Translation Memory:013-Tsadra-BCA-Com-Minyak-Ch9/744

013-Tsadra-BCA-Com-Minyak-Ch9/744 ID: 013-Tsadra-BCA-Com-Minyak-Ch9 <br> Date: 10 September 2025 <br> Creator: Gwen, Migmar, Dawa, Jeremi <br> Origin: Tsadra Foundation

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English	There is a difference in how Prāsaṅgikas and Svātantrikas present the two apprehensions of self as which one of two obscurations. Svātantrikas assert that to apprehend a self of persons is an afflictive obscuration, and assert that to apprehend a self of phenomena is a cognitive obscuration. Prāsaṅgikas,[p.149]The Profound Reality of Interdependence Duckworth, Douglas S., trans. The Profound Reality of Interdependence: An Overview of the Wisdom Chapter of the Way of the Bodhisattva. By Künzang Sönam. New York: Oxford University Press, 2019. however, present both apprehensions of self as afflictive obscurations. Here, due to the essential point that to apprehend a self of phenomena is understood as an afflictive obscuration, there is no difference in degree of subtlety between the two selves that are negated. Therefore, there is no difference in degree of subtlety between the twofold selflessness that negates them, either. For this reason, since no difference between the degree of subtlety is accepted within the twofold apprehension of self, then it is accepted that to apprehend a self of phenomena must be an afflictive obscuration, just like to apprehend a self of persons is an afflictive obscuration. Moreover, to apprehend a self of phenomena that apprehends the aggregates as truly existent is an afflictive obscuration because it is afflictive ignorance—which is the opposite of the gnosis-awareness (rig pa ye shes) that realizes the aggregates to lack true existence, for which the discordant factor is the apprehension of true existence.
RootTextChapterNum	9
RootTextVerseNum	54
SegmentFormat	Commentary
SourcePageNumber	159
SourceSabcheNumber	2.2.3.2.1
SourceSegmentOrder	744
Tibetan	བདག་འཛིན་གཉིས་སྒྲིབ་གཉིས་གང་དུ་འཇོག་པ་ལ་ཐལ་རང་གཉིས་མི་འདྲ་སྟེ། རང་རྒྱུད་པས་གང་ཟག་གི་བདག་འཛིན་ཉོན་སྒྲིབ་དང་། ཆོས་ཀྱི་བདག་འཛིན་ཤེས་སྒྲིབ་ཏུ་བཞེད་ལ། ཐལ་འགྱུར་བས་ནི་བདག་འཛིན་གཉིས་ཀ་ཉོན་སྒྲིབ་ཏུ་འཇོག་གོ །འདིར་ཆོས་ཀྱི་བདག་འཛིན་ཉོན་སྒྲིབ་ཏུ་འཇོག་པའི་གནད་ཀྱང་། དགག་བྱའི་བདག་གཉིས་ལ་ཕྲ་རགས་མེད་པས་དེ་བཀག་པའི་བདག་མེད་གཉིས་ལའང་ཕྲ་རགས་མེད་ལ། དེའི་ཕྱིར་བདག་འཛིན་གཉིས་ལའང་ཕྲ་རགས་ཀྱི་ཁྱད་པར་མི་འདོད་པས་གང་ཟག་གི་བདག་འཛིན་ཉོན་སྒྲིབ་ཡིན་པ་བཞིན་དུ་ཆོས་ཀྱི་བདག་འཛིན་ཡང་ཉོན་སྒྲིབ་ཡིན་དགོས་པར་བཞེད་དོ། །དེ་ཡང་ཕུང་པོ་བདེན་པར་འཛིན་པའི་ཆོས་ཀྱི་བདག་འཛིན་དེ་ཉོན་སྒྲིབ་ཡིན་ཏེ། དེ་ཉོན་མོངས་པ་ཅན་གྱི་མ་རིག་པ་ཡིན་པའི་ཕྱིར་ཏེ་ཕུང་པོ་བདེན་མེད་དུ་རྟོགས་པའི་རིག་པ་ཡེ་ཤེས་ཀྱི་འགལ་ཟླ་མི་མཐུན་ཕྱོགས་སུ་གྱུར་པའི་བདེན་འཛིན་ཡིན་པའི་ཕྱིར་ཞེས་སྒྲུབ་བོ། །
TranslationChapter	9
TranslationChapterSubsection	How the Apprehension of True Existence Is Presented as an Afflictive Obscuration
TranslationPageNumber	148
Wylie	bdag 'dzin gnyis sgrib gnyis gang du 'jog pa la thal rang gnyis mi 'dra ste/_rang rgyud pas gang zag gi bdag 'dzin nyon sgrib dang /_chos kyi bdag 'dzin shes sgrib tu bzhed la/_thal 'gyur bas ni bdag 'dzin gnyis ka nyon sgrib tu 'jog go_/'dir chos kyi bdag 'dzin nyon sgrib tu 'jog pa'i gnad kyang /_dgag bya'i bdag gnyis la phra rags med pas de bkag pa'i bdag med gnyis la'ang phra rags med la/_de'i phyir bdag 'dzin gnyis la'ang phra rags kyi khyad par mi 'dod pas gang zag gi bdag 'dzin nyon sgrib yin pa bzhin du chos kyi bdag 'dzin yang nyon sgrib yin dgos par bzhed do/_/de yang phung po bden par 'dzin pa'i chos kyi bdag 'dzin de nyon sgrib yin te/_de nyon mongs pa can gyi ma rig pa yin pa'i phyir te phung po bden med du rtogs pa'i rig pa ye shes kyi 'gal zla mi mthun phyogs su gyur pa'i bden 'dzin yin pa'i phyir zhes sgrub bo/_/
ChantedAudio

