Wangchuk, Tsering
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Tsering Wangchuk
Tsering Wangchuk is an Assistant Professor in the Department of Theology and Religious Studies at the University of San Francisco. His areas of specialization include the intellectual history of Tibetan Buddhism, Buddhist Studies, and history of religions. He has published articles with several peer-reviewed journals. He teaches classes on Buddhism and Himalayan religions and cultures. He is also the Blum Chair in Himalayan Studies. He received his Ph.D. from the University of Virginia, Charlottesville and came to USF in 2011. (Source Accessed Jan 3, 2018)
Library Items
Can We Speak of Kadam Gzhan Stong? Tracing the Sources for Other-Emptiness in Early-Fourteenth-Century Tibet
It has become the norm for scholars familiar with the self-emptiness (rang stong) and other-emptiness (gzhan stong)'"`UNIQ--ref-00003095-QINU`"' in the history of Tibetan Buddhist scholastic tradition to associate the latter doctrine with Dolpopa (dol po pa shes rab rgyal mtshan, 1292–1361), the foremost synthesizer of the Jonang (jo nang) School of Tibetan Buddhism. He developed a systematic,
distinctive view of ultimate truth (don dam bden pa; paramārthasatya) and propagated this view widely and earned much scorn for it, leading to one of the most controversial doctrinal-sectarian disputes in Tibetan Buddhist history. His explication of other-emptiness, which he equates with the ultimate truth, is deemed radical and wholly unacceptable by many of his contemporaries and later Tibetan scholars because it stands in sharp contrast to the mainstream fourteenth-century and early-fifteenth-century Tibetan interpretations of self-emptiness, the notion that all phenomena including ultimate truth do not exist inherently. The self-emptiness interpretations are based primarily on Indie sources such as the Prajñāpāramitāsūtras, Nāgārjuna's (c. 200) Madhyamakakārikā, and Candrakīrti's (c. 570-640) Madhyamakāvatāra. In contrast, Dolpopa generally does not claim that middle wheel treatises (’khor lo bar pa’i gzhung) such as the Prajñāpāramitāsūtras are the fundamental sources for his presentation of an other-emptiness view. Rather, he bases his formulation of other-emptiness on tantric sources such as the Kālacakra,'"`UNIQ--ref-00003096-QINU`"' last wheel sūtras {'khor lo tha ma’i mdo) such as Saṃdhinirmocanasūtra,'"`UNIQ--ref-00003097-QINU`"' and Indic commentarial sources'"`UNIQ--ref-00003098-QINU`"' traditionally credited to figures such as Maitreya, Asaṅga (c. 300), and Vasubandhu (c. 300).
As a prominent fourteenth-century Tibetan doxographer, Dolpopa, however, does not repudiate self-emptiness per se; rather, he speaks of two types of emptiness'"`UNIQ--ref-00003099-QINU`"' that have separate referent points. For him, self-emptiness refers only to conventional phenomena such as tables, chairs, and negative defilements that do not inherently exist'"`UNIQ--ref-0000309A-QINU`"' or that are empty of their own entities. Dolpopa argues that since conventional phenomena cannot withstand analysis, in that their individual entities are essentially empty or deconstructed, as the existence of their nature is thoroughly investigated, they are empty of inherent existence. Therefore, he claims that self-emptiness is not ultimate truth.'"`UNIQ--ref-0000309B-QINU`"'
On the other hand, he passionately demonstrates that other-emptiness exists inherently and ultimately. Furthermore, it is identified with the tathāgata-essence (de bzhin gshegs pa’i snying po, tathāgatagarbha or buddha-nature (sangs rgyas kyi rigs; buddhagotra) endowed with enlightened qualities that exists in all beings. Dolpopa argues that this form of emptiness is not empty of its own entity, since it ultimately and permanently exists. Also, ultimate truth is empty of all conventional phenomena that are antithetical to ultimately existent other-emptiness. So, while self-emptiness, which he refers to as "empty-emptiness" (stong pa’i stong pa), is primarily taught in the Prajñāpāramitāsūtras of the middle wheel teachings, it is not ultimate truth, as it is empty of its own entity and it is not free from conceptual thought. On the other hand, other-emptiness, which he dubs "non-empty-emptiness" (mi stong pa’i stong pa), while not primarily taught in the Prajñāpāramitāsūtras, is delineated in last wheel teachings of the Buddha, such as Tathāgatagarbhasūtra, Śrīmālādevīsūtra, and others to refer to the naturally enlightened buddha-nature that is empty of all conventional phenomena. This is Dolpopa’s position on the two types of emptiness and the hierarchy of Mahāyāna literature in a nutshell and much of the discourse that follows on other-emptiness in the history of Tibetan Buddhist scholasticism has its roots in Dolpopa’s doctrinal formulation of other-emptiness vis-à-vis self-emptiness.
