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Last edited by dan on Sun Jun 20, 2021 8:44 am; edited 1 time in total
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Fri Oct 19, 2012 12:29 pm by Admin
………Rangtong (Tibetan: རང་སྟོང་, Wylie: rang stong; "empty of self-nature") is a philosophical term in Tibetan Buddhism that is used to distinguish the majority Madhyamaka teaching on the meaning of śūnyatā or "emptiness", namely that all phenomena are empty of an enduring and/or unchanging essence or "self," and that this emptiness is not an absolute reality, but a mere nominal characterisation of phenomena.[1] It is related to the prasangika approach, which argues that no syllogistic forms of reasoning should be used to debate the notion of inherent existence, but only arguments which show the logical implications and absurdity of positions based upon inherent existence. This position is the mainstream Gelugpa interpretation of Madhyamaka, one of the main Mahayana schools, which dominates Vajrayana Buddhism.
Yes, Shentong appears rather close to the single soul theory and relationalism that I’ve been advocating for, at least, a decade, in connection with the BPW hypothesis.Shentong (Tibetan: གཞན་སྟོང་, Wylie: gzhan stong, Lhasa dialect: [ɕɛ̃̀tṍŋ], also transliterated zhäntong or zhentong; literally "other-emptiness") is a position within Tibetan Madhyamaka. It applies śūnyatā in a specific way, agreeing that relative reality is empty of self-nature, but stating that absolute reality (Paramarthasatya)[2][note 1] is "non-dual Buddhajnana"[2][note 2] and "empty" (Wylie: stong) only of "other," (Wylie: gzhan) relative phenomena, but is itself not empty[3] and "truly existing." This absolute reality is described by positive terms, an approach which helps "to overcome certain residual subtle concepts"[5] and "the habit [...] of negating whatever experience arises in his/her mind."[6] It destroys false concepts, as does prasangika, but it also alerts the practitioner "to the presence of a dynamic, positive Reality that is to be experienced once the conceptual mind is defeated."
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