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.
Abstract5-6
Acknowledgements6-7
Introductory Remarks8-9
The Present Study9-10
Review of Literature
Primary Sources and Editions10-18
Modern Works and Authors
Pre-Modern Works and Authors
Secondary Sources and Studies18-44
Methodological Considerations44-46
Translation Method 47-49
Contributions of the Present Work49-52
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 Tantra57-59
Sūtra Gzhan stong59-62
Tantra Gzhan stong63-65
Mkhan po Blo grags’ History of Sūtra Gzhan stong
Early Mahāyāna Tradition in India66‐69
Later Mahāyāna Tradition in India69‐71
Indian Masters in the Sūtra Gzhan stong Lineage72‐74
Tibetan Forefathers in the Sūtra Gzhan ston Lineage75‐76
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 Lineage78-80
Early Jo nang pa and the Synthesis of Sūtra and Tantra
Early Jo nang Lineage Masters80-83
Dol po pa and his Dharma Heirs83-86
Later Jo nang pa and the Transmission to ‘Dzam thang
Later Jo nang Lineage Masters86-89
The Jo nang pa in A mdo 89-92
C) Mkhan po Blo grag’s Life and Works
Mkhan po Blo grag’s Essential Hagiography92-97
II. Jo nang Gzhan stong Exegesis
A) Literary Sources for Gzhan stong Madhyamaka
Māhāyana Hermeneutics
The Indic Context97-99
The Four-fold Reliance 99-104
Śākyamuni’s Three Turnings 104-109
Defining Neyārtha and Nītārtha109‐113
Gzhan stong Canonical Literature
Core Gzhan stong Sources113-117
Great Madhyamaka and the Cittamātra Sūtras117‐122
B.) The Gzhan stong Chen mo
Gzhi, Lam, ‘Bras bu as a Coherent Structure122-124
The Gzhan stong Chen mo in its Curricular Context124-128
III. The Gzhi Section of the Gzhan stong Chen mo
Technical Notes128-129
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 Phenomena143-146
(2) How the Expanse and Awareness Encompasses Everything Stable and Wavering 146-150
(3) How the Three Precious Jewels are the Actuality of Phenomena Resides150-155
(4) How Enlightened Essence is Taught in Examples155-193
(5) How the Naturally Abiding Spiritual Affinity is Equal193-197
(6) How the Three Patterns of Phenomena Reside197-200
(7) How the Three Patterns of What Exists Reside200-202
(8) How the Dimension of Phenomena Does Not Divide Ground from Fruition202-207
(9) How Every Enlightened Quality is Subsumed207-219
(10) How to Unravel the Intent of the Master Nāgārjuna and His Heirs219-226
Epilogue226-228
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 Natures270-271
Endnotes272
Primary Source Reference List293
Secondary Source Reference List300
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?.
