Translation Memory:011-Tsadra-BCA-Com-Pawo/1194
011-Tsadra-BCA-Com-Pawo/1194 ID: 011-Tsadra-BCA-Com-Pawo <br> Date: 1 April 2025 <br> Creator: Gwen, Karma Jurmay, Dawa, Migmar;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | You assert, “When one analyzes in this way, granted, it is true that the primal substance is not a cause. However, [all entities] are their own causes. There is no question that entities arise from themselves, because something that does not exist cannot arise and also [because] of the nonexistence of any other cause [for their arising].” [902] You do not [really] see that [entities] arise from themselves, but you just speculate and say, “One needs to accept that they arise from themselves.” According to this [position], you may not wish for [entities] to arise even when the collection of [their] causes does not exist as something manifest, but what it comes down to is that you have to accept exactly this.1782To recall, the Enumerators basically say that if the result does not exist at the time of the cause, it cannot arise later, since it is impossible for something to arise from nothing. They use the example of sesame oil, which is already present within sesame seeds and just becomes manifest when one grinds them. On the other hand, if one grinds sand, no oil is produced. Moreover, there are no other causes that could make a result that does not exist in the first place into an existent result later. Thus, they say, the result must exist at the time of the cause. However, if entities arise from themselves alone, it implicitly follows that they need no other factors for their arising, such as farming or grinding the sesame seeds. Also, if the result already exists at the time of the cause, there is no need for it to arise or become manifest again, or it would arise endlessly. Most other commentaries explain lines 135ab in the following way: The Enumerators do not explicitly assert that the clearly manifest result as such does not exist at the time of the cause, but that is what follows from their claim that it becomes clearly manifest only later. So they deny that the result is entirely nonexistent at the time of the cause and arises completely newly. However, implicitly, this is exactly what their position comes down to, because, by claiming that the result exists as a potential, they just obscure the distinction between the nonexistence of the result at the time of the cause and its existence later. Saying that it is not manifest at the time of the cause amounts to saying that it does not exist. Otherwise, it would have to be perceptible in some way at this time, which it clearly is not. |
|---|---|
| RootTextChapterNum | 9 |
| RootTextVerseNum | 134;135 |
| SegmentFormat | Commentary |
| SourcePageNumber | 901 |
| SourceSabcheNumber | 4.2.2.1.3.3. |
| SourceSegmentOrder | 1194 |
