Thirteenth   Rather, the emptiness that is the [ultimate] nature of non-entities [that is, emptiness that is the ultimate nature opposite from non-entities] is required. Also, Vasubandhu’s Commentary on the “Extensive Mother,” the “Twenty-five Thousand Stanza Perfection of Wisdom Sutra,” and “Eighteen Thousand Stanza Perfection of Wisdom Sutra”calls the ultimate nature that is empty of adventitious imputations conventionalities and is opposite from conventionalities the nature of non-entities, and thereupon says that this is also the perfection of wisdom of the un-differentiable entity of basis and fruit. From this also, it is established that the profound emptiness that is a synonym of the ultimate noumenon is other-emptiness. Döl-bo-ba handles the many statements such as that (363): The element of attributes is empty of the element of attributes. Thusness is empty of thusness. The limit of reality is empty of the limit of reality. The inconceivable basic element is empty of the inconceivable basic element.by holding that they require interpretation, their purpose being to quiet conceptualization of the element of attributes and so forth as this or that. In this way the element of attributes is not empty of the element of attrib- utes. Since meditation on self-emptiness is not sufficient, he must handle the many statements that afflictive emotions are overcome through meditating on self-emptiness, such as  Objection: Aryadeva’s Lamp Compendium for Practice states: All ones-gone-thus possessing an essence of compassion seeing all sentient beings fallen into a whirlpool of suffering, without refuge, and without defender-cause those beings to purify afflictive emotions through thorough knowledge of the nature of afflictive emotions in a conventional manner, and cause them to be thoroughly set in meditative stabilisation having an essence of the mode of reality through having cleansed conventional truth also by means of ultimate truth.  and so forth. Does this not say that the entities of afflictive emotions are purified through knowledge itself that they are self-empty?  Answer: This is in consideration of temporarily suppressing or reducing the pointedness of coarse afflictive emotions because even.

Eleventh  He says that “subjects that cannot withstand analysis and finally disintegrate are empty of their own entities.” Self-empty phenomena do not appear to wisdom of reality, since they do not exist in the mode of subsistence. Conventional phenomena only provisionally exist in that they exist only for   consciousness, which is necessarily mistaken, and thus what appears to pristine wisdom does not appear to consciousness and what appears to consciousness does not appear to pristine wisdom. Hence, conventional phenomena do not appear to buddhas; even conventional buddha-qualities of body, speech, and mind do not appear to a buddha, being only for the sake of trainees to whom they appear.  Nevertheless, buddhas are omniscient, since they implicitly know the phenomena of cyclic existence, for when they explicitly know the ultimate, they implicitly know that these conventional phenomena do not exist. As he says: These three realms, which are appearances of ignorance, do not appear to the pristine wisdom of one awakened from the sleep of ignorance because these three realms are appearances of consciousness and whatever is consciousness is ignorance. The spheres of wisdom and consciousness are separate. Döl-bo-ba argues that if emptiness were only self-emptiness, then since self-emptiness would be thusness (the ultimate), all phenomena that are self-empty (and thus are self-emptiness) would themselves absurdly be thusness. He rubs in the point by elaborating that all of the following would absurdly be the ultimate. those with perverse attachment adventitious things changing into something else and again into something thing else.