Alignment info

Parameter	Value
AuthorLabel	Kunzang Sönam 1823 - 1905
DuplicateRootTranslation	false
RootTextWikiPage	Bodhicaryāvatāra
ShortTitle	Duckworth 2019
SourceAuthor	People/Mi nyag kun bzang bsod nams
SourceCitation	Mi nyag kun bzang bsod nams, (Thub bstan chos kyi grags pa). Spyod 'jug shes rab le'u'i spyi don rim par phye ba zab mo rten 'byung gi de kho na nyid yang gsal sgron me.
SourceTitleTibetan	སྤྱོད་འཇུག་ཤེས་རབ་ལེའུའི་སྤྱི་དོན་རིམ་པར་ཕྱེ་བ་ཟབ་མོ་རྟེན་འབྱུང་གི་དེ་ཁོ་ན་ཉིད་ཡང་གསལ་སྒྲོན་མེ།
SourceTitleWylie	spyod 'jug shes rab le'u'i spyi don rim par phye ba zab mo rten 'byung gi de kho na nyid yang gsal sgron me
SourceVersionLabel	Minyak Kunzang Sönam (1823 - 1905)
SourceWikiPage	Texts/Spyod 'jug shes rab le'u'i spyi don rim par phye ba zab mo rten 'byung gi de kho na nyid yang gsal sgron me
TranslationCitation	Duckworth, Douglas S., trans. The Profound Reality of Interdependence: An Overview of the Wisdom Chapter of the Way of the Bodhisattva. By Künzang Sönam. New York: Oxford University Press, 2019.
TranslationPublishedYear	2019
TranslationWikiPage	Books/The Profound Reality of Interdependence
Translator	People/Duckworth, D.
TransMemCreator	Gwen, Migmar, Dawa, Jeremi
TransMemDate	10 September 2025
TransMemID	013-Tsadra-BCA-Com-Minyak-Ch9
TransMemNum	013
TransMemOrigin	Tsadra Foundation
TransMemType	Commentary

Āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt आवरण  Tib སྒྲིབ་པ་  

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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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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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Anātman - The nonexistence of the self as a permanent, unchanging entity. Skt अनात्मन्  Tib བདག་མེད་པ་  Ch 无我  

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Avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt अविद्या  Tib མ་རིག་པ་  Ch 無明  

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Saṃprajanyam - Skt संप्रजन्य  Tib ཤེས་བཞིན་  Ch 正知  

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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  

Go to the page with the definition of 'བདག་'

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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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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