Translation Memory:011-Tsadra-BCA-Com-Pawo/376

011-Tsadra-BCA-Com-Pawo/376 ID: 011-Tsadra-BCA-Com-Pawo <br> Date: 1 April 2025 <br> Creator: Gwen, Karma Jurmay, Dawa, Migmar;Jeremi <br> Origin: Tsadra Foundation

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English	Also here in the land of Tibet, it seems that there were limitless people who negated the “view that eliminates the four extremes” by calling its [propounders pejoratively] “those who [have the view of] neither existence nor nonexistence”;1559This refers to the Centrist view that in Tibet was called “the center free from extremes” (Tib. mtha’ bral dbu ma), another name for the view of “the earlier Centrists.” As mentioned in the introduction on the lineages of Centrism, this view was proclaimed by Patsab Lotsāwa Nyima Tra and his four main disciples (specifically Shang Tangsagba); the Sakya masters Rendawa, Gorampa Sönam Senge, and Dagtsang Lotsāwa; the Eighth Karmapa; Pawo Rinpoche, and others. This view uses Madhyamaka analysis that results in an unqualified negation of all four positions of the typical Centrist tetralemma without asserting anything instead in order to completely overcome all conceptualizations. In this way, it is certainly an accurate characterization of the Indian Prāsaṅgika Madhyamaka approach. This is also what is understood by “the view of neither existence nor nonexistence” when this expression is used by its advocates as solely pertaining to ultimate reality, i.e., that “the center” in the sense of ultimate reality is “neither the existence of a nature nor the nonexistence of a nature.” Starting with Tsongkhapa (1357–1419), the tradition of “the later Centrists”—the Gelugpa school—criticized this view by saying that “nonexistence of a nature” is the correct Centrist view and thus not to be negated (for details, see Chapter 6). In addition, in order to discredit the above understanding of Centrism, its critics linked “the view of neither existence nor nonexistence” with the notorious stereotype of Hvashang Mahāyāna, through which this understanding, in their eyes, assumed a pejorative meaning. Mipham Rinpoche’s Lamp of Certainty says that this term is also used as a pejorative for the system of the Great Perfection. See Pettit 1999, p. 297. who dismissed the “meditation that is free from cognition and without mental engagement”1560An expression for the practice of the Great Seal, as exemplified in the Ninth Karmapa’s Ocean of Definitive Meaning (Tib. nges don rgya mtsho). The Eighth Karmapa calls the Madhyamaka lineage of Maitrīpa “the center without mental engagement” (see the Introduction). by saying, “This is the tradition of the Chinese Hvashang”; who held that the “teaching about the nature of conception being the true nature of phenomena”1561This also refers to the teachings of the Great Seal, as it says in the Kagyü tradition’s Short Prayer to Vajradhara: “The essence of thoughts is dharmakāya.” and the “teaching that there is nothing to be adopted or rejected”1562This expression can be found in the teachings of the Great Seal, the Great Perfection, the tantras, and even many sātras, such as the Prajñāpāramitā sūtras. and so forth are limitless perverted dharmas. They presumed that [they themselves] are the suns of speech.1563I.e., they mistakenly considered themselves to be the brilliant suns among scholars who dispel the darkness of others’ wrong views. Even today, their followers greatly enhance their talking in the style of mangy horses,1564The Tibetan is not clear here: It could either be rdo rta (stone horse) or rngo rta (mangy horse). From the context, it is certain that the sense of the word is pejorative. The Dzogchen Ponlop Rinpoche said that this is some local jargon of the area where Pawo Rinpoche came from. which rejects the dharma, and thus open the gates [that lead] beneath the earth.
RootTextChapterNum	9
RootTextVerseNum	40
SegmentFormat	Commentary
SourcePageNumber	805
SourceSabcheNumber	2.2.2.1.2.
SourceSegmentOrder	376
Tibetan	བོད་ཡུལ་འདིར་ཡང་མཐའ་བཞི་བསལ་བའི་ལྟ་བ་ལ་ཡོད་མིན་མེད་མིན་པ་ཅེས་འགོག་པ་དང་། བློ་བྲལ་ཡིད་ལ་མི་བྱེད་པའི་སྒོམ་པ་ལ་རྒྱ་ནག་ཧ་ཤང་གི་ལུགས་ཞེས་འདོད་པ་དང་། རྣམ་རྟོག་གི་རང་བཞིན་ཆོས་ཉིད་དུ་བསྟན་པ་དང་བླང་དོར་མེད་པར་བསྟན་པ་སོགས་ལ་ལོག་པའི་ཆོས་ཚད་མེད་པར་འཛིན་པ་པོ་སྨྲ་བའི་ཉི་མར་རློམ་པ་མཐའ་ཡས་པར་བྱུང་ཞིང་རྗེས་འབྲང་རྣམས་ཀྱིས་ཀྱང་ད་ལྟའི་བར་དུའང་དེའི་ཆོས་སྤོང་གི་རྡོ་རྟའི་ངག་སྒྲོས་རྒྱ་ཆེར་དཔེལ་ཞིང་ས་འོག་གི་སྒོ་འབྱེད་པར་སྣང་བའི་ཕྱིར།
TranslationChapter	9
TranslationChapterSubsection	The Brief Answer in the Scriptures
TranslationPageNumber	664
Wylie	bod yul 'dir yang mtha' bzhi bsal ba'i lta ba la yod min med min pa ces 'gog pa dang /_blo bral yid la mi byed pa'i sgom pa la rgya nag ha shang gi lugs zhes 'dod pa dang /_rnam rtog gi rang bzhin chos nyid du bstan pa dang blang dor med par bstan pa sogs la log pa'i chos tshad med par 'dzin pa po smra ba'i nyi mar rlom pa mtha' yas par byung zhing rjes 'brang rnams kyis kyang da lta'i bar du'ang de'i chos spong gi rdo rta'i ngag sgros rgya cher dpel zhing sa 'og gi sgo 'byed par snang ba'i phyir/
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

Sakya - The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre. Tib ས་སྐྱ་  

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Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt मध्यमक  Tib དབུ་མ་  Ch 中觀見  

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Geluk - The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama. Tib དགེ་ལུགས་  

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of the Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt महायान  Tib ཐེག་པ་ཆེན་པོ།  Ch 大乘  

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Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt महासन्धि  Tib རྫོགས་ཆེན།  

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Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib བཀའ་བརྒྱུད་  

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Dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt धर्मकाय  Tib ཆོས་སྐུ་  Ch 法身  

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Tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt तन्त्र  Tib རྒྱུད།  Ch 密宗  

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Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt प्रज्ञापारमिता  Tib ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་;ཤེར་ཕྱིན་  Ch 般若波羅蜜多  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Dzogchen - Dzogchen is an advanced system of meditation techniques to reveal the innate state of perfection primarily, but not exclusively, espoused by the Nyingma Buddhist tradition and the Tibetan Bön tradition. Skt महासन्धि  Tib རྫོགས་ཆེན།  

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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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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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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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