Translation Memory:011-Tsadra-BCA-Com-Pawo/647

011-Tsadra-BCA-Com-Pawo/647 ID: 011-Tsadra-BCA-Com-Pawo <br> Date: 1 April 2025 <br> Creator: Gwen, Karma Jurmay, Dawa, Migmar;Jeremi <br> Origin: Tsadra Foundation

Segment Data

English	One single person may sometimes be conceived as father and sometimes as son. These are [just] conceptions in dependence [on other persons], but his [being a father or a son] is not how it really is, since [such a person] is neither father nor son when not considered in dependence [on his child or parents respectively]. Thus, lightness (pleasure), motility (suffering), and darkness (dullness) that you[p.702]The Center of the Sunlit Sky Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004. assert are neither father nor son, because they do not depend on anything whatsoever.1652The example of labeling one person as both father and son comes from the Enumerators. What they try to illustrate with this is as follows: Whatever is perceived—sound, form, and so on—is basically nothing other than the permanent and single “nature,” which becomes perceptible as various “manifestations” (Skt. vikāra, Tib. rnam ’gyur) due to the desire of the individual. This nature actually is the equilibrium of the three “constituents” lightness, motility, and darkness. Here the Centrists’ refutation starts: Unlike a person who is labeled in different ways in dependence on other persons, something permanent is something that by definition does not depend on anything, otherwise it would be conditioned and thus impermanent. Hence, the three constituents cannot be something that is qualified in dependence on something else. This entails moreover that they cannot be a cause for anything, since they are permanent, i.e., unchanging and unceasing. You might disagree, “They depend on manifestations.” However, at the time of not being dependent [on these manifestations], nobody sees the nature of motility, darkness, and lightness in connection with the perception of sound.1653In the way that Pawo Rinpoche comments on lines 64cd, the term “nature” (Skt. svabhāva, Tib. rang bzhin) can be understood on two levels. First, the Enumerators’ assertion is that the three constituents of darkness, lightness, and motility are what manifest as “cognition” (Skt. buddhi, Tib. blo) and enable actual perception by the self or the “individual,” which is the only factor in their system that is considered sentient or conscious. However, even if this assertion is accepted, the three constituents do not per se have a nature that would allow them to perceive sound (since they are unconscious matter). On a more specific level, the phrase “at the time of not being dependent” refers to the equilibrium of the three constituents. This state is just what makes up the primordial “nature” (Skt. prakṛti, Tib. rang bzhin), which in itself is not a permanent perception of sound but just undifferentiated primal matter. Moreover, it is said to be imperceptible at all times, whereas the perception of sound is definitely something that is experienced. Thus, these two—the primordial nature and the perception of sound—cannot be the same.
RootTextChapterNum	9
RootTextVerseNum	63;64
SegmentFormat	Commentary
SourcePageNumber	843
SourceSabcheNumber	3.1.2.
SourceSegmentOrder	647
Tibetan	འདི་ལྟར་ཁྱོད་འདོད་པའི་སྙིང་སྟོབས་བདེ་བ་དང་རྡུལ་སྡུག་བསྔལ་དང་མུན་པ་གཏི་མུག་དེ་རྣམས་ནི་བུ་མིན་ཕ་ཡང་མིན་སྟེ་གང་ལ་ཡང་མ་ལྟོས་པའི་ཕྱིར། རྣམ་འགྱུར་ལ་བལྟོས་སོ་ཅེ་ན་མ་ལྟོས་པའི་དུས་སུ་རྡུལ་མུན་སྙིང་སྟོབས་དེ་ནི་སྒྲ་འཛིན་དང་ལྡན་པའི་རང་བཞིན་ཉིད་ཏུ་ནི་སུས་ཀྱང་མཐོང་བ་མ་ཡིན་ནོ། །
TranslationChapter	9
TranslationChapterSubsection	The Particular Refutation of the Enumerators’ Assertion
TranslationPageNumber	701
Wylie	di ltar khyod 'dod pa'i snying stobs bde ba dang rdul sdug bsngal dang mun pa gti mug de rnams ni bu min pha yang min ste gang la yang ma ltos pa'i phyir/_rnam 'gyur la bltos so ce na ma ltos pa'i dus su rdul mun snying stobs de ni sgra 'dzin dang ldan pa'i rang bzhin nyid tu ni sus kyang mthong ba ma yin no/_/
ChantedAudio

Alignment info

Parameter	Value
AuthorLabel	Pawo Rinpoche 1504 - 1566
DuplicateRootTranslation	false
RootSourceTransMem	001-Tsadra-BCA-Root-Padmakara
RootTextWikiPage	Bodhicaryāvatāra
ShortTitle	Brunnhölzl 2004
SourceAuthor	People/Pawo Rinpoche, 2nd
SourceCitation	Dpa' bo gtsug lag phreng ba. Byang chub sems dpa'i spyod pa la 'jug pa'i rnam bshad theg chen chos kyi rgya mtsho zab rgyas mtha' yas pa'i snying po. The Essence of the Immeasurable, Profound and Vast Ocean of the Dharma of the Great Vehicle. Rouffignac, France: Nehsang Samten Chöling, n.d. See Sarnath: vajra vidya institute, 2003.
SourceShortTitle	The Essence of the Immeasurable, Profound and Vast Ocean of the Dharma of the Great Vehicle
SourceTitleTibetan	བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པའི་རྣམ་པར་བཤད་པ་ཐེག་ཆེན་ཆོས་ཀྱི་རྒྱ་མཚོ་ཟབ་རྒྱས་མཐའ་ཡས་པའི་སྙིང་པོ།
SourceTitleWylie	byang chub sems dpa'i spyod pa la 'jug pa'i rnam par bshad pa theg chen chos kyi rgya mtsho zab rgyas mtha' yas pa'i snying po
SourceVersionLabel	Pawo Rinpoche, 2nd (1504 - 1566)
SourceWikiPage	Texts/Spyod 'jug rnam bshad theg chen chos kyi rgya mtsho
TranslationCitation	Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004.
TranslationPublishedYear	2004
TranslationWikiPage	Books/The Center of the Sunlit Sky
Translator	People/Brunnhölzl, K.
TransMemCreator	Gwen, Karma Jurmay, Dawa, Migmar;Jeremi
TransMemDate	1 April 2025
TransMemID	011-Tsadra-BCA-Com-Pawo
TransMemNum	011
TransMemOrigin	Tsadra Foundation
TransMemType	Commentary