Documente Academic
Documente Profesional
Documente Cultură
International Association
of Tibetan Studies
Contents
Articles
Emperor Mu rug btsan and the Phang thang ma Catalogue (25 pages)
Brandon Dotson
The Importance of the Underworlds: Asuras Caves in Buddhism, and Some Other
Themes in Early Buddhist Tantras Reminiscent of the Later Padmasambhava
Legends (31 pages)
Robert Mayer
Re-Assessing the Supine Demoness: Royal Buddhist Geomancy in the Srong btsan
sgam po Mythology (47 pages)
Martin A. Mills
Modernity, Power, and the Reconstruction of Dance in Post-1950s Tibet (42 pages)
Anna Morcom
Book Reviews
Review of Thundering Falcon: An Inquiry into the History and Cult of Khra brug,
Tibets First Buddhist Temple, by Per K. Srensen et al (5 pages)
Bryan Cuevas
Review of Holy Madness: Portraits of Tantric Siddhas, ed. Rob Linrothe and Review
of The Flying Mystics of Tibetan Buddhism, by Glenn H. Mullin (8 pages)
Serinity Young
ii
Abstract: This article introduces two studies by classical Tibetan Buddhist scholars
that explain the range of meanings of the term gzhan stong. The two texts one
by Padma bi dza (twentieth century), the other by Trantha (1575-1634) are
analytical studies that summarize and compare the various views of previous
scholars who wrote on gzhan stong. Such interpretive studies are valuable in that
they present us with different ways of interpreting the heterogeneous material
classified under the rubric gzhan stong. They also suggest ways of contextualizing
the different levels of discourse found within this material.
Introduction
Descriptions of gzhan stong are frequently encountered in the context of polemical
discourse, where it stands in contradistinction to rang stong.2 Some scholarly
attention has been paid to the historical context of the controversies involving
prominent gzhan stong masters and their writings. But so far the attention given
to the actual differences of interpretation of the term gzhan stong in its various
hermeneutical and philosophical contexts has been quite limited in non-Tibetan
publications limited, that is, when we consider the extent of primary sources
available in Tibetan.3 Fortunately, this situation is improving year by year, and it
1
This article is a revised and enlarged version of the paper presented at the Tenth Seminar of the
International Association for Tibetan Studies (6th-12th September 2003), Oxford. Thanks to Gene
Smith, David Seyfort Ruegg, Jos Cabezn, and Karl Brunnhlzl for advice.
2
Gzhan stong may be translated as empty of other and rang stong as empty of self(-nature).
There is general agreement about rang stong referring to relative or conventional phenomena. So-called
gzhan stong proponents will generally but not necessarily consider gzhan stong to refer exclusively
to ultimate phenomena. See Wangchuk Dorji, The ri-ma Interpretations of the Tathgatagarbha
Theory, Wiener Zeitschrift fr die Kunde Sdasiens 48 (2004): 171-213, and especially 171 n. 3, for
an account of various usages of gzhan stong.
3
The following are some significant studies in English relevant to the study of gzhan stong: David
Seyfort Ruegg, Buddha Nature, Mind and the Problem of Gradualism in a Comparative Perspective:
On the Transmission and Reception of Buddhism in India and Tibet (London: School of Oriental and
African Studies, University of London, 1989); Susan Hookham, The Buddha Within (Albany: SUNY
Journal of the International Association of Tibetan Studies, no. 3 (December 2007): 1-24.
www.thdl.org?id=T3128.
1550-6363/2007/3/T3128.
2007 by Anne Burchardi, Tibetan and Himalayan Digital Library, and International Association of Tibetan Studies.
Distributed under the THDL Digital Text License.
is my hope that the present reflections will further our general knowledge of the
gzhan stong tradition in some small way.
There is a vast amount of material waiting to be explored that can inform us
about the gzhan stong views held by various Tibetan masters. Here I would like
to introduce two analytical studies that show various ways of viewing and defining
gzhan stong.
Padma bi dza
The first study is The Full Moon Dialogue (dri lan tshes pai zla ba),4 a relatively
recent text from early twentieth-century east Tibet, written by a mkhan po from
Zur mang named Padma bi dza (also known as Padma rnam rgyal)5 and
commissioned by the eleventh Si tu, Padma dbang mchog rgyal po (1886-1952).
It is a reply to twenty-five questions submitted to the monastic college at Dpal
spungs.6 The following is an excerpt from this text.
Press, 1991); Matthew Kapstein, The Dzam thang Edition of the Collected Works of Kun mkhyen Dol
po pa Shes rab rGyal mtshan: Introduction and Catalogue (New Delhi: Shedrup Books, 1992); Cyrus
Stearns, The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa
Sherab Gyaltshen (Albany: SUNY Press, 1999); Matthew Kapstein, We Are All Gzhan stong pas:
Reflections on The Reflexive Nature of Awareness: A Tibetan Madhyamaka Defence, by Paul Williams,
Journal of Buddhist Ethics 7 (2000): 105-25; E. Gene Smith, Among Tibetan Texts: History and
Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer (Boston: Wisdom Publications, 2001).
4
Place and date of printing are unknown. This text was kindly given to me by the former director of
The National Library of Bhutan, Lopon Pemala. It is studied at the Nyima Lung Monastic College in
Bhutan.
