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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.
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.
An important difference between the Yogācāra conception of emptiness and the Madhyamaka conception is that in classical Yogācāra, emptiness does exist (as a real absence) and so does consciousness (which is that which is empty, the referent of emptiness), while Madhyamaka refuses to endorse such existential statements.
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 ...
Avalokiteśvara famously states, "Form is Emptiness (śūnyatā). Emptiness is Form", and declares the other skandhas to be equally empty—that is, dependently originated. Avalokiteśvara then goes through some of the most fundamental Buddhist teachings, such as the Four Noble Truths, and
It is a form that is endowed with all the signs and symbols of the Buddha. That form of emptiness, also known as the "empty form," is also regarded as the "animate emptiness" (ajada-sunyata). Due to being animate, this emptiness is the cause of supreme and immutable bliss (paramacala-sukha). The non-duality of the cause and effect is the ...
Chapter 24 verse 14 of the Mūlamadhyamakakārikā provides one of Nāgārjuna's most famous quotations on emptiness and co-arising: [51] sarvaṃ ca yujyate tasya śūnyatā yasya yujyate sarvaṃ na yujyate tasya śūnyaṃ yasya na yujyate All is possible when emptiness is possible. Nothing is possible when emptiness is impossible.
[12] [13] The four noble truths as the liberating insight of the Buddha eventually were superseded by Pratītyasamutpāda, the twelvefold chain of causation, and still later by anatta, the emptiness of the self. [12] In Mahayana Buddhism, bodhi is equal to prajna, insight into the Buddha-nature, sunyata and tathatā. [21]