Translation Memory:007-Tsadra-BCA-Com-LightDayStar/379
007-Tsadra-BCA-Com-LightDayStar/379 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | Consequently, if one thinks about the knife and the other examples, it is, of course, clear that the knife cannot cut itself even on the conventional level. It does not, however, follow that the object to which the example refers (the self-knowing mind) does not exist conventionally. That would be like using the example of a barren woman’s son to illustrate the ultimate unborn nature of a pot and other things.201The example of the self-cutting knife is used by Shāntideva in his refutation of the Cittamātra tenet system, which states that the self-knowing mind exists ultimately. According to the terms of his argument, a truly existent mind, which is by definition permanent and infrangible, cannot know itself any more than a knife can cut itself. The critique, in other words, is being made on the ultimate level. As it happens, self-cutting knives have no conventional existence either, but this imaginary example does not impugn the relative existence of the self-knowing mind; and Shāntideva does not use the example in this sense. To argue to the contrary would be as misplaced as using the image of a barren woman’s son (the stock example of what does not appear even conventionally) as a means to illustrate the ultimate status of phenomena. This would destroy the system of two truths since in that case the emptiness of something would involve its total annihilation. Pots (like faces reflected in mirrors) have no ultimate existence, and yet (unlike barren women’s sons) they do appear in conventional experience. The same is true of the self-knowing mind, which, though empty, appears in common experience like any other conventional phenomenon. If this were otherwise, the mind’s cognition of itself would be impossible even conventionally, as will be explained later. |
|---|---|
| RootTextChapterNum | 9 |
| SegmentFormat | Commentary |
| SourcePageNumber | 14-2-58a |
| SourceSegmentOrder | 379 |
| Tibetan | དེའི་ཕྱིར་རལ་གྲིའི་དཔེ་ལ་སོགས་པ་ལ་བསམས་ན་རལ་གྲི་རང་གིས་རང་ཐ་སྙད་དུ་གཅོད་པ་མེད་མོད་ཀྱི། དེ་ཙམ་གྱིས་དཔེ་ཅན་ཐ་སྙད་དུ་ཡང་མེད་མི་དགོས་ཏེ་བུམ་སོགས་སྐྱེ་མེད་ཀྱི་དཔེར་མོ་གཤམ་བུ་སོགས་བཀོད་པ་བཞིན་ནོ། །དེ་ལྟ་མིན་ན་རང་བློ་རང་གིས་མངོན་སུམ་ཤེས་པ་ཐ་སྙད་དུ་ཡང་མེད་པར་འགྱུར་ཏེ་འོག་ཏུ་ཡང་འཆད་པར་འགྱུར་རོ། ། |
| TranslationChapter | LDS - Question 7 |
| TranslationPageNumber | 287 |
| Wylie | de'i phyir ral gri'i dpe la sogs pa la bsams na ral gri rang gis rang tha snyad du gcod pa med mod kyi/_de tsam gyis dpe can tha snyad du yang med mi dgos te bum sogs skye med kyi dper mo gsham bu sogs bkod pa bzhin no/_/de lta min na rang blo rang gis mngon sum shes pa tha snyad du yang med par 'gyur te 'og tu yang 'chad par 'gyur ro/_/ |
| ChantedAudio |
Alignment info
| Parameter | Value |
|---|---|
| AuthorLabel | Mipam Gyatso 1846 - 1912 |
| DuplicateRootTranslation | false |
| RootSourceTransMem | 001-Tsadra-BCA-Root-Padmakara |
| RootTextWikiPage | Bodhicaryāvatāra |
| ShortTitle | Light of the Day Star (2017) |
| SourceAuthor | People/Mi pham rgya mtsho |
| SourceTitleTibetan | བརྒལ་ལན་ཉིན་བྱེད་སྣང་བ། |
| SourceTitleWylie | brgal lan nyin byed snang ba |
| SourceVersionLabel | Mipam Gyatso (1846 - 1912) |
| SourceWikiPage | Texts/Brgal lan nyin byed snang ba |
| 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 | 22 March 2024 |
| TransMemID | 007-Tsadra-BCA-Com-LightDayStar |
| TransMemNum | 007 |
| TransMemOrigin | Tsadra Foundation |
| TransMemType | Commentary |
