Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/364

From Bodhicitta

006-Tsadra-BCA-Com-WisdomChapter/364 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation

Segment Data

edit fields

English

Again the two cases are not the same. The sense of self that is just a label arises through the power of interdependence, and it is impossible for reasoning to prove that it does not appear in the experience of ordinary people. Moreover, there is no need to do so.91It is helpful to remember that the pairing the imputed self versus the innate or coemergent self (brtags pa’i bdag and lhan skyes kyi bdag) is not the same as the pairing the self as a mere designation versus the inherently existent self (btags pa’i bdag and rang bzhin kyis grub pa’i bdag). In the first case, a contrast is made between the principally intellectual belief in the self, which is inculcated by false religious and philosophical tenets, is acquired anew in any given existence, and may be demolished by rational investigation, and, on the other hand, the innate sense of self, which is deeply ingrained in the mind, remains constantly active from one life to the next, and can be dislodged only by prolonged meditative practice. In the second pairing—which is the one referred to here—the conviction that the self is truly real is contrasted with the mere unreflective designation of self, which is no more than a convenient label and is useful in interpersonal relations (when we talk to others) and subjective reflection (when we talk to ourselves). The refutation of this mere designation is unnecessary, since it is not the deep-seated clinging that forms the basis of karma and defilement. It is also impossible, for no amount of reasoning will convince people to stop using the personal pronoun “I.” In comparing these two contrasted pairings of notions of the self, it will be found that the imputed self and the coemergent self (first pairing ) are subdivisions of the supposedly inherently existent self (in the second pairing). On the other hand, the mind that understands the nature of things and meditates on no-self is able to remove[p.148]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.
belief in the inherently existent self, just as light dispels the darkness. This has the backing of perfectly valid knowledge and has the strength of reality itself. The view of self is a temporary deviation of the mind away from the nature of things and is due to extrinsic circumstances. Through the application of scriptural authority and reasoning, this aberration is overthrown. The mind thus penetrates the nature of phenomena, and since this is also the nature of the mind, the nature of things and the nature of the mind can never be separated. As the Pramāṇavārttika tells us,

RootTextChapterNum

9

RootTextVerseNum

77

SegmentFormat

Commentary

SegmentOrder

364

SourcePageNumber

83

SourceSabcheNumber

2.2.1.1.3.3

Tibetan

དེ་གཉིས་མི་མཚུངས་ཏེ་བཏགས་པ་ཙམ་བརྟེན་ནས་འབྱུང་བའི་དབང་གིས་སྣང་བ་ལ་སོ་སྐྱེའི་ངོར་མི་སྣང་བར་སྒྲུབ་བྱེད་ཀྱི་རིགས་པ་མེད་ལ་བཟློག་ཀྱང་མི་དགོས་མོད། རང་བཞིན་གྱིས་གྲུབ་པར་འཛིན་པ་[p.84]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.
ནི་དངོས་པོའི་གནས་ཚུལ་རྟོགས་པའི་བློ་བདག་མེད་བསྒོམས་པས་སྤོང་ནུས་ཏེ། སྣང་བས་མུན་པ་བཞིན་དུ་ཡང་དག་པའི་ཚད་མ་དང་ལྡན་པ་དེ་ཉིད་སྟོབས་དང་ལྡན་པའི་ཕྱིར་རོ། །དེས་ན་བདག་ཏུ་ལྟ་བ་ནི་དངོས་པོའི་གནས་ཚུལ་ལས་གཞན་དུ་རྐྱེན་གྱིས་རེ་ཞིག་སེམས་གོལ་བ་ཡིན་ལ། དེ་ལུང་དང་རིགས་པའི་ལམ་ལས་བཟློག་སྟེ་དངོས་པོའི་གནས་ཚུལ་ལ་བློ་ཞུགས་པར་བྱས་ན་དེ་སེམས་ཀྱི་གཤིས་ཡིན་པས་དེ་དང་སེམས་བྲལ་དུ་མི་རུང་སྟེ་རྣམ་འགྲེལ་ལས།

TranslationChapter

The Ketaka Jewel

TranslationChapterSubsection

The self as a mere label is not refuted

TranslationPageNumber

147

Wylie

de gnyis mi mtshungs te btags pa tsam brten nas 'byung ba'i dbang gis snang ba la so skye'i ngor mi snang bar sgrub byed kyi rigs pa med la bzlog kyang mi dgos mod/_rang bzhin gyis grub par 'dzin pa [p.84]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.
ni dngos po'i gnas tshul rtogs pa'i blo bdag med bsgoms pas spong nus te/_snang bas mun pa bzhin du yang dag pa'i tshad ma dang ldan pa de nyid stobs dang ldan pa'i phyir ro/_/des na bdag tu lta ba ni dngos po'i gnas tshul las gzhan du rkyen gyis re zhig sems gol ba yin la/_de lung dang rigs pa'i lam las bzlog ste dngos po'i gnas tshul la blo zhugs par byas na de sems kyi gshis yin pas de dang sems bral du mi rung ste rnam 'grel las/

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