Examples of using Understanding of voidness in English and their translations into German
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Renunciation, bodhichitta and the understanding of voidness.
The understanding of voidness does not negate the existence of the conventional"me.
The fording passage for the fortunate desiring liberation is the understanding of voidness, which brings liberation.
For our understanding of voidness is correct is very important start with a clear idea of what we deny.
To overcome all of that and to be able to take and keep vows in a non-neurotic way,once again we need the understanding of voidness.
Those methods lack the understanding of voidness, not to mention that they lack a bodhichitta aim.
If all these visualizations are too difficult to imagine, it is best to simplygenerate a happy state of mind and focus it on whatever understanding of voidness we have.
So renunciation, some understanding of voidness- and very important to have this direction in our life to be stable; they're not neurotic.
This transformation of ourselves is on the basis of what Tsongkhapa called the"three principle pathways of the mind," which refer to renunciation,bodhichitta, and the understanding of voidness.
Having the most profound, direct understanding of voidness is not going to change the fact that this type of happiness is impermanent.
Although we may use desire to initiate the process of making an enigmatic offering,we quickly remove any disturbing emotions or attitudes by applying our understanding of voidness.
In order to gain an understanding of voidness, we need to have concentration. To develop concentration, we need to have ethical discipline.
We then intensify that joy by making the offering with love, wishing to bring the other person pleasure, and with concentration,exceptional perception of what is going on, an understanding of voidness, and so on.
And when we focus on compassion, if we have had the understanding of voidness beforehand, our focus will have the flavor of that understanding with it.
With the understanding of voidness, we realize that even though the guy driving next to us, honking his horn and trying to pass, appears to us like an actual idiot, we don't really believe that this corresponds to reality.
When we experience happiness and pleasure now while making the offerings,we do so with an understanding of voidness, so that the experience is not so disturbing and goes in the directionof experiencing untainted bliss.
With sufficient understanding of voidness, the release of neurotic energy that the insight brings allows us to calm down and shed even deeper levels of concepts, and thus to approach the clear light level within us.
And then the second is you go back with the Buddhist view- you have gone through the whole training, so now,with a Mahayana view and some understanding of voidness, you go back and then go through the whole process again.
Combining our practice of making offerings with an understanding of voidness is especially essential when making offerings to our spiritual mentor- whether in person or in our meditations.
For this reason, in anuttarayoga tantra, we generate and use even more intense blissful states of mind than those gained merely from perfect concentration, inorder to reach subtlest clear light mental activity and absorb it in the understanding of voidness.
When you gain a portion of non-conceptual understanding of voidness, this attainment is equivalent to the attainment of the corresponding portion of true stopping of the corresponding portion of a true cause for suffering.
So to get these networks to give rise to something like a Buddha, a Buddha body and mind- or on the practice level, the pathway level, this visualization of a Buddha-figure and the type of mind and speech of a Buddha-we have to first get the understanding of voidness.
When, with the understanding of voidness, we deconstruct the deceptive appearance as someone inherently existing as an idiot, for instance, we realize that being an idiot is totally dependent on the mental label and concept of an idiot.
And I'm representing this with my imagination, which will function as a cause for actually achieving this, attaining this not-yet-happened state much more quickly because it's parallel to it, similar to it, so long as I maintain the understanding of voidness and the motivation: compassion, love, and bodhichitta.
And on the basis of that, this more pure appearance- maintaining the understanding of voidness, that it doesn't exist in any sort of impossible way, that's not encapsulated in plastic either- we hold what's called the"pride of the deity.
In such cases, that understanding of voidness will need to be with a nonconceptual cognition, but let's not make our discussion even more complicated by bringing in the subtle differences here between conceptual and nonconceptual cognition of voidness with a happy state of mind.
So you could say- here's my objection- that, well, Buddha, like us, maybe went a few steps more than we did and saw that, well,if he had the understanding of voidness non-conceptually a great deal of the time- much more than I could possibly have achieved- and he saw that it got better and better and therefore, by inference, he inferred that if you had it all the time you wouldn't have the source of the problems at all, ever.
In Sakya, their approach to understanding of voidness is that first you need to understand the Chittamatra view, and once you have that then you… You know, that everything has as its natal source(rdzas)- both the cognition of something and its object- they share the same natal source(rdzas-gcig) from a seed of karma sa-bon.
Within this protected space, then maintaining this understanding of voidness as best as we can, we generate ourself as the Buddha-figure- with an understanding of the voidness of the Buddha-figure and of the mandala and so on.
And, bringing in your understanding of voidness that you have already, you have that understanding of voidness together with that clear light mind- that blissful clear light mind- and with enough familiarity with that state of mind, and have it, you will be able to stay there forever and that's enlightenment.