Transliteration: rnam pa kun gyi mchog dang ldan pa'i stong pa nyid
<noun> "Emptiness possessing the excellence of all aspects". Note that the common translation "emptiness endowed with all supreme aspects" is quite mistaken. See རྣམ་པ་ཀུན་གྱི་མཆོག་དང་ལྡན་པ་ "possessing the excellence of all aspects" for a complete discussion. Note also that the emptiness has not been "endowed with" anything; the emptiness simply ལྡན་པ་ has those things associated with it as opposed to not having them with it. Another translation "the supreme emptiness of all forms" is also entirely mistaken. The term མཆོག་ does not modify the "emptiness", rather it modifies the "all aspects". Also it is not "emptiness of all forms" as some have given, rather it is an སྟོང་པ་ཉིད་ emptiness which is special because it has མཆོག་ the excellence of དང་ལྡན་པ་ having (as opposed to not having) ཀུན་ all of the རྣམ་པ་ aspects. The aspects can refer to the superficies which are the various objects known to the senses, but in that case, they refer to all the possible superficies, (visual forms, smells, and so on down to mental object) not just to forms. However, they also refer to things other than the superficies known by the senses, as explained in the next paragraph.There are two different usages of this term, one in second turning sūtra and one in third turning sūtra and in tantra. [ZGT] explains:
"Emptiness having the excellence of all aspects has two explanations, one explained in sūtra and one in tantra. The sūtra system makes the prajñā of the natureless three cycles into the emptiness and makes the completely white dharmas of generosity, and so on into the aspects possessed by it; the Highest Continuum says,
"Emptiness
Having the excellence of all aspects
Generosity, discipline, patience, etcetera
Is termed 'form'."
The Kālachakra tantra system makes all-encompassing, great-bliss wisdom into an emptiness that possesses all of the aspects, as many as there are, of the animate and inanimate worlds."
The terms are used in those systems as follows. In the second turning of the wheel in sūtra, the term is used to show how one practices the six pāramitās correctly. They are to be practiced such that any individual action, such as giving, is connected with the three-fold emptiness of actor, action, and acted upon. In this case, the term does not explicitly say that the emptiness itself is non-dual appearance and wisdom. In this case, the presentation in made in regard to prajñā that realizes emptiness. It is not made in regard to wisdom.
In the གཞན་སྟོང་ other emptiness system of the third turning of the wheel in sūtra and in tantra, too, it is pointed out that emptiness is not the mere "nothingness" that seems to be upheld by some Tibetan schools who focus on the second turning of the wheel but is fully imbued with (has the excellence of) all aspects of appearance. Here, the understanding is that the practitioner is attaining wisdom, and wisdom on the one hand sees emptiness and on the other hand see "all the aspects" that are the endless, pure appearances that occur to a wisdom mind. These two are not seen separately but simultaneously. In this case, the presentation is made in connection with wisdoms and kāyas, not in connection with conventional prajñā and what it sees. Note that "all aspects" in this case is also explained as the endless qualities of buddhahood; the meaning in the end is the same.
See also རྣམ་པ་ཀུན་ and རྣམ་པ་ཀུན་གྱི་མཆོག་དང་ལྡན་པ་ and རྣམ་པ་ཀུན་གྱི་མཆོག་དང་ལྡན་པའི་ཡེ་ཤེས་ q.v.