Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/126

006-Tsadra-BCA-Com-WisdomChapter/126 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation

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English	In this context, some will say that if one is a Madhyamika, one should not assert the alaya because it is a notion belonging to the Vijñanavada. This objection however is not based on a correct examination. If the alaya is not asserted to be truly existent but is only asserted on the conventional level, how is the Madhyamaka method harmed thereby? What cannot be asserted on the conventional level are things like permanent universals, which are invalidated by the kind of reasoning that investigates conventional phenomena. If one were to refrain from asserting everything that is refuted by the reasoning that investigates the ultimate level, one would be obliged to say that the aggregates, elements, and the sense fields are utterly nonexistent. That is why, in Prāsaṅgika texts, the alaya is refuted on the ultimate level but is not refuted conventionally. It is posited but not established. Therefore, to say that the self-knowing mind should not be asserted on the conventional level and that to do so is just the result of the habits of intellectual speculation is nonsense. To be sure, there is no need for the self-knowing mind and the[p.103]The Wisdom Chapter 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. alaya when one is establishing the ultimate level; but in the examination of the conventional level, they are indispensable. And since they are established by valid reasoning that investigates the conventional level, there are no arguments that can refute them, asserting that they have no reality conventionally.
RootTextChapterNum	9
RootTextVerseNum	25
SegmentFormat	Commentary
SegmentOrder	126
SourcePageNumber	30
SourceSabcheNumber	2.1.2.1.1.3.1
Tibetan	དེ་ལ་[p.31]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) Mi pham rgya mtsho. Spyod 'jug sher 'grel ke ta ka. Chengdu: Si khron mi rigs dpe skrun khang, 1993. ཁ་ཅིག་གིས་དབུ་མ་པ་ཡིན་ན་ཀུན་གཞི་ཁས་ལེན་པར་མི་བྱ་སྟེ། ཀུན་གཞི་ནི་རྣམ་རིག་པའི་ལུགས་ཡིན་ཟེར་ཡང་ལེགས་པར་མ་བརྟགས་པ་སྟེ། ཀུན་གཞི་བདེན་གྲུབ་ཏུ་ཁས་མ་བླངས་ན་ཐ་སྙད་དུ་ཁས་བླངས་པས་དབུ་མའི་ཚུལ་ཅི་ཞིག་ཉམས།ཐ་སྙད་དུ་ཁས་ལེན་མི་རུང་བ་ནི་ཐ་སྙད་དཔྱོད་བྱེད་ཀྱི་ཚད་མས་གནོད་པ་སྤྱི་རྟག་པ་ལ་སོགས་པ་ལྟ་བུ་ཡིན་གྱི། དོན་དམ་པའི་རིག་པས་བཀག་ཚད་ཁས་མི་ལེན་ན་ཕུང་ཁམས་སྐྱེ་མཆེད་ཀྱང་གཏན་མེད་དུ་ཁས་བླངས་དགོས་སོ། །དེ་ཕྱིར་ཐལ་འགྱུར་པའི་གཞུང་དུ་ཀུན་གཞི་དོན་དམ་པར་བཀག་གི་ཐ་སྙད་དུ་མི་འགོག་ཀྱང་དེའི་རྣམ་གཞག་མཛད་དེ་སྒྲུབ་པའང་མིན་ནོ། །དེ་བཞིན་དུ་རང་རིག་ཐ་སྙད་དུ་ཁས་ལེན་པ་ནི་རྟོག་གེའི་བག་ཆགས་གོམས་པའི་དབང་གིས་ཡིན་གྱི་ཁས་བླང་བར་མི་བྱ་ཟེར་བའང་གྱི་ན་སྟེ། དོན་དམ་པ་གཏན་ལ་འབེབས་པ་ལ་རང་རིག་དང་ཀུན་གཞི་མི་དགོས་མོད། ཐ་སྙད་ཀྱི་རྣམ་བཞག་དཔྱོད་པ་ལ་མེད་དུ་མི་རུང་ཞིང་ཐ་སྙད་དཔྱོད་པའི་ཚད་མས་གྲུབ་ན་དེ་ཐ་སྙད་དུ་མེད་ཅེས་འགོག་པའི་རིགས་པ་ནི་མེད་དོ། །
TranslationChapter	The Ketaka Jewel
TranslationChapterSubsection	A refutation of the objections of the True Aspectarians
TranslationPageNumber	102
Wylie	de la [p.31]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) Mi pham rgya mtsho. Spyod 'jug sher 'grel ke ta ka. Chengdu: Si khron mi rigs dpe skrun khang, 1993. kha cig gis dbu ma pa yin na kun gzhi khas len par mi bya ste/_kun gzhi ni rnam rig pa'i lugs yin zer yang legs par ma brtags pa ste/_kun gzhi bden grub tu khas ma blangs na tha snyad du khas blangs pas dbu ma'i tshul ci zhig nyams/tha snyad du khas len mi rung ba ni tha snyad dpyod byed kyi tshad mas gnod pa spyi rtag pa la sogs pa lta bu yin gyi/_don dam pa'i rig pas bkag tshad khas mi len na phung khams skye mched kyang gtan med du khas blangs dgos so/_/de phyir thal 'gyur pa'i gzhung du kun gzhi don dam par bkag gi tha snyad du mi 'gog kyang de'i rnam gzhag mdzad de sgrub pa'ang min no/_/de bzhin du rang rig tha snyad du khas len pa ni rtog ge'i bag chags goms pa'i dbang gis yin gyi khas blang bar mi bya zer ba'ang gyi na ste/_don dam pa gtan la 'bebs pa la rang rig dang kun gzhi mi dgos mod/_tha snyad kyi rnam bzhag dpyod pa la med du mi rung zhing tha snyad dpyod pa'i tshad mas grub na de tha snyad du med ces 'gog pa'i rigs pa ni med do/_/
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

