Translation Memory:007-Tsadra-BCA-Com-LightDayStar/105

007-Tsadra-BCA-Com-LightDayStar/105 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation

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English	Now the craving in the minds of the people to whom Shrāvakas are referring (as being Arhats) is not indeed the defiled craving explained in the Abhidharma. Nevertheless, these same individuals are unable to eliminate even the merely manifest ignorance of the view of the transitory collection described in the Prajñāpāramitā sūtras, which consists in clinging to the person[p.224]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. as established from its own side. Therefore, “But why should they not have” a defiled70Defiled because, from the Gelugpa point of view, the view of the transitory collection belongs to the obscurations of defilement (nyon sgrib). craving elicited by the view of the transitory collection? This argument, which is a continuation of the previous debate, is the true tradition of the learned ones.71This is Drakar Tulku’s main point. The difference between the earlier tradition (snga rabs pa) and Tsongkhapa implies a completely contrasting interpretation of Shāntideva’s rhetorical question in stanza 46. Mipham, following the Indian commentators, says that Shāntideva means that the Shrāvakas attain liberation through the realization of the sixteen aspects of the four noble truths. However, although they do not fall back into samsara, they do not attain the omniscience of buddhahood but remain suspended in the one-sided nirvana of arhatship. In order for this to happen, they must have a kind of clinging or “craving” (sred pa) that projects them (at the moment of nirvana without residue) into mental bodies. And since this craving does not project them back into samsara, it must be undefiled. Therefore Shāntideva’s rhetorical question means “Granted, the Shrāvaka Arhats no longer have a defiled craving that is the interdependent link or circumstance (rkyen) leading to samsara, but why should they not have an undefiled craving that leads to the nirvana of arhatship?” By contrast, the Gelugpas say that Shāntideva’s Shrāvaka interlocutors only think that they attain liberation. They are in fact mistaken and fall back into samsara. Liberation, according to Tsongkhapa’s interpretation of Chandrakīrti, requires the full realization of emptiness. He admits that, thanks to their meditation on the sixteen aspects of the four noble truths, the Shrāvakas do succeed in suppressing, on a temporary basis, the manifest defilement of clinging to a gross, independent self (rang rkya thub pa’i dzas yod pa) as described in the Abhidharma. On the other hand, they do not discard the ego-clinging that is the view of the transitory collection as described in the Prajñāpāramitā sūtras. This clinging moreover is just as defiled (since it is an obscuration through defilement and leads to samsara) as the kind of clinging described in the Abhidharma. Therefore, the Gelugpas interpret Shāntideva’s rhetorical question as meaning “Granted, the Shrāvakas do not, for the moment, have the defiled craving as described in the Abhidharma, but why should they not have the defiled craving described in the Prajñāpāramitā sūtras, which will still project them back into samsara?”
RootTextChapterNum	9
SegmentFormat	Commentary2
SourcePageNumber	14-2-16b
SourceSegmentOrder	105
Tibetan	ད་དུང་དེ་ཙམ་གྱིས་སྲིད་པ་ཉེ་བར་ལེན་བྱེད་ཀྱི་རྐྱེན་སྲེད་པ་མི་ལྡོག་སྟེ། ཁྱོད་ཀྱིས་འདོད་པའི་གང་ཟག་དེའི་རྒྱུད་ཀྱི་སྲེད་པ་འདི་མངོན་པ་ནས་བཤད་པའི་སྲེད་པ་ཉོན་མོངས་ཅན་མིན་ཡང་། ཤེར་མདོ་ནས་བཤད་པའི་གང་ཟག་རང་ངོས་ནས་གྲུབ་པར་འཛིན་པའི་འཇིག་ལྟ་མ་རིག་པ་ནི་དེ་དག་གིས་མངོན་གྱུར་ཙམ་ཡང་སྤངས་མ་ནུས་ལ། དེས་ན་འཇིག་ལྟ་དེ་དག་གིས་དྲངས་པའི་སྲེད་པ་ཉོན་མོངས་ཅན་ཞིག་ནི་ཅི་སྟེ་མེད་ཅེས་རྩོད་པ་སྔ་མའི་རྗེས་འབྲེལ་དུ་མཐར་གྱིས་རྩོད་པ་ནི་དོན་གྱི་མཁས་པའི་སྲོལ་ལོ། །
TranslationChapter	LDS - Question 4
TranslationPageNumber	223
Wylie	da dung de tsam gyis srid pa nye bar len byed kyi rkyen sred pa mi ldog ste/_khyod kyis 'dod pa'i gang zag de'i rgyud kyi sred pa 'di mngon pa nas bshad pa'i sred pa nyon mongs can min yang /_sher mdo nas bshad pa'i gang zag rang ngos nas grub par 'dzin pa'i 'jig lta ma rig pa ni de dag gis mngon gyur tsam yang spangs ma nus la/_des na 'jig lta de dag gis drangs pa'i sred pa nyon mongs can zhig ni ci ste med ces rtsod pa snga ma'i rjes 'brel du mthar gyis rtsod pa ni don gyi mkhas pa'i srol lo/_/
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Alignment info

Parameter	Value
AuthorLabel	Mipam Gyatso 1846 - 1912
DuplicateRootTranslation	false
RootSourceTransMem	001-Tsadra-BCA-Root-Padmakara
RootTextWikiPage	Bodhicaryāvatāra
ShortTitle	Light of the Day Star (2017)
SourceAuthor	People/Mi pham rgya mtsho
SourceTitleTibetan	བརྒལ་ལན་ཉིན་བྱེད་སྣང་བ།
SourceTitleWylie	brgal lan nyin byed snang ba
SourceVersionLabel	Mipam Gyatso (1846 - 1912)
SourceWikiPage	Texts/Brgal lan nyin byed snang ba
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	22 March 2024
TransMemID	007-Tsadra-BCA-Com-LightDayStar
TransMemNum	007
TransMemOrigin	Tsadra Foundation
TransMemType	Commentary

Arhat - A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth again. Skt अर्हत्  Tib དགྲ་བཅོམ་པ།  Ch 阿羅漢  

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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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Avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt अविद्या  Tib མ་རིག་པ་  Ch 無明  

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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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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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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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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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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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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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