While Dolpopa certainly gets the well-deserved credit for making other-emptiness "a place of fundamental importance in the expression of his philosophy"'"`UNIQ--ref-0000309C-QINU`"' in Tibet, his controversial interpretation of Mahāyāna texts and the relative early availability of his writings to international scholars has perhaps led some to assume that Dolpopa’s thought is more original than it really was. Fortunately, the recent release of dozens of Kadam (bka’ gdams) volumes of previously unknown philosophical texts that predate Dolpopa allows us to reconsider this issue. Among the new texts that might be pertinent to a reconstruction of the early history of other-emptiness discourse in Tibet is the writing of Rinchen (rin chen ye shes, 13th-14th c.) in conjunction with the previously available Buton’s (bu ston rin chen grub, 1290-1364) Precious Garland of Rebuttals (’phrin yig gi lan rin po che’i phreng ba).'"`UNIQ--ref-0000309D-QINU`"' I argue that Dolpopa’s unique doctrinal views with respect to ultimate truth and their related Indie sources are found in Rinchen’s doctrinal formulation of Mahāyāna literature. Furthermore, there is a good reason to argue that Dolpopa’s unique views were directly influenced by the Kadam scholar.'"`UNIQ--ref-0000309E-QINU`"' Therefore, in this article, I analyze their points of convergence and divergence on the issues of buddha-nature, textual authority, and doxographical strategy, and suggest that Kadam influence on Dolpopa needs to be recognized more than we do in modern scholarship on Dolpopa’s works. (Wangchuk, introduction, 9–11)
As a prominent fourteenth-century Tibetan doxographer, Dolpopa, however, does not repudiate self-emptiness per se; rather, he speaks of two types of emptiness'"`UNIQ--ref-00003099-QINU`"' that have separate referent points. For him, self-emptiness refers only to conventional phenomena such as tables, chairs, and negative defilements that do not inherently exist'"`UNIQ--ref-0000309A-QINU`"' or that are empty of their own entities. Dolpopa argues that since conventional phenomena cannot withstand analysis, in that their individual entities are essentially empty or deconstructed, as the existence of their nature is thoroughly investigated, they are empty of inherent existence. Therefore, he claims that self-emptiness is not ultimate truth.'"`UNIQ--ref-0000309B-QINU`"'
On the other hand, he passionately demonstrates that other-emptiness exists inherently and ultimately. Furthermore, it is identified with the tathāgata-essence (de bzhin gshegs pa’i snying po, tathāgatagarbha or buddha-nature (sangs rgyas kyi rigs; buddhagotra) endowed with enlightened qualities that exists in all beings. Dolpopa argues that this form of emptiness is not empty of its own entity, since it ultimately and permanently exists. Also, ultimate truth is empty of all conventional phenomena that are antithetical to ultimately existent other-emptiness. So, while self-emptiness, which he refers to as "empty-emptiness" (stong pa’i stong pa), is primarily taught in the Prajñāpāramitāsūtras of the middle wheel teachings, it is not ultimate truth, as it is empty of its own entity and it is not free from conceptual thought. On the other hand, other-emptiness, which he dubs "non-empty-emptiness" (mi stong pa’i stong pa), while not primarily taught in the Prajñāpāramitāsūtras, is delineated in last wheel teachings of the Buddha, such as Tathāgatagarbhasūtra, Śrīmālādevīsūtra, and others to refer to the naturally enlightened buddha-nature that is empty of all conventional phenomena. This is Dolpopa’s position on the two types of emptiness and the hierarchy of Mahāyāna literature in a nutshell and much of the discourse that follows on other-emptiness in the history of Tibetan Buddhist scholasticism has its roots in Dolpopa’s doctrinal formulation of other-emptiness vis-à-vis self-emptiness.
