KN.PS2.10 — The Discourse on Emptiness
Thus have I heard:
At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then, the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
While sitting to one side, the Venerable Ānanda said to the Blessed One:
Empty is the world, empty is the world, it is said, venerable sir. In what respect is it said, venerable sir, Empty is the world?
Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, Empty is the world.
What, Ānanda, is empty of self or of what belongs to self?
The eye, Ānanda, is empty of self or of what belongs to self.
Forms are empty of self or of what belongs to self.
Eye-consciousness is empty of self or of what belongs to self.
Eye-contact is empty of self or of what belongs to self.
Whatever feeling arises with eye-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is empty of self or of what belongs to self.
The ear is empty...
Sounds are empty...
The nose is empty...
Odors are empty...
The tongue is empty...
Flavors are empty...
The body is empty...
Tangibles are empty...
The mind is empty of self or of what belongs to self.
Mental phenomena are empty of self or of what belongs to self.
Mind-consciousness is empty of self or of what belongs to self.
Mind-contact is empty of self or of what belongs to self.
Whatever feeling arises with mind-contact as condition: whether pleasant, painful, or neither-painful-nor-pleasant: that too is empty of self or of what belongs to self.
Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, Empty is the world.
10.1. The Matrix
Empty of emptiness, empty of formations, empty of change, empty of the highest, empty of characteristics, empty of suppression, empty of substitution, empty of eradication, empty of tranquility, empty of escape, empty internally, empty externally, empty on both sides, empty of similarity, empty of dissimilarity, empty of seeking, empty of grasping, empty of acquisition, empty of penetration, empty of unity, empty of diversity, empty of patience, empty of determination, empty of thorough knowing, the complete pervasion of all emptiness, the ultimate emptiness.
10.2. Explanation
What is empty of emptiness?
The eye is empty of self or of what belongs to self, of permanence, of stability, of eternity, of unchanging nature.
The ear is empty ...
the nose is empty ...
the tongue is empty ...
the body is empty ...
the mind is empty of self or anything pertaining to self, permanence, stability, or unchanging nature.
This is emptiness of emptiness.
What is emptiness of formations?
There are three formations:
meritorious formation, demeritorious formation, and imperturbable formation.
The meritorious formation is empty of the demeritorious formation and the imperturbable formation.
The demeritorious formation is empty of the meritorious formation and the imperturbable formation.
The imperturbable formation is empty of the meritorious formation and the demeritorious formation.
These are the three formations.
There are also three other formations:
bodily formation, verbal formation, and mental formation.
The bodily formation is empty of the verbal formation and the mental formation.
The verbal formation is empty of the bodily formation and the mental formation.
The mental formation is empty of the bodily formation and the verbal formation.
These are the three formations.
There are also three other formations:
past formations, future formations, and present formations.
Past formations are empty of future and present formations.
Future formations are empty of past and present formations.
Present formations are empty of past and future formations.
These are the three formations;
this is emptiness of formations.
What is emptiness of change?
Form that has arisen is empty by nature.
Form that has ceased is both changed and empty.
Feeling that has arisen is empty by nature.
Feeling that has ceased is both changed and empty ...
perception that has arisen ...
formations that have arisen ...
consciousness that has arisen ...
the eye that has arisen ...
existence that has arisen is empty by nature.
Existence that has ceased is both changed and empty.
This is emptiness of change.
What is supreme emptiness?
This supreme state, this excellent state, this distinguished state, which is the calming of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.
This is supreme emptiness.
What is characteristic emptiness?
There are two characteristics:
the characteristic of the fool and the characteristic of the wise.
The characteristic of the fool is empty of the characteristic of the wise.
The characteristic of the wise is empty of the characteristic of the fool.
There are three characteristics:
the characteristic of arising, the characteristic of ceasing, and the characteristic of change while persisting.
The characteristic of arising is empty of the characteristic of ceasing and the characteristic of change while persisting.
The characteristic of dissolution is empty of the characteristic of arising and the characteristic of change while standing; the characteristic of change while standing is empty of the characteristic of arising and the characteristic of dissolution.
The characteristic of arising of form is empty of the characteristic of dissolution and the characteristic of change while standing.
The characteristic of dissolution of form is empty of the characteristic of arising and the characteristic of change while standing.
The characteristic of change while standing of form is empty of the characteristic of arising and the characteristic of dissolution.
The characteristic of arising of feeling...
of perception...
of formations...
of consciousness...
of the eye...
The characteristic of arising of aging and death is empty of the characteristic of dissolution and the characteristic of change while standing.
The characteristic of dissolution of aging and death is empty of the characteristic of arising and the characteristic of change while standing.
The characteristic of change while standing of aging and death is empty of the characteristic of arising and the characteristic of dissolution.
This is the emptiness of characteristics.
What is emptiness by suppression?
By renunciation, sensual desire is suppressed and empty.
By non-ill-will, ill-will is suppressed and empty.
By the perception of light, sloth and torpor are suppressed and empty.
By non-distraction, restlessness is suppressed and empty.
