Chökyi Jungne

kun nas nyon mongs pa dang rnam par byang ba - affliction and perfection / total purification. Syn {'khor 'das} samsara and nirvana [RY]

kun gzhi - alaya, (universal, primal, common) ground, substratum-awareness, foundation of everything, stratum of all and everything, accounts for unity of being all ground, common comprehensive foundation of both samsara and nirvana, fundamental structuring of all experience spirit, primeval in a special sense, innermost essence, inherent nature all-ground spirit, basis, mind, base of all, base, (sometimes synonymous with rang byung ye shes, byang chub sems, bon nyid), primordial base, universal ground of emptiness, the basis of everything, universal base consciousness [JV]

kun gzhi'i rnam shes - alayavijnana; one of the 8 consciousnesses, unobscured or neutral [by intrinsic good or bad karma in particular] {ma bsgribs lung ma bstan} principal consciousness the ground of one's allotted habitual patterns {bag chags kyi bgo gzhir} support of all the ripned ones and seeds and its real essence being rig pa [understanding, awareness, insight. all-ground consciousness. said to be ordinary, but also said to be the ground of both samsara and nirvana. Sometimes aspects of alaya and alayavijnana are distinguished] [IW]

'khor 'das - samsara and nirvana [RB]

'khor 'das - 'khor 'das 'ub chub don - contains samsara and nirvana; samsara and nirvana, ["to cycle and to transcend, bypass"]. cyclic existence and transcendence. Abbr. of {khams gsum 'khor ba} + {zhi ba mya ngan las 'das pa}; Samsara and Nirvana [RY]

'khor 'das kun gyi dbang phyug chen po - the great lord of the entirety of samsara and nirvana [RY]

'khor 'das kyi 'khrun thag gcod pa - the resolution of samsara and nirvana [RY]

'khor 'das kyi mgron - the guests of samsara and nirvana, [buddhas etc. and sentient beings [RY]

'khor 'das kyi rgyab gyes pa - totally separating samsara and nirvana [RY]

'khor 'das kyi chos kun - all these phenomena of samsara and nirvana [RY]

'khor 'das kyi chos kun gzigs pa - who sees all of samsara and nirvana [RY]

'khor 'das kyi snang cha - the manifest aspect of samsara and nirvana [RY]

'khor 'das kyi spyi gzhi - universal / general ground of samsara and nirvana [RY]

'khor 'das kyi 'byung khungs - the source of samsara and nirvana. Syn {sems nyid 'od gsal ba} the buddha nature [RY]

'khor 'das chos skur rdzogs pa - samsara and nirvana perfected / complete as dharmakaya [RY]

'khor 'das mnyam pa chen por rtogs - I have realized the great equality of samsara and nirvana / samsara and nirvana as great equality [RY]

'khor 'das mnyam pa nyid - the equality of samsara and nirvana [RY]

'khor 'das thams cad kyi rtsa ba - the root of both samsara and nirvana [RY]

'khor 'das thun mong gi lam lnga - the five general pathways of samsara and nirvana [RY]

'khor 'das dbyer med - the indivisibility of samsara and nirvana. The main view in the Sakya School [RY]

'khor 'das tshe bcud - the life-essences of samsara and nirvana [RY]

'khor 'das 'ub chub - all-embracing consummation of samsara and nirvana [RY]

'khor 'das 'ub chub - all-embracing consummation/ completion of samsara and nirvana [RB]

'khor 'das 'ub chub don - contains samsara and nirvana [RY]

'khor 'das yongs kyi spyi gzhi - the common ground of the whole of samsara and nirvana [RY]

'khor 'das yongs kyi spyi gzhi chen mo - the [great] common ground of the whole of samsara and nirvana [RY]

'khor 'das ru log - samsara and nirvana turned upside down [IW]

'khor 'das ru log - reversal of samsara and nirvana [RY]

