Journal of the

International Association
of Tibetan Studies

Issue 3 December 2007

ISSN 1550-6363
An online journal published by the Tibetan and Himalayan Digital Library (THDL)
www.jiats.org

Editor: Jos Ignacio Cabezn

Book Review Editor: Kurtis Schaeffer
Assistant Editors: Alison Melnick, Zoran Lazovic, and Christopher Bell
Managing Director: Steven Weinberger
Technical Director: Nathaniel Grove

Contents
Articles

A Look at the Diversity of the Gzhan stong Tradition (24 pages)

Anne Burchardi

Beyond Anonymity: Paleographic Analyses of the Dunhuang Manuscripts (23 pages)

Jacob Dalton

Emperor Mu rug btsan and the Phang thang ma Catalogue (25 pages)
Brandon Dotson

An Early Seventeenth-Century Tibeto-Mongolian Ceremonial Staff (24 pages)

Johan Elverskog

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 Tibetan Songs of Realization: Echoes from a Seventeenth-Century Scholar

and Siddha in Amdo, by Victoria Sujata (6 pages)
Lauran Hartley

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

A Look at the Diversity of the Gzhan stong Tradition1

Anne Burchardi
University of Copenhagen

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.

Burchardi: The Diversity of the Gzhan stong Tradition

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

See http://www.tbrc.org P5784.

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).

Journal of the International Association of Tibetan Studies 3 (December 2007)

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.

Another question reads:

At the time of the ground, is the potential primordially pure or not? If it is, then what is the basis of
the temporary delusions? Similarly, the manner of delusion must be said to be a manner of purity.
If it is not primordially pure, then what are the natural qualities and the temporary impurities? (gzhi
dus rigs pa ye dag yin nam min/ yin na glo bur khrul gzhi gang la bya/ ji ltar khrul tshul dang ni
dag tshul smros/ ye dag min na yon tan rang bzhin dang / dri ma glo bur ba de ci la ser/; Padma bi
dza, Dri lan tshes pai zla ba, 47.4-47.5).

The colophon states:

My master Byams mgon ti si tu rin po che held this paper roll of questions in his hand, and with
the command give some satisfying answers to this, he hit it on my head as a drum stick, like a
text worthy of respect. So nurtured by his kindness and the kindness of Jam mgon gzhan phan
snang ba and others, [I,] Padma bi dza from Zur mang, placed in the ranks of Dpal spungs thub
bstan dar rgyas chos khor gling, wrote this, which is what came to mind, when staying at the home
of Lto ru tsang, minister of the king of Sde dge, on my way to Rdzogs chen to have books printed
(rang rei rigs kyi khyab bdag byams mgon ti si tu rin po ches dii dri bai shog dril lag tu gnang
nas rnga la dbyug gus bskul bai dpe ltar lags pas/ di la lan yid tshim pa zhig thob cig ces bka
stsal spyi bor phebs par brten nas/ rje de nyid dang jam mgon gzhan phan snang ba sogs kyi bka
drin gyis rjes su tsho zhing / shar dpal spungs thub bstan dar rgyas chos khor gling gi gral mthar
khod zur mang ba padma bi dzas mdo khams rdzogs chen phyogs dpe cha spar du gro ba'i lam
zhor/ sa skyong sde dgei mdun mdzod lto ru tshang sar dug skabs blo thog nas shar byung du bris
ba dag par bshus nas bskur ba dge legs phel/; Padma bi dza, Dri lan tshes pai zla ba, 75.2-75.5).

The text consists of the answers to these questions.

Burchardi: The Diversity of the Gzhan stong Tradition

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

gtan la dbab bya: that which is to be resolved or ascertained.

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

Padma bi dza has switched the order of view 3 and 4 here.

Journal of the International Association of Tibetan Studies 3 (December 2007)

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).

Burchardi: The Diversity of the Gzhan stong Tradition

and intention of Stra[-yna] (Path of the Buddhas Words) and Mantra[-yna,

respectively] through a presentation of
1. Difference in terms of subject matter.
2. Difference in ascertaining.
3. Difference in terms of manner of ascertainment.15
Difference in Terms of Subject Matter

It is appropriate to describe the difference between the two kinds of Madhyamaka

in terms of subject matter as follows: Faults are rang stong and qualities are gzhan
stong.16
The empty aspect emphasized in the context of the stras of the second turning
of the wheel and the texts commenting on their intention constitute that which is
to be purified, the faults and defects which are temporary and illusory. These are
considered rang stong. That which is emphasized in the treatises of the final turning
and the Mantra[-yna], tantras, and so forth constitutes the basis of purification,
the qualities which are space and pristine awareness. These are considered gzhan
stong.17
Difference in Ascertaining

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).

