- Skt. svasaṃvitti, or svasaṃvedanā, and variously translated as "self-cognition," "apperception," and "reflexive awareness."
- See Dreyfus and Lindtner 1989 for an important analysis of Dignāga's and Dharmakīrti's presentations of pramāṇa and pramāṇaphala.
- The full title is Tshad ma legs par bshad pa thams cad kyi chu bo yongs su 'du ba rigs pa'i gzhung lugs kyi rgya mtsho.
- Trans. Stearns 1999: 76. The "Seventh Lord" here is the seventh Karma pa and "Zi lung pa" refers to Shākya mchog ldan (1428-1507). The Tibetan original (from Si tu's Chos kyi 'byung gnas Ta'i si tur 'bod pa karma bstan pa'i nyin byed kyi rang tshul drangs par brjod pa dri bral shel gyi me long, in Autobiography and Diaries of Si tu Paṇ chen: 267) is given in Stearns 1999, p. 214, note 129, as follows: bdag gis ni gzhan stong rang la 'ang bzhed tshul cung zad mi 'dra ba 'ga' re yod pa'i nang nas / dol po'i bzhed pa las thal rang gnyis po 'ang rig [sic!] tshogs kyi dgongs pa rma med du 'dod pa ni khyad par dang / rje bdun pa dang zi lung pa'i bzhad pa dang ches nye ba zhig 'dod pa yin no.
- Smith 2000: 250.
- Stearns 1999: 60-61.
- See Mathes 2004 for a comparison of Shākya mchog Idan and Dol po pa's views. For different kinds of gzhan stong see Burchardi 2007.
- See Kapstein 1992 and 2000a for valuable information about Dol po pa and his work. See Stearns 1999 for a history of Dol po pa's life and a translation of his text the Bka' bsdu bzhi pa. See Hopkins 2006 for a translation of his definitive treatise on tathāgatagarbha and gzhan stong, the Ri chos nge don rgya mtsho.
- Personal communication from Thrangu Rinpoche, 2007.
- See Burchardi 2008.
The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa
The seventh Karma pa also influenced the great Sa skya scholar Shākya mchog Idan's later writings. While the seventh Karma pa is remembered as one of the most outstanding masters of the lineage and the founder of the Karma bka' brgyud bshad grwa at Mtshur phu, Shākya mchog Idan is described as "the most influential advocate of the gzhan stong in the fifteenth and early sixteenth centuries." Both masters are, in their own ways, still sources of the continued presence of an influential type of modified gzhan stong in the Bka' brgyud tradition, distinct from Dol po pa's position. The seventh Karma pa's Rigs gzhung rgya mtsho was studied at all the bshad grwas of the Karma Bka' brgyud tradition, with special emphasis on the first and the third part of the text, while Shākya mchog ldan's writings have played an important role in the 'Brug pa Bka' rgyud bshad grwa tradition of Bhutan.