5
The introduction informs us that a paper roll containing twenty-five questions concerning the
difference between Madhyamaka Rang stong and Gzhan stong in terms of the base, path, and fruit of
the essential Mahyna stra and mantra perspectives was brought to the great Bka brgyud seat of
Dpal spungs in Mdo khams called Thub bstan dar rgyas chos khor gling, the seat of Jam mgon si tu
rin po che. The paper roll stated that these questions were for the scholars based at Jam mgon gzhan
phan snang bas school, and that the questions came from someone from Rgyal rong called Karma
nges don. Upon thorough investigation of the words and the meaning, it was found that the wording
was probably that of a realized one (rtogs ldan), but from the point of view of the meaning, the
questions were generally considered to be indicative of the fact that the author had a certain level of
analytical realization (de la skabs dir rgyal rong ba ka rma nges don yin zer ba zhig gis/ mdo khams
bka brgyud kyi gdan sa chen po shar dpal spungs thub bstan dar rgyas chos khor gling du khod pai
byams mgon si tu rin po chei chos sde/ jam mgon gzhan phan snang bai slob grwa pa gzhi byes kyi
mkhas pa rnams la dri ba yin zer ba dbu ma rang stong dang gzhan stong gnyis kyi khyad par dri byai
snying por gyur pai theg chen mdo sngag phyogs kyi gzhi lam bras bui skor ci rigs pa nas brtsams
te dri ba nyer lnga tsam zhig mdzad dug pai shog dril lag tu son te tshig don la legs par brtags pas/
tshig gi dag sdeb ni rtogs ldan phal cher gyi lugs su dug la/ don gyi cha rnams spyir rnam dpyod kyi
drod tshad nyul bai dri ba re yin/; Padma bi dza [Zur mang mkhan po padma rnam rgyal], Dri lan
tshes pai zla ba [n.p., n.d.], 2.4-3.4).
The questions are very pointed and include the consequences of both affirmative and non-affirmative
answers. For example:
Are concepts dharmakya or are they delusion? If they are the true nature, then this ordinary mind
contradicts the uncreated dharmakya, the special quality of mahmudr. If they are delusion, then
it follows that sasra is dharmakya (rnam rtog chos sku gnas lugs khrul lugs gang / gnas lugs
yin na tha mal shes pa di/ ma bcos chos sku phyag chen khyad chos gal/ khrul lugs yin na khor
ba chos skur thal/; Padma bi dza, Dri lan tshes pai zla ba, 14.1-14.2).
Translation
In brief, the crucial exchange concerning the difference between rang stong and
gzhan stong [is as follows]:
1. A general presentation of the different opinions.
2. A specific description of the Jo nang intention.
3. A presentation of the validity of the two kinds of Madhyamaka.
A General Presentation of the Different Opinions
There are about seven main divisions concerning the meaning of the terms (rang
stong and gzhan stong):
1. The omniscient Jo nang, (Dol po pa shes rab rgyal mtshan [1292-1361])
father and sons, consider consciousness to be rang stong and pristine
awareness (ye shes) to be gzhan stong.
2. The supreme shkya, Gser mdog pa chen (1428-1507), considers the
appearance of phenomena to be rang stong and the luminous, true nature
of phenomena (dharmat) to be gzhan stong.
3. Sa bzang ma ti pa chen (1294-1376) considers subject and object to be
rang stong and space and pristine awareness to be gzhan stong.
4. Karma pa bdud dul rdo rje (1733/4-1797/8) considers cyclic existence
(sasra) to be rang stong and transcendence of suffering (nirva) to
be gzhan stong. This is a wholesome position.
5. The omniscient Mi bskyod (1507-54), father and sons, consider the pure
kyas and pristine awareness to be rang stong in terms of their true nature
and to be gzhan stong in terms of the way they appear.
6. Jam mgon si tu pa chen (1700-74) considers the aspect that refutes to
be rang stong and the aspect that establishes to be gzhan stong. This is a
wholesome position.
7. Furthermore, Ka thog dge rtse pa chen (1761-1829) considers properly
the context of mastery in equipoise to be rang stong and the context of
differentiation in post-meditation (subsequent attainment) to be gzhan
stong.
These seven positions have been arranged here in a summary in order to broaden
the intelligence of those with lucid minds.7
If you summarize the seven, they can be condensed into three: [1] the main Jo
nang pa [assertion that] pristine awareness is gzhan stong; [2] Shkya mchog
[ldans assertion that] the sphere [of reality] is gzhan stong; and [the assertions of]
the others [3-7] that both the sphere [of reality] and pristine [awareness] (dbyings
ye gnyis ka) are gzhan stong.8
They can also be condensed into two: the first five [1-5] are mainly presentations
of rang stong and gzhan stong as subjects to be determined,9 while the latter two
[6-7] are mainly presentations of rang stong and gzhan stong as methods of
ascertainment.10
So we can say that [1] consciousness [as rang stong] and pristine awareness [as
gzhan stong]; [2] phenomena [as rang stong] and dharmat [as gzhan stong]; [3]
sasra [as rang stong] and nirva [as gzhan stong]; [4] subject-object [as rang
stong] and space-pristine awareness [as gzhan stong];11 [5] true nature [as rang
7
mdor bsdus gnad kyi dris lan dbu ma rang stong dang gzhan stong gi khyad par la/ dod tshul gyi
dbye ba spyir bstan pa/ jo nang pai dgongs pa bye brag tu brjod pa/ dbu ma gnyis kyi thad tshul bstan
pa dang gsum las/ dang po la ming don ci rigs kyi dbye sgo gtso bor bdun tsam du dug ste/ kun mkhyen
jo nang yab sras ni/ rnam shes rang stong / ye shes gzhan stong du dod pa dang / shka [read shkya]
mchog pa gser mdog pa chen ni/ chos can snang ba rang stong / chos nyid od gsal gzhan stong du
dod pa dang / sa bzang ma ti pa chen ni/ yul dang yul can rang stong // dbyings dang ye shes gzhan
stong du dod pa dang / karma pa bdud dul rdo rje ni/ khor ba rang stong // myang das gzhan stong
tsam du dod na legs phyogs dang / kun mkhyen mi skyod yab sras ni/ dag pai sku dang ye shes kyang
gnas tshul rang stong / snang tshul gzhan stong du dod pa dang / jam mgon si tu pa chen ni/ dgag
phyogs rang stong / sgrub phyogs gzhan stong du dod na legs phyogs dang / ka thog dge rtse pa
chen ni/ mnyam gzhag la zloi skabs rang stong / rjes thob shan byed skabs gzhan stong du dod pa
legs zhes pa ste/ dod tshul bdun po di dag ni blo gsal rnams kyi blo gros zor yangs pai ched du bsdus
te bkod pa yin no/ (Padma bi dza, Dri lan tshes pai zla ba, 60.3-61.4).