Journal of the International Association of Tibetan Studies 3 (December 2007)

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

It is appropriate to say that the manner of teaching the sphere of reality

(dharmadhtu) as a generality/universal is rang stong, and the manner of teaching
it in terms of its actuality/particularity is gzhan stong, just as master Asaga (ca.
310-90) differentiated between dharmadhtu as a generality and as an actuality.20
It is also appropriate to say that the manner of ascertaining the conceptual image
of dharmadhtu by way of [the teachings on] the sixteen kinds of emptiness and
so forth in the intermediate turning of the wheel is rang stong, and the manner of
determining dharmadhtu in terms of its actuality, sugatagarbha (heart of bliss),
by way of [the teachings on] the luminosity of mind itself and so forth in the final
turning of the wheel and Mantra[-yna] is gzhan stong.21
So, it is appropriate to understand the postulations of the two types of
Madhyamaka through proper investigation of the sources of the teachings.
Furthermore, as explained just above, one should gain certainty in three ways.
To summarize in verse form:
Faults and qualities, refutation and affirmation, conceptual and actual dhtu
[Are] the differences between rang stong and gzhan stong
In terms of what they are, how they [are ascertained], and in what manner.22

How These Two Ultimately Do Not Contradict Each Other

Through a difference in the tradition of expression on these points, the names of
the two types of Madhyamaka came about. Therefore, the aspect that expresses
space (dbyings) and illusory nature (sgyu mai rang bzhin) of the intermediate
turning of the wheel was given the name Rang stong Madhyamaka. The aspect
19
mgon po klus/ bdag las ma yin gzhan las min/ gnyis las ma yin rgyu med min/ dngos po gang dag
gang na yang / skye ba nam yang yod ma yin/ ces sogs gsung pa ltar gtso bor khor lo bar pa la sogs
pai dgag phyogs kyi rigs pas rang stong du bstan tshul dang / rgyal tshab byams pas/ rdzogs sangs
sku ni pho phyir dang / de bzhin nyid dbyer med phyir dang / rigs yod phyir na lus can kun/ rtag tu
sangs rgyas snying po can/ zhes sogs gsungs pa ltar khor lo tha mai sgrub phyogs kyi rigs pas gzhan
stong du bstan na yang rung ba ltar ro/ (Padma bi dza, Dri lan tshes pai zla ba, 64.2-64.5).
20

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).

Burchardi: The Diversity of the Gzhan stong Tradition

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

Journal of the International Association of Tibetan Studies 3 (December 2007)

Si tu pa chen (1700-74), is presented as regarding rang stong and gzhan stong as

different methods of ascertaining a given subject, while the seventh master, Ka
thog dge rtse pa chen,27 is portrayed as holding rang stong and gzhan stong as
different ways of gaining realization.
The seven positions are also summarized into three positions with Dol po pa
representing the first position that emphasizes the aspect of pristine awareness (ye
shes) as gzhan stong, Shkya mchog ldan representing the second position that
emphasizes the aspect of the sphere of reality (dbyings) as gzhan stong, and the
others representing a third group of positions that asserts a combination of space
and awareness (dbyings ye gnyis ka) as being gzhan stong.
Padma bi dza concludes on a conciliatory note, showing how rang stong and
gzhan stong do not contradict each other. They can thus be considered to belong
to different levels of discourse, and therefore lack the basic criteria for meaningful
comparison. Ruegg has aptly observed: It may be possible to think in terms of
complementarity (or incommensurability) between two theories belonging to
distinct universes of religious-philosophical discourse rather than in terms of
contradiction between theories competing on the same level.28
As we have seen, gzhan stong is used to refer to a number of different but related
fields of inquiry. Let us explore this issue a bit further.29 Certain Tibetan Buddhist
masters use the term gzhan stong to refer to a philosophical tenet system (grub
mtha, siddhnta); others use it to refer to a philosophical point of view theory (lta
ba). At other times it is used to refer to a combination of theory and practice (lta
sgom) or to a practice tradition (sgom lugs). Finally, many such as Padma bi dza
argue that rang stong and gzhan stong represent Strayna and Mantrayna,
respectively.
of this text. Mi bskyod rdo rje also endorsed gzhan stong in his Dbu ma gzhan stong smra bai srol
legs par phye bai sgron me, published in Dbu ma gzhan stong skor bstan bcos phyogs bsdus deb dang
po (Sikkim: Karma Shri Nalanda Institute, 1990), 12-48. However, his commentary on
Madhyamakvatra, the Dbu ma la jug pai rnam bshad dpal ldan dus gsum khyen pai zhal lung
dwags brgyud grub pai shing rta (Seattle: Nitartha International Publications, 1996) is in accordance
with the rang stong theory, while at the same time taking issue with the emptiness propounded by the
Dge lugs pa school. For studies of this last text see Paul Williams, A Note on Some Aspects of Mi
Bskyod Rdo Rjes Critique of Dge Lugs Pa Madhyamaka, Journal of Indian Philosophy 11, no. 2
(1983): 125-146, and David Seyfort Ruegg, A Kar ma bka brgyud Work on the Lineages and Traditions
of the Indo-Tibetan dBu ma (Madhyamaka), Orientalia Iosephi Tucci Memoriae Dicata, vol. 3 (Roma:
Istituto Italiano per il Medio ed Estremo Oriente, 1988), 1249-80. See also Karl Brunnhlzl, The Center
of the Sunlit Sky: Madhyamaka in the Kagy Tradition (Ithaca: Snow Lion, 2004), 445-526, where Mi
bskyod rdo rjes views on gzhan stong are elaborated in the fourth chapter, entitled Is There Such a
Thing as Shentong-Madhyamaka?
27

