English
are expelled and empty. This is the emptiness of expulsion. What is the emptiness of the internal? The internal eye is empty of self or what belongs to self, of permanence or stability, of eternity or an unchanging nature. The internal ear is empty... The internal nose is empty... The internal tongue is empty... The internal body is empty... The internal mind is empty of self or what belongs to self, of permanence or stability, of eternity or an unchanging nature. This is the emptiness of the internal. What is the emptiness of the external? External forms are empty... External phenomena are empty of self or what belongs to self, of permanence or stability, of eternity or an unchanging nature. This is the emptiness of the external. What is the emptiness of both? That which is the internal eye and those which are external forms, both of these are empty of self or what belongs to self, of permanence or stability, of eternity or an unchanging nature. That which is the internal ear and those which are external sounds... That which is the internal nose and those which are external odors... That which is the internal tongue and those which are external tastes... That which is the internal body and those which are external tangibles... That which is the internal mind and those which are external phenomena, both of these are empty of self or what belongs to self, of permanence or stability, of eternity or an unchanging nature. This is the emptiness of both. What is the emptiness of the homogeneous? The six internal sense bases are homogeneous and empty. The six external sense bases are homogeneous and empty. The six consciousness-groups are homogeneous and empty. The six contact-groups And similar and empty. The six bodies of feeling are similar and empty. The six bodies of perception are similar and empty. The six bodies of volition are similar and empty. This is similar emptiness. What is dissimilar emptiness? The six internal sense bases are dissimilar from the six external sense bases and empty. The six external sense bases are dissimilar from the six bodies of consciousness and empty. The six bodies of consciousness are dissimilar from the six bodies of contact and empty. The six bodies of contact are dissimilar from the six bodies of feeling and empty. The six bodies of feeling are dissimilar from the six bodies of perception and empty. The six bodies of perception are dissimilar from the six bodies of volition and empty. This is dissimilar emptiness. What is quest-emptiness? The quest for renunciation is empty of sensual desire. The quest for non-ill-will is empty of ill-will. The quest for the perception of light is empty of sloth and torpor. The quest for non-distraction is empty of restlessness. The quest for the analysis of phenomena is empty of doubt. The quest for knowledge is empty of ignorance. The quest for delight is empty of discontent. The quest for the first jhāna is empty of hindrances... ...the quest for the path of arahantship is empty of all defilements. This is quest-emptiness. What is possession-emptiness? The possession of renunciation is empty of sensual desire. The possession of non-ill-will is empty of ill-will. The possession of the perception of light is empty of sloth and torpor. The possession of non-distraction is empty of restlessness. The possession of the analysis of phenomena is empty of doubt. The possession of knowledge is empty of ignorance. The possession of delight is empty of discontent. The possession of the first jhāna is empty of hindrances... ...the possession of the path of arahantship is empty of all defilements. This is possession-emptiness. What is attainment-emptiness? The attainment of renunciation is empty of sensual desire. The attainment of non-ill-will is empty of ill-will. The attainment of the perception of light is empty of sloth and torpor. The attainment of non-distraction is empty of restlessness. The attainment of the analysis of phenomena is empty of doubt. The attainment of knowledge is empty of ignorance. The attainment of delight Attainment is empty of discontent. The attainment of the first jhāna is empty of hindrances…and so on… The attainment of the path of arahantship is empty of all defilements. This is the emptiness of attainment. What is the emptiness of penetration? The penetration of renunciation is empty of sensual desire. The penetration of non-ill-will is empty of ill-will. The penetration of the perception of light is empty of sloth and torpor. The penetration of non-distraction is empty of restlessness. The penetration of the discernment of phenomena is empty of doubt. The penetration of knowledge is empty of ignorance. The penetration of joy is empty of discontent. The penetration of the first jhāna is empty of hindrances…and so on… The penetration of the path of arahantship is