Translation Memory:007-Tsadra-BCA-Com-LightDayStar/118

007-Tsadra-BCA-Com-LightDayStar/118 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	To continue with the craving that [the Shrāvakas] are not supposed to have [if they gain liberation], if one has to explain this as referring to the craving induced by the second kind of ego-clinging,78That is, the craving elicited by the view of the transitory collection as described in the Prajñāpāramitā sūtras, understood as clinging to a person conceived of as being inherently existent (ngo bo nyid kyi grub pa). it can hardly be indicated by nothing more than the question “But why should they not have it?” Neither can it be deduced from the force of the preceding words.79That is, there is nothing in Shāntideva’s text to indicate that he is thinking of a second kind of defiled craving. For although [the Shrāvaka adepts] do not have what the Gelugpa theory says they do not have, there is no reason to understand with any certainty that they have anything like the craving that the Gelugpa theory says they do have. For while they indeed lack the first kind of craving in manifest form, there is nothing contradictory in saying that they are free of the latter kind as well.80That is, although they do not have the kind of craving induced by clinging to a self as described in the Abhidharma, there is no reason to suppose, on the basis of Shāntideva’s words, that they have the kind of craving derived from clinging to real existence as described in the Prajñāpāramitā sūtras. Consequently, the words become obscure; it is not clear what the question “But why should they not have . . . ?” refers to. And since the argument from feeling alone has now no power to prove Drakar’s thesis, the many distinctions that should be added [to the original root verse] could only have been discovered through sheer clairvoyance.81The point of Mipham’s ironic remark is that if the Gelugpas have in fact discovered Shāntideva’s real intention, they can have done so only through sheer clairvoyance, since it certainly cannot be deduced from Shāntideva’s choice of words or the manner in which he chose to set forth his argument. Furthermore, this craving in the mind-stream of the Arhats, according to Gelugpa theory, is not the defiled craving explained in the Abhidharma. However, according to the Abhidharma, just as with ignorance, so too there are two kinds of craving: a defiled and an undefiled. If the question “But why should they not have” is explained, sticking close to each syllable, as referring to this point, this alone [that they have two kinds of craving] becomes the meaning of the teaching of the treatise. On the other hand, when those words are made to behave according to a different manner of interpretation, how are the two cravings expounded according to this new opinion? Although, with regard[p.228]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 craving, it is established for the (Shrāvaka) opponents that there are two kinds, one defiled, one undefiled, this is of no help to the present theory, which says that both are established as cravings that propel into further existence in samsara. Therefore the proponents of such a theory have achieved nothing but their own fatigue.
RootTextChapterNum	9
SegmentFormat	Commentary
SourcePageNumber	14-2-19a
SourceSegmentOrder	118
