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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.
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.
Furthermore, according to Kochumuttom, in Yogācāra "the absolute state is defined simply as emptiness, namely the emptiness of subject-object distinction. Once thus defined as emptiness ( sunyata ), it receives a number of synonyms, none of which betray idealism."
A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra 2009 ISBN 978-0-86171-511-4: Geshe Kelsang Gyatso: The New Heart of Wisdom: An explanation of the Heart Sutra: Tharpa Publications: English translation of the Heart Sutra with commentary 2012 ISBN 978-1-906665-04-3: Karl Brunnholzl
Mādhyamaka ("middle way" or "centrism"; Chinese: 中觀見; pinyin: Zhōngguān Jìan; Tibetan: དབུ་མ་པ་ ; dbu ma pa), otherwise known as Śūnyavāda ("the emptiness doctrine") and Niḥsvabhāvavāda ("the no svabhāva doctrine"), refers to a tradition of Buddhist philosophy and practice founded by the Indian Buddhist monk and philosopher Nāgārjuna (c. 150 – c. 250 CE).
The teachings of Zen are expressed by a set of polarities: Buddha-nature - sunyata, [42] [43] absolute-relative, [44] sudden and gradual enlightenment. [45] The Prajnaparamita Sutras and Madhyamaka emphasized the non-duality of form and emptiness: form is emptiness, emptiness is form, as the Heart Sutra says. [44]
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.