Translation Memory:011-Tsadra-BCA-Com-Pawo/393

011-Tsadra-BCA-Com-Pawo/393 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	You might argue, “Our sūtras teach impermanence and such, whereas the great vehicle teaches emptiness. Thus, it is not Buddha’s speech.” If one were able to prove on the basis of a single aspect that is determined as unsuitable—or on the basis of a single divergent reason—that the entire scriptural tradition is flawed, [your above objection] could be formulated as the following probative argument: “The sūtras of the great vehicle as the subject are not Buddha’s speech, because, unlike the sūtras of the hearers, they do not teach impermanence.” In this [sentence] also the reason certainly does not apply. However, for the time being, the equal applicability of the reverse [formulation of the reason and the predicate] is used in a way that is analogous [to your sentence]: “Well, then the sūtras of the great vehicle as the subject are Buddha’s speech, because, just like the sūtras of the hearers, they teach the four realities and the thirty-seven factors for enlightenment.” So why would one not also be able to prove that the entirety [of the great vehicle] is the Buddha’s word on the basis of such a single reasoning that [one aspect of its sūtras] corresponds to your sūtras?1567In the first sentence (the objection), all three modes of a correct reason are not established. However, the second proof sentence neither attempts to attack the first mode nor tries to give the “right” answer (with a correct second mode). Rather, in good Consequentialist style, it is an absurd consequence that only shows that the opponents’ way of formulating the reason can equally be used to prove exactly the opposite, i.e., what they are trying to negate. The basic problem with this objection of the hearers is that they pick just one of their own criteria for belonging to the sūtras of the hearers (which for them are equivalent to Buddha’s speech) and claim that the lack of this single criterion invalidates all the sūtras of the great vehicle as Buddha’s speech. (To claim the lack of this criterion in the scriptures of the great vehicle—teaching impermanence—is wrong in itself, since in fact these scriptures also teach impermanence. However, this is not the point that is attacked here.) What is pointed out here is: If the lack of just a single criterion were enough to exclude all sūtras of the great vehicle from what constitutes the Buddha’s speech, then it absurdly follows that finding a single criterion of the hearers’ sūtras in the sūtras of the great vehicle is also enough to include the latter in what is Buddha’s speech.
RootTextChapterNum	9
RootTextVerseNum	50
SegmentFormat	Commentary
SourcePageNumber	807
SourceSabcheNumber	2.2.2.1.3.
SourceSegmentOrder	393
Tibetan	གལ་ཏེ་བདག་ཅག་གི་མདོ་ནི་མི་རྟག་པ་སོགས་སྟོན་ལ་ཐེག་ཆེན་ནི་སྟོང་ཉིད་སྟོན་པས་བཀའ་མ་ཡིན་ནོ་ཞེ་ན། རྣམ་པར་མ་བརྟགས་པའམ་རྒྱུ་མཚན་མི་མཚུངས་པ་གཅིག་གིས་ནི་གཞུང་ལུགས་དེ་ཐམས་ཅད་སྐྱོན་དང་བཅས་པར་སྒྲུབ་ནུས་པར་འགྱུར་ན། ཐེག་ཆེན་གྱི་མདོ་ཆོས་ཅན། བཀའ་མ་ཡིན་ཏེ། ཉན་ཐོས་ཀྱི་མདོ་ལྟར་མི་རྟག་པ་མ་བསྟན་པའི་ཕྱིར། ཞེས་སྒྲུབ་ངག་བཀོད་པར་འགྱུར་ལ། འདི་ལ་རྟགས་ཀྱང་མི་འགྲུབ་མོད་ཀྱང་རེ་ཞིག་ལྡོག་པའི་མཚུངས་པ་བསྒྲེས་ཏེ། འོ་ན་ཐེག་ཆེན་གྱི་མདོ་ཆོས་ཅན། བཀའ་ཡིན་ཏེ། ཉན་ཐོས་ཀྱི་མདོ་དང་མཚུངས་པར་བདེན་བཞི་དང་བྱང་ཕྱོགས་སོ་བདུན་བསྟན་པའི་ཕྱིར། ཞེས་ཁྱེད་ཅག་གི་མདོ་དང་མཚུངས་པའི་རིགས་པ་གཅིག་གིས་ཐེག་ཆེན་གྱི་མདོ་ཐམས་ཅད་ནི་རྒྱལ་བས་གསུངས་པར་ཡང་སྒྲུབ་ནུས་པ་ཅིས་མ་ཡིན།
TranslationChapter	9
TranslationChapterSubsection	The Proof That the Great Vehicle Is Buddha’s Speech
TranslationPageNumber	666
Wylie	gal te bdag cag gi mdo ni mi rtag pa sogs ston la theg chen ni stong nyid ston pas bka' ma yin no zhe na/_rnam par ma brtags pa'am rgyu mtshan mi mtshungs pa gcig gis ni gzhung lugs de thams cad skyon dang bcas par sgrub nus par 'gyur na/_theg chen gyi mdo chos can/_bka' ma yin te/_nyan thos kyi mdo ltar mi rtag pa ma bstan pa'i phyir/_zhes sgrub ngag bkod par 'gyur la/_'di la rtags kyang mi 'grub mod kyang re zhig ldog pa'i mtshungs pa bsgres te/_'o na theg chen gyi mdo chos can/_bka' yin te/_nyan thos kyi mdo dang mtshungs par bden bzhi dang byang phyogs so bdun bstan pa'i phyir/_zhes khyed cag gi mdo dang mtshungs pa'i rigs pa gcig gis theg chen gyi mdo thams cad ni rgyal bas gsungs par yang sgrub nus pa cis ma yin/
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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

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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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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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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Gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt गोत्र  Tib རིགས་  Ch 鍾姓,種性  

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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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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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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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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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