Translation Memory:007-Tsadra-BCA-Com-LightDayStar/212

007-Tsadra-BCA-Com-LightDayStar/212 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	But, one might think, will not ego-clinging arise through the simple fact that apprehending the aggregates is the same as apprehending one’s own personal continuum? Beginners may reflect in this way, but in fact it is not so. For it is definite that the aggregates have the nature of manifold collections; they do not have the nature of single, discrete entities; and they are by nature impermanent. Aside from a self that is merely imputed on the[p.247]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. aggregates by the mind, there is no ultimately existing self. When this is realized, it is not possible for the thought to arise spontaneously that there are many selves in the same way that there are many aggregates in one’s personal continuum. By contrast, one can ascertain with certainty that a basis of clinging to an individual self, that is, a basis for its imputation, is certainly not found in these same aggregates.122In other words, since the basis of ego-clinging is not the aggregates themselves but the imagined single entity that the aggregates are supposed to compose, it is impossible within a given continuum for the thought of a multiplicity of selves to arise. On the other hand, since the composite but single entity that acts as the basis for ego-clinging is purely imaginary, it stands to reason that it cannot be found within the aggregates themselves.
RootTextChapterNum	9
SegmentFormat	Commentary
SourcePageNumber	14-2-31a
SourceSegmentOrder	212
Tibetan	གལ་ཏེ་ཕུང་པོར་ཡང་བཟུང་རང་གི་རྒྱུད་དུ་ཡང་བཟུང་བ་ཙམ་གྱིས་ངར་འཛིན་པ་སྐྱེ་བ་མིན་ནམ་སྙམ་དུ་ལས་དང་པོ་པ་དག་སེམས་ན་[p.14-2-31a]དེ་ལྟར་མ་ཡིན་ཏེ། དུ་མ་ཚོགས་པའི་རང་བཞིན་ཅན་གྱི་ཕུང་པོ་རྣམས་ལ་གཅིག་པུའི་ངོ་བོ་མེད་པ་དང་དེ་མི་རྟག་པའི་རང་བཞིན་དུ་ངེས་པའི་ཚེ། དེ་ཙམ་ལ་བདག་ཏུ་བློས་ཕར་བཏགས་པ་ཙམ་ལས་བདག་དོན་དུ་མེད་པར་རྟོགས་པ་ན། རང་རྒྱུད་ཀྱི་ཕུང་པོ་ཆ་དུ་མ་ཡོད་པ་བཞིན་དུ་ང་མང་པོ་ཡོད་སྙམ་པའི་བློ་ལྷན་སྐྱེས་འབྱུང་མི་སྲིད་ལ།
TranslationChapter	LDS - Question 5
TranslationPageNumber	246
Wylie	gal te phung por yang bzung rang gi rgyud du yang bzung ba tsam gyis ngar 'dzin pa skye ba min nam snyam du las dang po pa dag sems na [p.14-2-31a]de ltar ma yin te/_du ma tshogs pa'i rang bzhin can gyi phung po rnams la gcig pu'i ngo bo med pa dang de mi rtag pa'i rang bzhin du nges pa'i tshe/_de tsam la bdag tu blos phar btags pa tsam las bdag don du med par rtogs pa na/_rang rgyud kyi phung po cha du ma yod pa bzhin du nga mang po yod snyam pa'i blo lhan skyes 'byung mi srid la/
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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

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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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'

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'