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 experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [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 and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [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 experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [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.|tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| 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 constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [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’.”