S. K. Hookham is at Oxford University.

"It takes a very good mind to have a synoptic view of the whole Buddhist movement with the key doctrine well in focus. The author has demonstrated a fine blend of the ideological and practical nature of things. We are treated to a fine analysis of the historical and ideological developments from India proper to Tibet, including some references to China, and on up to the 20th century interpretation. This will become a pivotal work for future studies on the subject. It will bring Tibetan studies to a new high in terms of its focus."— Kenneth Inada, State University of New York at Buffalo.

• Acknowledgments Yogin Khenpo Tsultrim Gyamtso's Spontaneous Verses on the Subject of Rangtong and Shentong 1: General Introduction The Omniscient Dolpopa's Prayer that Unties the Vajra Word KnotsSection One—The Issues 2: Introduction to the Rangtong-Shentong Distinction 2.1 The Origin and Significance of Buddhist Commentarial Traditions2.2 The Rangtong/Shentong Distinction2.3 The Meaning of Rangtong2.4 The Meaning of Shentong2.5 The Importance of the Rangtong-Shentong Distinction 3: Emptiness from the Shentong Point of View 3.1 Progressive Stages of Meditation on Emptiness3.2 The Final Stage—Shentong (Yogacara Madhyamaka)3.3 No Shentong Without a Proper Understanding of Rangtong3.4 Problems of Definitions of Terms 4: The Shentong View of Absolute Reality 4.1 Buddhajnana4.2 Inseparable Qualities i. Inseparable Qualities of the Dharmakayaii. The Concept of Uncompoundednessiii. Inseparability and the Spontaneous Existence of the Buddha Qualities 4.3 Buddha Activity 5: Means of Apprehending Absolute Reality 5.1 Faith i. Faith and Buddhajnanaii. Faith and Direct Experienceiii. Direct Experience as Valid Cognition 5.2 Non-conceptuality (nisprapanca) i. Nisprapanca as Awareness Experienced in Meditationii. Nisprapanca as Freedom from Extremesiii. Nisprapanca as Non-conceptuality in the RGV [1.9]iv. Nisprapanca in the Tantras 5.3 The Two Realities and the Two Visions i. Satyaii. Paramarthasatyaiii. Samvrtisatyaiv. Ultimate Reality is not Dependent Arisingv. Own Nature and Other Nature (Svabhava and Parabhava )vi. The Two Realities Inseparablevii. The Two Senses of Manifestation and Emptinessviii. The Importance of the Distinctionix. The Relationship Between the Two Realitiesx. The Two Visions—Precisely What Is and the Extent of What Is (Yathavadbhavikata and Yavadbhavikata ) 6: The Nature of Beings 6.1 Base, Path and Fruit6.2 Tathagatagarbha i. The Shentong and Rangtong Approaches Comparedii. The Term "Tathagatagarbha" 6.3 Self6.4 Gotra i. The 'Cut-off' Gotra and the Three Yanasii. Gotra as both Cause and Emptiness 7: The Third Dharmacakra: Neyartha or Nitartha 7.1 The Third Dharmacakra i. The Three Dharmacakrasii. The Third Dharmacakra as Nitarthaiii. Kongtrul's Distinction Between the Two Kinds of Nitartha Sutra of the Third Dharmacakraiv. Dolpopa's Analysisv. The Third Dharmacakra is Not Cittamatra 7.2 Neyartha and Nitartha i. Rangtong Explanations of Neyartha and Nitarthaii. The Terms "Neyartha" and "Nitartha"iii. The Ratnagotravibhaga —Neyartha or Nitartha? Section Two—Historical Background 8: The Shentong Tradition 8.1 The Jonangpas i. The Jonangpa Lineageii. Some Opponents and Supporters of Shentongiii. The Mountain Dharma—Ocean of Nitartha (Ri chos nges don rgya mtsho, RC)iv. Comparison With Later Shentongpasv. The Essence of the Controversyvi. Shentong is Secret Oral Instruction 8.2 Sources of Shentong i. The Tibetan Inheritanceii. Some of Dolpopa's Indian Sources of Shentongiii. Other Views on the Indian Sources of Shentongiv. The Brhattikav. Nagarjuna's Stotra and Karikasvi. How Shentong Relates to Later Developments of Buddhism in Indiavii. The Term "Great Madhyamaka"viii. Tantric Shentong 8.3 Kongtrul and the Rimay Tradition i. Kongtrulii. The Rimay Tradition 9: Traditions of Interpretation of the RGV and RGVV 9.1 Introduction to the Ratnagotravibhaga and Ratnagotravibhagavyakhya and Associated Traditions. i. Authorship and Rediscoveryii. Maitreyaiii. The Importance of the Maitreya-Asanga Connectioniv. The RGV as a Synthesis of the Tathagatagarbha Sutras and the Prajnaparamita Sutrasv. The Vyakhya (RGVV)vi. Transmission to Tibet 9.2 Matters Arising from the Introduction to Kongtrul's Commentary on the RGV. i. The Two Tibetan Transmission Lineages of the RGVii. Questions Arising from Kongtrul's Commentaryiii. Other Commentators Not Mentioned in the Initial Praisesiv. Gampopa and the Sutra and Tantra Mahamudrav. Rangjung Dorje and the Mahamudra-Dzogchen Synthesis Section Three—A Shentong Interpretation of the RGV and RGVV and a Translation of Kongtru!'s Introduction to His RGV Commentary 10: A Shentong Interpretation of the RGV and RGVV—A Paraphrase With Comments 10.1 The Title and its Implications10.2 General Introduction to the Seven Vajra Bases10.3 Vajra Bases 1–3: The Three Jewels10.4 Vajra Base 4: The Dhatu (Element) Causes and Conditions for PurificationThe Four ParadoxesThe Three ReasonsThe Element Arranged in Ten PointsThe Nine ExamplesThe Essence of the DoctrineThe Purpose of the Instruction 10.5 Vajra Base 5: Enlightenment10.6 Vajra Base 6: Qualities10.7 Vajra Base 7: Activity10.8 The Benefits 11: Translation of the Introduction to Kongtrul's RGV Commentary 12: Conclusion Appendix 1: Works by Western Scholars Appendix 2: Prakrtisunyata, Svabhavasunyata and Parabhavasunyata in Rangtong and Shentong Terms Appendix 3: Further Details on the Three Svabhava and the Three Kinds of Emptiness as Found in the SNS Appendix 4: The Sandhinirmocanasutra: Résumé Appendix 5: Some Points of Comparison Between Rangtong Commentators on RGV Appendix 6: The Five Dharmas of Maitreya Abbreviations Notes Conventions Used Glossary of Terms Bibliography Index