empty of all defilements. This is the emptiness of penetration. What is the emptiness of oneness, the emptiness of diversity? Sensual desire is diversity, renunciation is oneness. When one intends the oneness of renunciation, it is empty of sensual desire. Ill-will is diversity, non-ill-will is oneness. When one intends the oneness of non-ill-will, it is empty of ill-will. Sloth and torpor are diversity, the perception of light is oneness. When one intends the oneness of the perception of light, it is empty of sloth and torpor. Restlessness is diversity, non-distraction is oneness. When one intends the oneness of non-distraction, it is empty of restlessness. Doubt is diversity, the discernment of phenomena is oneness. When one intends the oneness of the discernment of phenomena, it is empty of doubt. Ignorance is diversity, knowledge is oneness. When one intends the oneness of knowledge, it is empty of ignorance. Discontent is diversity, joy is oneness. When one intends the oneness of joy, it is empty of discontent. Hindrances are diversity, the first jhāna is oneness. When one intends the oneness of the first jhāna, it is empty of hindrances…and so on… All defilements are diversity, the path of arahantship is oneness. When one intends the oneness of the path of arahantship, it is empty of all defilements. This is the emptiness of oneness, the emptiness of diversity. What is the emptiness of patience? The patience of renunciation is empty of sensual desire. The patience of non-ill-will is empty of ill-will. The patience of the perception of light is empty of sloth and torpor. The patience of non-distraction is empty of restlessness. The patience of the discernment of phenomena is empty of doubt. The patience of knowledge Patience of knowledge is empty of ignorance. Patience of joy is empty of discontent. Patience of the first jhāna is empty of hindrances… Patience of the path of arahantship is empty of all defilements. This is the emptiness of patience. What is the emptiness of resolution? Resolution of renunciation is empty of sensual desire. Resolution of non-ill-will is empty of ill-will. Resolution of the perception of light is empty of sloth and torpor. Resolution of non-distraction is empty of restlessness. Resolution of the analysis of phenomena is empty of doubt. Resolution of knowledge is empty of ignorance. Resolution of joy is empty of discontent. Resolution of the first jhāna is empty of hindrances… Resolution of the path of arahantship is empty of all defilements. This is the emptiness of resolution. What is the emptiness of penetration? Penetration of renunciation is empty of sensual desire. Penetration of non-ill-will is empty of ill-will. Penetration of the perception of light is empty of sloth and torpor. Penetration of non-distraction is empty of restlessness. Penetration of the analysis of phenomena is empty of doubt. Penetration of knowledge is empty of ignorance. Penetration of joy is empty of discontent. Penetration of the first jhāna is empty of hindrances… Penetration of the path of arahantship is empty of all defilements. This is the emptiness of penetration. What is the ultimate emptiness of all emptinesses, the cessation of the arising of the one who is fully aware? Here, the fully aware one, by renunciation, puts an end to the arising of sensual desire, by non-ill-will, puts an end to the arising of ill-will, by the perception of light, puts an end to the arising of sloth and torpor, by non-distraction, puts an end to the arising of restlessness, by the analysis of phenomena, puts an end to the arising of doubt, by knowledge, puts an end to the arising of ignorance, by joy, puts an end to the arising of discontent, by the first jhāna, puts an end to the arising of hindrances… by the path of arahantship, puts an end to the arising of all defilements. Or else, for the fully aware one, in the Nibbāna element without residue, the complete cessation… For one who is extinguished, this very eye-process ceases, and another eye-process does not arise. This very ear-process ceases, and another ear-process does not arise. This very nose-process ceases, and another nose-process does not arise. This very tongue-process ceases, and another tongue-process does not arise. This very body-process ceases, and another body-process does not arise. This very mind-process ceases, and another mind-process does not arise. This cessation of processes, for one who fully understands, is the ultimate emptiness of all emptinesses. The discourse on emptiness is finished. The Second Chapter is on Pairing. Its summary: Pairing, Truths, Awakening Factors, Loving-kindness, Dispassion the fifth; Analytical Knowledges, Wheel of Dhamma, Supramundane Powers, Emptiness. This was established by the holders of the Collections, the unequalled, second, excellent Excellent Chapter.