By Jaydzun Chögyi Gyeltsen, Visit Amazon's Guy Newland Page, search results, Learn about Author Central, Guy Newland,
An exposition and translation of a bit of the textual content through Jay-dzun Cho-gyi-gyel-tsen entitled an exceptional clarification decorating the Throats of the lucky: A common which means observation Clarifying tricky issues in (Dzong-ka-ha’s) “Illumination of the idea: a proof of (Chandrakirti’s) ‘Supplement to (Nagarjuna’s) “Treatise at the center Way’””
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Additional info for Compassion: A Tibetan Analysis: A Buddhist Monastic Textbook
The opponent argues that since Nagaijuna compares a first ground Bodhisattva to a waxing crescent moon, the Bodhisattva whom Buddha compares to a waxing crescent moon in the sutra passage quoted by Chandra klrti is also a first ground Bodhisattva on the path of seeing, and not a novice Bodhisattva who has just entered the path of accu mulation. 21 Since the sutra passage clearly com pares a Bodhisattva to a waxing crescent moon, it is impossible to insist that the metaphor has the same referent in both passages.
116-117), the third stanza of the Supplement expresses Chandra klrti’s homage to the first compassion, compassion observing sentient beings. ” Dzong-ka-ba’s Illumina tion o f the Thought (Comp. 116) states: The view of the transitory apprehending a real “I” thinks that the self, which does not inherently exist, does so. Subsequently, the view of the transitory apprehending real “mine” generates attachment for the truth of the “mine” thinking, “This is mine,” with respect to phenomena other than the “I,” such as forms and eyes.
On the other hand, the minds in the continuum of a Buddha Superior who is not a sentient being - have innumerable subjective aspects. Whatever is a compassion in the continuum of a Buddha Superior necessarily directly realizes coarse selflessness and subtle selfless ness and simultaneously has the aspect of wishing to free all sen tient beings from suffering. Debate on Phraseology (Translation: pp. 136,138-139,142) An unidentified scholar argues that, when positing the objects of observation of the second and third compassions, one must refer to sentient beings “who have been qualified” (khyad par du byas nas) with the attributes of impermanence and selflessness in order to indicate that a particular person has realized them as being so qualified.