Then, Venerable Ānanda said to the Blessed One:
“‘|Empty::devoid of essence [suñña]| is the world, empty is the world’, it is said, venerable sir. In what sense, venerable sir, is it said, ‘empty is the world’?”
“Because, Ānanda, it is empty of |self::soul, spirit, essence, personal, related to oneself [atta]| and of what belongs to a self, therefore it is said, ‘empty is the world’. And what, Ānanda, is empty of self and of what belongs to a self?
The eye, Ānanda, is empty of self and of what belongs to a self. |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| are empty of self and of what belongs to a self, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| is empty of self and of what belongs to a self, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| is empty of self and of what belongs to a self.
The ear, Ānanda, is empty of self and of what belongs to a self. |Sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]| are empty of self and of what belongs to a self, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| is empty of self and of what belongs to a self, |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| is empty of self and of what belongs to a self.
The nose, Ānanda, is empty of self and of what belongs to a self. |Odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]| are empty of self and of what belongs to a self, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| is empty of self and of what belongs to a self, |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| is empty of self and of what belongs to a self.
The tongue, Ānanda, is empty of self and of what belongs to a self. |Tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]| are empty of self and of what belongs to a self, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| is empty of self and of what belongs to a self, |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| is empty of self and of what belongs to a self.
The body, Ānanda, is empty of self and of what belongs to a self.|tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]| is empty of self and of what belongs to a self, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| is empty of self and of what belongs to a self, |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| is empty of self and of what belongs to a self.
The mind, Ānanda, is empty of self and of what belongs to a self. |Mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]| are empty of self and of what belongs to a self, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| is empty of self and of what belongs to a self, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| is empty of self and of what belongs to a self.
Whatever |feeling::pleasant, neutral or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant, that too is empty of self and of what belongs to a self. Because, Ānanda, it is empty of self and of what belongs to a self, therefore, it is said, ‘empty is the world’.”