8
bdun pa deang bsdu na/ jo nang pa gtso bor ye shes gzhan stong / shka [read shkya] mchog pa
dbyings gzhan stong / gzhan rnams dbyings ye gnyis kai gzhan stong ste gsum du duo/ (Padma bi
dza, Dri lan tshes pai zla ba, 61.4-61.5).
9
10
deang snga ma lnga gtan la dbab byai sgo nas dang / phyi ma gnyis bebs byed kyi sgo nas gtso
bor rang stong dang gzhan stong du bzhag pas gnyis su duo/ (Padma bi dza, Dri lan tshes pai zla
ba, 61.5-61.6).
11
stong] and apparent nature [as gzhan stong]; [6] refutation [as rang stong] and
establishment [as gzhan stong]; [7] equipoise [as rang stong] and post[-meditation
as gzhan stong] are the seven [1-7], the three [1, 2, & 3-7], or two different types
[i.e., 1-5 as subjects to be determined and 6-7 as methods of determination] of rang
stong and gzhan stong.12
A Specific Description of the Jo nang Intention
Among the four general tenets, in Tibet there are several tenets of the Madhyamaka
(Central System), divided into the two of rang stong and gzhan stong. The first
was given the name rang stong, referring to the empty aspect mainly taught and
emphasized in the context of the intermediate turning.13
As for the second, in the context of covering the final [turning] with the intention
of Mantra[-yna] (Path of Secret Syllables), it was appropriate to comment even
on the intention of most stras as Mantra[-yna]. The ultimate meaning of the
stras of the final turning of the wheel was joined with the ultimate meaning of
the Highest Yoga Tantras (Anuttara-yoga-tantra). The illusory impurities to be
removed were taught to be rang stong. Although the qualities of full maturation
were not asserted to be present at the time of the ground, the basis of purification,
the aspect to be freed, space and pristine awareness, being naturally permanent,
stable, peaceful, and indestructible were ascertained to be gzhan stong. This is the
intention of the omniscient Jo nang, father and sons, and in Tibet this was given
the famous name of Gzhan stong Madhyamaka.14
A Presentation of the Validity of the Two Kinds of Madhyamaka
1. The differences between the two types of Madhyamaka.
2. How these two ultimately do not contradict each other.
The Differences Between the Two Types of Madhyamaka
This differentiation between Rang stong and Gzhan stong Madhyamaka should be
known in an unmistaken way to [correspond to the difference between] the meaning
12
smras pa rnam shes ye shes chos can chos nyid dang / khor das gzung dzin dbyings ye gnas
snang tshul/ dgag sgrub mnyam rjes sgo nas rang stong dang / gzhan stong dbu mai khyad par bdun
gsum gnyis/ shes par skabs kyi tshigs su bcad pao/ (Padma bi dza, Dri lan tshes pai zla ba, 61.6-62.1).
13
gnyis pa jo nang pai dgongs pa bye brag tu brjod pa ni/ spyir grub mtha bzhi las/ bod kyi phyogs
su dbu mai grub mtha dod tsul [read tshul] ga zhig la rang stong dang gzhan stong gnyis su dbye
rigs pai dang po ni/ bka khor lo bar pa gtso bor gyur pai stong phyogs gtso bor ston skabs dbu ma
rang stong du ming chag pa dang / (Padma bi dza, Dri lan tshes pai zla ba, 62.1-62.3).
14
gnyis pa ni gong ma sngags kyi dgongs pas gung gebs skabs/ mdo phal cher gyi dgongs pa yang
sngags ltar grel rung bas/ khor lo tha mai mdo don mthar thug dang / bla med sngags kyi rgyud don
mthar thug gnyis lto sbyar te sbyang bya khrul pai dri ma rang stong du bstan nas/ rnam par smin
pai yon tan gzhi dus su mi dod par gsungs kyang bral bai phyogs kyi sbyang gzhi dbyings dang / ye
shes rtag brtan zhi ba g.yung drung gi rang bzhin gzhan stong yin ces gtan la phab pas/ bod du kun
mkhyen jo nang yab sras kyi dgongs pa dbu ma gzhan stong zhes yongs su grags pai ming chags pa
yin no/ (Padma bi dza, Dri lan tshes pai zla ba, 62.3-62.6).
Concerning the differences between the two types of Madhyamaka [in terms of
method], it is appropriate to say: The logic that refutes is rang stong and the logic
that affirms is gzhan stong.18
As Ngrjuna (second century) says: No object whatsoever has ever come into
existence either from itself, from something else, from something other than these
two or without a cause. This manner of teaching, through the logic of refutation
emphasized in the intermediate turning of the wheel and so forth is the rang stong
method of teaching.
As the regent Maitreya says: Sentient beings possess tathgatagarbha, since
perfect buddhakya radiates, since suchness cannot be differentiated, and since
15
gsum pa dbu ma gnyis kyi thad tshul bstan pa la/ dbu ma gnyis kyi khyad par mdzad tshul dang
/ de gnyis mthar thug gal med tshul gnyis las/ dang po ni/ de ltar dbu ma rang stong dang gzhan stong
gi khyad par dbab bya/ bebs byed/ bebs tshul gsum gyi sgo nas mdo sngags kyi dgongs don phyin ci
ma log pa ltar shes dgos pa las (Padma bi dza, Dri lan tshes pai zla ba, 62.6-63.2).
16
dang po gang zhig gtan la dbab bya skyon rang stong yon tan gzhan stong gi sgo nas dbu ma gnyis
kyi khyad par bstan ces brjod kyang rung ste/ (Padma bi dza, Dri lan tshes pai zla ba, 63.2-63.3).
