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The concept of śūnyatā as "emptiness" is related to the concept of anatta in early Buddhism. [8] Over time, many different philosophical schools or tenet-systems (Sanskrit: siddhānta ) [ 9 ] have developed within Buddhism in an effort to explain the exact philosophical meaning of emptiness.
[152] Thus, the goal of meditation is a totally unified mind that goes beyond all concepts and language to directly know the undifferentiated "uniformity of phenomena" (dharmasamatāḥ) and the thing-in-itself, the supreme reality. [153] The elimination of all concepts applies even to the very idea of mind only or "mere-cognizance" itself. [154]
The emptiness that is reached by rational analysis (this is actually only an analogue, and not the real thing). The emptiness that yogis fathom by means of their own individual gnosis (prajña). This is the real ultimate truth, which is reached by negating the previous rational understanding of emptiness.
The specific sequence of concepts listed in lines 12–20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the Sarvastivadin Samyukta Agama; this sequence differs in comparable texts of other sects.
Nāgārjuna's major thematic focus is the concept of śūnyatā (translated into English as "emptiness") which brings together other key Buddhist doctrines, particularly anātman "not-self" and pratītyasamutpāda "dependent origination", to refute the metaphysics of some of his contemporaries.
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
However, he also argues that basic Mahāyāna concepts such as "the bodhisattva ethic, emptiness (sunyata), and the recognition of a distinction between buddhahood and arhatship as spiritual ideals," can be seen in the Pāli Canon. According to Pettit, this suggests that Mahāyāna is "not simply an accretion of fabricated doctrines" but "has a ...
the nonduality of two facets of a single reality—namely, wisdom , or emptiness (sunyata), and method , or compassion . The word "time" refers to the gnosis of imperishable bliss (aksara-sukha-jñana), which is a method consisting of compassion; and the word "wheel" designates wisdom consisting of emptiness. Their unity is the Buddha Kālacakra.