-aggregates]]. A [[practitioner]] must be [[mindful]] and alert to the [[arising]] and passing away of these [[five aggregates]]. By doing so, he abandons the clinging-attachment ([[upādāna]]) of the “I/me/mine” [[fabrications]] concerning the [[five aggregates]] of [[clinging]] and therefore extinguishes the [[fetter]] of [[conceit]] ([[māna]]) which is the last of the [[ten fetters]] that bind all [[beings]] in the cycle of [[birth-and-death]]. |
| − | In this sutta, the Buddha uses emptiness as reference to mental formations (sankhāra) or rather, lack of them in each state of concentration/absorption, not as a destiny to acquire or a place to be in. | + | In this [[sutta]], the [[Buddha]] uses [[emptiness]] as reference to [[mental formations]] ([[sankhāra]]) or rather, lack of them in each [[state]] of concentration/absorption, not as a [[destiny]] to acquire or a place to be in. |
| − | The last sutta that I quote here is the Cula-suññata Sutta: The Lesser Discourse on Emptiness, the Buddha explains to Venerable Ananda: | + | The last [[sutta]] that I quote here is the [[Cula-suññata Sutta]]: The [[Lesser Discourse on Emptiness]], the [[Buddha]] explains to [[Venerable]] [[Ananda]]: |
| − | …He discerns that 'Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: the singleness based on the perception of wilderness.' He discerns that 'This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being. | + | …He discerns that 'Whatever {{Wiki|disturbances}} that would [[exist]] based on the [[perception]] of village are not {{Wiki|present}}. Whatever {{Wiki|disturbances}} that would [[exist]] based on the [[perception]] of [[human being]] are not {{Wiki|present}}. There is only this modicum of {{Wiki|disturbance}}: the [[singleness]] based on the [[perception]] of wilderness.' He discerns that 'This mode of [[perception]] is [[empty]] of the [[perception]] of village. This mode of [[perception]] is [[empty]] of the [[perception]] of [[human being]]. |
| − | The Perception of the | + | The [[Perception]] of the [[Earth]]… |
| − | + | [[Release]]… | |
| − | He discerns that 'Whatever disturbances that would exist based on the effluent of sensuality... the effluent of becoming... the effluent of ignorance, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the effluent of sensuality... becoming... ignorance. | + | He discerns that 'Whatever {{Wiki|disturbances}} that would [[exist]] based on the effluent of [[sensuality]]... the effluent of becoming... the effluent of [[ignorance]], are not {{Wiki|present}}. And there is only this modicum of {{Wiki|disturbance}}: that connected with the six sensory [[spheres]], dependent on this very [[body]] with [[life]] as its [[condition]].' He discerns that 'This mode of [[perception]] is [[empty]] of the effluent of [[sensuality]]... becoming... [[ignorance]]. |
| − | + | And there is just this non-emptiness: that connected with the six sensory [[spheres]], dependent on this very [[body]] with [[life]] as its [[condition]].' Thus he regards it as [[empty]] of whatever is not there. Whatever remains, he discerns as {{Wiki|present}}: 'There is this.' And so this, his entry into [[emptiness]], accords with [[actuality]], is undistorted in meaning, [[pure]] — {{Wiki|superior}} & [[unsurpassed]]… | |
| − | In | + | In this [[sutta]], the [[Buddha]] explicates the use of [[emptiness]] in the [[development]] of [[jhāna]] from the beginning to the [[concentration]] of the release-awareness. A [[practitioner]] starts by discerning the “[[perception]] of wilderness” to see what {{Wiki|disturbances}} are [[empty]] (not {{Wiki|present}}) in this mode of [[perception]] and what {{Wiki|disturbances}} are {{Wiki|present}}. |
| − | |||
| + | He then goes on to discern the remaining {{Wiki|disturbances}} in the [[successively]] higher [[perceptions]], namely, “[[perception]] of the [[earth]]”, “the [[infinitude]] of [[space]]”, “the [[infinitude]] of [[space]]”, “[[nothingness]]”, “[[neither perception nor non-perception]]”, “theme-less [[concentration]]”, and finally “[[release]]”. | ||
| − | + | In final stage, the [[Buddha]] describes a [[practitioner]] who discerns the {{Wiki|present}} with the [[perception]] that is [[empty]] (devoid) of effluent of [[ignorance]] ([[avijjā]]), [[empty]] of becoming ([[kamma]] [[bhāva]]), and [[empty]] of [[sense-bases]] which shackle him to the [[body]] and [[life]]. With this [[perception]], the [[practitioner]] enters the Unbinding which, in this [[sutta]], the [[Buddha]] called “[[emptiness]]” which I interpret as “[[empty]]” of [[fetters]] that bind one to the cycle of [[birth-and-death]]. Also, throughout the [[sutta]] the [[Buddha]] specifically qualifies the use of “[[empty]]” or “[[emptiness]]” in regards to the [[five aggregates]] ([[body]], [[perception]]) and the [[six sense-bases]] ([[life]]), as He does in other [[suttas]]. | |
