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One trains therein – that is the power of a trainee. Because of having trained therein – that is the power of a non-trainee. Thereby the taints are destroyed – that is the power of one whose taints are destroyed. It succeeds for him – that is the power of psychic potency. The Tathāgata's power is for its immeasurability. The discourse on powers is finished. 10. The Discourse on Emptiness 46. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the venerable Ānanda approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Ānanda said to the Blessed One: "The world is empty, the world is empty" Thus, Venerable Sir, it is said. To what extent, Venerable Sir, is it said, 'The world is empty'?" "Because, Ānanda, it is empty of self or what belongs to self, therefore it is said, 'The world is empty'." "And what, Ānanda, is empty of self or what belongs to self?" "The eye, Ānanda, is empty of self or what belongs to self. Forms are empty of self or what belongs to self. Eye-consciousness is empty of self or what belongs to self. Eye-contact is empty of self or what belongs to self. And whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is empty of self or what belongs to self." "The ear is empty... Sounds are empty... The nose is empty... Odours are empty... The tongue is empty... Tastes are empty... The body is empty... Tactile objects are empty... The mind is empty of self or what belongs to self. Mental phenomena are empty of self or what belongs to self. Mind-consciousness is empty of self or what belongs to self. Mind-contact is empty of self or what belongs to self. And whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is empty of self or what belongs to self. Because, Ānanda, it is empty of self or what belongs to self, therefore it is said, 'The world is empty'." 1. Summary 47. Empty of emptiness, Empty of formations, Empty of change, Empty of foremostness, Empty of characteristics, Empty of suppression, Empty of temporary removal, Empty of eradication, Empty of tranquilization, Empty of escape, Empty of the internal, Empty of the external, Empty of both, Empty of similarity, Empty of dissimilarity, Empty of seeking, Empty of grasping, Empty of acquisition, Empty of penetration, Empty of oneness, Empty of manifoldness, Empty of patience, Empty of determination, Empty of immersion, The ultimate meaning of the cessation of occurrence for one who clearly comprehends all emptinesses. emptiness. 2. Explanation 48. What is the emptiness of emptiness? The eye is empty of self or of what belongs to self or of permanence or of stability or of eternality or of being unchangeable. The ear is empty... The nose is empty... The tongue is empty... The body is empty... The mind is empty of self or of what belongs to self or of permanence or of stability or of eternality or of being unchangeable. This is the emptiness of emptiness. What is the emptiness of formations? Three formations – meritorious formation, demeritorious formation, imperturbable formation. Meritorious formation is empty of demeritorious formation and of imperturbable formation. Demeritorious formation is empty of meritorious formation and of imperturbable formation. Imperturbable formation is empty of meritorious formation and of demeritorious formation. These are the three formations. Again, three formations – bodily formation, verbal formation, mental formation. Bodily formation is empty of verbal formation and of mental formation. Verbal formation is empty of bodily formation and of mental formation. Mental formation is empty of bodily formation and of verbal formation. These are the three formations. Again, three formations – past formations, future formations, present formations. Past formations are empty of future formations and of present formations. Future formations are empty of past formations and of present formations. Present formations are empty of past formations and of future formations. These are the three formations; this is the emptiness of formations. What is the emptiness of change? Form that has arisen is empty of its own nature. Form that has vanished is both changed and empty. Feeling that has arisen is empty of its own nature. Feeling that has vanished is both changed and empty... Perception that has arisen... Formations that have arisen... Consciousness that has arisen... The eye that has arisen... Becoming that has arisen is empty of its own nature. Becoming that has vanished is both changed and empty. This is the emptiness of change. What is the emptiness of the foremost? This is the foremost state, this is the best state, this is the distinguished This is the word, namely: the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana. This is the foremost emptiness. What is the emptiness of characteristics? 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. Three characteristics: the characteristic of arising, the characteristic of passing away, the characteristic of alteration while standing. The characteristic of arising is empty of the characteristic of passing away and the characteristic of alteration while standing. The characteristic of passing away is empty of the characteristic of arising and the characteristic of alteration while standing. The characteristic of alteration while standing is empty of the characteristic of arising and the characteristic of passing away. The characteristic of arising of form is empty of the characteristic of passing away and the characteristic of alteration while standing. The characteristic of passing away of form is empty of the characteristic of arising and the characteristic of alteration while standing. The characteristic of alteration while standing of form is empty of the characteristic of arising and the characteristic of passing away. Of feeling, of perception, of formations, of consciousness, of the eye, of old age and death: the characteristic of arising is empty of the characteristic of passing away and the characteristic of alteration while standing. The characteristic of passing away of old age and death is empty of the characteristic of arising and the characteristic of alteration while standing. The characteristic of alteration while standing of old age and death is empty of the characteristic of arising and the characteristic of passing away. This is the emptiness of characteristics. What is the 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 analysis of phenomena, doubt is suppressed and empty. By knowledge, ignorance is suppressed and empty. By joy, discontent is suppressed and empty. By the first jhana, the hindrances are suppressed and empty. ... By the path of arahantship, all defilements are suppressed and empty. is suppressed and empty. This is emptiness by suppression. What is emptiness by substitution of opposites? By renunciation, sensual desire is empty by substitution of opposites. By non-ill will, ill will is empty by substitution of opposites. By perception of light, sloth and torpor are empty by substitution of opposites. By non-distraction, restlessness is empty by substitution of opposites. By analysis of phenomena, doubt is empty by substitution of opposites. By knowledge, ignorance is empty by substitution of opposites. By joy, discontent is empty by substitution of opposites. By the first jhana, the hindrances are empty by substitution of opposites... ...by contemplation of turning away, attachment to connections is empty by substitution of opposites. This is emptiness by substitution of opposites. What is emptiness by eradication? By renunciation, sensual desire is eradicated and empty. By non-ill will, ill will is eradicated and empty. By perception of light, sloth and torpor are eradicated and empty. By non-distraction, restlessness is eradicated and empty. By analysis of phenomena, doubt is eradicated and empty. By knowledge, ignorance is eradicated and empty. By joy, discontent is eradicated and empty. By the first jhana, the hindrances are eradicated and empty... ...by the path of arahantship, all defilements are eradicated and empty. This is emptiness by eradication. What is emptiness by tranquilization? By renunciation, sensual desire is tranquilized and empty. By non-ill will, ill will is tranquilized and empty. By perception of light, sloth and torpor are tranquilized and empty. By non-distraction, restlessness is tranquilized and empty. By analysis of phenomena, doubt is tranquilized and empty. By knowledge, ignorance is tranquilized and empty. By joy, discontent is tranquilized and empty. By the first jhana, the hindrances are tranquilized and empty... ...by the path of arahantship, all defilements are tranquilized and empty. This is emptiness by tranquilization. What is emptiness by escape? By renunciation, sensual desire is escaped and empty. By non-ill will, ill will is escaped and empty. By insight, sloth and torpor are expelled and empty. By non-distraction, restlessness is expelled and empty. By the analysis of phenomena, doubt is expelled and empty. By knowledge, ignorance is expelled and empty. By joy, discontent is expelled and empty. By the first jhana, the hindrances are expelled and empty... By the path of arahantship, all defilements