'khor 'das ru shan - distinguishing between samsara and nirvana (mind & the nature of mind), separation of samsara and nirvana [JV]

'khor 'das ru shan - separating samsara and nirvana; separation of samsara and nirvana. see also {'khor 'das ru shan dbye ba}; Practice which Divides Samsara from Nirvana [RY]

'khor 'das ru shan - {'khor 'das ru shan dbye ba} (delineating) the gap between samsara and nirvana [RB]

'khor 'das ru shan phye ba - separating samsara and nirvana; discriminating between samsara and nirvana [RY]

'khor 'das ru shan dbye ba - {'byed pa} making the separation / differentiation of samsara and nirvana, to distinguish, separate, differentiate samsara and nirvana [RY]

'khor 'das ru shan 'byed pa - making the separation between samsara and nirvana [RY]

'khor 'das ro snyoms - the equal taste of samsara and nirvana [RY]

'khor 'das su snang tsam - what simply manifests as samsara and nirvana [RB]

'khor ba dang mya ngan las 'das pa - samsara and nirvana [RY]

'khor ba dang myang 'das - samsara and nirvana [RY]

'khrun thag chod pa - choose once and for all; x {bla mas ji ltar bsgo ba bzhin nyams su blangs nas 'khor 'das kyi 'khrun thag chod pa zhig byed pa gal che} it is crucial that we choose between samsara and nirvana once and for all and put the instructions of our teacher into practice [RY]

sgo gsum 'khor 'das ru shan - separating samsara and nirvana of the three doors [RY]

sgo gsum 'khor 'das ru shan dbye ba - making the separation of samsara and nirvana of the three doors [RY]

bcom ldan 'das - Bhagavan, Bhagavat, blessed, Buddha [who has conquered the four Maras = obscurations, possesses the six good qualities {legs pa'i yon tan drug}, and has passed beyond suffering into nirvana/ beyond the extremes of samsara and nirvana] [IW]

chos mnyam pa nyid - sameness/ equality of dharmas [one taste of samsara and nirvana] [IW]

chos dbyings - dharmadhatu, reality continuum, the ultimate, the field of knowledge, field of all events and meanings, reality field, field of all experience, total field of events and meanings, ultimate sphere, the absolutely specific characteristics of all entities of samsara and nirvana, the object by which the empty form is terminated, the continuum which is a pure experience of meaningfulness, SA de bzhin nyid, ultimate sphere, sphere of reality, ultimate dimension of phenomena, fundamental nature of existence, true condition of phenomena, dimension of existence, dimension of emptiness of primordial being [JV]

gnyis bsdus - samsara and nirvana [JV]

gnyis bsdus kyi chos - the phenomena included within the two [of samsara and nirvana] [RY]

mnyam nyid ye shes - identity awareness, awareness of equality, equivalent brilliance, primal awareness of the ultimate identity, knowledge acquired by contemplation (the fact that samsara and nirvana as terminal contents of the noetic act are the same), wisdom of equality, balanced wisdom, impartial wisdom [JV]

Three Neighs of Hayagriva (rta mgrin gyi rta skad theng gsum) - [the three continua of ground, path and result]. or alternatively 1) the neigh which arouses the world to the unborn identity of samsara and nirvana. 2) the neigh which offers animate and inanimate worlds as a feast-offering to repay karmic debts {gsod} and 3) the neigh which then enlists the support of beings and binds them under an oath of allegiance [RY]

tha dad pa'i 'du shes mi mnga' ba - regarding the dharmas of samsara and nirvana one has no questions about the truth and reality of accepting and rejecting [IW]

tha dad pa'i 'du shes med pa - without diverse cognitions, (the Tathagata) has no perception of an [inherently existent] difference between samsara and nirvana [RY]

mtha' gnyis - the two extremes/ extreme notions/ finalities * 1) two sides; 2) externalism and nihilism, samsara and nirvana) [IW]