17
gtso cher khor lo bar pai mdo dang dgongs grel sogs las stong cha bstan pai skabs sbyangs
bya glo bur khrul pai nyes skyon rang stong dang / gtso cher khor lo tha mai gzhung dang sngags
rgyud sogs las sbyangs gzhi dbyings dang ye shes kyi yon tan gzhan stong du bstan par dod pa ltar
ro/ (Padma bi dza, Dri lan tshes pai zla ba, 63.5-64.1).
18
gnyis pa gang gis gtan la bebs byed dgag phyogs kyi rigs pas rang stong dang / sgrub phyogs kyi
rigs pas gzhan stong gi sgo nas dbu ma gnyis kyi khyad par yang rung ste/ (Padma bi dza, Dri lan tshes
pai zla ba, 64.1-64.2).
they have the potential. It is appropriate to say that teaching through the logic of
affirmation in the final turning of the wheel is the gzhan stong method.19
Difference in Terms of Manner of Ascertainment
gsum pa ji ltar gtan la bebs tshul chos dbyings spyi mtshan bstan pai tshul gyis rang stong dang
/ rang mtshan bstan pai tshul gyis gzhan stong du bstan kyang rung ste/ slob dpon thogs med kyis chos
dbyings la spyi mtshan dang rang mtshan gnyis su phyes pa ltar ro/ (Padma bi dza, Dri lan tshes pai
zla ba, 64.5-64.6).
21
khor lo bar pas stong nyid bcu drug sogs kyi sgo nas chos dbyings spyi mtshan gtan la bebs pai
tshul gyis rang stong dang / khor lo tha ma sngags dang bcas pa las sems nyid od gsal sogs kyi sgo
nas chos dbyings rang mtshan bde gshegs snying po gtan la bebs pai tshul gyis gzhan stong du bstan
na yang rung bai phyir/ (Padma bi dza, Dri lan tshes pai zla ba, 64.6-65.2).
22
gsungs pai khungs rnams la legs par brtags pas/ dbu ma gnyis kyi jog mtshams go yang rung
zhing / deang bshad ma thag pa ltar tshul gsum gyi sgo nas nges par byao/ dir smras pai sdom/
skyon dang yon tan dgag dang sgrub/ phyi dang rang gi mtshan nyid dbyings/ gang zhig gang gis tshul
ji ltar/ rang gzhan stong pai kyad par gsum/ zhes par skabs kyi tshigs su bcad pao/ (Padma bi dza,
Dri lan tshes pai zla ba, 66.2-66.4).
that expresses space and pristine awareness of the final turning of the wheel as the
base of Mantra[-yna] was given the name Gzhan stong Madhyamaka.23
In fact, even the rang stong pas must assert that, while dharmat is free of all
elaborations of eternalism and nihilism, yet it appears as the ground, the nature of
the kyas (bodies), and pristine awareness. Even the gzhan stong pas must accept
that the appearing yet empty space is free of all elaborations. Therefore, it would
be good to establish the intended meaning of the two Madhyamakas as one and
the same: a great union ultimately transcending all the elaborations and terms of
eternalism and nihilism.24
Analysis
It is well known that the views held by proponents of the gzhan stong tradition
have varied considerably from the time of Dol po pa shes rab rgyal mtshan up to
the present day. Padma bi dza identifies seven different positions held by seven
different masters spanning a period of more than six centuries. He defines a number
of different categories for his comparison. In the first context, rang stong and gzhan
stong are shown to refer to phenomena belonging to two different levels of reality.
In the second context, rang stong and gzhan stong are presented as different
strategies of ascertaining a given subject, and in the third context he shows rang
stong and gzhan stong as different methods of gaining realization.
The first five masters cited Dol po pa shes rab rgyal mtshan, Shkya mchog
ldan, Sa bzang ma ti pa chen, Karma pa bdud dul rdo rje, and Karma pa mi
bskyod rdo rje are presented as viewing rang stong and gzhan stong as differing
in terms of subjects to be determined. The first four of these masters hold that
various relative phenomena are rang stong while ultimate phenomena are gzhan
stong.25 However, although the fifth master cited, the Eighth Karma pa, is portrayed
as going against this pattern, he is nevertheless included in the list perhaps on
account of those of his writings that advocate gzhan stong.26 The sixth master cited,
23
gnyis pa dbu ma gnyis po mthar thug gal ba med tshul ni/ de ltar khyad par gsum po tsam zhig
rtsal du don lugs kyis dbu ma gnyis kyi mtshan du chags pa des na khor lo bar pai dbyings dang
sgyu mai rang bzhin rtsal du bton pai cha nas dbu ma rang stong du ming chags pa dang / khor lo
tha ma sngags dang bcas pai gzhi dbyings dang ye shes kyi rang bzhin rtsal du bton pai cha nas dbu
ma gzhan stong gi ming du chags pa tsam gyi khad par las/ (Padma bi dza, Dri lan tshes pai zla ba,
66.5-67.1).
24
don la dbu ma rang stong pas kyang chos nyid rtag chad kyi spros pa thams cad dang bral bzhin
du snang bai gzhi sku dang ye shes kyi rang bzhin dod dgos pa dang / gzhan stong pas kyang snang
bzhin du stong pai dbyings spros pa thams cad dang bral ba ji bzhin du khas len dgos pai phyir na/
dbu ma gnyis po mthar thug spros mtshan rtag chad thams cad las das pai zung jug chen por dgongs
don gcig tu grub na legs te/ (Padma bi dza, Dri lan tshes pai zla ba, 67.1-67.3).
25
This conforms to Dol po pas general definition of relative phenomena being rang stong (chos can
rang stong) and their ultimate nature or dharmat being gzhan stong (chos nyid gzhan stong).
