Translation Memory:002-Tsadra-BCA-Com-Nectar/957
From Bodhicitta
002-Tsadra-BCA-Com-Nectar/957 ID: 002-Tsadra-BCA-Com-Nectar <br> Date: 10 June 2022 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | I am not angry with my bile and other humors— Fertile source of suffering and pain! So why should living beings give offence, They likewise are impelled by circumstance?76In the next nine stanzas, Shāntideva discusses and undermines the ordinary common sense attitude to enemies and other irritants. The argument proceeds as follows. First, in stanzas 22–26, Shāntideva affirms that there is no such thing as an independent agent, i.e., one acting in the absence of conditioning factors. Usually it is thought reasonable to resent the hostile behavior of another being, while it is generally recognized that anger against an inanimate object is futile and somehow irrational, since the object in question only harms us under the influence of other forces. But Shāntideva argues that this is equally true of animate sources of our suffering. They too are impelled by the extrinsic factors of negative emotion. It is as irrational to hate a human aggressor, victim in turn of his or her own defilements, as it is to hate a tree that has been blown over by the wind and has flattened our car. Anger against enemies cannot be justified, says Shāntideva, because ultimately they are not ‟themselves” to blame. The point is repeated in stanza 41.Of course, there is an obvious objection to this. Even admitting the power of emotion, it seems wrong to place animate and inanimate entities in the same category. A human aggressor, unlike a tree, is after all an accountable agent; and a person's actions cannot be defined simply in terms of other factors—as a mere interplay of impersonal forces. According to this line of reasoning, there must surely exist a proper object of resentment, namely, the aggressors ‟themselves”—or, to put it another way, the ‟selves” of the aggressors. This raises a specifically metaphysical question, and even though much greater attention is paid to it in the course of the ninth chapter, Shāntideva is obliged here to focus briefly (stanzas 27–30) on the ideas of ‟primal substance” (Skt. pradhāna) and the ‟self” (Skt. ātman), as upheld variously by the different schools of non-Buddhist Indian philosophy. For all these schools, it was axiomatic that the self and the primal substance were (1) independent entities and (2) permanent or immutable. But Shāntideva points out that if there were such a thing as an independent, permanent self, temporary emotional states such as hostility could never be said to arise in it without denying the selfʼs permanence. ‟That which was not hostile” and ‟that which is now hostile” are not the same entity. Consequently, if the self is unchanging, it can never premeditate and actualize hostility (stanzas 27.3–4 and 28.1–2) and thus cannot be held responsible for an act of aggression. In other words, a theory of the self can never rationally justify resentment and retaliation against an aggressor. However abstruse these arguments may seem, it should be noted that their purpose is entirely practical. The knowledge that attackers are driven by other forces, and are not themselves enemies, is a powerful aid in controlling and eliminating oneʼs own aggressive response. |
|---|---|
| RootTextChapterNum | 6 |
| RootTextVerseNum | 22 |
| SegmentFormat | Commentary |
| SourcePageNumber | 427 |
| SourceSabcheNumber | 2.2.1.1.2. |
| SourceSegmentOrder | 957 |
| Tibetan | མཁྲིས་པ་ལ་སོགས་སྡུག་བསྔལ་གྱི། ། འབྱུང་གནས་ཆེ་ལ་མི་ཁྲོ་བར། ། སེམས་ཡོད་རྣམས་ལ་ཅི་སྟེ་ཁྲོ། ། དེ་དག་ཀུན་ཀྱང་རྐྱེན་གྱིས་བསྐུལ། །[p.50]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)Slob dpon zhi ba lha and Mkhan po kun dpal. 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.  mkhris pa la sogs sdug bsngal gyi/_/ 'byung gnas che la mi khro bar/_/ sems yod rnams la ci ste khro/_/ de dag kun kyang rkyen gyis bskul/_/[p.50]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)Slob dpon zhi ba lha and Mkhan po kun dpal. 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. Slob dpon zhi ba lha and Mkhan po kun dpal. 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. |
| TranslationChapter | 6 |
| TranslationChapterSubsection | Patience That Consists in Certainty with Regard to the Ultimate Reality of Things |
| 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 | 204 |
| TranslationPublishedYear | 2007 |
| TranslationWikiPage | The Nectar of Manjushri's Speech |
| Translator | Fletcher, W.; Blankleder, H. |
| Wylie | མཁྲིས་པ་ལ་སོགས་སྡུག་བསྔལ་གྱི། ། འབྱུང་གནས་ཆེ་ལ་མི་ཁྲོ་བར། ། སེམས་ཡོད་རྣམས་ལ་ཅི་སྟེ་ཁྲོ། ། དེ་དག་ཀུན་ཀྱང་རྐྱེན་གྱིས་བསྐུལ། །[p.50]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)Slob dpon zhi ba lha and Mkhan po kun dpal. 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. mkhris pa la sogs sdug bsngal gyi/_/ 'byung gnas che la mi khro bar/_/ sems yod rnams la ci ste khro/_/ de dag kun kyang rkyen gyis bskul/_/[p.50]Byang chub sems dpa'i spyod pa la 'jug pa rtsa ba dang 'grel pa (1990)Slob dpon zhi ba lha and Mkhan po kun dpal. 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. Slob dpon zhi ba lha and Mkhan po kun dpal. 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. |
| 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 |
