Rang stong

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Key Term rang stong
Topic Variation Rangtong
Hover Popup Choices rangtong; self-emptiness; empty of self; Rangtong
In Tibetan Script རང་སྟོང་
Wylie Tibetan Transliteration rang stong
Tibetan Phonetic Rendering rangtong
English Standard self-emptiness
Karl Brunnhölzl's English Term self-empty; self-emptiness
Richard Barron's English Term unqualified emptiness
Jeffrey Hopkin's English Term emptiness of self
Ives Waldo's English Term intrinsic emptiness
Term Type Adjective
Source Language Tibetan
Basic Meaning The state of being empty of self, which references the lack of inherent existence in relative phenomena.
Has the Sense of Since relative phenomena arise in dependence on causes and conditions, they cannot be said to exist based solely on their own defining characteristics, thus they are deemed to be empty of an innate nature. As a noun, this term generally refers to the more traditional, or orthodox, philosophical stance of the Madhyamaka school and its view of emptiness, as opposed to those who profess other-emptiness (gzhan stong). For the latter group, self-emptiness is also asserted to be true, but it is only used to describe the relative truth. However, for traditional Mādhyamikas, emptiness is universally applied and thus the lack of inherent existence is itself the ultimate truth.
Related Terms gzhan stong
Definitions
TshigmdzodChenmo jo nang pa'i lugs kyi kun rdzob kyi cha nas chos thams cad rang ngos su bden pas stong pa'i lta ba'o
Other Definitions

Generally speaking, the [other-emptiness] refers to the idea that ultimate truth is empty of defilements that are naturally other than ultimate truth, whereas self-emptiness implies that everything including ultimate truth is empty of its own inherent nature. - Wangchuk, Tsering. The Uttaratantra in the Land of Snows (2017), page 4.

The term “zhentong” is used in contrast to “rangtong” (rang stong; “self-emptiness”), which refers to the school that adheres to the views of Nāgārjuna’s brand of Madhyamaka, which asserts that all phenomena, including the mind, are empty of self-nature. - Bernert, Christian. Adorning Maitreya's Intent (2017), page 11.
sutra/śastra quote: Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never non-existent; therefore, it is other-empty.
sutra/śastra quote source: Dölpopa Sherab Gyaltsen, Collected Works ('Dzamthang ed., 1998), Vol. 6: 416. Translated by Douglas Duckworth in "Onto-theology and Emptiness: The Nature of Buddha-Nature." (2014), page 1075.
Usage Example
དེ་ལ་ཀུན་རྫོབ་གློ་བུར་བའི་དངོས་པོ་རྣམས་ནི་གནས་ལུགས་ལ་གཏན་ནས་མེད་པའི་ཕྱིར་རང་གི་ངོ་བོས་སྟོང་སྟེ་དེ་ནི་རང་སྟོང་ངོ་། ཀུན་རྫོབ་དེ་རྣམས་ཀྱིས་སྟོང་པའི་དོན་དམ་སྟོང་པའི་དོན་དམ་གཉུག་མ་ནི་ནམ་ལང་མེད་པ་མ་ཡིན་པའི་ཕྱིར་གཞན་སྟོང་ངོ་།
དོལ་པོ་པ་ཤེས་རབ་རྒྱལ་མཚན་ གསུང་འབུམ་ལས་པོད་དྲུག་པ་༤༡༦ (འཛམ་ཐང་: ཕྱིའི་ལོ་༡༩༩༨)


The state of being empty of self, which references the lack of inherent existence in relative phenomena.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

The state of being empty of an innate nature, due to a lack of independently existing characteristics.

Along with Yogācāra, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna in the C. 2nd Century, it is rooted in the Prajñāpāramitā Sūtras, though it's initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The state of being devoid of that which is wholly different, or essentially nonexistent, meaning that it is inherently free of these external contaminants.

"Relative truth" or "conventional truth;" the erroneously perceived reality common to the unenlightened.

"Ultimate truth" or "absolute truth;" the reality of things as they truly are.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Literally that which obscures or conceals. They are often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first one becomes free of suffering and by removing the second one becomes omniscient.

The Ultimate Continuum (text title), often referred to as the Gyulama in the Tibetan tradition. This is the short title often used for the key source text of buddha-nature teachings, the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.

The state of being devoid of that which is wholly different, or essentially nonexistent, meaning that it is inherently free of these external contaminants.