The described emptiness is not death nor unconsciousness nor coma.
The verses before and after say:
"Sariputra, the characteristics of the voidness of all dharmas
are non-arising, non-ceasing, non-defiled, non-pure, non-increasing,
So, in emptiness, there is no body, no feeling, no thought, no will,
no consciousness. There are no eyes, no ears, no nose, no tongue, no
body, no mind. There is no seeing, no hearing, no smelling, no
tasting, no touching, no imagining. There is nothing seen, nor heard,
nor smelled, nor tasted, nor touched, nor imagined.
No ignorance and also no ending of ignorance, until we come
to no old age and death and no ending of old age and death. "
This sutta is telling you that whatever this emptiness is, it is not it. It is neither death nor unconsciousness nor coma nor that nor that nor ... etc.
This is not death of being. The sutta says it is not:
"until we come to no old age and death and no ending of old age and
If you're still wondering what this emptiness is, you can only experience it. Impossible is to give an accurate definition of it, because whatever the definition, it is completely inaccurate.
It can only be explained by explaining it in extremes, so that you can experience it yourself by realizing the middle.
Everything is this emptiness and at the same time nothing is this emptiness.
First extreme, if you say this emptiness is something, for example you see a dead being and say "death truly exists", that would be an absurdity. Something cannot truly exist, because for it to exist, an infinite chain of causes-effects must truly exist leading to the final effect which is "death", but due to the chain being infinite, the final cause (which is "death") would never arise, thus "death" would not exist. In the same way when you read a passage in the sutta and say "this is death of being" or coma or unconsciousness, it really is not, because it cannot be. If it really were, it would be an absurdity, just as I explained.
The opposite extreme, if you say this emptiness is nothing, for example you see a dead being and say "death does not exist", that would be again an absurdity. Everything does exist, because if it would not, we would not be able to see it, not be able to perceive it, touch it, feel it, etc. In the same way if you ever say to something "this is nothingness", it really is not, because it cannot be. If it really were, it would be an absurdity, just as I explained.
It is because of the above observations that nothing truly (inherently) exists, BUT when it exists it exists untruly (conventionally) AND with a cause. Obviously there must be a cause.
The quoted verses of the sutta are trying to show you the middle.