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Examples
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Although they accept that the manner of existence of everything is ultimately beyond words and concepts, they do not use the term self-voidness for this nondenumerable voidness.
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With the second stage, they gain cognition of nondenumerable voidness as an ontological state (self-voidness), a cognitive state (other-voidness), or both.
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This is because deep awareness of nondenumerable voidness accompanies yogic nonconceptual cognition.
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Nyingma and mainstream Sakya, for example the fifteenth-century master Gorampa (Go-ram bSod-nams seng-ge), tend to use “self-voidness” to mean only the ultimate manner of existence, nondenumerable voidness.
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All non-Gelug traditions accept that the ultimate (mthar-thug) manner in which everything exists is nondenumerable voidness.
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Thus, yogic nonconceptual cognition of the nondenumerable voidness of a Buddha-figure gives rise to the purified appearance of the Buddha-figure simultaneously with the deep awareness of how it exists.
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For ease of discussion, let us coin the terms denumerable voidness and nondenumerable voidness for these two.
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They are “nondenumerable” in the sense that they cannot be counted among what appears to minds validly cognizing phenomena through mentally labeling them with words and concepts.
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Moreover, nondenumerable voidness is not merely a voidness that is beyond words and concepts.
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Concordant with the non-Gelug assertion of nondenumerable self-voidness as the manner of existence beyond words and concepts, the nonconceptual cognition of other-voidness directly and simultaneously cognizes inseparable other-voidness and pure appearances.
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