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Thus, he sees as empty that which is not there, and he understands that which remains there as ‘this is present.’ In this way, Ānanda, this entry into emptiness is for him as it truly is, undistorted, purified. 183. “Furthermore, Ānanda, a monk, not attending to the perception of the dimension of nothingness, not attending to the perception of the dimension of neither perception nor non-perception, attends to oneness, based on the signless concentration of mind. His mind enters, is gladdened, stands firm, and is released into that signless concentration of mind. He thus understands: ‘This signless concentration of mind, too, is conditioned, is volitionally produced.’ He understands: ‘Whatever is conditioned, whatever is volitionally produced, that is impermanent, subject to cessation.’ When he knows and sees thus, his mind is liberated from the defilement of sensuality, his mind is liberated from the defilement of becoming, his mind is liberated from the defilement of ignorance. In the liberated, there is the knowledge of liberation. ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more knows it as 'this is how it is'. He knows thus: 'Whatever torments there might be due to the canker of sensual desire, they are not present here. Whatever torments there might be due to the canker of becoming, they are not present here. Whatever torments there might be due to the canker of ignorance, they are not present here. There is, however, this much torment, namely: dependent on this very body, the six sense-bases, and life-condition.' He knows: 'This perception-attainment is empty of the canker of sensual desire.' He knows: 'This perception-attainment is empty of the canker of becoming.' He knows: 'This perception-attainment is empty of the canker of ignorance.' 'There is, however, this not-emptiness, namely: dependent on this very body, the six sense-bases, and life-condition.' Thus, whatever is not present there, he sees that as empty. And whatever remains there, he knows that as 'this is present, this exists.' Thus, Ananda, for him, this is a true, unperverted, purified, supreme, unsurpassed entry into emptiness. 184. ‘‘And indeed, Ananda, whatever recluses or brahmins in the past entered and dwelt in the purified, supreme, unsurpassed emptiness, all of them entered and dwelt in this very purified, supreme, unsurpassed emptiness. And indeed, Ananda, whatever recluses or brahmins in the future will enter and dwell in the purified, supreme, unsurpassed emptiness, all of them will enter and dwell in this very purified, supreme, unsurpassed emptiness. And indeed, Ananda, whatever recluses or brahmins at present enter and dwell in the purified, supreme, unsurpassed emptiness, all of them enter and dwell in this very purified, supreme, unsurpassed emptiness. Therefore, Ananda, 'We will enter and dwell in the purified, supreme, unsurpassed emptiness' – thus, Ananda, you should train yourselves.’’ This the Blessed One said. Delighted, Venerable Ananda rejoiced in the Blessed One's words. rejoices. The Cūḷasuññata Sutta is finished, the first. 2. The Mahāsuññata Sutta 185. Thus have I heard: At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu, at the Nigrodha Park. Then the Blessed One, in the forenoon, having put on his lower robe, and taking his bowl and outer robe, entered Kapilavatthu for alms. Having wandered for alms in Kapilavatthu, after his meal, having returned from his alms round, he approached the monastery of Kāḷakhemaka the Sakyan for a day's abiding. Now at that time, many sleeping and sitting places were arranged in the monastery of Kāḷakhemaka the Sakyan. The Blessed One saw that many sleeping and sitting places were arranged in the monastery of Kāḷakhemaka the Sakyan. Having seen this, it occurred to the Blessed One: "Many sleeping and sitting places are arranged in the monastery of Kāḷakhemaka the Sakyan. Are there many bhikkhus dwelling here?" 186. Now at that time, the Venerable Ānanda, together with many bhikkhus, was making robes in the monastery of Ghaṭā the Sakyan. Then the Blessed One, in the evening, having risen from his seclusion, approached the monastery of Ghaṭā the Sakyan; having approached, he sat down on the seat arranged. Having sat down, the Blessed One addressed the Venerable Ānanda: "Many sleeping and sitting places, Ānanda, are arranged in the monastery of Kāḷakhemaka the Sakyan. Are there many bhikkhus dwelling there?" "Many, venerable sir, are the sleeping and sitting places arranged in the monastery of Kāḷakhemaka the Sakyan. Many bhikkhus are dwelling there. It is the time for making robes for us, venerable sir." "It is not fitting, Ānanda, for a bhikkhu to delight in company, to be fond of company, to be devoted to delighting in company, to delight in a group, to be fond of a group, to be pleased with a group. That bhikkhu, Ānanda, who delights in company, is