Translation Memory:007-Tsadra-BCA-Com-LightDayStar/135

007-Tsadra-BCA-Com-LightDayStar/135 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	So if one is a person who eliminates clinging to the phenomenal self, it follows that one is necessarily someone who eliminates the cognitive obscurations. For this is what [Mipham] affirms.86By contrast, Tsongkhapa and the Gelugpas say that the cognitive veil is removed only on the pure Bodhisattva grounds: the eighth, ninth, and tenth. But if he affirms this, it follows that the Shrāvaka and Pratyekabuddha Arhats are themselves Buddhas. For they eliminate the defiled clinging to the phenomenal self. And this is so because they eliminate all defilement; and in this (Gelugpa-Prāsaṅgika) tradition, all clinging to the phenomenal self, all clinging to true existence, is counted as an obscuration of defilement.87The obscurity of this passage derives from the fact that Drakar Tulku is conflating two contradictory positions (Gelugpa and Nyingma) and assuming that his own position represents objective fact that ought to be acceptable to his opponent. The Nyingma tradition states that clinging to the personal self constitutes the obscuration of defilement, whereas clinging to the phenomenal self, that is, the real existence of phenomena, constitutes cognitive obscuration. In the Gelugpa tradition (it is one of the “eight difficult points of the Prāsaṅgika view”), clinging to the real existence of phenomena is classified as an obscuration of defilement. Drakar’s argument can be set out in the following stages: Mipham claims that the Arhats remove all obscurations deriving from defilement. Therefore, (from the Gelugpa point of view) they necessarily remove all clinging to the phenomenal self. Mipham says, however, that clinging to the phenomenal self is the cognitive veil. In that case, Drakar says, since, according to Mipham, the Arhats remove the cognitive veil, it follows, absurdly, that they are omniscient Buddhas. This is a specious argument, as Mipham goes on to show, because it takes for granted Tsongkhapa’s interpretation of Prāsaṅgika teaching (namely, that clinging to the phenomenal self is an obscuration deriving from defilement), which is not shared by Mipham and the earlier tradition. Therefore, Mipham says, Drakar’s argument is a false consequence (thal ’gyur ltar snang), since it is not derived from his opponent’s actual position. Drakar’s presentation of the Gelugpa position as though it were objective truth no doubt reflects his historical situation. In his day and for the vast majority of Tibetan scholars (who were, as a matter of fact, Gelugpas), Tsongkhapa’s view was not just universally accepted but was, in all probability, the only one known. Mipham’s presentation of the ngarabpa view, if it was recognized at all, must have seemed a quaint relic from the past.[p.234]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.
RootTextChapterNum	9
SegmentFormat	Commentary2
SourcePageNumber	14-2-22a
SourceSegmentOrder	135
Tibetan	དེ་ལྟར་ན་ཆོས་ཀྱི་བདག་འཛིན་སྤོང་བའི་གང་ཟག་ཡིན་ན་ཤེས་སྒྲིབ་སྤོང་བའི་གང་ཟག་ཡིན་པས་ཁྱབ་པར་ཐལ། འདོད་པའི་ཕྱིར། འདོད་ན་ཉན་རང་དགྲ་བཅོམ་རྣམས་སངས་རྒྱས་ཉིད་དུ་ཐལ། དེ་དག་གིས་ཉོན་མོངས་པ་ཆོས་ཀྱི་བདག་འཛིན་སྤངས་པའི་ཕྱིར་ཏེ།[p.14-2-22a] དེ་དག་གིས་ཉོན་མོངས་པ་མཐའ་དག་སྤངས་པའི་ཕྱིར་ཏེ། ལུགས་འདིར་ཆོས་ཀྱི་བདག་འཛིན་བདེན་འཛིན་གང་ཞིག་ཉོན་སྒྲིབ་ཏུ་བཞེད་པའི་ཕྱིར་རོ། །
TranslationChapter	LDS - Question 5
TranslationPageNumber	233
Wylie	de ltar na chos kyi bdag 'dzin spong ba'i gang zag yin na shes sgrib spong ba'i gang zag yin pas khyab par thal/_'dod pa'i phyir/_'dod na nyan rang dgra bcom rnams sangs rgyas nyid du thal/_de dag gis nyon mongs pa chos kyi bdag 'dzin spangs pa'i phyir te/[p.14-2-22a] de dag gis nyon mongs pa mtha' dag spangs pa'i phyir te/_lugs 'dir chos kyi bdag 'dzin bden 'dzin gang zhig nyon sgrib tu bzhed pa'i phyir ro/_/
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

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་  

Go to the page with the definition of 'obscurations'

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'

Pratyekabuddha - Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups. Skt प्रत्येकबुद्ध  Tib རང་སངས་རྒྱས།;རང་རྒྱལ།  Ch 緣覺  

Go to the page with the definition of 'Pratyekabuddha'

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'

Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib རྙིང་མ་  

Go to the page with the definition of 'Nyingma'

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 'personal self'

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'

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'