Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/242

006-Tsadra-BCA-Com-WisdomChapter/242 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	These same texts say that even when the manifest craving induced by the conception of an independently existing (rang rkya thub pa) personal self has been eliminated, why should [the Shrāvaka adepts] not have a craving induced by the view of the transitory collection, according to which[p.126]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. the person is inherently real?73The text at this point is an almost verbatim quotation from Gyaltsap’s commentary on the "Wisdom Chapter” (De na gang zag rang rkya thub pa’i rdzas yod du ’dzin pa’i bdag ’dzin gyis drangs pa’i sred pa mngon gyur ba re zhig spangs kyang gang zag ngo bo nyid kyis grub par ’dzin pa’i’jig ltas drangs pa’i sred pa ci ste med ches pa yin). See Byang chub sems dpa’i spyod pa la ’jug rnam bshad rgyal sras ’jug ngogs, p. 264. But it is a contradiction to say that in the mind-stream of a single person there are several cravings induced by several simultaneous apprehensions of the self. And why indeed should they have a craving elicited by the view of the transitory collection—a craving that, while belonging to a cycle of twelve interdependent links, is undefiled?74In order to support his conviction that the attainment of arhatship is impossible without a full realization of emptiness of the two selves, Tsongkhapa is obliged to supply his own, unique, exegesis of this passage. He says that Shāntideva’s Hīnayāna interlocutors are Shrāvakas who believe, wrongly, that their Hīnayāna path of meditating on the sixteen aspects of the four noble truths is sufficient to free them from samsara. By intercalating ideas that he believes are implicit, even though they are not stated, in the text, Tsongkhapa says that through meditating on the sixteen aspects, the Shrāvakas only succeed in temporarily suspending the manifest defilements. Since the Shrāvaka practitioners do not realize emptiness, they do not attain arhatship but fall back into samsara. This, in the Gelugpa interpretation, is the meaning of the first two lines of stanza 46. Tsongkhapa believes, moreover, that while the Shrāvakas succeed for a while in suppressing their manifest defilement through realizing the nonexistence of an autonomous self independent from the aggregates (as described in the Abhidharma texts), they completely fail to realize the emptiness of an intrinsically existing self as spoken of in the Prajñāpāramitā sūtras. For this reason, their claims to arhatship are completely deluded. In devising such an interpretation, Tsongkhapa diverges from the position of the Indian commentators as well as that of the earlier Tibetan schools.
RootTextChapterNum	9
RootTextVerseNum	47
SegmentFormat	Commentary
SegmentOrder	242
SourcePageNumber	57
SourceSabcheNumber	2.1.2.2
Tibetan	ཡང་གང་ཟག་རང་རྐྱ་ཐུབ་པའི་བདག་འཛིན་གྱིས་དྲངས་པའི་སྲེད་པ་མངོན་གྱུར་རེ་ཞིག་སྤངས་ཀྱང་། གང་ཟག་ངོ་བོ་ཉིད་ཀྱིས་གྲུབ་པར་འཛིན་པའི་འཇིག་ལྟས་དྲངས་པའི་སྲེད་པ་[p.58]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. ཅི་སྟེ་མེད་ཅེས་བཤད་སྦྱར་མཛད་ཀྱང་། སྐྱེས་བུ་གཅིག་གི་རྒྱུད་ན་དུས་མཉམ་པའི་བདག་འཛིན་དུ་མས་དྲངས་པའི་སྲེད་པ་དུ་མ་ཡོད་པ་འགལ་ལ། ཕྱི་མས་དྲངས་པའི་རྟེན་འབྲེལ་བཅུ་གཉིས་ཀྱི་ནང་ཚན་དུ་གྱུར་པའི་སྲེད་པ་ལ་ཉོན་མོངས་ཅན་མིན་པ་ལ་ཅི་སྟེ་ཡོད།
TranslationChapter	The Ketaka Jewel
TranslationChapterSubsection	A refutation of objections made against the Mahāyāna, which asserts emptiness
TranslationPageNumber	125
Wylie	yang gang zag rang rkya thub pa'i bdag 'dzin gyis drangs pa'i sred pa mngon gyur re zhig spangs kyang /_gang zag ngo bo nyid kyis grub par 'dzin pa'i 'jig ltas drangs pa'i sred pa [p.58]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. ci ste med ces bshad sbyar mdzad kyang /_skyes bu gcig gi rgyud na dus mnyam pa'i bdag 'dzin du mas drangs pa'i sred pa du ma yod pa 'gal la/_phyi mas drangs pa'i rten 'brel bcu gnyis kyi nang tshan du gyur pa'i sred pa la nyon mongs can min pa la ci ste yod/
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

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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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  

Go to the page with the definition of 'bdag'

Ngo bo - Essence or the most basic, fundamental nature or natural state of being. It is often used as a synonym for rang bzhin. Skt भाव  Tib ངོ་བོ་  

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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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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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Hīnayāna - The mainstream teachings and the early schools of Buddhism which primarily taught individual liberation through practice-focused renunciation and monasticism, considered lesser than the later movement of the Greater Vehicle (Mahāyāna), which professed enlightenment for all sentient beings and promoted compassion. Skt हीनयान  Tib ཐེག་དམན།  Ch 小乘  

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Āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt आवरण  Tib སྒྲིབ་པ་  

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Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib དགེ་ལུགས་  

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Abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The Abhidharma teachings present a metaknowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt अभिधर्म  Tib ཆོས་མངོན་པ།  Ch 阿毗达磨  

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Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt प्रज्ञापारमिता  Tib ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་;ཤེར་ཕྱིན་  Ch 般若波羅蜜多  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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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  

Go to the page with the definition of 'བདག་'

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  

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of the Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt महायान  Tib ཐེག་པ་ཆེན་པོ།  Ch 大乘  

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Kleśa - Often referred to as poisons, these are a class of disturbing or disruptive emotional states that, when aroused, negatively affect or taint the mind. Skt क्लेश  Tib ཉོན་མོངས་  Ch 煩惱  

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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'