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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.
[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]
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.
The text also speaks of how all things can be accomplished once 'non-dual union with emptiness' is attained. [ 7 ] Yet ultimately even emptiness needs to be transcended, to the extent that it is not a vacuous emptiness, but the expanse of the mind of Buddha, Buddhic Awareness and Buddha-realms, all of which know of no beginning and no arising ...
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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.