Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/62: Difference between revisions
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|Wylie=chos thams cad mi bden pa sgyu ma lta bu yin na sbyin sogs lam la'ang slob par mi rigs te sgyu ma'i rta nyo ba'i ngal ba 'dis ci bya zhe na/_de ni 'bras bu'am dgos pa'i don du ma brtags ma dpyad par 'jug pa tsam yin no/_/dgos pa ci yin snyam na/_'dir 'khor 'das kyi snang cha sgyu ma lta bu ni rten cing 'brel ba'i dbang gis bslu med du yod pa des na ji srid gzung 'dzin gyi 'jug pa {{pagebreak|15| | |Wylie=chos thams cad mi bden pa sgyu ma lta bu yin na sbyin sogs lam la'ang slob par mi rigs te sgyu ma'i rta nyo ba'i ngal ba 'dis ci bya zhe na/_de ni 'bras bu'am dgos pa'i don du ma brtags ma dpyad par 'jug pa tsam yin no/_/dgos pa ci yin snyam na/_'dir 'khor 'das kyi snang cha sgyu ma lta bu ni rten cing 'brel ba'i dbang gis bslu med du yod pa des na ji srid gzung 'dzin gyi 'jug pa {{pagebreak|15|Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993)}} dbyings su ma nub kyi bar du sems can rnams la snang ba 'di rgyun mi 'chad cing phan gnod byed pa yin pas rang gzhan gyi sdug bsngal zhi zhing phan bde'i thabs su lam 'di la brtson pa yin gyi/_'dir lam dang 'bras bu la bden par zhen pas ni ma yin te sgyu ma'i dpung chen po sprul nas dgra'i 'jigs pa las thar bar byed pa dang /_skyes bu gnyid du sdug bsngal ba sad pa'i thabs la brtson pa bzhin no/_/ | ||
|Tibetan=ཆོས་ཐམས་ཅད་མི་བདེན་པ་སྒྱུ་མ་ལྟ་བུ་ཡིན་ན་སྦྱིན་སོགས་ལམ་ལའང་སློབ་པར་མི་རིགས་ཏེ་སྒྱུ་མའི་རྟ་ཉོ་བའི་ངལ་བ་འདིས་ཅི་བྱ་ཞེ་ན། དེ་ནི་འབྲས་བུའམ་དགོས་པའི་དོན་དུ་མ་བརྟགས་མ་དཔྱད་པར་འཇུག་པ་ཙམ་ཡིན་ནོ། །དགོས་པ་ཅི་ཡིན་སྙམ་ན། འདིར་འཁོར་འདས་ཀྱི་སྣང་ཆ་སྒྱུ་མ་ལྟ་བུ་ནི་རྟེན་ཅིང་འབྲེལ་བའི་དབང་གིས་བསླུ་མེད་དུ་ཡོད་པ་དེས་ན་ཇི་སྲིད་གཟུང་འཛིན་གྱི་འཇུག་པ་{{pagebreak|15| | |Tibetan=ཆོས་ཐམས་ཅད་མི་བདེན་པ་སྒྱུ་མ་ལྟ་བུ་ཡིན་ན་སྦྱིན་སོགས་ལམ་ལའང་སློབ་པར་མི་རིགས་ཏེ་སྒྱུ་མའི་རྟ་ཉོ་བའི་ངལ་བ་འདིས་ཅི་བྱ་ཞེ་ན། དེ་ནི་འབྲས་བུའམ་དགོས་པའི་དོན་དུ་མ་བརྟགས་མ་དཔྱད་པར་འཇུག་པ་ཙམ་ཡིན་ནོ། །དགོས་པ་ཅི་ཡིན་སྙམ་ན། འདིར་འཁོར་འདས་ཀྱི་སྣང་ཆ་སྒྱུ་མ་ལྟ་བུ་ནི་རྟེན་ཅིང་འབྲེལ་བའི་དབང་གིས་བསླུ་མེད་དུ་ཡོད་པ་དེས་ན་ཇི་སྲིད་གཟུང་འཛིན་གྱི་འཇུག་པ་{{pagebreak|15|Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993)}} དབྱིངས་སུ་མ་ནུབ་ཀྱི་བར་དུ་སེམས་ཅན་རྣམས་ལ་སྣང་བ་འདི་རྒྱུན་མི་འཆད་ཅིང་ཕན་གནོད་བྱེད་པ་ཡིན་པས་རང་གཞན་གྱི་སྡུག་བསྔལ་ཞི་ཞིང་ཕན་བདེའི་ཐབས་སུ་ལམ་འདི་ལ་བརྩོན་པ་ཡིན་གྱི། འདིར་ལམ་དང་འབྲས་བུ་ལ་བདེན་པར་ཞེན་པས་ནི་མ་ཡིན་ཏེ་སྒྱུ་མའི་དཔུང་ཆེན་པོ་སྤྲུལ་ནས་དགྲའི་འཇིགས་པ་ལས་ཐར་བར་བྱེད་པ་དང་། སྐྱེས་བུ་གཉིད་དུ་སྡུག་བསྔལ་བ་སད་པའི་ཐབས་ལ་བརྩོན་པ་བཞིན་ནོ། ། | ||
|SourcePageNumber=15 | |SourcePageNumber=15 | ||