Tibetan	ཡང་མེད་རྒྱུ་ནི་བདག་འཛིན་ཕྱི་མས་དྲངས་པའི་སྲེད་པ་ལ་བཤད་དགོས་ན་ཅི་སྟེ་མེད་ཅེས་དྲི་ཚིག་ཙམ་ཞིག་གི་རང་གི་ནུས་པས་དེ་སྟོན་མི་ནུས་ལ། གོང་གི་ཚིག་གི་ཤུགས་ལས་ཀྱང་མི་ངེས་ཏེ། ཞེ་འདོད་ཀྱི་མེད་པར་བཤད་རྒྱུ་དེ་འདྲ་མེད་ཀྱང་ཞེ་འདོད་ཀྱི་ཡོད་པར་བཤད་རྒྱུའི་སྲེད་པ་དེ་འདྲ་ཡོད་ངེས་སུ་གོ་བའི་རྒྱུ་མཚན་གང་ཡང་མེད་པའི་ཕྱིར་ཏེ། སྲེད་པ་དང་པོ་མངོན་གྱུར་པའང་མེད་ལ་ཕྱི་མ་ཡང་མེད་པ་མི་འགལ་བའི་ཕྱིར། དེས་ན་ཅི་སྟེ་མེད་པ་ཅི་ལ་སྙེགས་ཚིག་ཟིན་ལ་མི་གསལ་བའི་ཚིག་འཐུམས་པོར་འགྱུར་ཞིང་། ཚོར་བ་ཙམ་གྱི་གཏན་ཚིགས་ཀྱང་ཞེ་འདོད་ཀྱི་བསྒྲུབ་བྱ་ལ་ནུས་པ་མེད་པར་སོང་བས་ན་ཁྱད་པར་དུ་མ་མངོན་ཤེས་ཀྱིས་བཙལ་ནས་སྦྱར་དགོས་པའི་གཞུང་དུ་འགྱུར་རོ། །གཞན་ཡང་ཁྱོད་འདོད་པའི་[p.14-2-19a]དགྲ་བཅོམ་པའི་རྒྱུད་ཀྱི་སྲེད་པ་འདི་མངོན་པ་ནས་བཤད་པ་ལྟར་གྱི་ཉོན་མོངས་ཅན་མིན་ཡང་ཀུན་རྨོངས་བཞིན་དུ་སྲེད་པ་ལའང་མངོན་པ་ནས་བཤད་པ་ལྟར་གྱི་ཉོན་མོངས་ཅན་ཡིན་མིན་གཉིས་སུ་ཅི་སྟེ་མེད་ཅེས་འབྲུ་གཉེར་ཏེ་བཤད་ན་དེ་ཙམ་ཞིག་གཞུང་གི་བསྟན་དོན་དུ་འགྱུར་གྱི། ཡང་ཚིག་དེས་འཆད་ཚུལ་གཞན་ལྟར་བྱས་ནས་ཞེ་འདོད་ཀྱི་སྲེད་པ་གཉིས་པོ་ཇི་ལྟར་བསྟན་པར་འགྱུར་ཏེ། སྲེད་པ་ལ་ཉོན་མོངས་ཅན་ཡིན་མིན་གཉིས་ཕ་རོལ་གྱི་ངོར་གྲུབ་ཀྱང་དེས་སྐབས་ཀྱི་རང་གི་ཞེ་འདོད་འཁོར་བའི་ཡང་སྲིད་འཕེན་པའི་སྲེད་པ་དེ་འགྲུབ་པ་ལ་ཅི་ཡང་མི་ཕན་པས་ངལ་བ་ཙམ་དུ་ཟད་དོ།
TranslationChapter	LDS - Question 4
TranslationPageNumber	227
Wylie	yang med rgyu ni bdag 'dzin phyi mas drangs pa'i sred pa la bshad dgos na ci ste med ces dri tshig tsam zhig gi rang gi nus pas de ston mi nus la/_gong gi tshig gi shugs las kyang mi nges te/_zhe 'dod kyi med par bshad rgyu de 'dra med kyang zhe 'dod kyi yod par bshad rgyu'i sred pa de 'dra yod nges su go ba'i rgyu mtshan gang yang med pa'i phyir te/_sred pa dang po mngon gyur pa'ang med la phyi ma yang med pa mi 'gal ba'i phyir/_des na ci ste med pa ci la snyegs tshig zin la mi gsal ba'i tshig 'thums por 'gyur zhing /_tshor ba tsam gyi gtan tshigs kyang zhe 'dod kyi bsgrub bya la nus pa med par song bas na khyad par du ma mngon shes kyis btsal nas sbyar dgos pa'i gzhung du 'gyur ro/_/gzhan yang khyod 'dod pa'i [p.14-2-19a]dgra bcom pa'i rgyud kyi sred pa 'di mngon pa nas bshad pa ltar gyi nyon mongs can min yang kun rmongs bzhin du sred pa la'ang mngon pa nas bshad pa ltar gyi nyon mongs can yin min gnyis su ci ste med ces 'bru gnyer te bshad na de tsam zhig gzhung gi bstan don du 'gyur gyi/_yang tshig des 'chad tshul gzhan ltar byas nas zhe 'dod kyi sred pa gnyis po ji ltar bstan par 'gyur te/_sred pa la nyon mongs can yin min gnyis pha rol gyi ngor grub kyang des skabs kyi rang gi zhe 'dod 'khor ba'i yang srid 'phen pa'i sred pa de 'grub pa la ci yang mi phan pas ngal ba tsam du zad do/
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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

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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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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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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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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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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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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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  

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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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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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