Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)

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|ArticleSummary=This paper cxplores the doctrinal position of Dge rtse Mahāpandita ’Gyur med tshe dbang mchog grub<ref>Kapstein notes that “Dge-rtse Pandita, in fact, came to be regarded as an emanation of Dol-po-pa himself.” See Kapstein, 1995: 462; Steams, 2010: 356n325; Ngag dbang yon tan bzang po (1928-2002) mentions Dge rtse Mahāpandita. See ''Jo nang chos ’byung dang rje jo nang pa chen po ’i ring lugs'', 90; Burchardi, 2007: 4; Duckworth, 2008; for biographical information relating to Dge rtse Mahāpandita, see ''Kaḥ thog lo rgyus'', 108-111; Achard, 2003; Ronis, 2009.</ref> (1761-1829) namely, the Great Madhyamaka of other-emptiness (''gzhan stong dbu ma chen po''). Dge rtse Mahāpandita was the first of the Dge rtse reincamation lineage, and served as an abbot of the Kah thog monastery of the Rnying ma school of Tibetan Buddhism in Khams, in eastem Tibet.
 
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Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)
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Citation: Makidono, Tomoko. "Kaḥ thog Dge rtse Mahāpaṇḍita's Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)." Indian International Journal of Buddhist Studies 12 (2011): 77–119.

Article Summary

This paper cxplores the doctrinal position of Dge rtse Mahāpandita ’Gyur med tshe dbang mchog grub[1] (1761-1829) namely, the Great Madhyamaka of other-emptiness (gzhan stong dbu ma chen po). Dge rtse Mahāpandita was the first of the Dge rtse reincamation lineage, and served as an abbot of the Kah thog monastery of the Rnying ma school of Tibetan Buddhism in Khams, in eastem Tibet.
  1. Kapstein notes that “Dge-rtse Pandita, in fact, came to be regarded as an emanation of Dol-po-pa himself.” See Kapstein, 1995: 462; Steams, 2010: 356n325; Ngag dbang yon tan bzang po (1928-2002) mentions Dge rtse Mahāpandita. See Jo nang chos ’byung dang rje jo nang pa chen po ’i ring lugs, 90; Burchardi, 2007: 4; Duckworth, 2008; for biographical information relating to Dge rtse Mahāpandita, see Kaḥ thog lo rgyus, 108-111; Achard, 2003; Ronis, 2009.

Great Madhyamaka - The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings. Skt. महामध्यमक Tib. དབུ་མ་ཆེན་པོ་

gzhan stong - 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. Tib. གཞན་སྟོང་

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