By the establishment of the Dhamma, doubt is suppressed and empty.
By knowing, ignorance is suppressed and empty.
By joy, discontent is suppressed and empty.
By the first jhāna, the hindrances are suppressed and empty...
by the path of arahantship, all defilements are suppressed and empty.
This is emptiness by suppression.
What is emptiness by substitution?
By renunciation, sensual desire is substituted and empty.
By non-ill-will, ill-will is substituted and empty.
By the perception of light, sloth and torpor are substituted and empty.
By non-distraction, restlessness is substituted and empty.
By the establishment of the Dhamma, doubt is substituted and empty.
By knowing, ignorance is substituted and empty.
By joy, discontent is substituted and empty.
By the first jhāna, the hindrances are substituted and empty...
by the contemplation of turning away, attachment and clinging are substituted and empty.
This is emptiness by substitution.
What is emptiness by eradication?
By renunciation, sensual desire is eradicated and empty.
By non-ill-will, ill-will is eradicated and empty.
By the perception of light, sloth and torpor are eradicated and empty.
By non-distraction, restlessness is eradicated and empty.
By the establishment of the Dhamma, doubt is eradicated and empty.
Ignorance is eradicated and empty through knowing.
Discontent is eradicated and empty through joy.
Hindrances are eradicated and empty through the first jhāna ... and so on ...
All defilements are eradicated and empty through the path of arahantship.
This is the emptiness of eradication.
What is the emptiness of tranquility?
Sensual desire is tranquil and empty through renunciation.
Ill-will is tranquil and empty through non-ill-will.
Sloth and torpor are tranquil and empty through the perception of light.
Restlessness is tranquil and empty through non-distraction.
Doubt is tranquil and empty through the establishment of Dhamma.
Ignorance is tranquil and empty through knowing.
Discontent is tranquil and empty through joy.
Hindrances are tranquil and empty through the first jhāna ... and so on ...
All defilements are tranquil and empty through the path of arahantship.
This is the emptiness of tranquility.
What is the emptiness of release?
Sensual desire is released and empty through renunciation.
Ill-will is released and empty through non-ill-will.
Sloth and torpor are released and empty through the perception of light.
Restlessness is released and empty through non-distraction.
Doubt is released and empty through the establishment of Dhamma.
Ignorance is released and empty through knowing.
Discontent is released and empty through joy.
Hindrances are released and empty through the first jhāna ... and so on ...
All defilements are released and empty through the path of arahantship.
This is the emptiness of release.
What is the internal emptiness?
Internally, the eye is empty of self or anything pertaining to self, of permanence, of stability, of eternity, or of an unchanging nature.
Internally, the ear is empty ...
Internally, the nose is empty ...
Internally, the tongue is empty ...
Internally, the body is empty ...
Internally, the mind is empty of self or anything pertaining to self, of permanence, of stability, of eternity, or of an unchanging nature.
This is the internal emptiness.
What is the external emptiness?
Externally, forms are empty ... and so on ...
Externally, phenomena are empty of self or anything pertaining to self, of permanence, of stability, of eternity, or of an unchanging nature.
This is the external emptiness.
What is the dual emptiness?
Both the internal eye and the external forms are empty of self or anything pertaining to self, of permanence, of stability, of eternity, or of an unchanging nature.
And that which is the internal ear and those external sounds ...
And that which is the internal nose and those external smells ...
And that which is the internal tongue and those external tastes ...
And that which is the internal body and those external touchables ...
And that which is the internal mind and those external phenomena, both of these are empty of self or anything pertaining to self, of permanence, of stability, of eternity, or of unchanging nature.
This is empty in two ways.
What is the sameness-empty?
The six internal bases are both similar and empty.
The six external bases are both similar and empty.
The six groups of consciousness are both similar and empty.
The six groups of contact are both similar and empty.
The six groups of feeling are both similar and empty.
The six groups of perception are both similar and empty.
The six groups of volition are both similar and empty.
This is the sameness-empty.
What is the difference-empty?
The six internal bases are different from the six external bases and are empty.
The six external bases are different from the six groups of consciousness and are empty.
The six groups of consciousness are different from the six groups of contact and are empty.
The six groups of contact are different from the six groups of feeling and are empty.
The six groups of feeling are different from the six groups of perception and are empty.
The six groups of perception are different from the six groups of volition and are empty.
This is the difference-empty.
What is the search-empty?
The search for renunciation is empty of sensual desire.
The search for non-ill-will is empty of ill-will.
The search for perception of light is empty of sloth and torpor.
The search for non-distraction is empty of restlessness.
The search for discernment of phenomena is empty of doubt.
The search for knowing is empty of ignorance.
The search for joy is empty of discontent.
The search for the first jhāna is empty of hindrances ...
The search for the path to arahantship is empty of all defilements.
This is the search-empty.
What is the possession-empty?
The possession of renunciation is empty of sensual desire.
The possession of non-ill-will is empty of ill-will.
The possession of perception of light is empty of sloth and torpor.
The possession of non-distraction is empty of restlessness.