|English=Now it could be argued that if all phenomena are unreal and illusory, like mirages, why should one train on the path, practicing generosity and so on—like tiring oneself trying to buy an illusory horse? The answer is that it is for the end result or rather out of necessity that one simply enters the path without subjecting it to analysis and investigation. But what is this necessity? The fact is that the appearances of samsara and nirvana, illusion-like as they are, are inescapable owing to the power of interdependent origination. And until dualistic, subject–object fixation is dissipated in the expanse of suchness, these same appearances will continue to affect living beings without interruption, helping or harming them as the case may be. It is as a means to remove the suffering of ourselves and others, and in order to find benefit and happiness, that we persevere—not because we believe in the real existence of the path and its result. It is like emanating a phantom army in order to deliver people from their [phantom] enemies, or like trying to wake someone who is suffering in a nightmare. | |English=Now it could be argued that if all phenomena are unreal and illusory, like mirages, why should one train on the path, practicing generosity and so on—like tiring oneself trying to buy an illusory horse? The answer is that it is for the end result or rather out of necessity that one simply enters the path without subjecting it to analysis and investigation. But what is this necessity? The fact is that the appearances of samsara and nirvana, illusion-like as they are, are inescapable owing to the power of interdependent origination. And until dualistic, subject–object fixation is dissipated in the expanse of suchness, these same appearances will continue to affect living beings without interruption, helping or harming them as the case may be. It is as a means to remove the suffering of ourselves and others, and in order to find benefit and happiness, that we persevere—not because we believe in the real existence of the path and its result. It is like emanating a phantom army in order to deliver people from their [phantom] enemies, or like trying to wake someone who is suffering in a nightmare. | ||
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|RootTextChapterNum=9 | |RootTextChapterNum=9 | ||
|RootTextVerseNum=5 | |RootTextVerseNum=5 | ||
|TranslationChapter=Ketaka Jewel | |TranslationChapter=The Ketaka Jewel | ||
|SourceSabcheNumber=2.1.1.3 | |||
|TranslationChapterSubsection=The way in which the two truths are realized | |TranslationChapterSubsection=The way in which the two truths are realized | ||
}} | }} | ||
Latest revision as of 10:20, 20 March 2024
006-Tsadra-BCA-Com-WisdomChapter/62 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | Now it could be argued that if all phenomena are unreal and illusory, like mirages, why should one train on the path, practicing generosity and so on—like tiring oneself trying to buy an illusory horse? The answer is that it is for the end result or rather out of necessity that one simply enters the path without subjecting it to analysis and investigation. But what is this necessity? The fact is that the appearances of samsara and nirvana, illusion-like as they are, are inescapable owing to the power of interdependent origination. And until dualistic, subject–object