Translation Memory:002-Tsadra-BCA-Com-Nectar/921
002-Tsadra-BCA-Com-Nectar/921 ID: 002-Tsadra-BCA-Com-Nectar <br> Date: 10 June 2022 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | From the actual wording of the root text, it would seem that all good works—making offerings to the Three Jewels and so on—are affected. But when one reflects upon the meaning, it appears that whereas anger destroys the virtue of word and deed (as present for example in the practice of generosity), it is unable to destroy the virtue of the mind. [This implies that] the merit arising from the practice of generosity, whether in the form of offerings or of charitable donations, and all the merits arising from discipline (perfect observance in thought, word, and deed) are destroyed by a single flash of real anger toward a Bodhisattva and others. On the other hand, anger cannot destroy the merit that accrues from the practice of patience, diligence, concentration, and wisdom because the paramitas are distinguished hierarchically.154It will be remembered that Shantideva has already made the point that the essence of all the paramitas is a matter of the mind (see chap. 5, verse 9 following). In the present, rather difficult, passage, the commentary states that the effect of anger is to destroy the merit gained from physical and verbal, but not mental, acts. For this reason, generosity and discipline are vulnerable to anger in a way that the remaining (more elevated) paramitas are not. For unlike patience, diligence, concentration, and wisdom, which are entirely a matter of mental orientation, generosity and discipline are externalized in actions of word and deed. And although the author does define discipline as "perfect observance in thought, word, and deed,” it seems that, in the present context, greater emphasis is placed on the merit generated by the physical and verbal aspects of these two paramitas. Moreover, patience is the direct antithesis of anger, and it has been said too that if the merit gathered through the practice of generosity and discipline is accomplished within the framework of the three supreme methods,155dam pa gsum. The three supreme methods for any practice or action are first, to prepare the ground by cultivating bodhichitta; second, to perform the practice in a concentrated manner unimpaired by grasping at the object, subject, and action as really existing entities; and third, to conclude the practice by dedicating the resulting merit to enlightenment for the sake of others. it too is protected from destruction by adverse conditions. |
|---|---|
| RootTextChapterNum | 6 |
| RootTextVerseNum | 1 |
| SegmentFormat | Commentary |
| SourcePageNumber | 417 |
| SourceSabcheNumber | 1 |
| SourceSegmentOrder | 921 |
| Tibetan | འདིར་རྩ་བའི་ཚིག་ལ་བསམ་ན། དཀོན་མཆོག་མཆོད་པ་ལ་སོགས་པའི་ལེགས་སྤྱད་གང་ཡིན་ཞེས་པ་འདྲ་ཡང༌། དོན་ལ་བསམ་ན། སྦྱིན་ཚུལ་ལུས་ངག་[p.418]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990) |
| TranslationChapter | 6 |
| TranslationChapterSubsection | The Removal of Anger |
| TranslationCitation | Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva. By Kunzang Pelden. Boston: Shambhala Publications, 2007. |
| TranslationPageNumber | 199 |
| TranslationPublishedYear | 2007 |
| TranslationWikiPage | The Nectar of Manjushri's Speech |
| Translator | Fletcher, W.; Blankleder, H. |
| Wylie | dir rtsa ba'i tshig la bsam na/_dkon mchog mchod pa la sogs pa'i legs spyad gang yin zhes pa 'dra yang*/_don la bsam na/_sbyin tshul lus ngag[p.418]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990) |
| ChantedAudio |
Alignment info
| Parameter | Value |
|---|---|
| AuthorLabel | Kunzang Palden 1862 - 1943 |
| DuplicateRootTranslation | false |
| Notes | First Translation Memory Created by Tsadra Foundation. |
| RootSourceTransMem | 001-Tsadra-BCA-Root-Padmakara |
| RootTextWikiPage | Texts/Bodhicaryāvatāra |
| ShortTitle | Padmakara (2006) |
| SourceAuthor | People/Kun bzang dpal ldan |
| SourceCitation | Kun bzang dpal ldan. Byang chub sems dpa'i spyod pa la 'jug pa'i tshig 'grel 'jam dbyangs bla ma'i zhal lung bdud rtsi'i thig pa. IN byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa. khreng tu'u: si khron mi rigs dpe skrun khang, 1990. BDRC W21985 |
| SourcePublishedYear | 1990 |
| SourceTitleTibetan | བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པའི་ཚིག་འགྲེལ་འཇམ་དབྱངས་བླ་མའི་ཞལ་ལུང་བདུད་རྩིའི་ཐིག་པ། |
| SourceTitleWylie | Byang chub sems dpa'i spyod pa la 'jug pa'i tshig 'grel 'jam dbyangs bla ma'i zhal lung bdud rtsi'i thig pa |
| SourceVersionLabel | Kunzang Palden (1862 - 1943) |
| SourceWikiPage | Books/Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990) |
| TranslationCitation | Blankleder, Helena, and Wulstan Fletcher (Padmakara Translation Group), trans. The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva. By Kunzang Pelden. Boston: Shambhala Publications, 2007. |
| TranslationPublishedYear | 2007 |
| TranslationWikiPage | Books/The Nectar of Manjushri's Speech |
| Translator | People/Blankleder, H.;People/Fletcher, W.;People/Padmakara Translation Group |
| TransMemCreator | Migmar;Gwen;Marcus;Jeremi |
| TransMemDate | 10 June 2022 |
| TransMemID | 002-Tsadra-BCA-Com-Nectar |
| TransMemNum | 002 |
| TransMemOrigin | Tsadra Foundation |
| TransMemType | Commentary |
