Translation Memory:006-Tsadra-BCA-Com-WisdomChapter/118
006-Tsadra-BCA-Com-WisdomChapter/118 ID: 006-Tsadra-BCA-Com-WisdomChapter <br> Date: 1 November 2023 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | The answer is that the fact that the mind can now remember that it experienced blue does not prove that, in the past, it knew or experienced itself perceiving blue. The mind’s present memory of itself experiencing blue [in the past] derives from the earlier perception of a blue thing and from the fact that [in every experience] subject and object are always interdependent. One never finds a subjective consciousness of blue divorced from blue objects. By the same token, when one recalls the blue experienced in the past, the thought also arises that one remembers the subject that perceived the blue. But this is not [the memory] of some independent, blue-apprehending consciousness separate from the blue thing that was formerly experienced. This is illustrated by the example of the poison of the rat. Suppose in winter one was bitten by a poisonous rat. One would, at the time, be aware that one had been bitten, not that one had been poisoned. It is only later, at the sound of thunder in the springtime, that the poison begins to act and one realizes that one was poisoned at the same time that one was bitten.25One has a wound and one remembers that it was inflicted by a water rat. But the present condition of the wound (it is now festering) reveals something about the bite that one does not remember (for one was not aware of it at the time), namely, the fact that it was poisoned. According to the terms of the comparison, the simple memory of the color blue corresponds to the simple memory of the bite. The thought "I saw blue” corresponds to the thought "I was poisoned.” Just as the present understanding that one has been poisoned does not require the awareness (at the time of the bite) that one was being poisoned, by the same token, the thought "I remember blue” does not require the self-awareness "I am seeing blue” at the time when the color was experienced. According to the Madhyamaka argument, because subject and object are the necessary, interdependent, aspects of every experience, the memory of blue automatically brings with it the thought "I experienced blue.” Therefore, memory does not, in itself, prove the existence of the self-cognizing mind.[p.101]The Wisdom Chapter |
|---|---|
| RootTextChapterNum | 9 |
| RootTextVerseNum | 23 |
| SegmentFormat | Commentary |
| SegmentOrder | 118 |
| SourcePageNumber | 28 |
| SourceSabcheNumber | 2.1.2.1.1.3.1 |
| Tibetan | ད་ལྟ་སྔོ་འཛིན་རྣམ་ཤེས་དྲན་པ་ནི་སྔར་སྔོ་འཛིན་རང་གིས་རང་མྱོང་བའི་འབྲས་རྟགས་མིན་ཏེ། གཞན་སྔོ་སོགས་ཡུལ་མྱོང་བ་དེ་དང་ཡུལ་ཡུལ་ཅན་གྱི་འབྲེལ་བ་ལས་ད་ལྟ་ཡུལ་ཅན་སྔོ་འཛིན་ཀྱང་དྲན་པར་འགྱུར་ཏེ། འདིར་སྔོན་པོ་དང་བྲལ་བའི་སྔོ་འཛིན་ཡན་གར་བ་ནི་ནམ་ཡང་དམིགས་པ་མིན་པས་ན། ནམ་སྔར་ཉམས་སུ་མྱོང་བའི་སྔོན་པོ་དྲན་པ་ན་དེ་འཛིན་བྱེད་ཡུལ་ཅན་གྱི་རྣམ་པ་དྲན་པའི་རྟོག་པའང་སྐྱེ་བ་ཡིན་གྱི། སྔོན་པོ་ལས་ལོགས་སུ་ཆད་པའི་སྔོ་འཛིན་ཞིག་སྔར་ཉམས་སུ་མྱོང་བས་ནི་མ་ཡིན་ནོ། །དེ་དཔེར་ན་དགུན་དུས་དུག་ཅན་གྱི་བྱི་བས་རྨུགས་པ་ན་རྨུགས་པ་ཙམ་མྱོང་གི་དེ་དུས་དུག་ཉམས་སུ་[p.29]Spyod 'jug sher 'grel ke ta ka (Si khron mi rigs dpe skrun khang 1993) |
| TranslationChapter | The Ketaka Jewel |
| TranslationChapterSubsection | A refutation of the objections of the True Aspectarians |
| TranslationPageNumber | 100 |
| Wylie | da lta sngo 'dzin rnam shes dran pa ni sngar sngo 'dzin rang gis rang myong ba'i 'bras rtags min te/_gzhan sngo sogs yul myong ba de dang yul yul can gyi 'brel ba las da lta yul can sngo 'dzin kyang dran par 'gyur te/_'dir sngon po dang bral ba'i sngo 'dzin yan gar ba ni nam yang dmigs pa min pas na/_nam sngar nyams su myong ba'i sngon po dran pa na de 'dzin byed yul can gyi rnam pa dran pa'i rtog pa'ang skye ba yin gyi/_sngon po las logs su chad pa'i sngo 'dzin zhig sngar nyams su myong bas ni ma yin no/_/de dper na dgun dus dug can gyi byi bas rmugs pa na rmugs pa tsam myong gi de dus dug nyams su [p.29]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 |
