Abstract ……………………………………………………………………… 5-6 Acknowledgements.………………………………………………………….. 6-7 Introductory Remarks……………………………………………………….. 8-9 The Present Study…………………………………………………………… 9-10 Review of Literature Primary Sources and Editions .…………………………………………. 10-18 Modern Works and Authors ……………………………………….. Pre-Modern Works and Authors …………………………………… Secondary Sources and Studies…..………………………………….… 18-44 Methodological Considerations …………………………………………… 44-46 Translation Method…………………..…………………………………. 47-49 Contributions of the Present Work ……………………………………….… 49-52 I. Jo nang Gzhan stong Genesis A) The Tibetan Gzhan stong Discourse……………………………. 52-57 B) Historical Sources for Gzhan stong Madhyamaka Sūtra Gzhan stong and Tantra Gzhan stong Sūtra and Tantra……..……………………………………… 57-59 Sūtra Gzhan stong………..…………………………………. 59-62 Tantra Gzhan stong…………..……………………………….63-65 Mkhan po Blo grags’ History of Sūtra Gzhan stong Early Mahāyāna Tradition in India..………………………. 66‐69 Later Mahāyāna Tradition in India……..………………….. 69‐71 Indian Masters in the Sūtra Gzhan stong Lineage………… 72‐74 Tibetan Forefathers in the Sūtra Gzhan ston Lineage…….. 75‐76 Mkhan po Blo grags’ History of Tantra Gzhan stong Indian Masters in the Tantra Gzhan ston Lineage………… 76-78 Tibetan Forefathers in the Tantra Gzhan stong Lineage…... 78-80 Early Jo nang pa and the Synthesis of Sūtra and Tanta Early Jo nang Lineage Masters………………..……………. 80-83 Dol po pa and his Dharma Heirs.…………………..……….. 83-86 Later Jo nang pa and the Transmission to ‘Dzam thang Later Jo nang Lineage Masters..…………………………… 86-89 The Jo nang pa in A mdo ………..………………………… 89-92 C) Mkhan po Blo grag’s Life and Works Mkhan po Blo grag’s Essential Hagiography …..…………. 92-97 II. Jo nang Gzhan stong Exegesis A) Literary Sources for Gzhan stong Madhyamaka Māhāyana Hermeneutics The Indic Context………………..…………………………. 97-99 The Four-fold Reliance ……………..…………………….. 99-104 Śākyamuni’s Three Turnings ..…………………………………… 104-109 Defining Neyārtha and Nītārtha...…………………………109‐113 Gzhan stong Canonical Literature Core Gzhan stong Sources ..……………………………… 113-117 Great Madhyamaka and the Cittamātra Sūtras ..…………. 117‐122 B.) The Gzhan stong Chen mo Gzhi, Lam, ‘Bras bu as a Coherent Structure ……………. 122-124 The Gzhan stong Chen mo in its Curricular Context...……124-128 III. The Gzhi Section of the Gzhan stong Chen mo Technical Notes….………………………………………………………...128-129 Annotated Translation: Chapter I.A An Explanation of Profound Abiding Reality's Ground [folio #86-180] …129-143 I. Actual abiding reality of the distinctive ground A. How enlightened essence is the ground expanse (1) How Profound Pristine Awareness is the Actuality of Phenomena …………….……………………… 143-146 (2) How the Expanse and Awareness Encompasses Everything Stable and Wavering ………………….146-150 (3) How the Three Precious Jewels are the Actuality of Phenomena Resides …………………………….150-155 (4) How Enlightened Essence is Taught in Examples…...155-193 (5) How the Naturally Abiding Spiritual Affinity is Equal ……………………………………………193-197 (6) How the Three Patterns of Phenomena Reside ..………197-200 (7) How the Three Patterns of What Exists Reside ….….200-202 (8) How the Dimension of Phenomena Does Not Divide Ground from Fruition ……………………..202-207 (9) How Every Enlightened Quality is Subsumed ………207-219 (10) How to Unravel the Intent of the Master Nāgārjuna and His Heirs ………………………………..…….219-226 Epilogue ………………………………………………….. 226-228 Appendix I.: Mkhan po Blo gros Grags pa's Topical Outline (sa bcad) of the Gzhan stong Chen mo: Chapter I.A ………..…… 229-248 Appendix II: Tā ra nā tha's "Supplication to the Profound Gzhan stong Madhyamaka Lineage" ….…………………………. 249-269 Appendix III: Btsan Kha bo che’s Condensation of the Three Natures .....270-271 Endnotes………………………………………………………………………. 272 Primary Source Reference List.……………………………………………….. 293 Secondary Source Reference List……………………………………………….
