Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/125
006-Tsadra-BCA-Com-WisdomChapter/125 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | To state the matter briefly, when the self-knowing mind is refuted, the refutation is made on the ultimate level. It is not a refutation of the conventionally designated self-knowing mind that is contrasted with inert matter. If this were refuted, it would follow that one’s own mind is hidden from itself—which would mean that there would be no difference between the way one knows one’s own mind and the way one knows the mind of someone else. Moreover, there would be no evidence for the existence of a mind within one’s continuum. Finally, it would put an end to all cognition of conventional phenomena by the other-knowing consciousness.27This is a reference to the epistemological theory of the Sautrāntikas (Dharmakīrti) in which self-cognition is axiomatic. These and other consequences invalidate such a position, as the king of reasoning28That is, Dharmakīrti. explains. All the arguments that refute the self-knowing mind—just like the arguments that refute the aggregates and so on—are refutations on the ultimate level. It is important to understand that they are not at all refutations on the level of the conventional truth. It is said that in the present (Prāsaṅgika) Madhyamaka tradition, the self-knowing mind and also the alaya are not accepted even on the conventional level. The fact is, however, that on the conventional level, they are neither asserted nor denied. They are refuted only on the ultimate level.29The Prāsaṅgikas accept as the relative truth the phenomena experienced within the common consensus of ordinary worldly people. They neither assert nor deny such phenomena but leave them as they are without analysis, using them only as a stepping-stone to the ultimate truth. The implication here is that, in positively denying the existence of the self-knowing mind and the alaya on the conventional level (two of his so-called eight difficult points of Prāsaṅgika), Tsongkhapa is overstepping the limits of the Prāsaṅgika method, which is to make no analysis of the relative, neither accepting nor denying it. |
|---|---|
| RootTextChapterNum | 9 |
| RootTextVerseNum | 25 |
| SegmentFormat | Commentary |
| SegmentOrder | 125 |
| SourcePageNumber | 30 |
| SourceSabcheNumber | 2.1.2.1.1.3.1 |
| Tibetan | མདོར་ན་རང་རིག་པ་འགོག་པ་ནི་དོན་དམ་པར་འགོག་པ་ཡིན་གྱི་བེམ་པོ་ལས་ལོག་ཙམ་ལ་ཐ་སྙད་དུ་རང་རིག་པར་འདོགས་པའི་ཚུལ་དེ་འགོག་པ་མ་ཡིན་ཏེ། དེ་བཀག་ན་རང་བློ་རང་ལ་ལྐོག་ཏུ་གྱུར་པ་ཁས་ལེན་དགོས་པས་རང་གཞན་གྱི་བློ་ཤེས་པས་གཅོད་ཚུལ་ལ་ཁྱད་མེད་དུ་ཐལ་བ་དང་། རང་རྒྱུད་ལ་བློ་ཡོད་པའི་སྒྲུབ་བྱེད་མི་རིགས་པ་དང་། མཐར་དོན་རིག་གི་ཐ་སྙད་ཀྱང་རྒྱུན་ཆད་པར་འགྱུར་བ་སོགས་རིགས་པའི་དབང་ཕྱུག་གིས་ཇི་སྐད་གསུངས་པས་གནོད་ཅིང་། རང་རིག་འགོག་པའི་རིགས་པ་ཇི་སྙེད་པ་ཐམས་ཅད་ཕུང་སོགས་འགོག་པའི་རིགས་པ་བཞིན་དུ་དོན་དམ་པར་འགོག་གི་ཐ་སྙད་དུ་བཀག་པའི་གཏན་མེད་མ་ཡིན་པར་ཤེས་དགོས་ཤིང་། ལུགས་འདིར་ཐ་སྙད་དུའང་རང་རིག་ཀུན་གཞི་ཁས་མི་ལེན་ཟེར་ཡང་འདིར་ཐ་སྙད་དུ་ནི་དགག་པའང་མེད་ལ་སྒྲུབ་པའང་མེད་ཀྱི་དོན་དམ་པར་བཀག་པ་ཁོ་ན་ཡིན་ནོ། ། |
| TranslationChapter | The Ketaka Jewel |
| TranslationChapterSubsection | A refutation of the objections of the True Aspectarians |
| TranslationPageNumber | 102 |
| Wylie | mdor na rang rig pa 'gog pa ni don dam par 'gog pa yin gyi bem po las log tsam la tha snyad du rang rig par 'dogs pa'i tshul de 'gog pa ma yin te/_de bkag na rang blo rang la lkog tu gyur pa khas len dgos pas rang gzhan gyi blo shes pas gcod tshul la khyad med du thal ba dang /_rang rgyud la blo yod pa'i sgrub byed mi rigs pa dang /_mthar don rig gi tha snyad kyang rgyun chad par 'gyur ba sogs rigs pa'i dbang phyug gis ji skad gsungs pas gnod cing /_rang rig 'gog pa'i rigs pa ji snyed pa thams cad phung sogs 'gog pa'i rigs pa bzhin du don dam par 'gog gi tha snyad du bkag pa'i gtan med ma yin par shes dgos shing /_lugs 'dir tha snyad du'ang rang rig kun gzhi khas mi len zer yang 'dir tha snyad du ni dgag pa'ang med la sgrub pa'ang med kyi don dam par bkag pa kho na yin no/_/ |
| ChantedAudio |
Alignment info
| Parameter | Value |
|---|---|
| AuthorLabel | Mipam Gyatso 1846 - 1912 |
| DuplicateRootTranslation | true |
| RootSourceTransMem | 001-Tsadra-BCA-Root-Padmakara |
| RootTextWikiPage | Bodhicaryāvatāra |
| ShortTitle | Nor bu ke ta ka (2017) |
| SourceAuthor | People/Mi pham rgya mtsho |
| SourceTitleTibetan | ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ། |
| SourceTitleWylie | shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka |
| SourceVersionLabel | Mipam Gyatso (1846 - 1912) |
| SourceWikiPage | Texts/Nor bu ke ta ka |
| TranslationCitation | Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of "The Way of the Bodhisattva." Boulder, CO: Shambhala Publications, 2017. |
| TranslationPublishedYear | 2017 |
| TranslationWikiPage | Books/The Wisdom Chapter |
| Translator | People/Blankleder, H.;People/Fletcher, W.;People/Padmakara Translation Group |
| TransMemCreator | Migmar;Gwen;Marcus;Jeremi |
| TransMemDate | 1 November 2023 |
| TransMemID | 006-Tsadra-BCA-Com-WisdomChapter |
| TransMemNum | 006 |
| TransMemOrigin | Tsadra Foundation |
| TransMemType | Commentary |
