How does the concept of “emptiness” appear in the early Buddhist teachings? Dr. Sanjoy Barua Chowdhury

The notion of “emptiness,” which is in Pāli denoted as “suññata” and in Sanskrit rendered as “śūnyatā”, appeared in early Buddhist teachings. Evidence from the Pāli Canonical texts explicitly proved that the Buddha used the term ‘emptiness’ many times to expound his subtle and profound teachings to his disciples. Referring to the Maha-suññata Sutta of the Majjhima Nikāya, the Buddha clearly explained the notion of “emptiness” when Venerable Ānanda asked his master (the Blessed One) in what respect the world is so-called empty. Having heard Ānanda’s question carefully, the Buddha replied, “suññam idaṁ atteva vā attaniyena vā”, which means “insofar as it (the world) is empty of a self or anything about a self, thus it is said, Ānanda, that the world is empty [M. I. 122]”. The Blessed One admired those practitioners (yogi) who obtained the stage of emptiness. Hence, on one occasion, the Buddha addressed Venerable Ānanda that the wise one contemplates, enters, and remains in an emptiness that is undeniably pure (parisuddhaṃ) and paramount (paramānuttaraṃ) [M. I. 121].
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In addition to the early Buddhist literature, the notion of “emptiness” is focused from three perspectives, namely, treating it (śūnyatā) as a meditative dwelling, as an attribute of objects, and as a type of heedfulness-release. These three types of explication are considered the foundations of the ‘emptiness’ concept in terms of Canonical (Nikāya) texts.
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First, according to the sermon ‘The Lesser Discourse of Emptiness’ (Cūḷa-suññata Sutta) a clear statement could be found from the Buddha’s word on emptiness when Venerable Ānanda wanted to confirm his earlier hearing of whether the Blessed One’s joyous meditative dwelling of nothingness (suññatāvihārena) was correct or not. Having heard this question, the Buddha precisely illustrated to his attendant Venerable Ānanda that whatever he (Ānanda) heard, it was correct (sussutaṃ suggahītaṃ) and he (the Blessed One) remained fully in a dwelling of emptiness as before (Pubbepāhaṃ ānanda, etarahi pi suññatāvihārena bahulaṃ viharāmi)[M. I. 121]. This statement makes a clear notion that the Buddha used the term ‘emptiness’ (śūnyatā) to ascribe a peaceful and joyous meditating dwelling stage.
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Second, concerning the discourse ‘Conducive to the Imperturbable’ (Āneñjasappāya sutta) one can observe how the Blessed One used the notion of emptiness for his disciples as a type of attribute of objects and as a type of heedfulness-release. In this discourse, the Buddha advocated the monks to go to the forest (araññagato), go to the root of a tree (rukka-mūlagato) go to an empty place (suññagāra-gato), sit cross-legged, hold the body straight, set mindfulness in front of him, and mindfully breathe out [M. I. 118]. The aforesaid statement explicitly implies the Buddha’s observation of the term emptiness, which can be used as an object of mindful meditation to keep the mind lucid, imperturbable, peaceful, and on edge from mental proliferation and defilements.
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Third, the discourse ‘The Greater Set of Questions-and-Answers’ (Mahāvedalla Sutta) delineates the term of emptiness as a type of heedfulness-release. This sermon describes that when a meditative person has gone to the wilderness, to the root of the tree, or into an empty dwelling place, he should be aware of the mind and consider thus: ‘This is empty of a self or of anything about self’ (suññamidaṃ attena vā attaniyena vāti)[M. I. 43]. Venerable Sāiputta called this aforesaid noble consideration emptiness, heedfulness-release (Ayaṃ vuccatāvuso suññatā cetovimutti)[ M. I. 43].
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Based on the above descriptions, one can observe an explicit notion of emptiness in the early Buddhist teachings, where the Buddha and his disciples delineated an optimistic approach and skillfully used the term emptiness for ascribing a meditative stage, as an object of mindfulness, and as a type of heedfulness-release.

References
Chowdhury, Sanjoy Barua. “An Analytical Study of the Concept of Emptiness (śūnyatā) Doctrine and Its Connection with Dependent Origination.” The Journal of International Buddhist Studies College (JIBSC), Vol. 3; issue. 2 (Dec. 2017): 13-27.
Chowdhury, Sanjoy Barua. 2022. “The Buddhist Concept of Paṭiccasamuppāda Based on Pāli Manuscripts: Genesis, Meanings, Annotated Translation, Interpretation, and Doctrinal Significance”. Poligrafi 27 (105/106):3-20. https://doi.org/10.35469/poligrafi.2022.336.
Horner, I. B The Collection of the Middle Length Saying, Vol 1. Translated by Majjhima Nikāya. Oxford: Pali Text Society, 1995.
Ñāṇamoli, Bhikkhu, and Bodhi, Bhikkhu. The Middle Length Discourses of the Buddha. Translated by Majjhima Nikāya. Kandy: Buddhist Publication Society, 1995