Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.   It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.  
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti.  
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing.  

Brāhmaṇasaccasutta   Truths of the Brahmins  
Brāhmaṇasaccasutta → catukoṭikasuññatāsuttaṁ (bj)  

Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.   When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.  

“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?   – Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – различны эти состояния как в обозначении, так и в сути, или же у них одна суть, но различается лишь название?  
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;  
– Друг, безмерное освобождение ума, освобождение ума отсутствием всего, пустотное освобождение ума, беспредметное освобождение ума – есть способ объяснения [того], когда эти состояния различны и в сути, и в обозначении,   
“There is a way in which these things differ in both meaning and phrasing.  
Katamā cāvuso, suññatā cetovimutti?  
И что такое, друг, пустотное освобождение ума?  
And what is the release of the heart through emptiness?  
Ayaṁ vuccatāvuso, suññatā cetovimutti.  
Это называется пустотным освобождением ума.  
This is called the release of the heart through emptiness.  

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.   ‘Ānanda, these days I usually practice the meditation on emptiness.’  
Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.  
Now, as before, I usually practice the meditation on emptiness.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.  
That’s how emptiness is born in them—genuine, undistorted, and pure.  

Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.   but their mind isn’t secure, confident, settled, and decided.  
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.  
‘I am focusing on emptiness internally, but my mind isn’t secure, confident, settled, and decided.’  
Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
and their mind is secure, confident, settled, and decided.  
‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.  
‘I am focusing on emptiness internally, and my mind is secure, confident, settled, and decided.’  

Dvidhāva suññatā hoti,    

“Suññatāvihārena kho ahaṁ, bhante, etarahi bahulaṁ viharāmī”ti.   “Sir, these days I usually practice the meditation on emptiness.”  
suññatā.  
 
‘suññatāvihārena bahulaṁ vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ:  
‘May I usually practice the meditation on emptiness.’ So they should reflect:  

“yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?   “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”  
Katamā ca, bhante, suññatā cetovimutti?  
And what is the release of the heart through emptiness?  
Ayaṁ vuccati, bhante, suññatā cetovimutti.  
This is called the release of the heart through emptiness.  

Suññatasamādhisutta   Emptiness Immersion  
Suññatasamādhisutta → suññatā (pts1ed)