While Dolpopa certainly gets the well-deserved credit for making other-emptiness "a place of fundamental importance in the expression of his philosophy"'"`UNIQ--ref-0000309C-QINU`"' in Tibet, his controversial interpretation of Mahāyāna texts and the relative early availability of his writings to international scholars has perhaps led some to assume that Dolpopa’s thought is more original than it really was. Fortunately, the recent release of dozens of Kadam (bka’ gdams) volumes of previously unknown philosophical texts that predate Dolpopa allows us to reconsider this issue. Among the new texts that might be pertinent to a reconstruction of the early history of other-emptiness discourse in Tibet is the writing of Rinchen (rin chen ye shes, 13th-14th c.) in conjunction with the previously available Buton’s (bu ston rin chen grub, 1290-1364) Precious Garland of Rebuttals (’phrin yig gi lan rin po che’i phreng ba).'"`UNIQ--ref-0000309D-QINU`"' I argue that Dolpopa’s unique doctrinal views with respect to ultimate truth and their related Indie sources are found in Rinchen’s doctrinal formulation of Mahāyāna literature. Furthermore, there is a good reason to argue that Dolpopa’s unique views were directly influenced by the Kadam scholar.'"`UNIQ--ref-0000309E-QINU`"' Therefore, in this article, I analyze their points of convergence and divergence on the issues of buddha-nature, textual authority, and doxographical strategy, and suggest that Kadam influence on Dolpopa needs to be recognized more than we do in modern scholarship on Dolpopa’s works. (Wangchuk, introduction, 9–11)
Wangchuk, Tsering. "Can We Speak of Kadam Gzhan Stong? Tracing the Sources for Other-Emptiness in Early-Fourteenth-Century Tibet." Journal of Buddhist Philosophy 2 (2016): 9–22.
Wangchuk, Tsering. "Can We Speak of Kadam Gzhan Stong? Tracing the Sources for Other-Emptiness in Early-Fourteenth-Century Tibet." Journal of Buddhist Philosophy 2 (2016): 9–22.;Can We Speak of Kadam Gzhan Stong? Tracing the Sources for Other-Emptiness in Early-Fourteenth-Century Tibet;gzhan stong;Dol po pa;Kadam; Tsering Wangchuk
Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet
Buddhists have discussed the concept of enlightenment since the time of the Buddha, but the notion that all sentient beings have buddha-nature is found in Mahāyāna Buddhism. For the Mahāyāna thinkers, one of the crucial questions at the center of how all beings can achieve enlightenment is this apparent paradox: frailty, ignorance, and delusions presumably exist concomitantly with buddha-nature in all sentient beings. This article provides a brief survey of the textual history of the buddha-nature literature followed by an in-depth discussion of buddha-nature in the terms set out by two influential Tibetan thinkers, Dolpopa and Gyaltsab; the debate between these thinkers is set in relation to extant discourses of Buddhist ontology, epistemology, and enlightenment within the Tibetan Buddhist scholastic tradition.
Wangchuk, Tsering. "Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet." Religion Compass 4, no. 11 (2010): 669–78.