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.

Burchardi: The Diversity of the Gzhan stong Tradition

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

Broido, The Jo-nang-Pas, 89.

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

Journal of the International Association of Tibetan Studies 3 (December 2007)

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.

Burchardi: The Diversity of the Gzhan stong Tradition

12

ascertaining their view provisionally there are many minor differences between
their philosophical tenet systems.38

Trantha presents Shkya mchog ldans position first, referring to him as

former (snga ma), and Dol po pas position last, referring to him as latter (phyi
ma).39 They are introduced in this order in the text as a way of expressing a
hierarchical order of profundity according to the author. My impression is that
Trantha wishes to restate Dol po pas original gzhan stong by showing how it
differs from Shkya mchog ldans version of gzhan stong. But does Tranthas
admiration for and identification with Dol po pa allow for an accurate portrayal
of Dol po pas position? Trantha seems in many cases to be speaking on Dol po
pas behalf, and so we can to a certain extent read what is portrayed as Dol po pas
position as being actually Tranthas own position.
Another issue is whether Trantha uses a given point in time as definitive for
portraying Shkya mchog ldans position in regard to the twenty-one points,40 since
Shkya mchog ldans position vis--vis the rang stong/gzhan stong problematic
is known to have changed during his lifetime. He has been described by Thuu
bkwan blo bzang chos kyi nyi ma (1737-1802) as starting out as a (rang stong)
mdhyamika, then becoming a Cittamtra (Mind Only System) proponent, and
then ending up as a Jo nang pa (gzhan stong mdhyamika). According to Dreyfus,41
the second period, which started when Shkya mchog ldan was around the age of
forty-nine, is more accurately described as Central Yogic Conduct System
(Yogcra-madhyamaka), and in particular as False Aspectarian Yogic Conduct
System, which surpasses the ind Only ystem.42 During the last phase, starting
when he was around fifty-six, he claimed the Jo nang pa position to be a more
appropriate way to account for the experiential side of the realization of
emptiness.43
Among the points covered in Tranthas text are the issues of whether the
second turning is of literal or non-literal meaning and whether gzhan stong might
38
om swa sti/ zab mo gzigs pa rnams la ni/ bzhed dgongs gal ba mi srid snyam/ on kyang gdul bya
tha dad dang / dgos pai dbang gzigs tha dad bsnyad/ dir chos rje kun mkhyen chen po brton pa bzhi
ldan dang / pai ta chen po rgyal ba shkya mchog ldan gnyis/ gzhan stong dbu mai lta sgom gyi
gnad gcig kyang / gnas skabs lta ba de gtan la bebs pai skabs/ grub mtha mi dra ba than thun mang
dag yod pa rnams dir ngos bzungs bar bya ste (Trantha, Zab don nyer cig pa, 782.1-782.3).
39

Even though Shkya mchog ldan was born sixty-seven years after Dol po pas death.

40

See Mathes, Tranthas Twenty-one Differences, 315 for an analysis of this.

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).

