void (ness), empty (emptiness).
As a doctrinal term it refers, in Theravāda, exclusively to the anattā doctrine, i.e. the unsubstantiality of all phenomena: "Void is the world ... because it is void of a self and anything belonging to a self" (suññam attena vā attaniyena vā; S. XXXV, 85); also stated of the 5 groups of existence (khandha, q.v.) in the same text.
See also M. 43, M. 106. - In CNidd. (quoted in Vis.M. XXI, 55), it is said: "Eye ... mind, visual objects ... mind-objects, visual consciousness ... mind-consciousness, corporeality ... consciousness, etc., are void of self and anything belonging to a self; void of permanency and of anything lasting, eternal or immutable.. They are coreless: without a core of permanency, or core of happiness or core of self." -
In M. 121, the voiding of the mind of the cankers, in the attainment of Arahatship, is regarded as the "fully purified and incomparably highest (concept of) voidness. -
See Sn.v.1119; M.121; M.122 (WHEEL 87); Pts.M. II: Suñña-kathā; Vis.M. XXI, 53ff.