Abstract
Among the magnificently diverse syntheses of Indian Buddhist thought elaborated in Tibet, the understanding of gzhan stong (zhentong) or “extrinsic emptiness” as articulated through authors of the Jo nang tradition has come to inhabit a distinctive place within Tibetan Buddhist philosophical discourse. Exploring the history and literary heritage of gzhan stong philosophical thinking within the Jo nang tradition, we trace the sequential lineage (rings lugs) of the Jo nang pa, examining the distinctive gzhan stong view through a study and translation of the gzhi (ground) section of 'Dzam thang Mkhan po Ngag dbang Blo gros grags pa's (1920-75) seminal text titled, the “Gzhan stong Chen mo” or the “Great
Exposition on Extrinsic Emptiness.”
Part I presents the genesis of Jo nang gzhan stong thought. Situating the Jo nang within the history of Buddhism in India and Tibet, this section explores the lives of selected forefathers of the Jo nang pa and central figures in Tibet, as well as the life and works of Mkhan po Blo grags. Emphasis is placed on both the sūtra and tantra lineages of gzhan stong thought and attention is given to the specific lineage of the Kālacakra within the Jo nang.
Part II is on the exegesis of the Tibetan Buddhist genre of Jo nang gzhan stong literature. Here, we discuss Mahāyāna Buddhist hermeneutical schemas employed by the tradition to interpret what is of definitive (nges don) and provisional (drang don) meaning, as well as the core textual basis for sūtra gzhan stong.
Part III is an annotated translation of chapter I.A of the gzhi (ground) section of the Gzhan stong Chen mo. This part provides readers with the first English translation of a text explicitly on the gzhan stong view from a modern Jo nang author, and one of the few translations of a text from the Jo nang tradition. Here, Mkhan po Blo grags explains the abiding reality (gnas lugs) of the ground for reality, the principles that the ground relies upon, and how reality's basic ground is effulgently full of enlightened qualities while devoid of superficial phenomena.
| Citation | Sheehy, Michael. "The Gzhan stong Chen mo: A Study of Emptiness according to the Modern Tibetan Buddhist Jo nang Scholar 'Dzam thang Mkhan po Ngag dbang Blo gros Grags pa (1920-75)." PhD diss., California Institute of Integral Studies, 2007. |
|---|---|
Among the magnificently diverse syntheses of Indian Buddhist thought elaborated in Tibet, the understanding of gzhan stong (zhentong) or “extrinsic emptiness” as articulated through authors of the Jo nang tradition has come to inhabit a distinctive place within Tibetan Buddhist philosophical discourse. Exploring the history and literary heritage of gzhan stong philosophical thinking within the Jo nang tradition, we trace the sequential lineage (rings lugs) of the Jonang pa, examining the distinctive gzhan stong view through a study and translation of the gzhi (ground) section of 'Dzam thang Mkhan po Ngag dbang Blo gros grags pa's (1920-75) seminal text titled, the “Gzhan stong Chen mo” or the “Great Exposition on Extrinsic Emptiness.” Part I presents the genesis of Jo nang gzhan stong thought. Situating the Jo nang within the history of Buddhism in India and Tibet, this section explores the lives of selected forefathers of the Jo nang pa and central figures in Tibet, as well as the life and works of Mkhan po Blo grags. Emphasis is placed on both the sūtra and tantra lineages of gzhan stong thought and attention is given to the specific lineage of the Kālacakra within the Jo nang. Part II is on the exegesis of the Tibetan Buddhist genre of Jo nang gzhan stong literature. Here, we discuss Mahāyāna Buddhist hermeneutical schemas employed by the tradition to interpret what is of definitive (nges don) and provisional (drang don) meaning, as well as the core textual basis for sūtra gzhan stong. Part III is an annotated translation of chapter I.A of the gzhi (ground) section of the Gzhan stong Chen mo. This part provides readers with the first English translation of a text explicitly on the gzhan stong view from a modern Jo nang author, and one of the few translations of a text from the Jo nang tradition. Here, Mkhan po Blo grags explains the abiding reality (gnas lugs) of the ground for reality, the principles that the ground relies upon, and how reality's basic ground is effulgently full of enlightened qualities while devoid of superficial phenomena. (Source: Abstract pp. 4-5)
Ngag dbang blo gros grags pa. rgyu dang 'bras bu'i theg pa mchog gi gnas lugs zab mo'i don rnam par nges pa rje jo nang pa chen po'i ring lugs 'jigs med gdong lnga'i nga ro. In Blo gros grags pa'i Gsung 'bum, Vol 1: pp. 35-516. 'Dzam thang: 'dzam thang bsam 'grub nor bu'i gling gi par khang, 199?. 
