Sarvākāravaropetāśūnyatā

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Key Term	sarvākāravaropetāśūnyatā
Topic Variation	emptiness endowed with all supreme aspects
Hover Popup Choices	emptiness endowed with all supreme aspects
In Tibetan Script	རྣམ་ཀུན་མཆོག་ལྡན་གྱི་སྟོང་པ་ཉིད་
Wylie Tibetan Transliteration	rnam kun mchog ldan gyi stong pa nyid
English Standard	emptiness endowed with all supreme aspects
Karl Brunnhölzl's English Term	emptiness endowed with all supreme aspects
Richard Barron's English Term	emptiness (that is) endowed with the most sublime of all qualities/ attributes
Term Type	Noun
Source Language	Sanskrit
Basic Meaning	As opposed to a mere voidness, this phrase refers to an emptiness that is endowed with enlightened qualities and attributes.
Has the Sense of	It is an important term in the Mahāmudrā teachings, as well as in various Tibet traditions that have a connection to buddha-nature theory such as those associated with other-emptiness (zhentong).
Definitions
Further Reading Material	Karl Brunnhölzl on the emptiness endowed with all supreme aspects

As opposed to a mere voidness, this phrase refers to an emptiness that is endowed with enlightened qualities and attributes.

The qualities or attributes of an enlightened being.

Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.