Gzhan stong

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Key Term	zhentong
In Tibetan Script	གཞན་སྟོང་
Wylie Tibetan Transliteration	gzhan stong
Tibetan Phonetic Rendering	zhentong
English Standard	other-emptiness
Richard Barron's English Term	qualified emptiness
Jeffrey Hopkin's English Term	emptiness-of-other
Ives Waldo's English Term	emptiness of something else
Source Language	Tibetan
Definitions
Karl Brunnhölzl	There is no monolithic Shentong School but a great variety of ways in which different Tibetan masters understand this term and how they formulate the associated view. A text by the twentieth-century Kagyü scholar Surmang Padma Namgyal (Zur mang pad ma rnam rgyal n.d., 60.3–61.6) lists seven different kinds of views held by various Jonang, Sakya, Kagyü, and Nyingma masters on the distinction between rangtong and shentong (I am indebted to Anne Burchardi for drawing my attention to this text and providing me with a copy of it). According to this text, (1) Dölpopa and his followers hold consciousness to be rangtong and wisdom to be shentong. (2) Śākya Chogden considers phenomena—appearances—as rangtong and the nature of phenomena—luminosity—as shentong. (3) Sabsang Mati Paṇchen maintains subject and object to be rangtong and expanse (dbyings) and wisdom to be shentong. (4) The Thirteenth Karmapa considers saṃsāra to be rangtong and nirvāṇa to be shentong. (5) The Eighth Karmapa and his followers take the pure kāyas and wisdom to be rangtong in terms of their actual mode of being and to be shentong in terms of the way they appear. (6) The Eighth Situpa considers the side of negation as rangtong and the side of affirmation as shentong. (7) The Nyingma master Gédsé Paṇchen from Gaḥto Monastery (Tib. Kaḥ thog dge rtse paṇ chen; 1761–1829) regards the phase of conclusive resolve during meditative equipoise to be rangtong and the phase of clearly distinguishing during subsequent attainment to be shentong. Among these seven views, Padma Namgyal explicitly considers views (4), (6), and (7) to be good positions. Summarizing the seven into three, Padma Namgyal says that Dölpopa asserts wisdom to be shentong, Śākya Chogden holds the expanse to be shentong, and all others take both wisdom and the expanse to be shentong. When summarized into two, the first five are said to present rangtong and shentong mainly by way of what is to be determined, while the latter two do so primarily by way of the means to determine that. Note though (and this complicates matters further) that these seven distinctions are obviously based on three very different categories of comparison in terms of what rangtong and shentong mean. The first—and most common—category takes rangtong and shentong to refer to phenomena as belonging to two different levels of reality (seeming and ultimate), which underlies views (1)–(5). The second category refers to rangtong and shentong as two approaches to conceptually determine the subject in question (6). The third category considers rangtong and shentong as distinct (nonconceptual) experiences or phases in the process of attaining realization (7). - Karl Brunnhölzl, When the Clouds Part, p. 1018, nt. 532.
Tshig mdzod Chen mo	jo nang pas 'dod pa'i lta ba ste/ yul gzung ba dang yul can 'dzin pa gnyis su med pa rtogs pa'i gzung 'dzin gnyis med kyi ye shes de yongs grub yin la/ de gzhan dbang dang kun btags sogs kun rdzob pa'i chos gzhan gyis stongs pas na gzhan stong zhes zer/

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

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

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century.

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

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.