Journal of the International Association of Tibetan Studies 3 (December 2007)

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

Shkya mchog ldans position is depicted as sympathetic to gzhan stong while

remaining within the generally accepted framework of logical discourse when it
comes to theory. He acknowledges the role that gzhan stong plays on the level of
meditation. He is shown to hold rang stong as the highest view since he argues
that because non-dual pristine awareness (gnyis med ye shes) cannot withstand
logical scrutiny it cannot have an ultimate place in the context of logical discourse.
Dol po pa argues that non-dual pristine awareness can withstand logical scrutiny
since it is beyond the reach of the logical mind.49 In this context the two masters
are obviously speaking from two different perspectives. While Shkya mchog ldan
is speaking of view, Dol po pa is speaking of that which transcends view.
The two masters are shown to differ on the value they give to trisvabhva
(three-fold nature) vis--vis the two truths, on their positions concerning rang rig,

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

Nyams su len is often translated as practice, meaning bringing into experience.

46

The Madhyamaka treatises of Ngrjuna and ryadeva.

47

Combined abbreviation of lta ba and grub mtha.

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).

Burchardi: The Diversity of the Gzhan stong Tradition

14

on the status of tathgatagarbha, and on their understanding of Mantra[-yna],

but in particular they are shown to differ on whether the nature of non-dual pristine
awareness is permanent or impermanent, whether it is an entity or a non-entity,
and whether it is compounded or uncompounded. Here Dol po pas arguments
transcend (or disregard) the logical categories by stating that while non-dual pristine
awareness is permanent in the sense that it is beyond the three times and is
uncompounded in the sense that it is beyond compounded and uncompounded, it
is neither an entity nor a non-entity.
Dol po pa believes according to Trantha that epistemology is insufficient
when it comes to establishing the ultimate. He does accept the logic of non-dual
pristine awareness as a cognition, but refutes its inclusion in the logical category
of entities (dngos po), where cognition normally belongs, at least according to a
good deal of Buddhist epistemological literature. He says, To assert a non-entity
as existing ultimately is not a logical teaching, but to assert an entity as being
ultimate is the tradition of proponents of substantialism.50 Whether this last remark
in fact is Tranthas way of defending Dol po pa against his later critics can only
be asserted by studying Dol po pas own writings in detail. However, this exchange
serves to illustrate the complexities involved when an already ahistorical and fictive
discussion covers more than one level of discourse.

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).

Journal of the International Association of Tibetan Studies 3 (December 2007)

15

a clear picture emerges of the exact positions of even the most influential Tibetan
Buddhist scholars on gzhan stong.

16

Burchardi: The Diversity of the Gzhan stong Tradition

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

ka thog dge rtse pa Katok Gets Penchen

chen

Dates

Type

1761-1829 Person

karma nges don

Karma Ngedn

karma pa

Karmapa

karma pa bdud dul

rdo rje

Karmapa Ddl Dorj

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

philosophical tenet San. siddhnta

system

dge lugs pa

Gelukpa

rgyal rong

Gyelrong

rgyu bras dbu mai

thig le

Gyundr Um Tikl

Dates

Type
Term
Organization
Place

The Central Causal

and Resultant Drop

Text

rgyud blai rnam

Gyl Namsh
bzhad sngon med nyi Ngnm Nyima
ma

Text

sgom

gom

meditation

Term

sgom pa

gompa

meditation

Term

sgom lugs

gomluk

practice tradition

Term

illusory nature

Term

sgyu mai rang bzhin gyum rangzhin

Nga
Wylie

Phonetics

English

Other

Dates

Type

dngos po

ngpo

entity

Term

snga ma

ngama

former

Term

Wylie

Phonetics

English

chos can rang stong

chchen rangtong

relative phenomena
[being] rangtong

Term

ultimate nature
[being] zhentong

Term

Cha

chos nyid gzhan stong chnyi zhentong

Other

Dates

Type

17

Journal of the International Association of Tibetan Studies 3 (December 2007)