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt मध्यमक  Tib དབུ་མ་  Ch 中觀見  

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Anumāna - Inference (Skt. anumāna; T. rjes dpag) is a way of knowing something indirectly, using logic and reasoning rather than direct experience. For example, if you see smoke rising from a distant mountain, you can infer that there is a fire there, even if you can't see the fire directly yourself. It's a key way to understand things that are hidden from our senses. It is used in the Buddhist tradition to gain insight into deeper levels of reality of self and phenomena. Skt अनुमान  Tib རྗེས་དཔག་  Ch 比量  

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Ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt आत्मन्  Tib བདག་  Ch 我;灵魂  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

Go to the page with the definition of 'rigs'

Kun gzhi - Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes). Skt आलय  Tib ཀུན་གཞི་  

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Svasaṃvedana - An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings. Skt स्वसंवेदन  Tib རང་རིག་  Ch 自證分  

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Śāntideva (ཞི་བ་ལྷ་). Bodhicaryāvatāra [बोधिचर्यावतार]. byang chub sems dpa'i spyod pa la 'jug pa [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།]. [The Way of the Bodhisattva]. Tengyur, RKTST 3216 http://www.rkts.org/cat.php?id=3216&typ=2.

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Mi pham rgya mtsho (མི་ཕམ་རྒྱ་མཚོ་). shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka [ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ།]. [The Ketaka Jewel: An Easy to Understand Explanation of the Words and Meaning of the Wisdom Chapter].

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Mi pham rgya mtsho (མི་ཕམ་རྒྱ་མཚོ་). shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka [ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ།]. [The Ketaka Jewel: An Easy to Understand Explanation of the Words and Meaning of the Wisdom Chapter].

Go to the page with the definition of 'ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ།'

Mi pham rgya mtsho (མི་ཕམ་རྒྱ་མཚོ་). shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka [ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ།]. [The Ketaka Jewel: An Easy to Understand Explanation of the Words and Meaning of the Wisdom Chapter].

Go to the page with the definition of 'shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka'