Translation Memory:007-Tsadra-BCA-Com-LightDayStar/117

007-Tsadra-BCA-Com-LightDayStar/117 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation

Previous Segment

Root TM Page

Next Segment

Segment Data

edit fields

English	On the other hand, when “this craving” (9, 46c) in the minds of the Arhats (or, according to Drakar, those who are proponents of real existence) is made the basis of examination, one may refer to, and comment on, the two cravings as understood in the Gelugpa theory: one that the Shrāvaka adepts are supposed to have and one that they are not supposed to have. Regarding the craving that they are not supposed to have, this can only be explained as the manifest, defiled craving elicited by the first kind of ego-clinging.76That is, the one mentioned in the Abhidharma: the clinging to a self that is considered as autonomous (rang rkya thub pa) and substantial (rdzas yod). This being so, it makes no sense to refer to it simply as “defiled.” For [according[p.227]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. to the Gelugpa interpretation] the Shrāvaka adepts have another kind of craving that is not the one elicited by the kind of ego-clinging that grasps at a substantially existent autonomous person—a craving moreover that is also defiled. To say something general when something specific is called for is a mistake.77If, as the Gelugpas say, Shāntideva is referring to two kinds of defiled craving, one that the Arhats are said to have and one that they are said not to have, it is unacceptably ambiguous of him simply to mention “defiled craving” without further qualification. He would have to be more specific. It is like someone saying, “There is no one here,” when he means to say, “Devadatta is not here.” Moreover, [if we follow Drakar Tulku’s interpretation] the way in which the negation is added is not correct. It would be reasonable to say, “Indeed they do not have this defiled [craving]” (nyon mongs can med kyang), but to say, “Indeed it is not defiled” (nyon mongs can min yang), makes no sense. It might be argued that (by pressing each syllable) the Tibetan min yang should be explained as meaning yod pa min yang (“they do not have”). One can make whatever adjustments one pleases, but what use is it to tire oneself out with one’s private inventions that are so difficult to render coherent?
RootTextChapterNum	9
SegmentFormat	Commentary
SourcePageNumber	14-2-18b
SourceSegmentOrder	117
Tibetan	དངོས་སྨྲ་བ་ཁྱོད་འདོད་པ་ལྟར་གྱི་དགྲ་བཅོམ་པའི་རྒྱུད་ཀྱི་སྲེད་པ་འདི་ཞེས་དཔྱད་གཞིར་བྱས་ནས། དེ་ལ་ཡོད་རྒྱུ་དང་མེད་རྒྱུ་ཞེ་འདོད་ཀྱི་སྲེད་པ་གཉིས་པོ་དང་སྦྱར་ནས་འགྲེལ་ན། མེད་རྒྱུ་ནི་བདག་འཛིན་སྔ་མས་དྲངས་པའི་སྲེད་པ་ཉོན་མོངས་ཅན་མངོན་གྱུར་ལ་བཤད་དགོས་པ། དེ་ལྟ་ན་ཉོན་མོངས་ཅན་ཞེས་པ་ཙམ་བརྗོད་པ་དོན་མེད་དེ། གང་ཟག་རང་རྐྱ་ཐུབ་པའི་རྫས་ཡོད་དུ་འཛིན་པའི་བདག་འཛིན་[p.14-2-18b]གྱིས་དྲངས་པའི་སྲེད་པ་མིན་པ་དང་། ཉོན་མོངས་ཅན་ཡང་ཡིན་པའི་སྲེད་པ་གཞན་ཡོད་པའི་ཕྱིར། བྱེ་བྲག་བརྗོད་པ་ལ་སྤྱི་བརྗོད་པ་ནི་འཁྲུལ་ཏེ་ལྷས་བྱིན་མེད་པར་བརྗོད་འདོད་པས་མི་མེད་ཅེས་བརྗོད་པ་བཞིན་ནོ། །ཡང་དགག་སྒྲ་སྦྱར་ཚུལ་ཀྱང་མི་འཐད་དེ། ཉོན་མོངས་ཅན་མེད་ཀྱང་ཞེས་བརྗོད་རིགས་པ་ལ་མིན་ཡང་ཞེས་བརྗོད་པ་དོན་མེད་དོ། །ཡོད་པ་མིན་ཡང་ཞེས་འབྲུ་བསྣན་ཏེ་བཤད་དོ་སྙམ་ན་ཅི་དགའ་ཅི་དགར་བསྣན་ཡང་འགྲིགས་དཀའ་བའི་རང་བཟོའི་ངལ་བ་དང་དུ་བླངས་པས་ཅི་ཞིག་བྱ།
TranslationChapter	LDS - Question 4
TranslationPageNumber	226
Wylie	dngos smra ba khyod 'dod pa ltar gyi dgra bcom pa'i rgyud kyi sred pa 'di zhes dpyad gzhir byas nas/_de la yod rgyu dang med rgyu zhe 'dod kyi sred pa gnyis po dang sbyar nas 'grel na/_med rgyu ni bdag 'dzin snga mas drangs pa'i sred pa nyon mongs can mngon gyur la bshad dgos pa/_de lta na nyon mongs can zhes pa tsam brjod pa don med de/_gang zag rang rkya thub pa'i rdzas yod du 'dzin pa'i bdag 'dzin [p.14-2-18b]gyis drangs pa'i sred pa min pa dang /_nyon mongs can yang yin pa'i sred pa gzhan yod pa'i phyir/_bye brag brjod pa la spyi brjod pa ni 'khrul te lhas byin med par brjod 'dod pas mi med ces brjod pa bzhin no/_/yang dgag sgra sbyar tshul kyang mi 'thad de/_nyon mongs can med kyang zhes brjod rigs pa la min yang zhes brjod pa don med do/_/yod pa min yang zhes 'bru bsnan te bshad do snyam na ci dga' ci dgar bsnan yang 'grigs dka' ba'i rang bzo'i ngal ba dang du blangs pas ci zhig bya/
ChantedAudio

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  

Go to the page with the definition of 'Arhats'

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་  

Go to the page with the definition of 'Gelugpa'

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  

Go to the page with the definition of 'Abhidharma'

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 'a self'

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  

Go to the page with the definition of 'Bodhisattva'

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་'

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'

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  

Go to the page with the definition of 'rigs'

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.

Go to the page with the definition of 'Bodhicaryāvatāra'