Wangchuk, Tsering. "Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet." Religion Compass 4, no. 11 (2010): 669–78.;Dolpopa and Gyaltsab Debate Tathāgatagarbha: Two Distinct Interpretations of Buddha-Nature in Tibet;The doctrine of buddha-nature in Tibetan Buddhism;tathāgatagarbha;Dol po pa;Rgyal tshab rje dar ma rin chen;Tsering Wangchuk; 
In Defense of His Guru: Dratsepa's Rebuttal to the Challenges Articulated by the Proponents of the Other-Emptiness Doctrine
The buddha-nature literature has a significant place within the Indian Mahāyāna tradition and Tibetan Buddhism. While it is usually included in the so-called Last Wheel of the Buddha’s teachings, many Tibetan thinkers began to cast doubts about the textual significance of buddha-nature discourse in fourteenth century Tibet. In this article, I will examine one particular case where there is apparent tension between multiple Tibetan masters over the importance of buddhanature teachings. This paper primarily analyzes Dratsepa’s commentary to the Ornament (mdzes rgyan) written by his teacher, Buton. Dratsepa construes the Ornament as a work critiquing Dolpopa’s interpretation of the buddha-nature literature. He levels a barrage of criticisms against Dolpopa by referring to Indian śāstras and sūtras that are equally important to both of them, and also by tracing his own assessment of the tathāgata-essence teachings to early Tibetan scholars. In contradistinction to Dolpopa’s claims, Dratsepa offers several nuanced readings of the buddha-nature literature and complicates the notion of what it means to have tathāgata-essence, what a definitive or provisional meaning entails, and the relationship between the Middle Wheel and the Last Wheel teachings. In brief, Dratsepa’s text sheds light on one of the earliest discourses on the tension between self-emptiness and other-emptiness presentations.
Wangchuk, Tsering. "In Defense of His Guru: Dratsepa's Rebuttal to the Challenges Articulated by the Proponents of the Other-Emptiness Doctrine." Journal of Indian Philosophy 39, no. 2 (2011): 147–65.
Wangchuk, Tsering. "In Defense of His Guru: Dratsepa's Rebuttal to the Challenges Articulated by the Proponents of the Other-Emptiness Doctrine." Journal of Indian Philosophy 39, no. 2 (2011): 147–65.;In Defense of His Guru: Dratsepa's Rebuttal to the Challenges Articulated by the Proponents of the Other-Emptiness Doctrine;Sakya;Sgra tshad pa rin chen rnam rgyal;Tsering Wangchuk; 
The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet
This book brings together perspectives of leading international Tibetan studies scholars on the subject of zhentong or “other-emptiness.” Defined as the emptiness of everything other than the continuous luminous awareness that is one’s own enlightened nature, this distinctive philosophical and contemplative presentation of emptiness is quite different from rangtong—emptiness that lacks independent existence, which has had a strong influence on the dissemination of Buddhist philosophy in the West. Important topics are addressed, including the history, literature, and philosophy of emptiness that have contributed to zhentong thinking in Tibet from the thirteenth century until today. The contributors examine a wide range of views on zhentong from each of the major orders of Tibetan Buddhism, highlighting the key Tibetan thinkers in the zhentong philosophical tradition. Also discussed are the early formulations of buddhanature, interpretations of cosmic time, polemical debates about emptiness in Tibet, the zhentong view of contemplation, and creative innovations of thought in Tibetan Buddhism. Highly accessible and informative, this book can be used as a scholarly resource as well as a textbook for teaching graduate and undergraduate courses on Buddhist philosophy. (Source: SUNY Press)
Sheehy, Michael R., and Klaus-Dieter Mathes, eds. The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet. Albany: State University of New York Press, 2019.
Sheehy, Michael R., and Klaus-Dieter Mathes, eds. The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet. Albany: State University of New York Press, 2019.;The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet;Doctrine;The doctrine of buddha-nature in Tibetan Buddhism;gzhan stong;Dzogchen;Jonang;Great Madhyamaka;Mi pham rgya mtsho;Dol po pa;TA ra nA tha;ShAkya mchog ldan;Karma Kagyu;Bcom ldan rig pa'i ral gri;bodhigarbha;Klaus-Dieter Mathes; Michael Sheehy;The Other Emptiness: Rethinking the Zhentong Buddhist Discourse in Tibet
Wangchuk, Tsering: The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
This dissertation examines the intellectual history of the Uttaratantra in Tibet from the 12th century to the early 15th century. It is between these centuries that the text, which is one of the most authoritative works on the notion of tathāgata-essence, takes its shape in Tibet through the writings of some of the most formidable Tibetan thinkers of the time.