Ja
Wylie

Phonetics

jo nang

Jonang

jo nang pa

Jonangpa

English

Other

Dates

Type

1292-1361 Person
Organization

jam mgon kong sprul Jamgn Kongtrl

Lodr Tay
blo gros mtha yas

1813-1899 Person

jam mgon gzhan

phan snang ba

Jamgn Zhenpen
Nangwa

1871-1927 Person

jam mgon si tu pa
chen

Jamgn Situ Penchen

1700-1774 Person

jam mgon si tu rin po Jamgn Situ Rinpoch

che

Person

Nya
Wylie

Phonetics

English

Other

Dates

Type

nyams su len pa

nyamsu lenpa

bringing experience

Term

nyams su len

nyamsu len

practice

Term

gnyis med ye shes

nyim yesh

non-dual pristine
awareness

Term

Wylie

Phonetics

English

gtan la dbab bya

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

brton pa bzhi ldan

Tnpa Zhiden

Ta
Other

Dates

Type

Person
1292-1361 Person

Tha
Wylie

Phonetics

English

Other

Dates

thub bstan dar rgyas Tupten Dargy

Chkhorling
chos khor gling

Type
Monastery

Tuken Lozang Chkyi

thuu bkwan blo
bzang chos kyi nyi ma Nyima

1737-1802 Person

Da
Wylie

Phonetics

dol po pa

Dlpopa

English

1292-1361 Person

dol po pa shes rab

rgyal mtshan

Dlpopa Sherap
Gyeltsen

1292-1361 Person

dri lan tshes pai zla

ba

Drilen Tsep Dawa

mdo khams

Dokham

Place

sde dge

Deg

Place

The Full Moon

Dialogue

Other

Dates

Type

Text

18

Burchardi: The Diversity of the Gzhan stong Tradition

Pa
Wylie

Phonetics

padma rnam rgyal

Pema Namgyel

English

Other

twentieth Person
century

padma bi dza

Pema Bidza

twentieth Person
century

padma dbang mchog Pema Wangchok

Gyelpo
rgyal po

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

byams mgon ti si tu Jamgn Tai Situ

Rinpoch
rin po che

Dates

Type
Person

byams mgon si tu rin Jamgn Situ Rinpoch

po che

1886-1952 Person

byams chos lngai

Jamch Ng Ngedn
nges don rab tu gsal Raptu Selwa Zhejaw
ba zhes bya bai bstan Tench
bcos

Text

byams chos lngai lam

gyi rim pa gsal bar
byed pai bstan bcos
rin chen sgron gyi sgo
byed

Jamch Ng Lamgyi
Rimpa Selwar Jep
Tench Rinchen
Drngyi Goj

Text

dbu ma

Uma

dbu ma chen po

Uma Chenpo

Doxographical
Category

dbu ma gzhan stong

skor bstan bcos
phyogs bsdus deb
dang po

Uma Zhentongkor
Tench Chokd Dep
Dangpo

Text

dbu ma gzhan stong

smra bai srol legs
par phye bai sgron
me

Uma Zhentong Maw

Sl Lekpar Chew
Drnm

Text

dbu ma la jug pai

rnam bshad dpal ldan
dus gsum mkhyen pai
zhal lung dwags
brgyud grub pai
shing rta

Umala Jukp Namsh

Penden Dsum
Khyenp Zhellung
Dakgy Drupp
Shingta

Text

dbyings

ying

San. Madhyamaka

sphere of reality;
space

San. dhtu

Doxographical
Category

Term

19

Journal of the International Association of Tibetan Studies 3 (December 2007)

dbyings ye gnyis ka

ying y nyika

both the sphere of

reality and pristine
awareness

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

gzhan stong snying po Zhentong Nyingpo

Text

gzhan stong pa

zhentongpa

Term

gzhan stong dbu ma

rgyan

Zhentong Uma Gyen The Ornament of

Gzhan stong
Madhyamaka

Text

gzhan stong dbu mai zhentong um tagom theory

and practice of the
lta sgom
Empty of Other
Central System

Term

Za
Wylie

Phonetics

zab don nyer cig pa

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

shkya mchog ldan

Shakya Chokden

sher snying gi tshig

brel

Shernyinggi Tsikdrel

English

Other

Dates

Type
Term
Person

1428-1507 Person
Text

20

Burchardi: The Diversity of the Gzhan stong Tradition

shes rab kyi pha rol tu

phyin pai snyin poi
don rnam par bshad
pa ngon med legs
bshad

Sherapkyi Parltu
Chinp Nyingp Dn
Nampar Shepa
Ngnm Leksh

Text

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

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

Sazang Mati Penchen

si tu

Situ

si tu padma dbang
mchog rgyal po

Situ Pema Wangchok

Gyelpo

1886-1952 Person

si tu pa chen

Situ Penchen

1700-1774 Person

gser mdog pa chen

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

Journal of the International Association of Tibetan Studies 3 (December 2007)

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

Burchardi: The Diversity of the Gzhan stong Tradition

22

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