| + | Summary of the three [[Pali suttas]] on “[[emptiness]]”: | ||
| − | |||
| − | + | It is used in describing the insubstantial and transitory [[nature]] of the [[five aggregates]] and the unreliable and fallible constitution of the [[sense-bases]]. | |
| + | [[Emptiness]] is not a [[state]] or [[realm]] of being (e.g. {{Wiki|immaterial}} [[realm]]). | ||
| − | + | [[Emptiness]] is not a place (e.g. [[Western Paradise]]). | |
| + | |||
| + | |||
| + | [[Emptiness]] is different from [[anattā]]. [[Anattā]] ({{Wiki|not-self}}) is one of [[three characteristics of existence]]. It can be described as not under control of “[[self]]”. In other words, all [[phenomena]] arise and pass away dependent on their [[causes]] and {{Wiki|consequences}} ([[kamma]] and [[vipāka]]) not by wish or will of “[[self]]”. An example, most of us (if not all) cannot claim that we have control of where, when, or to whom we were born – this is a [[characteristic]] of [[anattā]] and not [[suññata]]. | ||
| − | In the Pali Canon’s Abhidhamma, suññata refers to one of the three entryways to the “Unbinding” (vimokkha). A practitioner, who develops (bhāvanā) the discernment on the characteristic of anattā (not-self) of the five aggregates will enter the Unbinding through suññata. A practitioner, who develops the discernment on the characteristic of anicca (impermanent) or on the characteristic of dukkha (stress or suffering) of the five aggregates will enter the Unbinding through animitta (signless) and appaṇihita (desireless), respectively. | + | In the [[Pali]] Canon’s [[Abhidhamma]], [[suññata]] refers to one of the three entryways to the “Unbinding” ([[vimokkha]]). A [[practitioner]], who develops ([[bhāvanā]]) the [[discernment]] on the [[characteristic]] of [[anattā]] ({{Wiki|not-self}}) of the [[five aggregates]] will enter the Unbinding through [[suññata]]. A [[practitioner]], who develops the [[discernment]] on the [[characteristic]] of [[anicca]] ([[impermanent]]) or on the [[characteristic]] of [[dukkha]] ([[stress]] or [[suffering]]) of the [[five aggregates]] will enter the Unbinding through [[animitta]] ([[signless]]) and [[appaṇihita]] ([[desireless]]), respectively. |
| − | + | [[Understanding]] of [[emptiness]] can be used in [[meditation]] and daily practice by discerning the [[insubstantiality]] of the [[five aggregates]] and the unreliability of the [[six sense-bases]]. According to [[H.H. the Dalai Lama]]: | |
| − | …The purpose of such meditation is to act as the antidote to our own negative emotions and their traces and, indirectly, to the obscurations of all other beings. Once this goal has been achieved, all concepts, including that of emptiness, must be abandoned… | + | …The {{Wiki|purpose}} of such [[meditation]] is to act as the antidote to our [[own]] [[negative emotions]] and their traces and, indirectly, to the [[obscurations]] of all other [[beings]]. Once this goal has been achieved, all [[Wikipedia:concept|concepts]], [[including]] that of [[emptiness]], must be abandoned… |
Conclusion | Conclusion | ||
| − | The teachings of the Buddha are immense in both volume and especially, profundity. However, the basic theme which can be comprehended and understood through practice in everyday life lies in observing the five aggregates and the six sense-bases. | + | The [[teachings of the Buddha]] are immense in both volume and especially, profundity. However, the basic theme which can be comprehended and understood through practice in everyday [[life]] lies in observing the [[five aggregates]] and the [[six sense-bases]]. “[[Emptiness]]” is meaningful only when our [[understanding]] of this term is applied to the [[discernment]] of our [[craving]] for ([[tanhā]]), [[fabricating]] of ([[cetanā]]), and identifying with/clinging to ([[upādāna]]) these [[five aggregates]]. [[Cultivating]] the [[mind]] in this way, enable one to live in [[empty]] [[state]], {{Wiki|liberated}} from the anguish and [[sorrow]] of [[samsāra]]. |
Latest revision as of 21:37, 6 February 2020
Introduction
Because emptiness is the main concept that define and differentiate Mahayana from the early Buddhist school, many debates and discussions on the subject by scholars as well as practitioners can be found in almost all mediums available today. This paper is my personal attempt to understand the connection of what were written in the Mahayanist literatures and what were taught originally by the Buddha in the Pali Canon. In the book Essence of the Heart Sutra, His Holiness the Dalai Lama writes:
…It is very important to understand that the core teachings of the Theravada tradition embodied in the Pali scriptures are the foundation of the Buddha’s teachings. Beginning with these teachings, one can then draw on the insights contained in the detailed explanations of the Sanskrit Mahayana tradition…
The explanations that follow in this paper are based on this premise.