fond of company, is devoted to delighting in company, delights in a group, is fond of a group, is pleased with a group— how can he experience the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening, He will be a gainer of that pleasure at will, without difficulty, without trouble – this is not possible. But that monk, Ananda, who dwells alone, withdrawn from the group, for that monk, it is to be expected that he will gain the pleasure of renunciation, the pleasure of seclusion, the pleasure of tranquility, the pleasure of awakening. He will be a gainer of that pleasure at will, without difficulty, without trouble – this is possible. That monk, Ananda, who delights in company, rejoices in company, is devoted to delighting in company, delights in groups, rejoices in groups, is pleased with groups, will dwell having attained a temporary or a lovely liberation of mind, or an untroubled one – this is not possible. But that monk, Ananda, who dwells alone, withdrawn from the group, for that monk, it is to be expected that he will dwell having attained a temporary or a lovely liberation of mind, or an untroubled one – this is possible. Ananda, I do not perceive even one form where, for one who is attached to it, who delights in it, due to its change and alteration, sorrow, lamentation, pain, displeasure, and despair would not arise. 187. Ananda, this is the dwelling that the Tathagata has fully awakened to: to dwell having attained the internal emptiness, by not attending to any signs. And if, Ananda, while the Tathagata is dwelling in this dwelling, there come to him monks, nuns, laymen, laywomen, kings, royal ministers, sectarians, and their disciples. Then, Ananda, the Tathagata, with a mind inclined to seclusion, tending towards seclusion, leaning towards seclusion, withdrawn, delighting in renunciation, utterly extinguished concerning all things that are grounds for defilements, only... He gives a talk connected with progress. Therefore, Ānanda, if a monk should wish: ‘May I enter and dwell in internal emptiness,’ then, Ānanda, that monk should settle his mind internally, should calm it, should unify it, should concentrate it. 188. “And how, Ānanda, does a monk settle his mind internally, calm it, unify it, concentrate it? Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states…pe… enters and dwells in the first jhāna…pe… the second jhāna… the third jhāna… the fourth jhāna. Thus, Ānanda, does a monk settle his mind internally, calm it, unify it, concentrate it. He attends to internal emptiness. As he attends to internal emptiness, his mind does not leap into emptiness, does not become confident, does not settle, does not become liberated. Being thus, Ānanda, the monk understands thus: ‘As I attend to internal emptiness, my mind does not leap into internal emptiness, does not become confident, does not settle, does not become liberated.’ Thus he is clearly comprehending there. He attends to external emptiness…pe… he attends to internal and external emptiness…pe… he attends to imperturbability. As he attends to imperturbability, his mind does not leap into imperturbability, does not become confident, does not settle, does not become liberated. Being thus, Ānanda, the monk understands thus: ‘As I attend to imperturbability, my mind does not leap into imperturbability, does not become confident, does not settle, does not become liberated.’ Thus he is clearly comprehending there. “Therefore, Ānanda, that monk should settle his mind internally, should calm it, should unify it, should concentrate it, on that same previous sign of concentration. He attends to internal emptiness. As he attends to internal emptiness, his mind… While attending to internal emptiness, the mind inclines, is purified, is established, is liberated. This being so, Ananda, a monk thus understands: ‘Indeed, while I attend to internal emptiness, my mind inclines, is purified, is established, is liberated in internal emptiness.’ Thus, there he is fully aware. He attends to external emptiness... He attends to internal and external emptiness... He attends to imperturbability. While he attends to imperturbability, the mind inclines, is purified, is established, is liberated in imperturbability. This being so, Ananda, a monk thus understands: ‘Indeed, while I attend to imperturbability, my mind inclines, is purified, is established, is liberated in imperturbability.’ Thus, there he is fully aware. 189. If, Ananda, for that monk dwelling in this way, his mind inclines to walking, he walks, thinking: ‘Thus, while I am walking, evil unwholesome states of covetousness and displeasure will not flow in upon me.’ Thus, there he is fully aware. If, Ananda, for that monk dwelling in this way, his mind inclines to standing, he stands, thinking: ‘Thus, while I am standing, evil unwholesome states of covetousness and displeasure will not flow in upon me.’ Thus, there he is fully aware.