Translation Memory:007-Tsadra-BCA-Com-LightDayStar/281

007-Tsadra-BCA-Com-LightDayStar/281 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 even though this gives the impression that a fault is found in what we say, in fact our position is in no way damaged, while the kind of adversary we have here definitely stands revealed. Other than saying, “We declare that the ultimate truth is an object,” we do not say that the ultimate, suchness, is an object of apprehension (gzung bya) or an object of knowledge (shes bya). Consequently, our position is not harmed by Mipham’s arguments. He demonstrates very clearly his mistake in failing to distinguish the investigation whether the ultimate truth is or is not an object of knowledge from the investigation whether it exists or does not exist ultimately. And if Mipham [and the ngarabpas] think that they can eliminate our earlier counterarguments consisting in an appeal to reasoning and scriptural authority, and if they think that their earlier argument160That is, the understanding that lines 3 and 4 of Bodhicaryāvatāra, chap. 9, v. 2, form a probative argument showing that the ultimate truth is beyond the ordinary mind. will be proved correct, they are wrong. It is incorrect.161Drakar mistakenly assumes that when Mipham says that “the ultimate is not the object of the mind,” he means unilaterally that the ultimate is utterly unknowable. If this were the case, if the ultimate were not in any sense an object of knowledge for anyone, it would mean that it did not exist. By contrast, according to the way that the earlier tradition interprets Shāntideva, “mind” is to be understood in two ways: the ordinary mind, on the one hand, and primordial wisdom, on the other. This is made clear in the sequel.
RootTextChapterNum	9
SegmentFormat	Commentary2
SourcePageNumber	14-2-41b
SourceSegmentOrder	281
Tibetan	ཕྱོགས་སྨྲ་བས་དོན་དམ་བདེན་པ་ཡུལ་དུ་འདོད་ཅེས་སྨྲས་པ་ལས། དོན་དམ་པ་དེ་བཞིན་ཉིད་གཟུང་བྱའམ་ཤེས་བྱ་ཡིན་ཞེས་མ་སྨྲས་པས་གནོད་བྱེད་དུ་མི་འགྱུར་ལ། རང་གིས་དོན་དམ་བདེན་པ་ཤེས་བྱ་ཡིན་མིན་དཔྱད་པ་དང་། དོན་དམ་པར་ཡོད་མེད་དཔྱད་པ་གཉིས་ཀྱི་སྐབས་མ་ཕྱེད་པའི་རང་མཚང་ཤིན་ཏུ་གསལ་པོར་བྱས་པའི་ཕྱིར་རོ། །ཡང་འདི་དག་གིས་ལུང་རིགས་སྔ་མའི་གནོད་བྱེད་བཟློག་ཏེ་གོང་གི་འབྲེལ་ངག་འཐད་པར་འགྱུར་སྙམ་ན་མི་འཐད་དེ།
TranslationChapter	LDS - Question 6
TranslationPageNumber	263
Wylie	phyogs smra bas don dam bden pa yul du 'dod ces smras pa las/_don dam pa de bzhin nyid gzung bya'am shes bya yin zhes ma smras pas gnod byed du mi 'gyur la/_rang gis don dam bden pa shes bya yin min dpyad pa dang /_don dam par yod med dpyad pa gnyis kyi skabs ma phyed pa'i rang mtshang shin tu gsal por byas pa'i phyir ro/_/yang 'di dag gis lung rigs snga ma'i gnod byed bzlog te gong gi 'brel ngag 'thad par 'gyur snyam na mi 'thad de/_
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

Tathatā - Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena. Skt तथता  Tib དེ་བཞིན་ཉིད་  

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Anumāna - Inference (Skt. anumāna; T. rjes dpag) is a way of knowing something indirectly, using logic and reasoning rather than direct experience. For example, if you see smoke rising from a distant mountain, you can infer that there is a fire there, even if you can't see the fire directly yourself. It's a key way to understand things that are hidden from our senses. It is used in the Buddhist tradition to gain insight into deeper levels of reality of self and phenomena. Skt अनुमान  Tib རྗེས་དཔག་  Ch 比量  

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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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Prajñā - One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding. Skt प्रज्ञा  Tib ཤེས་རབ་  Ch 般若  

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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  

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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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