26
Mi bskyod rdo rje commented upon the Abhisamaylakra in accordance with the gzhan stong
philosophy in his Shes rab kyi pha rol tu phyin pai lung chos mtha dag gi bdud rtsii snying por gyur
pa gang la ldan pai gzhi rje btsun mchog tu dgyes par ngal gsoi yongs dus brtol gyi ljon pa rgyas
pa (Sikkim: Karma Shri Nalanda Institute, n.d.). See Karl Brunnhlzl, A Commentary on the Perfection
of Knowledge: The Noble One Resting at Ease (Sackville: Nitartha Institute, 2001) for a partial translation
His association of rang stong with equipoise and gzhan stong with post-meditation differs from
the views of, for example, Shkya mchog ldan and from that of many gzhan stong proponents positions,
but this is a subject for future study.
28
Ruegg, Buddha Nature, 7-8, 11; and also David Seyfort Ruegg, Three Studies in the History of
Indian and Tibetan Madhyamaka Philosophy, Studies in Indian and Tibetan Madhyamaka Thought,
part 1 (Vienna: Arbeitskreis fr tibetische und buddhistische Studien, Universitt Wien, 2000), 81.
29
It is important to remember that although gzhan stong, in the course of centuries of discussion
across the categories mentioned above, has become a somewhat loaded term, there are no grounds
for the ascription of a substantive ontology to the term itself.
10
Broido has pointed out that Dol po pa never intended his gzhan stong to fulfill
the requirements of a philosophical tenet system.30 Instead, Dol po pa calls his
darana Dbu ma chen po, and intends it to be connected with experience and to
be contrasted with dbu ma as a siddhnta.31 However, later holders of the gzhan
stong lineage seem to have given gzhan stong the status of a philosophical tenet
system.32 It was on this level of discourse that polemical comparisons between
rang stong and gzhan stong began to proliferate. Both Dol po pa and later gzhan
stong proponents assert that gzhan stong incorporates and bases itself on rang
stong as a philosophical tenet system. They then go on to say that gzhan stong
supersedes this level of discourse. Nevertheless, it seems that some later gzhan
stong proponents argue for the supremacy of gzhan stong even on the philosophical
tenet system level. Although this may be nothing but a strategy for defending the
tradition against criticism from its opponents, it can become, as Broido points out,
a source of serious confusion,33 at least for those attempting to study the tradition.
Trantha
Trantha (1575-1634) is an example of a gzhan stong proponent who used the
term gzhan stong in a way that encompasses both the sense of philosophical tenet
system (grub mtha) and of practice tradition (sgom lugs).34 He is said to have had
30
Michael Broido, The Jo-nang-Pas on Madhyamaka: A Sketch, The Tibet Journal 45, no. 1 (1989):
86-90.
31
Broido, The Jo-nang-Pas, 87. He further says: In Ss [Dol po pa shes rab rgyal mtshans] usage
a siddhnta (grub-mtha) is a fixed philosophical position based on axioms and set rules of argument;
a darana (lta-ba) is a point of view in a broad sense, including what derives directly from experience.
32
This is defined by the Tibetan tradition in general as Limit of Establishment, i.e., the final
conclusion reached by a system based on logic and scripture, referring to tenet systems.
33
34
Trantha was a prolific writer on many subjects. In a short text called The Central Causal and
Resultant Drop (Rgyu bras dbu mai thig le), Trantha describes tathgatagarbha in its stra and
tantra context; see Trantha, The Collected Works of Jo-na Rje-btsun Trantha, vol. 13 (Leh,
Ladakh: C. Namgyal & Tsewang Taru, 1982-87), 463-68. In The Heart of Zhentong (Gzhan stong
snying po; Trantha, Collected Works of Jo-na Rje-btsun Trantha, vol. 4, 491-514), he outlines
the position of gzhan stong in relation to various topics. For a study of this work see Klaus-Dieter
Mathes, Tranthas Presentation of trisvabhva in the gan sto si po, Journal of the International
Association of Buddhist Studies 23, no. 2 (2000): 195-223. Finally, The Ornament of Gzhan stong
Madhyamaka (Gzhan stong dbu ma rgyan; Trantha, Collected Works of Jo-na Rje-btsun Trantha,
vol. 4, 797-824) is, according to Cyrus Stearns in The Buddha from Dol po: A Study of the Life and
Thought of the Tibetan Master Dolpopa Sherab Gyaltsen (Albany: SUNY, 1999), 69, one of Tranthas
most important works, devoted solely to the explication of the gzhan stong view. Lastly, we should
mention materials that have only recently come to light, namely texts in the Dzam thang edition of
Tranthas Collected Works: Trantha, Collected Works, Dzam thang Edition, TBRC W22276. Here
we find his extremely interesting interpretations of The Heart Stra from a gzhan stong point of view;
see Matthew Kapstein, Reasons Traces (Boston: Wisdom Publications, 2001), 304-6. The texts are
the Shes rab kyi pha rol tu phyin pai snying poi don rnam par bshad pa sngon med legs bshad
(Trantha, Collected Works, Dzam thang Edition, vol. 17, 571-759) and the Sher snying gi tshig brel
(Trantha, Collected Works, Dzam thang Edition, vol. 17, 759-83). Here Trantha identifies three
different passages (762, 765, and 771) that he maintains clearly show that The Heart Stra teaches
gzhan stong. While gzhan stong presentations of tathgatagarbha are quite common, it is rare to see
gzhan stong elucidations of the second turning of the wheel. Although, for Yogic Conduct System
(Yogcra) precursors to these, see Donald S. Lopez, Jr., The Heart Stra Explained: Indian and Tibetan
11
visions of Dol po pa during the composition of several of his texts. His writings
served in turn as a significant inspiration for Jam mgon kong sprul blo gros mtha
Yass writings on gzhan stong35 and other subjects. Jam mgon kong sprul is an
example of a later gzhan stong proponent who presents gzhan stong as a separate
philosophical tenet system.36
We will now use Tranthas text, The Twenty-One Profound Points (zab don
nyer cig pa),37 as a lens into the positions of the first two masters cited in Padma
bi dzas list, Dol po pa shes rab rgyal mtshan and Shkya mchog ldan. Their
positions are compared in detail by Trantha with respect to twenty-one issues.