bden pa bzhi - the four noble truths [taught by the Buddha Shakyamuni in the 1st turning of the wheel of dharma. including al the causes and fruitions of samsara and nirvana and what is the doctrine regarding accepting and rejecting: 1) the truth of suffering (sdug bsngal bden pa dang), 2) the truth of the source/arising of suffering (kun 'byung bden pa dang), 3) the truth of the cessation of suffering ('gog pa'i bden pa dang, 4) the truth of the path (lam gyi bden pa). Because these four dharmas, from the viewpoint of the noble ones (de kho na ltar) are true and not erroneous, they are called the four noble truths of the noble ones {'phags pa'i bden pa bzhi} [IW]

rdo rje 'dzin - vajra holder, scepter-bearer, (emphasizes the operational reflective-thematic aspect of being within being, mipham (having the power to conquer the mire of samsara and nirvana), holder of the vajra [JV]

snang srid 'khor 'das kyis bsdus pa - everything which appears and exists, samsara and nirvana [RY]

bag yod pa - 1) conscientiousness, taking care; 2) be careful, pay heed/attention; 3) greasy/sticky stains; 3) having stains or dirt)/ [be stably mindful of, [one of the 11 virtuous mental states, (apramada) dge ba'i sems byung bcu gcig applying earnest care toward things to be accepted and rejected, working to establish the good accumulations of samsara and nirvana, mindfulness, enabling to keep vows purely, alertness for non- virtuous deeds, attentiveness, wakefulness] [IW]

dbugs phyung - [p {dbugs 'byin pa] confirm, relieve, samsara and nirvana, forgive, find relief, exhale. 1 exhale; 2) relief from suffering [IW]

dbugs phyung ba - [p {dbugs 'byin pa] confirm, relieve, samsara and nirvana, forgive, find relief, exhale [IW]

dbugs 'byin dbyung - confirm, relieving, samsara and nirvana, forgive, find relief [RY]

btsa' lugs gsum - Three Ways to Bring Forth The Fruit of the Instructions. According to Pawo Tsuklak Trengwa, Dpa' bo chos 'byung, pp. 223 224, based on the Biography of Vairochana, they are to bring forth the harvest that is like the apple of the eye in order to clarify all samsara and nirvana, to bring forth the harvest that is like the heart because it is the essence of all vehicles, and to bring forth the harvest that is like life itself because it is the root of all things. [GM] [RY]

gzhi rdzogs pa chen po - ground great perfection/ ati, The ground is the great perfection [Nyingma chos skad de, gzhi gnas is self-arising wisdom, the essence of insight which is equal to awareness, 'khor 'das kyi chos thams cad are complete and perfect, dreamlike med snang nyag gcig yin but rig rtsal bdag tu bzung ba las not other and, all the dharmas of nirvana like the sun and its rays lhun gyis grub pa'i tshul du rdzogs pa since just this as wisdom pervading all samsara and nirvana] [IW]

'ub chub - {'khor 'das 'ub chub} all-embracing consummation of samsara and nirvana [RY]

'od gsal - luminosity. Literally 'free from darkness of unknowing and endowed with this ability to cognize.' The two aspects are 'empty luminosity,' like a clear open sky, which is this cognizant quality of the nature of mind; and 'manifest luminosity,' such as five-colored lights, images, and so forth. Luminosity is the uncompounded nature present throughout all of samsara and nirvana. [RY]

rang bzhin gnas rigs - Naturally present potential applies to the mind-essence present as unobstructed potential for revealing qualities of dharmakaya arising from this all-pervasive emptiness, and the qualities of rupakaya arising from this all-pervasive manifest aspect. This is called 'all-ground wisdom' (kun gzhi'i ye shes) because of being both the ground from which samsara and nirvana arise, and the 'defiled suchness' (dri bcas de bzhin nyid) because of being combined with what's considered as defilement at the time of a sentient being. (YLS) (DKR) [RY]

