Empty of Ego

The humanity and world are derived from Śūnyatāas (as emptiness). From the Śūnyatāas, creatures all are formed; our mind is the same. For the arising of attachment, there is the distinction of the mind; if not, the mind and the objects do not exist.

Once, in Dharma talk, Ananda asked the Buddha: “It is said that the world is empty, the world is empty, lord. In what respect is it said that the world is empty?" The Buddha replied, "Insofar as it is empty of a self or of anything pertaining to a self: Thus it is said, Ānanda, that the world is empty (suññam idaṃ attena vā attaniyena vā/Suñña Sutta).

Therefore, the Buddha rejected the self - the existence of the ego which identical with the world. In all situations, the ego is actually an external mask; inside of it is empty, not real object.

On the data structure of the simplest digital of modern, sets are derived from the vacuous positions. All the notions of numbers if observed from the 'mind', they are just empty sets, and dependent on the continuation numbers:
0 = {} (empty set)
1 = {0} = { {} }
2 = {0,1} = { {}, { {} } }
3 = {0,1,2} = {{}, { {} }, { {}, { {} } }}
4 = {0,1,2,3} = { {}, { {} }, { {}, { {} } }, {{}, { {} }, { {}, { {} } }} }
With variables of senses, we have endless numbers, but the radical (roots) of empty sets. In the presence of the self, there is the world of differences: birth, death/loss, gain/ suffering, happiness, etc., essentially, the object nature is nothing, only the ego that sees itself as real.

If the self is reality, why is it born and gone, existed and lost…suddenly? As like as we look at a flower, our self gives love and hate when the flower blooms and fades; the ego always change according to external phenomena, and inside of consciousness.

Everything rotates in quietness, but the ego follows to interdependence, so the self is nothing what; it is just empty collection, and containing all the concepts of attachment as reality.

Nāgārjuna’s logical analysis to ego and dharma is based on four basic propositions:
All things (dharma) exist: affirmation of being, negation of non-being
All things (dharma) do not exist: affirmation of non-being, negation of being
All things (dharma) both exist and do not exist: both affirmation and negation
All things (dharma) neither exist nor do not exist: neither affirmation nor negation (Dumoulin, Heinrich - Zen Buddhism)

Thus, all phenomena of existence and non- existence, and mental distinctions for phenomena are dependent origination; there is no independent self. The Buddha said: "He who sees Dependent Arising, sees the Dharma."

However, from the empty space, the dharma’s formed, if no-empty space, the dharma could’n be formed.
All is possible when emptiness is possible.
Nothing is possible when emptiness is impossible.
(sarvaṃ ca yujyate tasya śūnyatā yasya yujyate/sarvaṃ na yujyate tasya śūnyaṃ yasya na yujyate-Nāgārjuna)

Seeing 'I' isn’t 'me', the ego is empty, and our self’s illusion, we can get rid of craving, afflictions from ego clinging, and freedom from slavery of the mind and externals that impact us in every moment non-stop.
TNTQ