But in practice such an idea can be misleading.
Only if one believes that there is nothing to change about identifying with phenomena. Otherwise it is actually pointing to the practice to be done, because one has to see the emptiness of one's own everyday experience and not look for some supernatural realm outside of that. Also, obtaining the "ordinary mind" is right here and not some other place
My comments will address the last part of your comment to jeepers. Emptiness deals with causation which comes under the heading of dependent origination. By emptiness (in the Sunyavada sense of the term) is meant the comprehension of the non-reality of things, their lack of svabhâva
in other words. This means also that emptiness cannot be established apart from the phenomenal world. But we can't stop here if we do this blossoms into nihilism.
I forgot to mention it, but we can say that emptiness is the negation of false views. Naturally, too, there is no Buddha-nature to be found in emptiness since BN transcends causation (i.e. dependent origination). Hence, there is neither mystical unity nor kensho. As far it it goes we are still stuck in samsara. This is why we have to get beyond emptiness. It is inadequate. Emptiness is only descriptive, not essence. We have to be on guard not to reify emptiness making it, for example, into universal nothingness (sarva-abhavat
). The true middle path leads to Buddha-nature or the same Mind-only. Here is where mystical unity or kensho kicks in.