 In order to answer this question Candrakīrti maintains that the Buddha reclassifies emptiness and nonself under various aspects—“He elaborated sixteen emptinesses and subsequently he condensed these into four explanations which are adopted by the Mahāyāna.” ([M] 6.180 Dbu ma ‘a 213a) We shall consider one example here: Candrakīrti argues “The eye is empty of eye[ness] because that is its reality. The ear, nose, tongue, body and mind are also to be explained in this way.” ([M] 6.181 Dbu ma ‘a 213ab) “Because each of them are non-eternal (ther zugs tu gnas pa ma yin) not subject to disintegration (‘jig pa ma yin pa) and their reality is non-intrinsic [the emptiness of] the eye and the other six faculties is accepted as ‘internal emptiness’ (adhyātmaśūnyatā)”([M] 6.181 Dbu ma ‘a 2213b).