Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/549
006-Tsadra-BCA-Com-WisdomChapter/549 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | The answer is that the Madhyamikas have not, in fact, elaborated any system of tenets based on the true existence of a specifically locatable object called “emptiness,” regarded as something established by valid cognition. The reason for this is that, without referring to, or basing oneself on, a pot or some other actual object capable of being examined, it is not possible to conceive, in isolation, of a “nonthing” or a “nonexistent thing,” a “nonpot” or a “nonexistent pot.” For this reason, the empty pot, in the sense of the nonexistent pot, is a figurative, or lesser form of, emptiness. It is the aspect of the clearing away or eliminating what is “other,” the existent thing.114The contrast between “things” (dngos po) and “nonthings” (dngos med) is familiar from the classification of phenomena in the (Sautrāntika) system of Dignāga and Dharmakīrti, where it refers to the distinction between concrete, extramental, functioning, specifically characterized (rang mtshan) things, which are the objects of perception, and the mental aspects, universals, and generally characterized (spyi mtshan) entities, which are the object of conception. In this Madhyamaka context, however, the contrast between dngos po and dngos med refers to the distinction between “things that exist” and “things that do not exist”—the existent pot as contrasted with the “nonexistent pot.” Without going into the (considerable) philosophical complexities implied by such expressions, the point here is that, in the bid to understand and establish emptiness, we might use reasoning to prove that a concrete object, such as a pot, has no true existence. We thus arrive at the idea of the nonexistent pot, as compared with the existent pot that we had previously experienced. To prove that a phenomenon is not truly existent in the way that it appears is a major step toward understanding its emptiness, which, for that reason, is referred to as an “approximate or lesser form of emptiness.” This, however, is not the Prāsaṅgika view, which is a refutation of all four ontological extremes. The true status of phenomena is beyond conceptual and verbal expression. Phenomena are empty of existence, but also of nonexistence, and of both, and of neither. Therefore, the Madhyamikas say that because things are deceptive or unreal in themselves, their nonexistence is also clearly and certainly unreal as well.115Since the referent (the existing phenomenon) is unreal, that which is based on it (the nonexistent phenomenon) is also unreal. |
|---|---|
| RootTextChapterNum | 9 |
| RootTextVerseNum | 139 |
| SegmentFormat | Commentary |
| SegmentOrder | 549 |
| SourcePageNumber | 118 |
| SourceSabcheNumber | 2.2.1.2.4.2.1.1.2.2 |
| Tibetan | འདིར་བདག་ཅག་གིས་ཚད་མས་གྲུབ་དོན་སྟོང་ཉིད་ཅེས་དམིགས་གཏད་ཀྱི་ཡུལ་བདེན་གྲུབ་ཅིག་ལ་གྲུབ་མཐའ་འཆའ་བ་ནི་མེད་དེ། གང་གི་ཕྱིར་ན། བརྟག་པར་བྱ་བའི་དངོས་པོ་བུམ་སོགས་ལྟ་བུ་དེ་ལ་མ་རེག་པའམ་མ་བརྟེན་པར་ནི་བུམ་མེད་ལྟ་བུ། དངོས་པོ་དེ་ཡི་དངོས་མེད་ཡན་གར་དུ་ནམ་ཡང་འཛིན་པ་མ་ཡིན་ཏེ། དེ་ཕྱིར་བུམ་མེད་དང་བུམ་པའི་སྟོང་པ་ལྟ་བུའི་རྣམ་གྲངས་པའམ་ཉི་ཚེ་བའི་སྟོང་པ་དེའང་གཞན་དངོས་པོ་དེ་བཀག་པའམ་བསལ་བའི་ཆ་ཡིན་པས། འདི་ལྟར་རང་བཞིན་གྱིས་རྫུན་པའི་དངོས་པོ་གང་ཡིན་པ་དེའི་དངོས་མེད་ཀྱང་གསལ་བར་དེ་ངེས་པར་རྫུན་ཡིན་པར་འདོད་དོ། ། |
| TranslationChapter | The Ketaka Jewel |
| TranslationChapterSubsection | A refutation of the view that the world is produced by inert, unconscious entities |
| TranslationPageNumber | 181 |
| Wylie | dir bdag cag gis tshad mas grub don stong nyid ces dmigs gtad kyi yul bden grub cig la grub mtha' 'cha' ba ni med de/_gang gi phyir na/_brtag par bya ba'i dngos po bum sogs lta bu de la ma reg pa'am ma brten par ni bum med lta bu/_dngos po de yi dngos med yan gar du nam yang 'dzin pa ma yin te/_de phyir bum med dang bum pa'i stong pa lta bu'i rnam grangs pa'am nyi tshe ba'i stong pa de'ang gzhan dngos po de bkag pa'am bsal ba'i cha yin pas/_'di ltar rang bzhin gyis rdzun pa'i dngos po gang yin pa de'i dngos med kyang gsal bar de nges par rdzun yin par 'dod 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 |
