Translation Memory:011-Tsadra-BCA-Com-Pawo/964

011-Tsadra-BCA-Com-Pawo/964 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	This is a nonconcordant example: The existence of the seed is verified through consciousness, which is something other than and different from the sprout. [882] The consciousness that arises from a knowable object verifies,[p.744]The Center of the Sunlit Sky 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. “There is a knowable object.” What reason should prompt any consciousness other than this [first] consciousness to realize its existence? [There is no such other consciousness,] because one cannot observe any consciousness other than this consciousness that has arisen from knowable objects, that is, any other consciousness that realizes [this first one].1724The gist of this is as follows: In the example, the existence of the seed is not revealed merely by the material sprout (it neither perceives nor infers its own cause). Rather, our mind has to first perceive the sprout (the result) and then infer the existence of the seed (its cause) based on this perception (which, moreover, requires a proper understanding of causality in general and in this specific case; for example, mere observation of a sprout by a baby without such an understanding would not reveal the existence of the seed to this baby). Thus, this is a process that is more complex than the example suggests. On the other hand, the implication when the opponent’s example is applied to consciousness and knowable object is that—just as the perception of a sprout may lead to an inference about the seed—consciousness itself [the result] should be perceived (a) and thus lead to an inference (b) about the real existence of objects (its cause). However, such two extra consciousnesses (a) and (b) are not observed and moreover are superfluous. Conventionally speaking, unlike a sprout, consciousness in itself is what reveals its perceived object (though not its real existence). Thus, there is no need for this mere perception of an object to lead to a further perception of itself plus to some inference about the existence of an object that it already perceived. Even if one assumes such further consciousnesses, what would they look like? It was already refuted in the section on self-awareness that a given consciousness itself can perceive its own existence (verses 17ff.). If it were another consciousness that perceives the existence of the first one, this would result in the fallacy of infinite regress. Thus, a (really existing) perception of this first consciousness is impossible, not to mention an ensuing inference that is based on such a perception. Consequently, the (real) existence of objects cannot be inferred by reason of a consciousness that perceives them. If the perception of objects were proof of their real existence, this would moreover lead to the absurd consequence that the objects that are perceived in a dream are really existent outside referents, because they are perceived.
RootTextChapterNum	9
RootTextVerseNum	114;115
SegmentFormat	Commentary
SourcePageNumber	881
SourceSabcheNumber	4.1.
SourceSegmentOrder	964
Tibetan	དེ་ནི་དཔེ་མི་མཚུངས་ཏེ་མྱུ་གུ་ལས་དོན་གཞན་ཞིང་ཐ་དད་པའི་ཤེས་པ་ཡིས་ས་བོན་ཡོད་ཅེས་རྟོགས་པར་འགྱུར་བ་ཡིན་ལ། གང་གི་ཕྱིར་ཤེས་བྱ་ལས་སྐྱེས་པའི་ཤེས་པ་དེས་ཤེས་བྱ་ཡོད་ཅེས་རྟོགས་པར་འགྱུར་ན་ཤེས་པ་ཡོད་པ་ཉིད་དེ་ལས་གཞན་པའི་ཤེས་པ་གང་གིས་རྒྱུ་མཚན་གང་ལས་རྟོགས་ཏེ། ཤེས་བྱ་ལས་སྐྱེས་པའི་ཤེས་པ་ལས་གཞན་པའི་ཤེས་པ་གང་རྟོགས་བྱེད་ཀྱི་ཤེས་པ་གཞན་མ་དམིགས་པའི་ཕྱིར་རོ། །
TranslationChapter	9
TranslationChapterSubsection	Teaching That There Are No Means to Prove [Real] Entities
TranslationPageNumber	743
Wylie	de ni dpe mi mtshungs te myu gu las don gzhan zhing tha dad pa'i shes pa yis sa bon yod ces rtogs par 'gyur ba yin la/_gang gi phyir shes bya las skyes pa'i shes pa des shes bya yod ces rtogs par 'gyur na shes pa yod pa nyid de las gzhan pa'i shes pa gang gis rgyu mtshan gang las rtogs te/_shes bya las skyes pa'i shes pa las gzhan pa'i shes pa gang rtogs byed kyi shes pa gzhan ma dmigs pa'i phyir ro/_/
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

Bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt बीज  Tib ས་བོན་  Ch 無漏種  

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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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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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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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Saṃprajanyam - Vigilance or alertness is the mental function that monitors one's thoughts, speech, and physical actions to ensure they stay on the right path and avoid harmful distractions. Skt संप्रजन्य  Tib ཤེས་བཞིན་  Ch 正知  

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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.

Go to the page with the definition of 'byang chub sems dpa'i spyod pa la 'jug pa'