Атмавада +/- шуньявада

Манджушри сказал: Почитаемый В Мирах, если созерцатель ищет пустоту отдельно от омрачений, его поиски будут напрасны. Как может быть пустота быть отлична от омрачений? Но если он созерцает омрачения как пустоту, то можно сказать, что занят он правильной практикой. [1]

При видении пустоты мы должны видеть (познавать) отсуствие объекта пустоты (к пр. клеш), что его нет.

При видении пустоты мы должны видеть (познавать) отсуствие объекта пустоты (к пр. клеш), что его нет. Но при анатмаваде мы познаем не используя ложные воззрения, не обязательно при этом познавать отсутствие атмана, а мы встаем на такое воззрение не позволяющее возникнуть омрачениям (в т.ч. и ошибкам).

Немного не так - шуньявада является одной из теорий, обосновывающих и являющихся йогическими объектами, анатмавады.

THE GENERAL CHARACTERISTIC OF EMPTINESS
    (3) What is the characteristic of emptiness (śūnyatā)? It is the non-existence (abhāva) of a certain thing, there. To see (samanupaśyanā) in this way is emptiness.
    Again, it is the existence (bhāva) of another thing, there. In this way there is true knowledge (yathābhūtajñāna). This is called emptiness perceived by penetration (avatāra). True knowledge denotes the informed meaning.
    What is the meaning of the non-existence of a certain thing, there? It is the non-existence in the aggregates, elements and spheres of a self or anything whatsoever belonging to a self of permanent, durable, eternal, immutable nature. In this way is their emptiness.
    What is the meaning of the existence of another thing, there? It is the fact that there is non-self in the aggregates, elements and spheres. It is the nonexistence of the self, and the existence of the non-self. It is in this sense that the Blessed One has said: ‘Existence is the true knowledge of an existent thing; non-existence is the true knowledge of a non-existent thing.’
    Furthermore, emptiness is threefold:
        i) the emptiness of non-existence (abhāvaśūnyatā),120
        ii) the emptiness of existence as such-and-such (tathābhāvaśūnyatā) and
        iii) natural emptiness (prakṛtiśūnyatā).
    The first should be understood as imaginary (parikalpita), the second as relative (paratantra)121 and the third as absolute (pariniṣpanna).

THE GENERAL CHARACTERISTIC OF NON-SELF
    (4) What is the characteristic of non-self (anātma)? It is the non-existence in the aggregates, elements and spheres of the characteristics postulated in the theory of the self (ātmavāda) as a result of the nonexistence of the characteristics of a self in the aggregates, elements and spheres. This is called the characteristic of non-self. For this reason the Blessed One said: ‘All things (dharmas) are without self.’122
    Furthermore, the Blessed One has said: “(i) All of that is not mine, (ii) nor ‘I am’ nor my self”.123 What is the meaning of the phrase: ‘Thus should one understand that truly by correct wisdom’?124
    (i) The phrase ‘all that is not mine’ is said in reference to outer things. ‘Outer things’ is the characteristic of things belonging to an imaginary self. Hence the extension of the idea to things belonging to a self.
    (ii) ‘Inner things’ is the characteristic of an imaginary self and of things belonging to it. Hence the extension of the idea to the self and things belonging to the self.

   Furthermore, emptiness is threefold:
     i) the emptiness of non-existence (abhāvaśūnyatā),120
     ii) the emptiness of existence as such-and-such (tathābhāvaśūnyatā) and
     iii) natural emptiness (prakṛtiśūnyatā).
   The first should be understood as imaginary (parikalpita), the second as relative (paratantra)121 and the third as absolute (pariniṣpanna).

11. Since the imaginary nature is grasped with existence, but it is only total non-existence, therefore it is considered as something whose characteristic ((laksana)) is being and non-being.
12. Since the dependent (nature) exists with the existence of an illusion, (but) does not exist as it appears, therefore it is considered as something whose characteristic is being and non-being.
13. Since the absolute nature exists with non-duality, but it is only non-existence of duality, therefore it is considered as something whose characteristic is being and non-being.

14. The nature imagined by ignorants is considered as something whose essence is duality and unity; (duality) because of the duality of the imagined object, (unity) because of its being one due to the non-existence of that (duality).
15. The nature that is called "dependent" is considered as something whose essence is duality and unity; (duality) because it appears with duality, (unity) because of its being one due to (duality being) a mere illusion.
16. The absolute nature is considered as something whose essence is duality and unity; (duality) because it is nature (only) in relation to duality, (unity) because its only nature is non-duality.

the existence of the non-self. It is in this sense that the Blessed One has said: ‘Existence is the true knowledge of an existent thing; non-existence is the true knowledge of a non-existent thing.

III. SHARED CHARACTERISTICS
...
3. Empty
    1) Not belonging to the ‘me’ (anātmīya), they are empty (śūnya).
    2) Coming from a complex of causes and conditions (hetupratyayasāmagrī), they are empty.
    3) Being impermanent (anitya), suffering (duḥkha), empty (śūnya) and impersonal (anātman), they are empty.
    4) Because there is neither beginning nor end in them, they are empty.
    5) Because they deceive the mind, they are empty.
    6) Because the saints are not attached to any of them, they are empty.
    7) By virtue of the two gates of deliverance (vimokṣasamukha), namely, signlessness (ānimitta) and wishlessness (apraṇihita), they are empty.
    8) Because the true nature (bhūtalakṣaṇa) of dharmas is immense (apramāṇa) and incalculable (asaṃkhyeya), they are empty.
    9) Because [this true nature] cuts all the paths of speech (sarvavādamārga), they are empty.
    10) Because [this true nature] destroys all functioning of the mind (sarvacittapravṛtti), they are empty.
    11) Because the Buddhas, pratyekabuddhas and arhats who penetrate [into this true nature] do not come out of it, they are empty.
    For these reasons, they have the empty characteristic (śūnyalakṣaṇa).


4. Without self
    Being impermanent (anitya) suffering (duḥkha) and empty (śūnya), these dharmas are without self (anātman).
    1) Not being autonomous (asvatantra), they are without self.
    2) Without master (asvāmika), they are without self.
    3) None of them is born without causes and conditions but they all come from causes and conditions; therefore they are without self.
    4) By virtue [of the two gates of deliverance], namely, signlesness (ānimitta) and wishlessness (apraṇihita), they are without self.
    5) Being only simple designations (prajñapti), they are without self.
    6) Belief in the person (satkāyadṛṣṭi) being an error (viparyāsa), they are without self.
    7) Because bodhi is found by destroying the idea of self (ātmacitta), they are without self.
    For these many reasons, conditioned dharmas are without self. All this has dealt with the shared characteristics (sāmānyalakṣaṇa).