Vasubandhu, the co-founder of Yogachara Buddhism, had a unique understanding of emptiness that differed from other Buddhist philosophers. Emptiness, or shunyata, is a central concept in Buddhism that refers to the idea that all phenomena are devoid of inherent existence. However, Vasubandhu's interpretation of emptiness went beyond this commonly accepted understanding.

One of the key differences in Vasubandhu's understanding of emptiness is his rejection of the concept of a permanent self or soul. Other Buddhist philosophers, such as Nagarjuna, believed that the self was empty of inherent existence, but still existed on some level. However, Vasubandhu argued that even the concept of a self was a mere construct of the mind and had no real existence. This idea is known as the doctrine of "selflessness" or anatman.

Furthermore, Vasubandhu believed that all phenomena, including the mind, were ultimately empty. This went against the teachings of other Buddhist schools, such as the Madhyamaka, which stated that the mind was the only thing that was not empty. Vasubandhu argued that the mind was also a construct and therefore, empty of inherent existence.

Another important aspect of Vasubandhu's understanding of emptiness was his emphasis on the role of consciousness. He believed that consciousness was the ultimate reality and that all phenomena were merely projections of the mind. This idea is known as the "mind-only" or Vijñapti-mātra doctrine. This differs from other Buddhist schools, which saw consciousness as just one aspect of reality, and not the ultimate reality itself.

Vasubandhu's understanding of emptiness also had implications for the practice of meditation. He believed that through the practice of meditation, one could directly experience the emptiness of the mind and all phenomena. This experience would lead to a deeper understanding of reality and ultimately, liberation from suffering.

In conclusion, Vasubandhu's understanding of emptiness differed from other Buddhist philosophers in several key ways. He rejected the concept of a permanent self, emphasized the ultimate emptiness of all phenomena, and saw consciousness as the ultimate reality. His teachings had a profound impact on the development of Yogachara Buddhism and continue to be studied and debated by Buddhist scholars to this day.