Translation Memory:007-Tsadra-BCA-Com-LightDayStar/93
007-Tsadra-BCA-Com-LightDayStar/93 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | Therefore there is indeed liberation through the path of the four truths, which completely realizes the subtle no-self of the person.61That is, the innate sense of self (lhan skyes kyi bdag). On the other hand, it is said that the proud and pretentious upholders (mngon pa’i nga rgyal can) of the Shrāvaka tenet systems,62That is, those with whom Shāntideva is debating and who in stanza 40 arrogantly ask, “What use is it to us, this view of emptiness?” They are said to have “manifest pride” (mngon pa’i nga rgyal, the pride of claiming qualities that one does not possess). They think that they realize the meaning of the precepts of their tenet system, whereas they do not. who have no understanding that the dependently imputed self is emptiness, are not liberated by the path of realizing the sixteen aspects of the four truths, which amounts, in their case, chiefly to an understanding of the coarse no-self. 63That is, the belief in an imputed self (btags pa’i bdag). It is important to distinguish these two cases.64The personal no-self has two aspects, coarse and subtle. The realization of the coarse personal no-self dispels the belief in a personal self that is single, permanent, and independent. This corresponds to what is also called the “imputed self ”: the idea of self that is built up in the course of a single lifetime under the influence of false tenet systems and incorrect religious views. It includes not only false ideas of the personal self of individual beings but also, on the cosmic level, the superstitious belief in a Creator God, Brahman and so on, as proclaimed in non-Buddhist tenet systems. By contrast, the subtle personal no-self further involves the understanding that the individual aggregates, which are understood to form a single entity (the basis for ego-clinging), are themselves composite, imputed on collections of smaller components. It is this realization that uproots not just one’s clinging to an imputed self but also an ego-clinging, a feeling of self, that is innate, that accompanies all moments of conscious existence in samsara and endures continually from life to life. This is the so-called view of the transitory collection, and when it is dispelled, liberation from samsara is irreversibly attained. Whereas the realization of the emptiness of the gross, imputed self is accomplished through reasoning, the dissolution of the subtle and innate self-clinging implied in the view of the transitory collection occurs only as a result of prolonged meditative practice. Whereas the former may be achieved by mere intellectuals (the “proud upholders” of the Shrāvaka tenet systems, for instance), it is only the realization of the subtle personal no-self (achieved by genuine Shrāvaka yogis) that confers freedom from samsara. It is therefore quite correct to say that some Shrāvaka practitioners do fail to achieve the liberation of arhatship and do fall back into samsara after the temporary suspension of manifest defilement. Mipham is conceding that, up to a point, the Gelugpa understanding of the predicament of the Shrāvakas is right. It is nevertheless incomplete; and, in his view, it is out of place in the interpretation of this particular passage of the Bodhicaryāvatāra. |
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| RootTextChapterNum | 9 |
| SegmentFormat | Commentary |
| SourcePageNumber | 14-2-15a |
| SourceSegmentOrder | 93 |
| Tibetan | གང་ཟག་གི་བདག་མེད་ཕྲ་མོ་ཡོངས་སུ་རྫོགས་པའི་བདེན་བཞིའི་ལམ་གྱིས་གྲོལ་བ་ཡོད་ཀྱི། ཉན་ཐོས་པའི་གྲུབ་མཐའ་སྨྲ་བ་མངོན་པའི་ང་རྒྱལ་ཅན་རྣམས་ཀྱིས་བདག་བརྟེན་ནས་བཏགས་པའི་སྟོང་ཉིད་དུ་མ་ཤེས་པར་རགས་པའི་བདག་མེད་གཙོར་གྱུར་བདེན་བཞི་བཅུ་དྲུག་རྟོགས་[p.14-2-15a]པའི་ལམ་དེས་མི་གྲོལ་ཞེས་ཁྱད་འབྱེད་པ་གལ་ཆེའོ། ། |
| TranslationChapter | LDS - Question 3 |
| TranslationPageNumber | 220 |
| Wylie | gang zag gi bdag med phra mo yongs su rdzogs pa'i bden bzhi'i lam gyis grol ba yod kyi/_nyan thos pa'i grub mtha' smra ba mngon pa'i nga rgyal can rnams kyis bdag brten nas btags pa'i stong nyid du ma shes par rags pa'i bdag med gtsor gyur bden bzhi bcu drug rtogs [p.14-2-15a]pa'i lam des mi grol zhes khyad 'byed pa gal che'o/_/ |
| 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 |