The fact that Trantha introduces the discussion using the term gzhan stong dbu
mai lta sgom (theory and practice of the Empty of Other Central System) indicates
that his text seeks to encompass the discourse of two fields of inquiry: philosophical
point of view theory (lta ba) and meditation (sgom). He says:
I think that it is impossible for any contradiction to exist in the intention behind
the explanation of those who see the profound [reality]. However, seeing what is
needed for training various people, differences were [explained] conventionally.
Here, the Lord of Dharma, the great omniscient Brton pa bzhi ldan [Dol po pa],
and the great pa ita, the victorious Shkya mchog ldan, agree on the essential
point of the view and meditation of Gzhan stong Madhyamaka. However, when
Commentaries (Albany: SUNY, 1988), 60, where the statement form is emptiness, emptiness is form,
emptiness is not other than form; form is not other than emptiness is interpreted as an affirming
negative.
35
Such as Jam mgon kong sprul blo gros mtha yas, Gzhan stong dbu ma chen poi lta khrid rdo rje
zla ba dri ma med pai od zer, in Rgya chen bka mdzod (Paro: Ngodrug, 1975/6), vol. nya (8), 581-621;
Nges don dbu ma chen po la khrul rtog nyer gsum gyi bur joms pa legs bshad gser gyi tho ba, in
Rgya chen bka mdzod, vol. ta (9), 211-18; Lta ba gtan la bebs pa las phro bai gtam skabs lnga pa
lung dang rig pai me tog rab tu dgod pa, in Rgya chen bka mdzod, vol. ta (9), 29-68; and Ris med
chos kyi byung gnas mdo tsam smos pa blo gsal mgrin pai mdzes rgyan, in Rgya chen bka mdzod,
vol. ta (9), 69-100.
36
See his Shes bya kun la khyab pai gzhung lugs nyung ngui tshig gis rnam par grol ba legs bshad
yongs du shes bya mtha yas pai rgya mtsho (Beijing: Mi rigs dpe skrun khang, 1985), 35.1-41.1:
glegs bam gsum pa/ skabs bdun pa/ lhag pa shes rab kyi bslab pa rim par gye ba/ khor lo gsum gyi
drang nges dang bden gnyis rten brel rnam par nges pai skabs/ lnga pa/ grub mtha so soi dod
tshul. Translated into English by Anne Burchardi and Ari Goldfield, Gaining Certainty about the
Provisional and Definitive Meanings in the Three Turnings of the Wheel of Dharma, the Two Truths,
and Dependent Arising: The Root Text and Commentary Section Two of Chapter Seven from The
Treasury of Knowledge by Jamgn Kongtrl Lodr Thaye (Kathmandu: Marpa Institute, 1997). Here
he presents the Vaibhika, the Sautrntika, the Cittamtra, the Svtantrika madhyamaka, the Prsagika
madhyamaka, and the Gzhan stong Madhyamaka view of the two truths as an ascending scale. The
presentation of gzhan stong as a form of Madhyamaka contrasts with, for example, Mi bskyod rdo rjes
position that gzhan stong is more correctly a form of Yogcra. See Brunnhlzl, Center of the Sunlit
Sky, 445.
37
Trantha, Collected Works of Jo-na Rje-btsun Trantha, vol. 4, 781-95. For an excellent study
and translation of this text see Klaus-Dieter Mathes, Tranthas Twenty-one Differences with Regard
to the Profound Meaning Comparing the Views of the Two gan sto Masters Dol po pa and Shakya
mchog ldan, Journal of the International Association of Buddhist Studies 27, no. 2 (2004): 285-328.
12
ascertaining their view provisionally there are many minor differences between
their philosophical tenet systems.38
Even though Shkya mchog ldan was born sixty-seven years after Dol po pas death.
40
41
Georges B. Dreyfus, Recognizing Reality: Dharmakirtis Philosophy and Its Tibetan Interpretations
(Delhi: Sri Satguru Publications, 1997), 28-29.
42
See also Iaroslav Komarovski, Three Texts on Madhyamaka by Shakya Chokden (Dharamsala:
Library of Tibetan Works & Archives, 2000), 59 n. 27.
43
Dreyfus, Recognizing Reality, 29. Shkya mchog ldans brilliant expositions relevant to gzhan
stong research include, among others: Byams chos lngai nges don rab tu gsal ba zhes bya bai bstan
bcos, in Collected Works, vol. 11 (Thimphu: Kunzang Tobgye, 1975), 1-38; Byams chos lngai lam
gyi rim pa gsal bar byed pai bstan bcos rin chen sgron gyi sgo byed, in Collected Works, vol. 11,
39-156; and Rgyud blai rnam bzhad sngon med nyi ma, in Collected Works, vol. 13, 113-58. For a
translation of the latter see Anne Burchardi, Shakya mchog ldans Literary Heritage in Bhutan (The
National Library of Bhutan, forthcoming).
13
also be taught in the second turning and not exclusively in the third turning of the
wheel of dharma. Trantha remarks in this connection that there is a difference
between the rang stong intention of The Victorious One and his sons, and that
which is known as rang stong these days:44
The former [viz., Shkya mchog ldan] says, On the level of philosophy (lta ba),
rang stong is profound for cutting through elaborations. On the level of meditation
(sgom pa), gzhan stong is profound for bringing experience (nyams su len pa).45
Here rang stong is identified as the tradition of Prsagika, of the Svtantrika, as
well as that of the model treatises.46 The latter [viz., Dol po pa] says that the rang
stong philosophy explained by the Victorious One and his sons is excellent for
cutting through elaborations, but the philosophical tenet (lta grub)47 comprising
gzhan stong is not different in this respect. That which is known as rang stong
these days takes the view of Prsagika, Svtantrika, as well as the model treatises
to mean that the ultimate is unreal. That is a mistake. It is not a wholesome way
of cutting elaborations through philosophy since it is a denigration.48
44
deng sang rang stong gi lta bar grags pa (Trantha, Zab don nyer cig pa, 783.5). I assume that
deng sang refers to Tranthas time and not to Dol po pas. Trantha has the following comment on
what he considers the original meaning of rang stong in his Rgyu bras dbu mai thig le. He says:
When it was taught that the ultimate is empty of own essence, the intention was that, when observing
the ultimate, there is nothing for the intellectual mind to hold on to (don dam rang gi ngo bo stong pa
ltar/ gsung pai dgongs pa don dam la dmigs nas/ blo yis bzung ltar ma grub pa la dgongs; Trantha,
Rgyu bras dbu mai thig le, in Collected Works of Jo-na Rje-btsun Trantha, vol. 13, 466.7-467.1).
