Examples of using The voidness in English and their translations into Polish
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Thus, we need to focus on the voidness of.
But the voidness meditation is much stronger.
So to gain liberation,you need to just understand the voidness of persons.
Appropriating others' spouses means to familiarize ourselves intimately with the voidness of all phenomena.
People also translate
First you understand the voidness of that joy, and then the mind gets more and more subtle.
Perhaps I can understand intellectually the problem and the Buddhist talk about the voidness of the solid"me.
Next we focus on the voidness of mind that is like space, although not the same as space.
We help others with love andcompassion and focus on the voidness of everyone and everything involved.
So, by focusing on the voidness of the Buddha-figure, it's easier to understand voidness itself.
Then we have deepest bodhichitta, which is aimed at voidness(emptiness),specifically the voidness of the mind.
We understand the voidness of all of this, that none of it is existing frozen, encapsulated in plastic, and existing in some impossible way.
Voidness(stong-pa-nyid)- referring to the voidness of the phenomena involved.
In the case of meditation on the voidness of ourselves, we need to be able to generate a correct understanding and then practice seeing ourselves in light of it.
Or you can think of dharmadhatu in terms of being voidness, the voidness of all phenomena or the voidness of rigpa.
Gelug emphasizes meditation on the voidness of the mind, while Karma Kagyu emphasizes meditation on the mind that non-conceptually realizes voidness. .
Gelug presents the svabhavakaya(ngo-bo-nyid sku,body of self-nature) of a Buddha as the voidness of a Buddha's omniscient awareness.
It's also much easier to gain full concentration on the voidness of the imagined Buddha-figure than it is to achieve total concentration on the voidness of our bodies.
To understand this requires a firm and decisive,correct understanding of voidness(emptiness), the voidness of manifest appearances.
It is clear, then,that we need to understand dependent arising and the voidness of cause and effect in order to begin to understand how inspiration helps bring about the ripening of karmic force.
And so we have the Dharmakaya(chos-sku, Corpus Encompassing Everything),which is the whole network of the omniscient mind of a Buddha and the voidness of that mind and so on.
Then we have to put that together with the Buddhist presentation of karma and the voidness of cause and effect, and then the whole topic starts to become really very profound.
Without extrasensory perception, it is difficult to know whether others' minds are sufficiently trained so thatthey will not misconstrue the teachings on the voidness of all phenomena.
That kadag, that purity awareness,is both the voidness of impossible ways of existing and, according to some commentaries,voidness of grosser levels of mind.
Mipam, the greatest author of Nyingma commentaries, in some of his writings he only asserts this voidness, which is the voidness discussed in terms of, let's say, Gelugpa.
Some of them change all the time, while the voidness of our continuum- the fact that it doesn't truly exist as something solid, unaffected by anything- enables that change.
This does not include doing this forthe sake of others, as when simplifying the voidness teachings to provide beginners with an initial idea.
In other words, this is speaking about the voidness of the one who is building up this positive force,the action with which it was built up, and the actual positive force itself.
Here we get all the Buddhist teachings on voidness(emptiness), whether we're speaking in terms of the voidness of the self or person, or the voidness of all phenomena.
This refers to the voidness of either the conventional nature of mind(the mental activity of giving rise to appearances and cognizing them) or the deepest nature of mind its voidness. .