These tenet-systems all explain in slightly different ways what phenomena 'are empty of', which phenomena exactly are 'empty' and what emptiness means. It should be noted that the exact definition and extent of shunyata varies within the different Buddhist schools of philosophy which can easily lead to confusion. Śūnyatā is also an important element of the Tathagatagarbha literature, which played a formative role in the evolution of subsequent Mahayana doctrine and practice. 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, Ananda, that the world is empty." Īfter the Parinirvana of the Buddha, Śūnyatā was further developed by Nagarjuna and the Madhyamika school. The Suñña Sutta, part of the Pali Canon, relates that the monk Ananda, the attendant to Gautama Buddha asked, "It is said that the world is empty, the world is empty, lord. The theme of śūnyatā emerged from the Buddhist doctrines of Anatta (nonexistence of the self) and Pratitya-samutpada (Interdependent Arising). Śūnyatā holds the semantic field of "emptiness" and is the noun form of "Shunya" (Sanskrit), which holds the semantic field "zero," literally zero "ness." suñña), stong pa nyid (Tibetan), Kuu, 空 ( Japanese), Gong-seong, 공성(空性) (Korean), and qoɣ usun (Mongolian). Sunyata is a Sanskrit noun that derives from the adj. In the English language, the word emptiness suggests the absence of spiritual meaning or a personal feeling of alienation, but in Buddhism the realization of the emptiness of phenomena enables liberation from the limitations of form in the cycle of uncontrolled rebirth.
Widely misconceived as a doctrine of nihilism, the teaching on the emptiness of persons and phenomena is unique to Buddhism, constituting an important metaphysical critique of theism with profound implications for epistemology and phenomenology.
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