voidnesses

Here, in our practice of tantra, when we stop our mind's ordinary appearance-making, we focus on voidness with that aspect of mind that is valid for apprehending phenomena that are deepest truths – namely the voidnesses of all phenomena.

The Gelug-Kagyu Tradition of Mahamudra ��� Session Two 1997

All voidnesses are equally voidnesses, but the voidness of one basis is not the voidness of another basis.

6 Gelug Presentation of Tantra in General 2009

That point can be found in the listing of the various types of voidness – the sixteen voidnesses and so forth, which include the “voidness of voidness itself.”

A Commentary on Attitude-Training Like the Rays of the Sun - His Holiness the Fourteenth Dalai Lama ��� Day Five: Relative Bodhichitta and Deepest Bodhichitta 2009

From not having the realization that all (disturbing emotions) to be gotten rid of and their antidotes (namely, their voidnesses) are void, then when many things – disturbing emotions, negative conceptual thoughts, and so on – arise on your mental continuum, you might take them as your enemy, thinking, “These are stealing the life of my liberation.”

Mahamudra Eliminating the Darkness of Unawareness ��� Part Four: Enhancing Your Practice the Ninth Karmapa Wangchug-dorjey 2008

These intellectually derived voidnesses, however, are not totally improper in all aspects.

Mahamudra Eliminating the Darkness of Unawareness ��� Part Four: Enhancing Your Practice the Ninth Karmapa Wangchug-dorjey 2008

In other words, once the three voidnesses – that of bliss, clarity, and nonconceptuality – still into a state of not being objects (conceptually clung to), then that essential nature of pure awareness dawns pristinely, like having peeled away the skin (of a fruit) or having found a treasure.

Mahamudra Eliminating the Darkness of Unawareness ��� Part Four: Enhancing Your Practice the Ninth Karmapa Wangchug-dorjey 2008

Also, fully perfect the six far-reaching attitudes with the pure view of the sixteen voidnesses and faultless bodhisattva behavior.

A Precious Garland for the Four Themes (of Gampopa) Klong-chen Rab-'byams-pa Dri-med 'od-zer 2007

According to the explanation of Madhyamaka by many of masters from the Sakya and Nyingma traditions of Tibetan Buddhism, denumerable and nondenumerable voidnesses are different voidnesses.

Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena 2006

All totally conceptional phenomena – all static phenomena other than voidnesses, as well as all nonexistent phenomena – have not truly established existence.

Basic Features of the Gelug-Chittamatra System ��� 1 Types of Phenomena and Ways of Existing 2006

Thus, although denumerable voidness appears to be truly existent and nondenumerable voidness does not appear to be truly existent; nevertheless, both denumerable and nondenumerable voidnesses exist in exactly the same manner.

Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena 2006