 Also consider Candrakīrti’s argument against positing emptiness as ultimately real that he develops in his commentary on [MMK] 13.7. If emptiness is ultimately real, emptiness would not be empty of the intrinsic reality—the essence of conventionally real objects. In that case we will have to grant emptiness as existing independently of conventionally real entities, as their underlying substratum. If this is granted the emptiness of a chariot and the empty entity, the chariot itself, would be quite distinct and unrelated. Moreover if the emptiness of the chariot is nonempty, i.e., if it is ultimately real, whereas the chariot itself is empty i.e., ultimately unreal, then, one has to posit two distinct and contradictory verifiable realities even for one conventionally real chariot. But since there is not even the slightest nonempty phenomenon verified in the chariot—not even the slightest bit of entity withstanding critical analysis—emptiness of the chariot, like the chariot itself, is implausible to be ultimately real. Like the chariot itself, the emptiness of the chariot is also ultimately empty.