Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/227
006-Tsadra-BCA-Com-WisdomChapter/227 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 | Referring to this text, the autocommentary observes that the two kinds of no-self were taught as antidotes to the two kinds of obscuration. And earlier, the question was raised whether the Shrāvakas and Pratyekabuddhas could achieve the realization of emptiness, because it is said that they are not in possession of a complete meditation on no-self and because the sixteen kinds of emptiness are a teaching peculiar to the Mahāyāna. Therefore, in view of the fact that their realization of the phenomenal no-self is incomplete, it is said that they have no realization of the phenomenal no-self. In other words, the expression "no realization” refers only to the low level of their realization. For it is said in one of the sutras58The text in question is the Kāśyapaparivarta (Od srung gi le’u). that the primordial wisdom of the Shrāvakas and Pratyekabuddhas is as small as the cavity made by a worm in a mustard seed. On the other hand, in order to refute the idea that there might be another path to liberation that dispenses with the doctrine of emptiness, and in order show that there is no other door to the peace of nirvana, it was taught that the Shrāvaka and Pratyekabuddha Arhats do indeed possess a lesser kind of emptiness—in other words, the knowledge that the self is a dependent arising. It is important to understand that there is no contradiction between these two ideas. Furthermore, it is said in the Prajñāpāramitā sūtras that there is no liberation for those who think that things exist truly; it is by relying on emptiness that the three kinds of enlightenment are obtained. Moreover, in those sutras, three aspects are distinguished (knowledge of the basis and so on)59Shechen Gyaltsap comments that the three factors are knowledge of the basis, the teaching of a guru of the Mahāyāna, and a correct understanding of the two truths.; and it is explained that knowledge of the basis is the criterion for determining whether one is near to, or far from, the prajñāpāramitā in the aspect of the result.60The implication is that the realization of the Shrāvakas and Pratyekabuddhas is different from, and inferior to, the realization achieved in the Mahāyāna. How else could it be understood? Consequently, since emptiness is generally the only access to peace, any one of the three types of enlightenment is necessarily accomplished in dependence on it. However, those who are new to these teachings should not think—clinging to the notion that emptiness is a single, true reality—that if "emptiness” is realized, all things are simultaneously realized as empty, and that if it is not realized, nothing is realized as empty. If that were so, all the Buddhist scriptures and the commentaries on their meaning would be reduced to a marvelous jumble. If the realization of the emptiness of one thing meant the realization of the emptiness of all things, the sixteen kinds of emptiness and so on, established as they are in the Mahāyāna by means of many arguments, would be untenable—as would the arduous practices (of the Bodhisattva path) performed in the course of three measureless kalpas. Neither would it be possible to speak[p.122]The Wisdom Chapter |
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| RootTextChapterNum | 9 |
| RootTextVerseNum | 44 |
| SegmentFormat | Commentary |
| SegmentOrder | 227 |
| SourcePageNumber | 51 - 52 |
| SourceSabcheNumber | 2.1.2.2 |
| Tibetan | སྔར་ཉན་རང་ལ་སྟོང་ཉིད་རྟོགས་པ་ཡོད་པར་བསྒྲུབས་པའི་དོགས་པ་བསུས་ནས་ཉན་རང་ལ་བདག་མེད་རྫོགས་པར་བསྒོམས་པ་མེད་ཅེས་དང་། སྟོང་ཉིད་བཅུ་དྲུག་པོ་ཐེག་ཆེན་ཐུན་མོང་མིན་པར་བཤད་པའི་ཕྱིར་རོ། །དེས་ན་ཉན་རང་གིས་ཆོས་བདག་མེད་རྫོགས་པར་མ་རྟོགས་པའི་ཆ་ནས་ཆོས་བདག་མེད་མ་རྟོགས་ཞེས་དམན་ལ་དགག་པའི་སྒྲར་གསུང་སྟེ་ཉན་རང་གི་ཡེ་ཤེས་ནི་ཡུངས་འབྲུ་སྲིན་གྱིས་ཟོས་པའི་ནང་གི་ནམ་མཁའ་བཞིན་དུ་ཆུང་བར་[p.52]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) |
| TranslationChapter | The Ketaka Jewel |
| TranslationChapterSubsection | A refutation of objections made against the Mahāyāna, which asserts emptiness |
| TranslationPageNumber | 121 |
| Wylie | sngar nyan rang la stong nyid rtogs pa yod par bsgrubs pa'i dogs pa bsus nas nyan rang la bdag med rdzogs par bsgoms pa med ces dang /_stong nyid bcu drug po theg chen thun mong min par bshad pa'i phyir ro/_/des na nyan rang gis chos bdag med rdzogs par ma rtogs pa'i cha nas chos bdag med ma rtogs zhes dman la dgag pa'i sgrar gsung ste nyan rang gi ye shes ni yungs 'bru srin gyis zos pa'i nang gi nam mkha' bzhin du chung bar [p.52]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) |
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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 |
