Emptiness of Other in the Early Jo nang Tradition

Although Buddhism was first actively promulgated in Tibet during the 7th century, it was only after the late 10th century, with its second dissemination, that new translations of canonical literature and different lineages of interpretation and practice led to the formation of distinct schools of Tibetan Buddhism. Among these, the Jo nang, established by Dol po pa (12921361) in the 14th century, has been attracting increasing interest, both popular and academic, in recent decades. However, research on its main texts and doctrines remains meager in comparison with the relative profusion of work on the other major Tibetan Buddhist schools. This gap becomes most evident when seeking to appreciate the nuanced positions advanced by different Jo nang scholars against the backdrop of the philosophical evolution of their tradition during the last seven centuries. Moreover, unlike contemporary studies of other traditions, most of the available research on the Jo nang has been carried with only minimal direct contact with its living representatives and its views have often been portrayed through the lens of another schools polemics. Our proposed project aims at providing a more comprehensive picture of the formative doctrinal development of this school by showing how its doctrine was established by its founder and systematized by his disciples during the 14th and 15th centuries. We will focus on the distinctive ways in which Dol po pa defines an ever-present buddha nature, the ultimate true essence of all beings, as empty of other, that is, as definitely empty of the object of the relative distorted cognition of the ordinary mind. Since Dol po pa grounds this theory in his unique interpretation and merging of sutric and tantric treatises, relating respectively to the two main exoteric and esoteric strains of Buddhist thought, it will be necessary to examine both perspectives in some detail. In this regard, since recent scholarship has considered the Jo nang doctrine mainly with reference to exoteric sources, one of the main goals of our research will be to shed light on its esoteric basis. In addition to the relevant writings of Dol po pa, we intend to examine the most significant works of his direct disciples to determine how the Jo nang first established itself as a distinct tradition and to consider whether internal debate may have contributed to such evolution. Works by the designated authors will be selected on the basis of notable originality and influence, and critically edited and translated according to methods of classical philology. Moreover, building on our previous fieldwork in Asia, we will endeavor to supplement the understanding gained from a purely text- based study with the knowledge and insight provided by a well-established network of contacts with traditional scholars in Tibet, India, and Nepal.

Buddhism first came to Tibet in the seventh century, but it was only in the late 10th century, during its second spread, that new translations of canonical literature, transmission lines and practices led to the emergence of the different traditions of Tibetan Buddhism. Among these, the Jo nang school, founded by Dol po pa (1292-1361) in the 14th century, has increasingly attracted the interest of scholars in recent decades. However, research into the main Jo nang texts and doctrinal content has so far been limited compared to the studies of other major Tibetan Buddhist schools. This gap becomes particularly apparent when one tries to consider the differentiated positions of various Jo nang masters against the background of the philosophical development of their tradition over the seven centuries of its existence. In contrast to research into other traditions, the few research findings on the Jo nang have come about almost without direct contact with their current representatives. Rather, the Jo nang viewpoints have been presented in a distorted way, following the polemics of other schools. An important aim of the project was to draw a comprehensive picture of the early phase of the Jo nang tradition. In doing so, we were able to determine how the founder Dol po pa established the Jo nang teaching system and how it was then systematized by his disciples in the 14th and 15th centuries. Our main focus was on the way in which Dol po pa conceived of an omnipresent Buddha nature as the ultimate true nature of all living beings, defining them as 'empty of other', i.e. the relative objects of false perception. Since Dol po pa bases his theory on a unique interpretation and synthesis of Stra and Tantra (i.e. exoteric and esoteric) textbooks, we examined a careful selection from these two literary genres. In addition to the relevant works of Dol po pas, we also examined the most important works of his direct disciples. In doing so, we were able to clarify how the followers of the Jo nang school have constituted an independent tradition. In particular, we have analyzed the works of authors for their originality and influence. A careful selection of text passages was edited, translated and annotated according to the rules of classical philology. Our study also benefited from fieldwork in Tibet and Nepal, where we exchanged our understanding with the knowledge of traditional scholars.