Study/The Debate Between Mipham and Pari Rabsel: Difference between revisions
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|quote-text=Therefore, explaining the intention of the ''Bodhicaryāvatāra'' to be that ''paramārthasatya'' is not a knowable (''shes bya'') and is not realised by any [kind of] mind is explaining wrongly. | |quote-text=Therefore, explaining the intention of the ''Bodhicaryāvatāra'' to be that ''paramārthasatya'' is not a knowable (''shes bya'') and is not realised by any [kind of] mind is explaining wrongly. | ||
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Understanding the BCA in a literal way, according to Rgyal tshab, would mean that no mind whatsoever could realise the absolute. This interpretation would lead to certain unwanted consequences, such as that a mind would not be present when one meditates on the absolute.<ref>For Rgyal tshab's criticism of his opponent's position, see ''<i>'</i>Jug ngogs'' 209.9–210.7, or, respectively, Sweet 1977: 173f., for a translation.</ref> Following Rgyal tshab's view, the absolute is only excluded as an object for a dualistic (''gnyis su snang ba'') mind; it is, however, known by direct valid cognition (''mngon sum tshad ma'').<ref>Cf. ''<i>'</i>Jug ngogs'' 210.12–14: ''rang nyid dngos su rtogs pa'i blo mngon sum tshad ma de la rang nyid gnyis su snang ba'i sgo nas de'i spyod yul du 'gyur ba min pa gang zhig rang 'jal ba'i mngon sum tshad ma des shes par bya ba yin pa'o''//. A similar description of the process of realising emptiness was also given by Rab gsal in the earlier discussions, see p.159 and p.172.</ref> | Understanding the BCA in a literal way, according to Rgyal tshab, would mean that no mind whatsoever could realise the absolute. This interpretation would lead to certain unwanted consequences, such as that a mind would not be present when one meditates on the absolute.<ref>For Rgyal tshab's criticism of his opponent's position, see ''<i>'</i>Jug ngogs'' 209.9–210.7, or, respectively, Sweet 1977: 173f., for a translation.</ref> Following Rgyal tshab's view, the absolute is only excluded as an object for a dualistic (''gnyis su snang ba'') mind; it is, however, known by direct valid cognition (''mngon sum tshad ma''). . . .<ref>Cf. ''<i>'</i>Jug ngogs'' 210.12–14: ''rang nyid dngos su rtogs pa'i blo mngon sum tshad ma de la rang nyid gnyis su snang ba'i sgo nas de'i spyod yul du 'gyur ba min pa gang zhig rang 'jal ba'i mngon sum tshad ma des shes par bya ba yin pa'o''//. A similar description of the process of realising emptiness was also given by Rab gsal in the earlier discussions, see p.159 and p.172.</ref> | ||
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Revision as of 15:47, 22 April 2024
Viehbeck 2014 p.99-210
