ТРИСВАБХАВА

      Furthermore, in brief, the division (prabedha) of the aggregates, elements and spheres is threefold:
            1. division according to imaginary characteristics (parikalpitalaksaṇa),
            2. division according to analytical characteristics (vikalpitalaksana),
            3. division according to characteristics of the essential nature (dharmatālaksana).
      1. What is division according to imaginary characteristics? It is the fact of imagining a self (I, ātman), a being (sattva), a soul (jīva), a creature (jantu), a person (poṣa), an individual (pudgala), a human being (manuja) or a man (mānava) in the aggregates, elements and spheres.
      2. What is division according to analytical characteristics? These are the aggregates, elements and spheres themselves.
      3. What is division according to the characteristics of the essential nature? This is the non-existence (abhāva) of a self in these same aggregates, elements and spheres. It is the non-existence of a being, soul, creature, person, individual, human being, or man. It is the fact that there is a non-self (nairātmyāstitā).

    (3) What is the characteristic of emptiness (śūnyatā)? It is the non-existence (abhāva) of a certain thing, there. To see (samanupaśyanā) in this way is emptiness.
    Again, it is the existence (bhāva) of another thing, there. In this way there is true knowledge (yathābhūtajñāna). This is called emptiness perceived by penetration (avatāra). True knowledge denotes the informed meaning.
    What is the meaning of the non-existence of a certain thing, there? It is the non-existence in the aggregates, elements and spheres of a self or anything whatsoever belonging to a self of permanent, durable, eternal, immutable nature. In this way is their emptiness.
    What is the meaning of the existence of another thing, there? It is the fact that there is non-self in the aggregates, elements and spheres. It is the nonexistence of the self, and the existence of the non-self. It is in this sense that the Blessed One has said: ‘Existence is the true knowledge of an existent thing; non-existence is the true knowledge of a non-existent thing.’
    Furthermore, emptiness is threefold:
        i) the emptiness of non-existence (abhāvaśūnyatā),
        ii) the emptiness of existence as such-and-such (tathābhāvaśūnyatā) and
        iii) natural emptiness (prakṛtiśūnyatā).
    The first should be understood as imaginary (parikalpita), the second as relative (paratantra) and the third as absolute (pariniṣpanna).

Хорошо подметили противоречие. По первой цитате паринишпанна - небытие Я в агрегатах и т.д. А по второй цитате пустота небытия иллюзорна.

все вещи внутренне пусты

объект удивления

все вещи внутренне пусты

ВЕЩЬ — часть материального мира, имеющая относительно самостоятельное существование. Одна В. от др. отличается “:воей качественной определенностью (Качество). Важной гносеологической и специально-научной проблемой является проблема тождества и различия вещей между собой, а также отличия В. от объекта и предмета.