Translation Memory:007-Tsadra-BCA-Com-LightDayStar/381
007-Tsadra-BCA-Com-LightDayStar/381 ID: 007-Tsadra-BCA-Com-LightDayStar <br> Date: 22 March 2024 <br> Creator: Migmar;Gwen;Marcus;Jeremi <br> Origin: Tsadra Foundation
Segment Data
| English | It is like Rahu’s head. In times gone by, Rahu’s head was cut off, but thanks to the power of the amrita he had swallowed, it did not perish and is said to move through the world. On account of which, even though he has no body other than his head, he is, in worldly terms, still so designated (as Rahu).202Once upon a time, the asura Svarbhānu stole some amrita (the nectar of immortality) and was about to drink it. He was seen by the sun and moon, who instantly informed the gods. In order to prevent the upstart from becoming immortal, a quality that only the gods may enjoy, Mohinī, the female emanation of Vishnu, arriving slightly late, cut off Svarbhānu’s head before the nectar could pass down his throat. And so, although the body of the asura (now named Rahu) perished, his head did not. It remains immortal, and Rahu is said to move through the world. He, or rather his head, flies through the skies in pursuit of the sun and moon, for whom he nourishes an undying hatred. Every so often, he catches and devours them. Happily, since he is now no more than a severed head, the sun and moon quickly reemerge. Such is the mythological account of the eclipses. In fact, Rahu’s head corresponds to the northern lunar node (one of the mobile points where the orbit of the moon intersects with that of the sun, viewed geocentrically). When the node occurs in the vicinity of the sun at the time of the new moon, a solar eclipse occurs, and when it occurs in the vicinity of the moon, at the time of a full moon, a lunar eclipse occurs. The point that Mipham seems to be making is that the name “Rahu” is used even though what is referred to is only his head. In other words (as in this and following example), names remain useful and can be employed meaningfully even when what is referred to has only a conventional, and not an ultimate, existence. In like manner, although a so-called pair of millstones203Tib. mchig gu’i lus. is posited only nominally as a whole possessed of parts, it is permissible, from the worldly perspective, to speak about it as something that can perform an action. This is a position particular to the glorious Chandrakīrti, and as a manner of expression, it is indeed correct.204This is no doubt a reference to “the seven-point reasoning associated with a chariot” used by Chandrakīrti in the Madhyamakāvatāra. In accordance with the Prāsaṅgika approach, which is to take as the relative truth the untutored perception of the common consensus, it is quite acceptable to relate to extended “part-possessing” objects as apparently existent functioning things, even though, ultimately, they have no reality whatever. See Mipham, Word of Chandra, 298–302. Since the self-knowing mind, which has no reality on the ultimate level, forms part of everyday experience, it may be, and indeed should be, taken as a relative truth. Therefore there is nothing at all wrong in speaking about the self-cognizing mind. Even simple, worldly people [completely innocent of philosophy], while experiencing objects like[p.288]The Wisdom Chapter |
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| RootTextChapterNum | 9 |
| SegmentFormat | Commentary |
| SourcePageNumber | 14-2-58a |
| SourceSegmentOrder | 381 |
| Tibetan | གང་གིས་ན་སྒྲ་གཅན་གྱི་མགོ་ཞེས་སྒྲ་གཅན་ནི་སྔོན་དུས་སུ་མགོ་བཅད་པ་དེ་བདུད་རྩི་འཐུངས་པའི་སྟོབས་ཀྱིས་མ་ཤི་བར་འཇིག་རྟེན་ན་རྒྱུ་ཞེས་འདོད་པ་ལས་དེ་ལ་མགོ་ལས་གཞན་པའི་ལུས་མེད་ཀྱང་འཇིག་རྟེན་ན་དེ་འདྲའི་ཐ་སྙད་བྱེད་པ་དང་། དེ་བཞིན་དུ་མཆིག་གུའི་ལུས་ཞེས་པ་ལ་སོགས་པ་ཡན་ལག་དང་ཡན་ལག་ཅན་གྱི་ཐ་སྙད་དེ་དག་མིང་གིས་བཏགས་པ་ཙམ་གྱིས་བཞག་པ་ལའང་འཇིག་རྟེན་གྱི་ངོར་བྱ་བྱེད་ཀྱི་ཐ་སྙད་འཇོག་རུང་བར་དཔལ་ལྡན་ཟླ་བའི་བཞེད་པ་ཐུན་མོང་མིན་པ་ཡིན་པའི་ཕྱིར་ན། དེ་འདྲའི་ཐ་སྙད་ཀྱི་རྣམ་བཞག་རུང་བ་དེ་ལ་རང་རིག་གི་ཐ་སྙད་དེ་[p.14-2-58a]ལྟར་མི་རུང་བ་ཅི་ཡང་མེད་ལ། འཇིག་རྟེན་རྒན་པོས་ཀྱང་བུམ་སོགས་མངོན་སུམ་མྱོང་བ་བཞིན་རང་བློ་གསལ་པོར་མྱོང་བའི་ཉམས་མྱོང་བསླུ་མེད་འདི་ལས་རང་སེམས་རང་གིས་ཤེས་ཞེས་ཁས་ལེན་པར་ཡོངས་སུ་གྲགས་པའང་ཡིན་པའི་ཕྱིར་རོ། ། |
| TranslationChapter | LDS - Question 7 |
| TranslationPageNumber | 287 |
| Wylie | gang gis na sgra gcan gyi mgo zhes sgra gcan ni sngon dus su mgo bcad pa de bdud rtsi 'thungs pa'i stobs kyis ma shi bar 'jig rten na rgyu zhes 'dod pa las de la mgo las gzhan pa'i lus med kyang 'jig rten na de 'dra'i tha snyad byed pa dang /_de bzhin du mchig gu'i lus zhes pa la sogs pa yan lag dang yan lag can gyi tha snyad de dag ming gis btags pa tsam gyis bzhag pa la'ang 'jig rten gyi ngor bya byed kyi tha snyad 'jog rung bar dpal ldan zla ba'i bzhed pa thun mong min pa yin pa'i phyir na/_de 'dra'i tha snyad kyi rnam bzhag rung ba de la rang rig gi tha snyad de [p.14-2-58a]ltar mi rung ba ci yang med la/_'jig rten rgan pos kyang bum sogs mngon sum myong ba bzhin rang blo gsal por myong ba'i nyams myong bslu med 'di las rang sems rang gis shes zhes khas len par yongs su grags pa'ang yin pa'i phyir 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 |