45
46
47
48
yang snga mas/ lta bas spros pa gcod pa la rang stong zab/ sgom pas nyams su len pa la gzhan
stong zab ces te/ dei rang stong yang thal rang gzhung phyi gsum gyi lugs la ngos dzi[n]/ phyi mas
ni/ rgyal ba sras bcas bzhed pai rang stong gi lta ba de spros pa gcod byed mchog yin yang / gzhan
stong du dus pas lta grub logs logs pa min la/ deng sang grags pai rang stong thal rang gzhung phyi
gsum gyi lta ba don dam bden med du dod pa ni nor pa yin pas/ lta bas spros pa gcod pa la bzang ba
min te/ skur debs su gyur bai phyir yin zhes gsung / (Trantha, Zab don nyer cig pa, 784.4-784.7).
49
Literally: Since non-dual wisdom withstands logical analysis, when analyzing it, it is said that it
is ones own confusion [that one ends up analyzing] (gnyis med ye shes rigs pas dpyad bzod yin pas/
de la dpyod pa de rang gi khrul gsung; Trantha, Zab don nyer cig pa, 785.4).
14
Conclusion
These two comparative studies the texts of Padma bi dza and of Trantha prod
us to look more closely at the writings of the individual masters cited in order to
investigate whether these were indeed their positions. At the same time, they show
some of the complex issues faced by authors when portraying and comparing the
philosophical positions of important Buddhist scholars who preceded them.
Such studies are valuable because they show us how Tibetans themselves crafted
hermeneutical strategies for bringing order to the heterogeneous complex of views
known as gzhan stong, allowing us to explore the semantic ranges of the term and
its usage. Such strategies are also useful because they provide us with a starting
point for contextualizing the statements found in the actual writings of the scholars
quoted.
The literary output of several of these Tibetan Buddhist scholars is immense.
In some cases their positions may have changed during their lifetime. Furthermore,
an author may defend a philosophical position for a rhetorical purpose without
holding this position himself, and as Trantha has mentioned, their presentations
may be colored by pedagogical concerns.
For those of us who study this tradition it is therefore, in some cases, premature
to announce any definitive conclusion as to the position of individual authors before
their entire literary output has been studied in detail. It will require patience before
50
dngos med don dam du dod pa chos mi rigs la/ don dam dngos por dod pa dngos smra bai lugs
so (Trantha, Zab don nyer cig pa, 788.1-788.2).
15
a clear picture emerges of the exact positions of even the most influential Tibetan
Buddhist scholars on gzhan stong.
16
Glossary
Note: glossary entries are organized in Tibetan alphabetical order. All entries list
the following information in this order: THDL Extended Wylie transliteration of
the term, THDL Phonetic rendering of the term, English translation, equivalents
in other languages, dates when applicable, and type.
Ka
Wylie
Phonetics
English
Other
Dates
Type
1761-1829 Person
Karma Ngedn
karma pa
Karmapa
1733/4-97/8 Person
karma pa mi bskyod
rdo rje
Karmapa Miky
Dorj
1507-1554 Person
bka brgyud
Kagy
Person
Person
Organization
Kha
Wylie
Phonetics
mkhan po
khenpo
English
Other
Dates
Type
Term
Ga
Wylie
Phonetics
English
Other
grub mtha
drupta
dge lugs pa
Gelukpa
rgyal rong
Gyelrong
Gyundr Um Tikl
Dates
Type
Term
Organization
Place
Text
Text
sgom
gom
meditation
Term
sgom pa
gompa
meditation
Term
sgom lugs
gomluk
practice tradition
Term
illusory nature
Term
Phonetics
English
Other
Dates
Type
dngos po
ngpo
entity
Term
snga ma
ngama
former
Term
Wylie
Phonetics
English
chchen rangtong
relative phenomena
[being] rangtong
Term
ultimate nature
[being] zhentong
Term
Cha
Other
Dates
Type
17
Ja
Wylie
Phonetics
jo nang
Jonang
jo nang pa
Jonangpa
English
Other
Dates
Type
1292-1361 Person
Organization
1813-1899 Person
Jamgn Zhenpen
Nangwa
1871-1927 Person
jam mgon si tu pa
chen
1700-1774 Person
Person
Nya
Wylie
Phonetics
English
Other
Dates
Type
nyams su len pa
nyamsu lenpa
bringing experience
Term
nyams su len
nyamsu len
practice
Term
nyim yesh
non-dual pristine
awareness
Term
Wylie
Phonetics
English
tenla wapja
that which is to be
resolved or
ascertained
Term
rtogs ldan
tokden
a realized one
Term
lta grub
tadrup
philosophical tenet
Term
lta sgom
tagom
combination of
theory and practice
Term
lta ba
tawa
philosophical point
of view theory;
philosophy
Term
lto ru tsang
Toru Tsang
Tnpa Zhiden
Ta
Other
Dates
Type
Person
1292-1361 Person
Tha
Wylie
Phonetics
English
Other
Dates
Type
Monastery
1737-1802 Person
Da
Wylie
Phonetics
dol po pa
Dlpopa
English
1292-1361 Person
Dlpopa Sherap
Gyeltsen
1292-1361 Person
mdo khams