fixation is dissipated in the expanse of suchness, these same appearances will continue to affect living beings without interruption, helping or harming them as the case may be. It is as a means to remove the suffering of ourselves and others, and in order to find benefit and happiness, that we persevere—not because we believe in the real existence of the path and its result. It is like emanating a phantom army in order to deliver people from their [phantom] enemies, or like trying to wake someone who is suffering in a nightmare. |
|---|---|
| RootTextChapterNum | 9 |
| RootTextVerseNum | 5 |
| SegmentFormat | Commentary |
| SegmentOrder | 62 |
| SourcePageNumber | 15 |
| SourceSabcheNumber | 2.1.1.3 |
| Tibetan | ཆོས་ཐམས་ཅད་མི་བདེན་པ་སྒྱུ་མ་ལྟ་བུ་ཡིན་ན་སྦྱིན་སོགས་ལམ་ལའང་སློབ་པར་མི་རིགས་ཏེ་སྒྱུ་མའི་རྟ་ཉོ་བའི་ངལ་བ་འདིས་ཅི་བྱ་ཞེ་ན། དེ་ནི་འབྲས་བུའམ་དགོས་པའི་དོན་དུ་མ་བརྟགས་མ་དཔྱད་པར་འཇུག་པ་ཙམ་ཡིན་ནོ། །དགོས་པ་ཅི་ཡིན་སྙམ་ན། འདིར་འཁོར་འདས་ཀྱི་སྣང་ཆ་སྒྱུ་མ་ལྟ་བུ་ནི་རྟེན་ཅིང་འབྲེལ་བའི་དབང་གིས་བསླུ་མེད་དུ་ཡོད་པ་དེས་ན་ཇི་སྲིད་གཟུང་འཛིན་གྱི་འཇུག་པ་[p.16]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) |
| TranslationChapter | The Ketaka Jewel |
| TranslationChapterSubsection | The way in which the two truths are realized |
| TranslationPageNumber | 89 |
| Wylie | chos thams cad mi bden pa sgyu ma lta bu yin na sbyin sogs lam la'ang slob par mi rigs te sgyu ma'i rta nyo ba'i ngal ba 'dis ci bya zhe na/_de ni 'bras bu'am dgos pa'i don du ma brtags ma dpyad par 'jug pa tsam yin no/_/dgos pa ci yin snyam na/_'dir 'khor 'das kyi snang cha sgyu ma lta bu ni rten cing 'brel ba'i dbang gis bslu med du yod pa des na ji srid gzung 'dzin gyi 'jug pa [p.16]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) |
| ChantedAudio |
Alignment info
| Parameter | Value |
|---|---|
| AuthorLabel | Mipam Gyatso 1846 - 1912 |
| DuplicateRootTranslation | true |
| RootSourceTransMem | 001-Tsadra-BCA-Root-Padmakara |
| RootTextWikiPage | Bodhicaryāvatāra |
| ShortTitle | Nor bu ke ta ka (2017) |
| SourceAuthor | People/Mi pham rgya mtsho |
| SourceTitleTibetan | ཤེས་རབ་ལེའུའི་ཚིག་དོན་གོ་སླ་བར་རྣམ་པར་བཤད་པ་ནོར་བུ་ཀེ་ཏ་ཀ། |
| SourceTitleWylie | shes rab le'u'i tshig don go sla bar rnam par bshad pa nor bu ke ta ka |
| SourceVersionLabel | Mipam Gyatso (1846 - 1912) |
| SourceWikiPage | Texts/Nor bu ke ta ka |
| TranslationCitation | Fletcher, Wulstan, and Helena Blankleder (Padmakara Translation Group), trans. The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of "The Way of the Bodhisattva." Boulder, CO: Shambhala Publications, 2017. |
| TranslationPublishedYear | 2017 |
| TranslationWikiPage | Books/The Wisdom Chapter |
| Translator | People/Blankleder, H.;People/Fletcher, W.;People/Padmakara Translation Group |
| TransMemCreator | Migmar;Gwen;Marcus;Jeremi |
| TransMemDate | 1 November 2023 |
| TransMemID | 006-Tsadra-BCA-Com-WisdomChapter |
| TransMemNum | 006 |
| TransMemOrigin | Tsadra Foundation |
| TransMemType | Commentary |