Explanation
I will begin with the quote from the Prajñāpāramitā.
…Obsessed with this task, Sariputra is now depicted as being blind to the One Ultimate Truth, of being incapable of getting away from his preoccupation with multiplicity and dualities, and of facing the undifferentiated oneness of emptiness. It is his very insight into the absence of self in all conditioned things which now prevents him from comprehending the relation of the self to the Absolute…
From the passage above, I have summarized the significant keywords or phrases as follow:
“One Ultimate Truth” is defined as “the undifferentiated oneness of emptiness”. The commonsense question will be how “oneness” is described as empty or as “emptiness”. Anything which can be counted as “one” (“1”), should not be represented by “zero” (“0”) or śūnyata which means “emptiness”.
“The relation of the self to the Absolute” The self in this context can only signify an entity or ātman (self or soul) because of its ability of having relation to the Absolute. I assume that the Absolute here refers to “nirvāṇa” (extinction) or the unconditioned. And how is the “one ultimate truth of emptiness” used in explaining this statement. There may be three possibilities:
The “empty” relation of the self to the Absolute
The relation of the “empty” self to the Absolute
The relation of the self to the “empty” Absolute
From a practitioner point of view, number 1 offers the best rationale in the training of bhāvanā as prescribed by the Buddha. In number 2, the problem is what kind of relation an “empty” self could have with the Absolute and why this is significant. Number 3 presents the same quandary as the first bullet above in regards to “one ultimate truth” or the absolute.
In order to compare the meaning of “emptiness” in Mahayana Buddhism to the original meaning taught by the Buddha, I have researched on all the suttas (excluding the Abhidhamma) from the Pali Canon that relate to emptiness (suññata) and have selected three suttas for this paper.
In the Suñña Sutta: Empty, the Buddha explains to Venerable Ananda:
…In what respect is it said that the world is empty? Insofar as it is empty of a self or of anything pertaining to a self… Forms... Eye-consciousness... Eye-contact is empty of a self or of anything pertaining to a self… Intellect-contact is empty of a self or of anything pertaining to a self. Thus it is said that the world is empty.
If one reads only the last sentence and makes assumptions that the world is empty without reading the entire sutta, one can insist that the Buddha teaches that the world is empty. However, when one reads the entire sutta, it is clear that the Buddha explains in details that the five aggregates (form, feeling/sensation, perception, formation/fabrication, and consciousness), the six sense-bases (eye, ear, nose, tongue, body, and mind) and their contacts (eye-contact, ear-contact, and so on…) are empty of self (attā or ātman).
In the Maha-suññata Sutta: The Greater Discourse on Emptiness, the Buddha expounds on emptiness to Venerable Ananda:
…But there is this (mental) dwelling discovered by the Tathagata where, not attending to any themes, he enters & remains in internal emptiness….with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental fermentation…
He attends to internal & external emptiness...
He attends to the imperturbable…
There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there…
In this sutta, the Buddha elucidates in details on how a practitioner cultivates his concentration/absorption (jhāna), utilizing emptiness as a reference to the state of his mind in each jhāna. The Buddha starts the sutta with instruction on sense restraints and renunciation in order to empty oneself of mental fermentation (āsava) of worldly concerns and attachments, and abide in the internal and external emptiness with mindful-alertness (sati sampajañña).
