Translation Memory:007-Tsadra-BCA-Com-LightDayStar/60

007-Tsadra-BCA-Com-LightDayStar/60 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation

Segment Data

English	To the passage just quoted, I answer as follows. It is only in a general sense that clinging to the phenomenal self acts as the basis for the emergence of the innate clinging to the personal self. It is true that the meaning of the quotation (from the Ratnāvalī) is that in order to overcome the innate view of the transitory collection, one must overcome clinging to the true existence of the aggregates, and that if one does not overcome the innate view of the transitory collection, the karma that induces birth in samsara is generated. However, this text does not mean what Drakar Tulku thinks it means. To be sure, it is through taking the aggregates, the basis of imputation of self, as being truly existent that innate ego-clinging arises. Nevertheless, it is simply through a rough and general understanding of the lack of true existence of the aggregates (or phenomenal no-self)—that is to say, an understanding that the aggregates, analyzed as far as the partless particles, are multiple and impermanent—that it is possible to realize the subtle no-self of the person. For although it may be granted that the aggregates exist as a plurality of phenomena composed of partless particles, the fact is that one does not cling to them as being one’s “I.” When one sees directly that they are impermanent and manifold, one can see directly on that basis[p.211]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. that the “I” must be no more than something imputed by the mind and that it does not have any reality in itself. For the aggregates, which are the basis of the imputation, do not correspond to the object on which ego-clinging focuses. In the same way, although one may not know that the rope itself has no existence, it is nevertheless possible to overcome one’s perception of it as a snake. 40In order to remove the fear that one is in the presence of a snake, it is sufficient to realize that the object in question is a rope. It is not necessary to know that the rope itself is ultimately without real existence. Similarly, however imperfect this may be from a Mahāyāna perspective, the understanding that the aggregates are manifold and impermanent, and therefore do not correspond to the single and permanent entity that is the supposed object of ego-clinging, is quite sufficient to enable the Shrāvakas and Pratyekabuddhas to dissolve their clinging to the personal self that is the root of samsara. It is not necessary for them to have a complete realization of the emptiness of all phenomena, down to and including the partless particles.
RootTextChapterNum	9
SegmentFormat	Commentary
SourcePageNumber	14-2-10a
SourceSegmentOrder	60
Tibetan	དེ་ལ་ཁོ་བོས་ལན་བརྗོད་པར་བྱ་སྟེ། སྤྱི་ཙམ་དུ་ཆོས་ཀྱི་བདག་འཛིན་ལ་བརྟེན་ནས་གང་ཟག་གི་བདག་འཛིན་ལྷན་སྐྱེས་འབྱུང་བ་དང་། འཇིག་ལྟ་ལྷན་སྐྱེས་སྤོང་བ་ལ་ཕུང་པོ་བདེན་འཛིན་སྤང་དགོས་པ་དང་། འཇིག་ལྟ་ལྷན་སྐྱེས་མ་སྤངས་ན་འཁོར་བར་སྐྱེ་བའི་ལས་འགྲུབ་པ་ལུང་དེའི་དོན་ཡིན་ཡང་། ཁྱོད་འདོད་པ་ལྟར་མ་ཡིན་ཏེ་གདགས་གཞི་ཕུང་པོ་ལ་བདེན་པར་བཟུང་བའི་དབང་གིས་ངར་འཛིན་ལྷན་སྐྱེས་འབྱུང་ན་ཡང་ཕུང་པོ་དུ་མ་དང་མི་རྟག་པའི་རང་བཞིན་ཆ་མེད་པའི་བར་དུ་རྟོགས་པའི་ཕུང་པོ་བདེན་མེད་དམ་ཆོས་བདག་མེད་རགས་པ་ཙམ་རྟོགས་པ་དེས་གང་ཟག་གི་བདག་མེད་ཕྲ་བ་རྟོགས་པར་ནུས་ཏེ། རྒྱུ་མཚན་ཆ་མེད་ཙམ་གྱི་ཆོས་དུ་མ་གྲུབ་ཏུ་ཆུག་ཀྱང་དེ་ལ་ངར་འཛིན་པར་མི་བྱེད་དེ་དེ་རྣམས་དུ་མ་དང་མི་རྟག་པར་[p.14-2-10a]མངོན་སུམ་མཐོང་ཚེ་དེ་ལ་བརྟེན་ནས་ང་ཞེས་བློས་བཏགས་པ་ཙམ་ལས་རང་ངོས་ནས་མ་གྲུབ་པར་མངོན་སུམ་མཐོང་སྟེ་གདགས་གཞིའི་ཆོས་དེ་དག་བདག་ཏུ་འཛིན་པའི་དམིགས་རྣམ་དང་མི་མཐུན་པའི་ཕྱིར། དཔེར་ན་ཐག་པ་མེད་པར་མ་ཤེས་ཀྱང་སྤྲུལ་འཛིན་ལྡོག་པ་སྲིད་པ་བཞིན་ནོ། །
TranslationChapter	LDS - Question 2
TranslationPageNumber	210
Wylie	[a]de la kho bos lan brjod par bya ste/_spyi tsam du chos kyi bdag 'dzin la brten nas gang zag gi bdag 'dzin lhan skyes 'byung ba dang /_'jig lta lhan skyes spong ba la phung po bden 'dzin spang dgos pa dang /_'jig lta lhan skyes ma spangs na 'khor bar skye ba'i las 'grub pa lung de'i don yin yang /_khyod 'dod pa ltar ma yin te gdags gzhi phung po la bden par bzung ba'i dbang gis ngar 'dzin lhan skyes 'byung na yang phung po du ma dang mi rtag pa'i rang bzhin cha med pa'i bar du rtogs pa'i phung po bden med dam chos bdag med rags pa tsam rtogs pa des gang zag gi bdag med phra ba rtogs par nus te/_rgyu mtshan cha med tsam gyi chos du ma grub tu chug kyang de la ngar 'dzin par mi byed de de rnams du ma dang mi rtag par [p.14-2-10a]mngon sum mthong tshe de la brten nas nga zhes blos btags pa tsam las rang ngos nas ma grub par mngon sum mthong ste gdags gzhi'i chos de dag bdag tu 'dzin pa'i dmigs rnam dang mi mthun pa'i phyir/_dper na thag pa med par ma shes kyang sprul 'dzin ldog pa srid pa bzhin no/_/
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