I was reading the PTS societies translation of the Paṭisambhidāmagga today. In the notes section it contains a translation of the commentary. I found this interesting
And the word 'void* for what is non-existent contradicts the Blessed One’s use of it above for the 'world* and also the words of the books of logic and linguistics (ñāyasaddagantha); and it contradicts many logical arguments. Therefore that assertion should be rejected as rubbish. In many such passages in the Buddhaword as this 'Bhikkhus, what sages in the world say is not, of that too I say that it is not; what sages in the world say is, of that too I say that it is … Sages in the world say of
impermanent, painful and changeable materiality that it is, and I too say of it that it
is* (S iii 138-9), and in many logical arguments, ideas exist in their own moments*
(Sdhp 460-1 Se, see PTS edn. pp. 634-5). <See pp. xvii-xviii, xiii, xlviii
I found it interesting as it makes the case that in the suttas, in order to say something is empty there has to be a reference to something being empty of something. So for example form is empty of self. In that sentence there is a form which is empty. The suttas never say the self is empty of self, because the self does not exist ultimately. A totally non-existent thing cannot be empty. This provides an interesting Theravādin critique of certain Mahāyāna teachings of emptiness.
And I think where it says “ideas exist in their own moments*” . the word ideas is actually dhammas (realities). Unfortunately the PTS translation is taken from a work in progress by Nanamoli at the time of his death, and is a poor choice of terminology.
Venerable Bodhi should have his translation completed this year I believe which will be a great boon for Dhamma.
here is a realted topic on this:
I like Ptsm, but found its unusual translation by Ven. Nanamoli to be difficult to read.