Translation Memory:007-Tsadra-BCA-Com-LightDayStar/30

007-Tsadra-BCA-Com-LightDayStar/30 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	In any case, when discussing conventionalities, there is no need to base oneself on the kind of investigation that aims at the ultimate. Things are posited by means of the valid cognition that stems from investigation on the conventional level. And it is on this basis that the ultimate is subsequently to be realized. “Conventional reality therefore becomes the means,” and so on.20Chandrakirti, Madhyamakavatara, chap. 6, v. 80, p. 79: “Conventional reality therefore becomes the means; and by this means, the ultimate is reached. Those who do not know how these two differ err in thought and take mistaken paths.”[p.205]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. And it is further said in the autocommentary (to the Madhyamakāvatāra) that “all the phenomena of the relative truth are means that enable us to enter the ultimate truth. They are therefore accepted according to the manner of people in the world, without examining whether they are produced from self or other.”21As Madhyamikas, both Svātantrikas and Prāsaṅgikas are concerned with the distinction of the two truths; and both agree that the ultimate truth, the ultimate status of phenomena, is understood on the basis of the relative truth. For Svātantrikas, the nature and constitution of the conventional truth is established through conventional means: scientific investigation and logical reasoning. Their method is, in other words, systematic and gradual. Prāsaṅgikas too begin with relative phenomena, but being intent on immediately and directly entering the experience of the ultimate truth, they do not investigate the constitution of relative phenomena, worrying about their origins and so on. As their first step, it is enough to take, without analysis, the whole array of phenomenal existence as experienced by ordinary, normal people.
RootTextChapterNum	9
SegmentFormat	Commentary
SourcePageNumber	14-2-6b
SourceSegmentOrder	30
Tibetan	ཇི་ལྟར་ན་ཐ་སྙད་རྣམས་འཇོག་པའི་ཚེ་དོན་དམ་དཔྱོད་པ་ལ་ལྟོས་མི་དགོས་པར་ཐ་སྙད་དཔྱོད་བྱེད་ཀྱི་ཚད་[p.14-2-6b]མའི་སྒོ་ནས་འཇོག་པ་ཡིན་ལ། དེ་ལ་བརྟེན་ནས་དོན་དམ་གཟོད་རྟོགས་དགོས་ཏེ། ཐ་སྙད་བདེན་པ་ཐབས་སུ་གྱུར་པ་དང་། །ཞེས་སོགས་གསུངས་པ་དང་། འཇུག་འགྲེལ་ལས་ཀྱང་། ཀུན་རྫོབ་ཀྱི་བདེན་པ་གང་ཡིན་པ་དེ་ནི་དོན་དམ་པའི་བདེན་པ་ལ་འཇུག་པར་བྱ་བའི་ཐབས་ཡིན་པའི་ཕྱིར་བདག་དང་གཞན་ལས་སྐྱེ་བ་སོགས་མ་དཔྱད་པར་འཇིག་རྟེན་ལུགས་ཀྱིས་ཁས་ལེན་པར་བྱེད་པ་ཡིན་ནོ། །ཞེས་གསུངས་པ་བཞིན་ནོ། །
TranslationChapter	LDS - Question 1
TranslationPageNumber	204
Wylie	ji ltar na tha snyad rnams 'jog pa'i tshe don dam dpyod pa la ltos mi dgos par tha snyad dpyod byed kyi tshad [p.14-2-6b]ma'i sgo nas 'jog pa yin la/_de la brten nas don dam gzod rtogs dgos te/_tha snyad bden pa thabs su gyur pa dang /_/zhes sogs gsungs pa dang /_'jug 'grel las kyang /_kun rdzob kyi bden pa gang yin pa de ni don dam pa'i bden pa la 'jug par bya ba'i thabs yin pa'i phyir bdag dang gzhan las skye ba sogs ma dpyad par 'jig rten lugs kyis khas len par byed pa yin no/_/zhes gsungs pa bzhin no/_/
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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

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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Candrakīrti (ཟླ་བ་གྲགས་པ་). Madhyamakāvatāra [मध्यमकावतार]. dbu ma la 'jug pa [དབུ་མ་ལ་འཇུག་པ།]. [Entering into the Middle Way (84000)]. Translated by Pa tshab lo tsA ba nyi ma grags pa, Tilakakalaśa, Kṛṣṇapaṇḍita, Nag 'tsho lo tsA ba tshul khrims rgyal ba. Tengyur, RKTST 3206 http://www.rkts.org/cat.php?id=3206&typ=2.

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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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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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