Once secluded from the worldly unwholesome and mental defilements, the practitioner develops the concentrations/absorptions from the first to the fourth jhāna. Then he progresses to the four imperturbable absorptions of the infinitude of space, the infinitude of consciousness, the (perception of) nothingness, and the neither perception nor non-perception. The practitioner accomplishes this by letting go (emptying his mental state) of clinging to or indulging in the internal and external emptiness in each state of concentration/absorption.
The Buddha concludes with the emphasis on the five clinging-aggregates. A practitioner must be mindful and alert to the arising and passing away of these five aggregates. By doing so, he abandons the clinging-attachment (upādāna) of the “I/me/mine” fabrications concerning the five aggregates of clinging and therefore extinguishes the fetter of conceit (māna) which is the last of the ten fetters that bind all beings in the cycle of birth-and-death.
In this sutta, the Buddha uses emptiness as reference to mental formations (sankhāra) or rather, lack of them in each state of concentration/absorption, not as a destiny to acquire or a place to be in.
The last sutta that I quote here is the Cula-suññata Sutta: The Lesser Discourse on Emptiness, the Buddha explains to Venerable Ananda: …He discerns that 'Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: the singleness based on the perception of wilderness.' He discerns that 'This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being.
The Perception of the Earth…
He discerns that 'Whatever disturbances that would exist based on the effluent of sensuality... the effluent of becoming... the effluent of ignorance, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the effluent of sensuality... becoming... ignorance.
And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior & unsurpassed…
In this sutta, the Buddha explicates the use of emptiness in the development of jhāna from the beginning to the concentration of the release-awareness. A practitioner starts by discerning the “perception of wilderness” to see what disturbances are empty (not present) in this mode of perception and what disturbances are present.
He then goes on to discern the remaining disturbances in the successively higher perceptions, namely, “perception of the earth”, “the infinitude of space”, “the infinitude of space”, “nothingness”, “neither perception nor non-perception”, “theme-less concentration”, and finally “release”.
In final stage, the Buddha describes a practitioner who discerns the present with the perception that is empty (devoid) of effluent of ignorance (avijjā), empty of becoming (kamma bhāva), and empty of sense-bases which shackle him to the body and life. With this perception, the practitioner enters the Unbinding which, in this sutta, the Buddha called “emptiness” which I interpret as “empty” of fetters that bind one to the cycle of birth-and-death. Also, throughout the sutta the Buddha specifically qualifies the use of “empty” or “emptiness” in regards to the five aggregates (body, perception) and the six sense-bases (life), as He does in other suttas. Summary of the three Pali suttas on “emptiness”:
It is used in describing the insubstantial and transitory nature of the five aggregates and the unreliable and fallible constitution of the sense-bases.
Emptiness is not a state or realm of being (e.g. immaterial realm).
Emptiness is not a place (e.g. Western Paradise).
Emptiness is different from anattā. Anattā (not-self) is one of three characteristics of existence. It can be described as not under control of “self”. In other words, all phenomena arise and pass away dependent on their causes and consequences (kamma and vipāka) not by wish or will of “self”. An example, most of us (if not all) cannot claim that we have control of where, when, or to whom we were born – this is a characteristic of anattā and not suññata.
In the Pali Canon’s Abhidhamma, suññata refers to one of the three entryways to the “Unbinding” (vimokkha). A practitioner, who develops (bhāvanā) the discernment on the characteristic of anattā (not-self) of the five aggregates will enter the Unbinding through suññata. A practitioner, who develops the discernment on the characteristic of anicca (impermanent) or on the characteristic of dukkha (stress or suffering) of the five aggregates will enter the Unbinding through animitta (signless) and appaṇihita (desireless), respectively.
Understanding of emptiness can be used in meditation and daily practice by discerning the insubstantiality of the five aggregates and the unreliability of the six sense-bases. According to H.H. the Dalai Lama:
…The purpose of such meditation is to act as the antidote to our own negative emotions and their traces and, indirectly, to the obscurations of all other beings. Once this goal has been achieved, all concepts, including that of emptiness, must be abandoned…
Conclusion
The teachings of the Buddha are immense in both volume and especially, profundity. However, the basic theme which can be comprehended and understood through practice in everyday life lies in observing the five aggregates and the six sense-bases. “Emptiness” is meaningful only when our understanding of this term is applied to the discernment of our craving for (tanhā), fabricating of (cetanā), and identifying with/clinging to (upādāna) these five aggregates. Cultivating the mind in this way, enable one to live in empty state, liberated from the anguish and sorrow of samsāra.