Dokham
Place
sde dge
Deg
Place
Other
Dates
Type
Text
18
Pa
Wylie
Phonetics
Pema Namgyel
English
Other
twentieth Person
century
padma bi dza
Pema Bidza
twentieth Person
century
Dates
Type
1886-1952 Person
pa ita
pendita
Term
dpal spungs
Pelpung
Monastery
Pelpung Tupten
dpal spungs thub
bstan dar rgyas chos Dargy Chkhorling
khor gling
spyi mtshan
Monastery
chitsen
generality;
universal
Wylie
Phonetics
English
phyi ma
chima
latter
Phonetics
English
Term
Pha
Other
Dates
Type
Term
Ba
Wylie
Other
Dates
Type
Person
1886-1952 Person
Text
Jamch Ng Lamgyi
Rimpa Selwar Jep
Tench Rinchen
Drngyi Goj
Text
dbu ma
Uma
dbu ma chen po
Uma Chenpo
Doxographical
Category
Uma Zhentongkor
Tench Chokd Dep
Dangpo
Text
Text
Text
dbyings
ying
San. Madhyamaka
sphere of reality;
space
San. dhtu
Doxographical
Category
Term
19
dbyings ye gnyis ka
ying y nyika
Wylie
Phonetics
English
mi bskyod
Miky
Term
Ma
Other
Dates
Type
1507-1554 Person
Dza
Wylie
Phonetics
dzam thang
Dzamtang
English
Other
Dates
Type
Place
rdzogs chen
Dzokchen
Monastery
Zha
Wylie
Phonetics
English
gzhan stong
zhentong
empty of other
Other
Dates
Type
Term
Text
gzhan stong pa
zhentongpa
Term
Text
Term
Za
Wylie
Phonetics
Zapdn Nyerchikpa
English
Other
Dates
Type
Text
zur mang
Zurmang
Monastery
Ya
Wylie
Phonetics
English
ye shes
yesh
pristine awareness
Wylie
Phonetics
English
rang stong
rangtong
empty of
self[-nature]
rang stong pa
rangtongpa
rang mtshan
rangtsen
rang rig
rangrik
Other
Dates
Type
Term
Ra
Other
Dates
Type
Term
Term
particularity
Term
Term
Sha
Wylie
Phonetics
shkya
Shakya
shkya mchog
Shakya Chok
Shakya Chokden
Shernyinggi Tsikdrel
English
Other
Dates
Type
Term
Person
1428-1507 Person
Text
20
Sherapkyi Parltu
Chinp Nyingp Dn
Nampar Shepa
Ngnm Leksh
Text
Sherapkyi Parltu
Chinp Lungch
Tadakgi Dtsi
Nyingpor Gyurpa
Gangla Denp Zhi
Jetsn Choktu Gyepar
Ngels Yongd Tlgyi
Jnpa Gyepa
Text
Sa
Wylie
Phonetics
English
Other
Dates
Type
sa bzang ma ti pa
chen
si tu
Situ
si tu padma dbang
mchog rgyal po
1886-1952 Person
si tu pa chen
Situ Penchen
1700-1774 Person
Serdok Penchen
1428-1507 Person
1294-1376 Person
Person
Sanskrit
Wylie
Phonetics
English
Highest Yoga
Tantra
Sanskrit
Type
Text
Anuttara-yogatantra
Doxographical
Category
ryadeva
second/third Person
century
Asaga
ca.
310-390
buddhakya
Mind Only System Cittamtra
sphere of reality
Dates
Abhisamaylakra
Person
Term
Doxographical
Category
darana
Term
dharma
Term
dharmadhtu
Term
dharmakya
Term
true
nature of
phenomena;
ultimate
nature
dharmat
Term
body; state
kya
Term
Madhyamakvatra
Text
mdhyamika
Term
mahmudr
Term
Mahyna
Doxographical
Category
Maitreya
Person
21
secret syllables
mantra
Term
Path of Secret
Syllables
Mantrayna
Doxographical
Category
Ngrjuna
second
century
Person
nirva
Term
Prsagika
Madhyamaka
Doxographical
Category
sasra
Term
Sautrntika
Doxographical
Category
heart of bliss
sugatagarbha
Term
Buddhas Word
stra
Term
Path of the
Buddhas Words
Strayna
Doxographical
Category
Svtantrika
Madhyamaka
Doxographical
Category
transcendence of
suffering
cyclic existence
tantra
Trantha
Term
1575-1634 Person
tathgatagarbha
Term
trisvabhva
Term
Vaibhika
Doxographical
Category
Yogic Conduct
System
Yogcra
Doxographical
Category
Central Yogic
Conduct System
YogcraMadhyamaka
Doxographical
Category
three-fold nature
22
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45, no. 1 (1989): 86-90.
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Burchardi, Anne. Shakya mchog ldans Literary Heritage in Bhutan. Thimphu:
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Definitive Meanings in the Three Turnings of the Wheel of Dharma, the Two
Truths, and Dependent Arising: The Root Text and Commentary Section Two
of Chapter Seven from The Treasury of Knowledge by Jamgn Kongtrl Lodr
Thaye. Kathmandu: Marpa Institute, 1997.
Dreyfus, Georges B. Recognizing Reality: Dharmakrtis Philosophy and Its
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Kapstein, Matthew. The Dzam thang Edition of the Collected Works of Kun
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Delhi: Shedrup Books, 1992.
. Reasons Traces. Boston: Wisdom Publications, 2001.
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Awareness: A Tibetan Madhyamaka Defence, by Paul Williams. Journal of
Buddhist Ethics 7 (2000): 105-25.
Komarovski, Iaroslav. Three Texts on Madhyamaka by Shakya Chokden.
Dharamsala: Library of Tibetan Works & Archives, 2000.
Lopez, Donald S., Jr. The Heart Stra Explained: Indian and Tibetan
Commentaries. Albany: SUNY, 1988.
Mathes, Klaus-Dieter. Tranthas Presentation of trisvabhva in the gan sto
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23
24