| Tibetan | དེ་ལྟར་དཔྱད་པ་ན་གཙོ་བོ་རྒྱུ་མ་ཡིན་པ་བདེན་མོད་ཀྱང་རང་ཉིད་རྒྱུ་ཡིན་སྟེ། གལ་སྟེ་མེད་པ་འགའ་ཡང་ནི་སྐྱེ་བ་མིན་ལ་རྒྱུ་གཞན་ཡང་མེད་པའི་ཕྱིར་རང་ཉིད་ལས་རང་སྐྱེ་བར་གོར་མ་ཆག་གོ་ཞེས་འདོད་ན། ཁྱོད་ཀྱིས་རང་སྐྱེ་མ་མཐོང་ཡང་འོལ་ཚོད་ཀྱིས་རང་སྐྱེ་ཁས་ལེན་དགོས་སོ་ཞེས་སྨྲས་པ་ལྟར་རྒྱུའི་ཚོགས་གསལ་བ་མེད་པར་ཡང་སྐྱེ་བ་ནི་ཁྱོད་མི་འདོད་ཀྱང་ཁས་ལེན་དགོས་པར་གནས་པ་ཉིད་ཏོ། །དེ་ལྟ་མོད་ཀྱིས་གལ་སྟེ་རྒྱུ་ལ་འབྲས་བུ་གནས་པར་འདོད་ན་འབྲས་ཆན་ལ་སོགས་པའི་ཟན་ཟ་བ་ནི་མི་གཙང་བ་བཤད་པ་ཟ་བར་འགྱུར་སྟེ་རྒྱུ་ཟས་ལ་འབྲས་བུ་བཤད་པ་གནས་པའི་ཕྱིར་དང་། རས་ཀྱི་རིན་གྱིས་རས་བལ་གྱི་ས་བོན་སྲན་མ་ལྟ་བུ་དེ་ཉོས་ལ་ཁྱོད་རང་གོས་སུ་བསྒོ་བར་གྱིས་ཅིག་སྟེ་རྒྱུ་རས་བལ་གྱི་ས་བོན་ཉིད་འབྲས་བུ་རས་བལ་དང་རས་ཡུག་གནས་པའི་ཕྱིར། གལ་སྟེ་རྒྱུ་ལ་འབྲས་བུ་ཡོད་མོད་ཀྱང་འཇིག་རྟེན་རྨོངས་པས་མ་མཐོང་བའོ་ཞེ་ན། དེ་ཉིད་ཤེས་པར་རློམ་པ་ཁྱོད་ཉིད་ཀྱིས་རས་ཀྱི་རིན་གྱིས་རས་བལ་གྱི་ས་བོན་ཉོས་ནས་ས་བོན་ཉིད་གོས་སུ་བསྒོ་བ་སྔར་རྣམ་བུར་བཞག་པ་དེ་ཉིད་བྱོས་ཅིག ། |
| TranslationChapter | 9 |
| TranslationChapterSubsection | The Refutation of the Assertion That the Result Abides in the Cause |
| TranslationPageNumber | 768 |
| Wylie | de ltar dpyad pa na gtso bo rgyu ma yin pa bden mod kyang rang nyid rgyu yin ste/_gal ste med pa 'ga' yang ni skye ba min la rgyu gzhan yang med pa'i phyir rang nyid las rang skye bar gor ma chag go zhes 'dod na/_khyod kyis rang skye ma mthong yang 'ol tshod kyis rang skye khas len dgos so zhes smras pa ltar rgyu'i tshogs gsal ba med par yang skye ba ni khyod mi 'dod kyang khas len dgos par gnas pa nyid to/_/de lta mod kyis gal ste rgyu la 'bras bu gnas par 'dod na 'bras chan la sogs pa'i zan za ba ni mi gtsang ba bshad pa za bar 'gyur ste rgyu zas la 'bras bu bshad pa gnas pa'i phyir dang /_ras kyi rin gyis ras bal gyi sa bon sran ma lta bu de nyos la khyod rang gos su bsgo bar gyis cig ste rgyu ras bal gyi sa bon nyid 'bras bu ras bal dang ras yug gnas pa'i phyir/_gal ste rgyu la 'bras bu yod mod kyang 'jig rten rmongs pas ma mthong ba'o zhe na/_de nyid shes par rlom pa khyod nyid kyis ras kyi rin gyis ras bal gyi sa bon nyos nas sa bon nyid gos su bsgo ba sngar rnam bur bzhag pa de nyid byos cig_/ |
| ChantedAudio |
Alignment info
| Parameter | Value |
|---|---|
| AuthorLabel | Pawo Rinpoche 1504 - 1566 |
| DuplicateRootTranslation | false |
| RootSourceTransMem | 001-Tsadra-BCA-Root-Padmakara |
| RootTextWikiPage | Bodhicaryāvatāra |
| ShortTitle | Brunnhölzl 2004 |
| SourceAuthor | People/Pawo Rinpoche, 2nd |
| SourceCitation | Dpa' bo gtsug lag phreng ba. Byang chub sems dpa'i spyod pa la 'jug pa'i rnam bshad theg chen chos kyi rgya mtsho zab rgyas mtha' yas pa'i snying po. The Essence of the Immeasurable, Profound and Vast Ocean of the Dharma of the Great Vehicle. Rouffignac, France: Nehsang Samten Chöling, n.d. See Sarnath: vajra vidya institute, 2003. |
| SourceShortTitle | The Essence of the Immeasurable, Profound and Vast Ocean of the Dharma of the Great Vehicle |
| SourceTitleTibetan | བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པའི་རྣམ་པར་བཤད་པ་ཐེག་ཆེན་ཆོས་ཀྱི་རྒྱ་མཚོ་ཟབ་རྒྱས་མཐའ་ཡས་པའི་སྙིང་པོ། |
| SourceTitleWylie | byang chub sems dpa'i spyod pa la 'jug pa'i rnam par bshad pa theg chen chos kyi rgya mtsho zab rgyas mtha' yas pa'i snying po |
| SourceVersionLabel | Pawo Rinpoche, 2nd (1504 - 1566) |
| SourceWikiPage | Texts/Spyod 'jug rnam bshad theg chen chos kyi rgya mtsho |
| TranslationCitation | Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004. |
| TranslationPublishedYear | 2004 |
| TranslationWikiPage | Books/The Center of the Sunlit Sky |
| Translator | People/Brunnhölzl, K. |
| TransMemCreator | Gwen, Karma Jurmay, Dawa, Migmar;Jeremi |
| TransMemDate | 1 April 2025 |
| TransMemID | 011-Tsadra-BCA-Com-Pawo |
| TransMemNum | 011 |
| TransMemOrigin | Tsadra Foundation |
| TransMemType | Commentary |