The possession of discernment of phenomena is empty of doubt.
The possession of knowing is empty of ignorance.
The possession of joy is empty of discontent.
The possession of the first jhāna is empty of hindrances ...
The possession of the path to arahantship is empty of all defilements.
This is devoid of attachment.
What is devoid of acquisition?
The acquisition of renunciation is devoid of sensual desire.
The acquisition of goodwill is devoid of ill-will.
The acquisition of perception of light is devoid of sloth and torpor.
The acquisition of non-distraction is devoid of restlessness.
The acquisition of discernment of phenomena is devoid of doubt.
The acquisition of knowing is devoid of ignorance.
The acquisition of joy is devoid of discontent.
The acquisition of the first jhana is devoid of hindrances ... and so on ...
The acquisition of the path of arahantship is devoid of all defilements.
This is devoid of acquisition.
What is devoid of realization?
The realization of renunciation is devoid of sensual desire.
The realization of goodwill is devoid of ill-will.
The realization of perception of light is devoid of sloth and torpor.
The realization of non-distraction is devoid of restlessness.
The realization of discernment of phenomena is devoid of doubt.
The realization of knowing is devoid of ignorance.
The realization of joy is devoid of discontent.
The realization of the first jhana is devoid of hindrances ... and so on ...
The realization of the path of arahantship is devoid of all defilements.
This is devoid of realization.
What is devoid of unity and diversity?
Sensual desire is diversity, renunciation is unity.
When one intends renunciation, it is devoid of sensual desire.
Ill-will is diversity, goodwill is unity.
When one intends goodwill, it is devoid of ill-will.
Sloth and torpor are diversity, perception of light is unity.
When one intends perception of light, it is devoid of sloth and torpor.
Restlessness is diversity, non-distraction is unity.
When one intends non-distraction, it is devoid of restlessness.
Doubt is diversity, discernment of phenomena is unity.
When one intends discernment of phenomena, it is devoid of doubt.
Ignorance is diversity, knowing is unity.
When one intends knowing, it is devoid of ignorance.
Discontent is diversity, joy is unity.
When one intends joy, it is devoid of discontent.
Hindrances are diversity, the first jhana is unity.
When one intends the first jhana, it is devoid of hindrances ... and so on ...
All defilements are diversity, the path of arahantship is unity.
When one intends the path of arahantship, it is devoid of all defilements.
This is devoid of unity and diversity.
What is devoid of patience?
The patience of renunciation is devoid of sensual desire.
The patience of goodwill is devoid of ill-will.
The patience of perception of light is devoid of sloth and torpor.
The patience of non-distraction is devoid of restlessness.
Patience in discerning the Dhamma is empty of doubt.
Patience in knowing is empty of ignorance.
Patience in joy is empty of discontent.
Patience in the first jhāna is empty of hindrances ... and so on ...
Patience in the path of arahantship is empty of all defilements.
This is the emptiness of patience.
What is the emptiness of determination?
Determination in renunciation is empty of sensual desire.
Determination in non-ill-will is empty of ill-will.
Determination in perception of light is empty of sloth and torpor.
Determination in non-distraction is empty of restlessness.
Determination in discerning the Dhamma is empty of doubt.
Determination in knowing is empty of ignorance.
Determination in joy is empty of discontent.
Determination in the first jhāna is empty of hindrances ... and so on ...
Determination in the path of arahantship is empty of all defilements.
This is the emptiness of determination.
What is the emptiness of knowing?
Knowing in renunciation is empty of sensual desire.
Knowing in non-ill-will is empty of ill-will.
Knowing in perception of light is empty of sloth and torpor.
Knowing in non-distraction is empty of restlessness.
Knowing in discerning the Dhamma is empty of doubt.
Knowing in knowing is empty of ignorance.
Knowing in joy is empty of discontent.
Knowing in the first jhāna is empty of hindrances ... and so on ...
Knowing in the path of arahantship is empty of all defilements.
This is the emptiness of knowing.
What is the ultimate emptiness of the complete cessation of all activities for one who is fully aware?
Here, one who is fully aware comprehends the cessation of the activity of sensual desire through renunciation, the cessation of the activity of ill-will through non-ill-will, the cessation of the activity of sloth and torpor through the perception of light, the cessation of the activity of restlessness through non-distraction, the cessation of the activity of doubt through discerning the Dhamma, the cessation of the activity of ignorance through knowing, the cessation of the activity of discontent through joy, the cessation of the activity of hindrances through the first jhāna ... and so on ...
The cessation of the activity of all defilements through the path of arahantship.
Alternatively, for one who is fully aware and attains final Nibbāna in the element of Nibbāna without residue, the cessation of the activity of the eye occurs, and no further activity of the eye arises.
Similarly, the cessation of the activity of the ear ... and so on ...
the cessation of the activity of the nose ...
the cessation of the activity of the tongue ...
the cessation of the activity of the body ...
the cessation of the activity of the mind occurs, and no further activity of the mind arises.
This is the ultimate emptiness of all things for one who understands.
The discourse on emptiness is concluded.