voidness

Although they do not use the term voidness for this absence, nevertheless we can think of it as a type of voidness.

Comparison of the Hinayana and Mahayana Assertions of the Understandings of Voidness by Arhats and Buddhas 2008

Although the term voidness appears primarily in the Mahayana systems, we may use the term loosely to refer to both the lack of an impossible soul of a person (gang-zag-gi bdag-med, selflessness of a person, identitylessness of a person) and the lack of an impossible soul of phenomena (chos-kyi bdag-med, selflessness of phenomena, identitylessness of phenomena), Each tenet system specifies, within the context of its own definitions, the ways of existing and “souls” that are impossible.

The Two Truths in Vaibhashika and Sautrantika 2006

Thus, although voidness does not correspond to the truly findably existent category voidness, which the name voidness conceptualizes, nevertheless the name voidness conventionally refers to voidness.

Special Features of the Gelug Tradition 2006

The conceptual categories may be: merely an audio category, as in the case of thinking the word voidness without having any idea of what it means, or both an audio category and a meaning category, as in the case of thinking the word voidness together with a meaning associated with the word, even if that meaning is inaccurate.

Fine Analysis of Objects of Cognition: Gelug and Non-Gelug Presentations in Alternating Order 2006

The conceptual categories may be: merely an audio category, as in the case of thinking the word voidness without having any idea of what it means, or both an audio category and a meaning category, as in the case of thinking the word voidness together with a meaning associated with the word, even if that meaning is inaccurate.

Fine Analysis of Objects of Cognition: Gelug Presentation 2006

That second lack is usually referred to as a voidness (emptiness).

Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions 2006

That second lack is usually referred to as a voidness (emptiness).

Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions 2006

Subtle and subtlest mental activity nonconceptually cognize the same voidness, namely voidness as an absolute absence of true existence.

6 Gelug Presentation of Tantra in General 2009

The total absence of this impossible mode of establishing the existence of something validly knowable is what is referred to as the voidness of that object.

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

Third is the voidness of the result, namely the voidness of the enlightenment or the various Buddha-Bodies that we are aiming to achieve through the practice.

Happiness: An In-Depth Analysis of Its Role in Sutra and Tantra ��� Session Three: Combining Blissful Awareness with an Understanding of Voidness 2007