Wangchuk, Tsering. "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage." PhD diss., University of Virginia, 2009.
Wangchuk, Tsering. "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage." PhD diss., University of Virginia, 2009.;The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage;Debate(s);Defining buddha-nature;History;History of buddha-nature in Tibet;The doctrine of buddha-nature in Tibetan Buddhism;Uttaratantra;Rngog blo ldan shes rab;Phywa pa chos kyi seng+ge;Provisional or definitive;Ngok Tradition;Tsen Tradition;Sa skya paN+Di ta;Bcom ldan rig pa'i ral gri;Dge 'dun 'od zer;Rta nag rin chen ye shes;Gsang phu ba blo gros mtshungs med;Karmapa, 3rd;Dol po pa;gzhan stong;rang stong;Yogācāra;Madhyamaka;Provisional or definitive;Sa bzang ma ti paN chen blo gros rgyal mtshan;Thogs med bzang po;Klong chen pa;Bu ston rin chen grub;Sgra tshad pa rin chen rnam rgyal;Red mda' ba gzhon nu blo gros;Tsong kha pa;Rgyal tshab rje dar ma rin chen;Tsering Wangchuk; The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage
The Uttaratantra in the Land of Snows
With its emphasis on the concept of buddha-nature, or the ultimate nature of mind, the Uttaratantra is a classical Buddhist treatise that lays out an early map of the Mahāyāna path to enlightenment. Tsering Wangchuk unravels the history of this important Indic text in Tibet by examining numerous Tibetan commentaries and other exegetical texts on the treatise that emerged between the eleventh and fifteenth centuries. These commentaries explored such questions as: Is the buddha-nature teaching found in the Uttaratantra literally true, or does it have to be interpreted differently to understand its ultimate meaning? Does it explicate ultimate truth that is inherently enlightened or ultimate truth that is empty only of independent existence? Does the treatise teach ultimate nature of mind according to the Cittamātra or the Madhyamaka School of Mahāyāna? By focusing on the diverse interpretations that different textual communities employed to make sense of the Uttaratantra, Wangchuk provides a necessary historical context for the development of the text in Tibet. (Source: SUNY Press)
Wangchuk, Tsering. The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise. Albany: State University of New York Press, 2017.
Wangchuk, Tsering. The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise. Albany: State University of New York Press, 2017.;The Uttaratantra in the Land of Snows;Uttaratantra;History of buddha-nature in Tibet;Debates / Debate;The doctrine of buddha-nature in Tibetan Buddhism;Ngok Tradition;Tsen Tradition;Kadam;Sakya;Geluk;Jonang;Rngog blo ldan shes rab;Phywa pa chos kyi seng+ge;Sa skya paN+Di ta;Bcom ldan rig pa'i ral gri;Karmapa, 3rd;Gsang phu ba blo gros mtshungs med;Rta nag rin chen ye shes;Bu ston rin chen grub;tridharmacakrapravartana;Madhyamaka;Yogācāra;Sa bzang ma ti paN chen blo gros rgyal mtshan;Klong chen pa;Dol po pa;Sgra tshad pa rin chen rnam rgyal;Red mda' ba gzhon nu blo gros;Tsong kha pa;Rgyal tshab rje dar ma rin chen;rang stong;gzhan stong;Provisional or definitive;Tsering Wangchuk; The Uttaratantra in the Land of Snows: Tibetan Thinkers Debate the Centrality of the Buddha-Nature Treatise;Rngog blo ldan shes rab;phywa pa chos kyi seng+ge;Rje btsun grags pa rgyal mtshan;Bu ston rin chen grub;blo gros mtshungs med;Sa bzang ma ti paN chen blo gros rgyal mtshan;dge 'dun 'od zer;Thogs med bzang po;klong chen pa;sgra tshad pa rin chen rnam rgyal;Red mda' ba gzhon nu blo gros;tsong kha pa;Rgyal tshab rje dar ma rin chen;Dol po pa
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