rig pa rang grol gyi rgyud - Tantra of Self-liberated Awareness. This scripture teaches how awareness is uncreated but is liberated by itself, how to control appearances, to grow familiar with the vajra chain, and to naturally free all of samsara and nirvana [RY]

ru log - {'khor 'das ru log} reversal of samsara and nirvana [RY]

srid dang zhi ba - samsara and nirvana, existence and peace [IW]

srid dang zhi ba'i - of samsara and nirvana [IW]

srid pa dang zhi ba - samsara and nirvana [IW]

srid pa dang zhi ba dag las rnam par grol ba - [completely] liberated from samsara and nirvana [IW]

srid zhi - conditioned existence and the state of peace (=samsara and nirvana); isc. the world of materiality and of the spirit [RB]

srid zhi - Existence and peace. Synonymous with samsara and nirvana [RY]

srid zhi - samsara-nirvana; conditioned existence and (the state of)peace; samsara and nirvana; existence / becoming and peace, existence and quiescence [peace]; existence and peace [RY]

srid zhi - samsara and nirvana, existence and peace [IW]

srid zhi - samsara and nirvana, confusing existence and peaceful cessation, fictitious being and passive quietude, conditioned existence and the state of peace [JV]

srid zhi gnyis kyi mtha' la mi gnas pa - not dwelling in the extremes of samsara and nirvana [IW]

srid zhi mnyam nyid - equanimity of samsara and nirvana [IW]

srid zhi mnyam nyid kyi sbyor ba - practice of the equanimity of samsara and nirvana [IW]

srid zhi mnyam nyid du rtogs pa - realization of the equanimity of samsara and nirvana [IW]

srid zhi mnyam pa nyid - equanimity of samsara and nirvana [IW]

srid zhi'i 'ching ba las grol ba - liberation from the bonds of samsara and nirvana [IW]

srid zhi'i mtha' gnyis la mi gnas pa'i myang 'das - nirvana not dwelling in the extremes of samsara and nirvana [IW]

srid zhi'i mtha' la mi gnas pa'i mya ngan las 'das pa - nirvana not dwelling in the extremes of samsara and nirvana [IW]

srid zhi'i mthar - the extremes of samsara and nirvana [IW]

srid zhi'i mthar mi gnas - not dwelling in the extremes of samsara and nirvana [IW]

srid zhi'i bde skyid - 1) the happiness of samsara and nirvana; 2) Tibetan govt bka' shag gi las tham lte ba'i kha ris kyi tshig gzhi; 3) kind of good kata [IW]

srid zhir mngon par zhen pa - attachment to samsara and nirvana [IW]

srid zhir gnyis - samsara and nirvana [IW]

four stakes to bind the life-force (srog sdom gzer bzhi) - [detailed expl., The Light of Wisdom, Vol. 2, page 108]. Furthermore: To explain the four stakes to bind the life-force, the object to be purified is the state of affairs of a sentient being's body, speech and mind as well as its activities. The result of purification is the Body, Speech, Mind, Qualities and Activities of buddhahood. Even though this basic state of affairs of any sentient being is primordially pure as these aspects of buddhahood, in the apparent state these are seen as being impure and involved in the cause and effect of samsaric existence. The means which purify are to apply these key points of instruction to these four stakes which bind this life-force and herein you come to realize the way it ultimately is. Thus, by binding samsara and nirvana with the life-force of their purity in being completely equanimous, both the basic and the apparent aspects - the practitioner's three gates and Activities and the deity's Body, Speech, Mind and Activities - are brought into the path as the great primordial purity. This is therefore the extraordinary key point of the nonseparateness of development stage and completion stage and the special feature of the Old School of the Early Translations, Ngagyur Nyingma. Dilgo Khyentse Rinpoche [RY]

lhun grub rdzogs chen - total completeness of self-perfection, the state of natural perfection of every individual beyond any dualism of samsara and nirvana [JV]