Translation Memory:007-Tsadra-BCA-Com-LightDayStar/247
007-Tsadra-BCA-Com-LightDayStar/247 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 | This why it is said in the autocommentary of the Madhyamakāvatāra that in order for the Shrāvakas and Pratyekabuddhas to remove the obscuration of defilement, the personal no-self was taught; and so that the Bodhisattvas might remove both kinds of obscuration and attain omniscience, the two kinds of no-self were taught.137This is a summary of the text of Chandrakīrti, Autocommentary, pp. 402:1 and 402:6–403:1. Note that in this passage the obscurations of defilement and the cognitive obscurations are explicitly identified with clinging to the personal self and clinging to the phenomenal self, respectively. Mipham has already made the point that the classification of all clinging to true existence as an obscuration of defilement is to be understood only in a general sense, and not when the two obscurations are being specifically distinguished. See also Mipham, Word of Chandra, p. 281. This text demonstrates that the Shrāvakas and Pratyekabuddhas do not possess the realization of the no-self of all phenomena, and also that if one has a complete realization of the phenomenal no-self, the cognitive obscurations have also been discarded. If one denies this and declares that without the realization of the emptiness of all phenomena, it is impossible to discard the obscuration of defilement, it makes no sense [for Chandrakīrti] to have said that it was for the elimination of the obscuration of defilement by the Shrāvakas and Pratyekabuddhas that the personal no-self was taught. On the contrary, he ought to have said that the phenomenal no-self was taught for them as well. Moreover, if the realization of the phenomenal no-self were not the corresponding antidote for the cognitive obscurations, what sense would it have made to mention it specifically in the context of the Bodhisattvas, as something expounded for their sake? There would be no point in Chandrakīrti’s distinguishing the two kinds of no-self in terms of their being either completely or incompletely realized. Our opponent might object that this position simply corresponds to the common vehicle.138In this anticipated objection, the expression “common vehicle” probably refers to the view shared, as Mipham has just said, by the Cittamātra and Madhyamaka schools—to which Drakar might be expected to object that this does not include the Prāsaṅgika school, the eight difficult points of which, he, as a disciple of Tsongkhapa, would no doubt defend. But this is not so. |
|---|---|
| RootTextChapterNum | 9 |
| SegmentFormat | Commentary |
| SourcePageNumber | 14-2-36b |
| SourceSegmentOrder | 247 |
| Tibetan | དེས་ན་འཇུག་པ་རང་འགྲེལ་ལས། ཉན་རང་ལ་ཉོན་སྒྲིབ་སྤོང་ཕྱིར་གང་ཟག་གི་བདག་མེད་པ་བསྟན་པ་དང་། བྱང་སེམས་ལ་སྒྲིབ་གཉིས་སྤངས་པའི་ཐམས་ཅད་མཁྱེན་པ་ཐོབ་ཕྱིར་བདག་མེད་གཉིས་ཀ་བསྟན་ནོ་ཞེས་གསུངས་པ་དེས་ཉན་རང་ལ་ཆོས་མཐའ་དག་བདག་མེད་དུ་རྟོགས་པ་མེད་པ་དང་ཆོས་ཀྱི་བདག་མེད་ཡོངས་སུ་རྫོགས་པར་རྟོགས་ན་ཤེས་སྒྲིབ་སྤོང་བར་ཡང་བསྟན་ཏོ། །གལ་ཏེ་དེ་ལྟར་མིན་པར་ཤེས་བྱ་མཐའ་དག་སྟོང་ཉིད་དུ་མ་རྟོགས་ན་ཉོན་སྒྲིབ་སྤོང་མི་ནུས་པར་བཞེད་ན་ཉན་རང་ལ་ཉོན་སྒྲིབ་སྤང་ཕྱིར་གང་ཟག་གི་བདག་མེད་བསྟན་ཅེས་གསུངས་མི་རིགས་ཏེ་དེ་ལའང་[p.14-2-36b]ཆོས་ཀྱི་བདག་མེད་པ་བསྟན་ཅེས་གསུང་པར་རིགས་སོ། །ཆོས་བདག་མེད་རྟོགས་པ་ཤེས་སྒྲིབ་ཀྱི་ངོ་སྐལ་གྱི་གཉེན་པོ་མིན་ན་བྱང་སེམས་ཀྱི་སྐབས་སུ་དེ་ཆེད་དུ་བཀར་ནས་གསུངས་པའང་ག་ལ་རིགས་ཏེ་བདག་མེད་གཉིས་པོ་དེ་ལ་རྫོགས་མ་རྫོགས་ཀྱི་ཁྱད་པར་དང་སོ་སོར་ཕྱེ་ནས་བསྟན་པར་གསུངས་པ་དོན་མེད་དོ། །གལ་ཏེ་དེ་ནི་ཐེག་པ་ཐུན་མོང་པ་དང་སྒོ་བསྟུན་པ་ཙམ་མོ་སྙམ་ན་མ་ཡིན་ཏེ། |
| TranslationChapter | LDS - Question 5 |
| TranslationPageNumber | 254 |
| Wylie | des na 'jug pa rang 'grel las/_nyan rang la nyon sgrib spong phyir gang zag gi bdag med pa bstan pa dang /_byang sems la sgrib gnyis spangs pa'i thams cad mkhyen pa thob phyir bdag med gnyis ka bstan no zhes gsungs pa des nyan rang la chos mtha' dag bdag med du rtogs pa med pa dang chos kyi bdag med yongs su rdzogs par rtogs na shes sgrib spong bar yang bstan to/_/gal te de ltar min par shes bya mtha' dag stong nyid du ma rtogs na nyon sgrib spong mi nus par bzhed na nyan rang la nyon sgrib spang phyir gang zag gi bdag med bstan ces gsungs mi rigs te de la'ang [p.14-2-36b]chos kyi bdag med pa bstan ces gsung par rigs so/_/chos bdag med rtogs pa shes sgrib kyi ngo skal gyi gnyen po min na byang sems kyi skabs su de ched du bkar nas gsungs pa'ang ga la rigs te bdag med gnyis po de la rdzogs ma rdzogs kyi khyad par dang so sor phye nas bstan par gsungs pa don med do/_/gal te de ni theg pa thun mong pa dang sgo bstun pa tsam mo snyam na ma yin te/ |
| 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 |
