Within Tibetan Buddhism, emptiness is the subject of a long and still-live disagreement over what is empty of what, and the atlas records the two positions without deciding between them.
The Rangtong view, "empty of self-nature", is held by the Gelug school and much of the Sakya: every phenomenon without exception, including the mind and even buddhahood, is empty of any intrinsic nature; emptiness is a sheer absence, a non-affirming negation, and to posit any truly existent ground would be to fall back into the reification Nagarjuna attacked. The Shentong view, "empty of other", associated with Dolpopa and the Jonang tradition, and current in strands of the Kagyu and Nyingma, holds that the ultimate, the luminous buddha-nature, is empty only of the adventitious defilements that are other than it, while being replete with its own enlightened qualities; on this reading a bare absence cannot be the final truth, and what remains when the defilements are cleared is a positively existing awakened reality.
Each side accuses the other of a characteristic error, the Rangtong critics see in Shentong a smuggled-in absolute close to the Hindu self, while Shentong proponents see in Rangtong a nihilism that empties away the very buddha-nature that makes awakening possible. The dispute is not merely scholastic; it shapes how each tradition understands meditation and the goal of the path.