Can Jamyang Shepa refute Taktsang Lotsāwa? Tsongkhapa and Jamyang Shepa vs. Taktsang Lotsāwa : two different systems of the object of negation
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This article examines two different understandings of the object of negation in relation to the two truths, those of Tsongkhapa and Taktsang Lotsāwa. Tsongkhapa asserts that by means of precisely identifying two types of objects of negation − intellectually imbued apprehension of true existence and innate apprehension of true existence − and by then applying reasoning that analyzes the ultimate, one will realize the emptiness of true existence, which is a non-affirming negation and a concordant ultimate (mthun pa'i don dam) . Following that, by means of yogic direct perception, a nonconceptual consciousness, one will see emptiness directly, the actual ultimate truth (don dam dngos) . On the other hand, by means of presenting a three-phased system, Taktsang Lotsāwa posits that, in the first, non-analytic phase, one should intentionally see duality between subject and object as true existence and accumulate merit, negate true existence by means of a reasoning consciousness, and then again negate emptiness of true existence − the enumerative ultimate (rnam grangs pa'i don dam)− in the second, slightly analytic phase, and finally attain the state free from all possible modes of existent and non-existent object of meditation like seeing space in the third, good analytic phase. These two different systems are ways to see emptiness as an epistemologically and as an ontologically respectively. Due to these irreconcilable understandings of emptiness, renowned Geluk scholar and monastic textbook author Jamyang Shepa cannot successfully refute the idea of ultimate truth in Taktsang Lotsāwa's system because he oversimplifies Taktsang Lotsāwa's three-phased system involving two kinds of ultimate truth into a two-tiered system. The difference between these two scholars and Jamyang Shepa's unsuccessful refutation of Taktsang Lotsāwa should not be read as a sign that one tradition is superior to the other tradition. Instead, it should be understood as two unique presentations of the path to enlightenment in the history of Tibetan Buddhism. In this vein, this paper suggests that looking into whether omniscience requires an object of knowledge is a way to understand both traditions more deeply and meaningfully.
Abstract
This article examines two different understandings of the object of negation in relation to the two truths, those of Tsongkhapa and Taktsang Lotsāwa. Tsongkhapa asserts that by means of precisely identifying two types of objects of negation − intellectually imbued apprehension of true existence and innate apprehension of true existence − and by then applying reasoning that analyzes the ultimate, one will realize the emptiness of true existence, which is a non-affirming negation and a concordant ultimate (mthun pa'i don dam) . Following that, by means of yogic direct perception, a nonconceptual consciousness, one will see emptiness directly, the actual ultimate truth (don dam dngos) . On the other hand, by means of presenting a three-phased system, Taktsang Lotsāwa posits that, in the first, non-analytic phase, one should intentionally see duality between subject and object as true existence and accumulate merit, negate true existence by means of a reasoning consciousness, and then again negate emptiness of true existence − the enumerative ultimate (rnam grangs pa'i don dam)− in the second, slightly analytic phase, and finally attain the state free from all possible modes of existent and non-existent object of meditation like seeing space in the third, good analytic phase. These two different systems are ways to see emptiness as an epistemologically and as an ontologically respectively. Due to these irreconcilable understandings of emptiness, renowned Geluk scholar and monastic textbook author Jamyang Shepa cannot successfully refute the idea of ultimate truth in Taktsang Lotsāwa's system because he oversimplifies Taktsang Lotsāwa's three-phased system involving two kinds of ultimate truth into a two-tiered system. The difference between these two scholars and Jamyang Shepa's unsuccessful refutation of Taktsang Lotsāwa should not be read as a sign that one tradition is superior to the other tradition. Instead, it should be understood as two unique presentations of the path to enlightenment in the history of Tibetan Buddhism. In this vein, this paper suggests that looking into whether omniscience requires an object of knowledge is a way to understand both traditions more deeply and meaningfully.
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