TibTrans06-05-Text

From DmesWiki

DER THAL, TSIG GSAL LAS, MA RIG PA'I RAB RIB DANG BRAL BA DAG GI YE SHES ZAG PA MED PA'I YUL GYI RANG BZHIN LA BLTOS NAS NI MA YIN NO ZHES GSUNGS PA'I PHYIR,

And this is so the case, because Clear Words says,

The unstained wisdom of those who are free of the cataracts of ignorance is not something which depends on the nature of an object which is unstained.

SLOB LAM NA 'PHAGS PA'I MNYAM GZHAG YE SHES MA GTOGS ZAG MED KYI SHES PA MED DE,

And this is true because while we are on the path of someone who is still learning, there is no unstained state of mind—except for the meditative wisdom of a realized being.

SANGS RGYAS MA THOB TSUN CHAD KYI MNYAM GZHAG YE SHES MA YIN PA'I SHES PA YIN NA, MA RIG BAG CHAGS KYIS BSLAD PA'I ZAG BCAS KYI SHES PA YIN DGOS PA'I PHYIR,

And this is true because anything which is a state of mind of someone who has not yet reached enlightenment—with the exception of that meditative wisdom—is necessarily a stained state of mind: one which is infected either by ignorance or its mental seed.

DER THAL, RNAM BSHAD DGONGS PA RAB GSAL LAS, DE YANG SANGS RGYAS KYI SA MA THOB TSUN CHAD DU MA RIG PA'I BAG CHAGS KYIS MA BSLAD PA'I SHES PA NI, 'PHAGS PA RNAMS KYI MNYAM GZHAG MI RTOGS PA'I YE SHES MA YIN PA MED LA,

And this is so the case, because the explication entitled Illumination of the True Thought says,

Until such time as one attains the level of a Buddha, there never occurs a state of mind which is not infected by the mental seed for ignorance—with the exception of the meditative wisdom of a realized being.

DE YANG RES 'JOG PA STE MNYAM GZHAG LAS LANGS PA NA BAG CHAGS KYIS BSLAD PA CAN DU SKYE'O, ,ZHES GSUNGS PA'I PHYIR RO,,

And even their condition is temporary, because once they rise out of this meditation, the mind goes back to being one which is infected by the mental seed.

SA BDUN PA MAN CHAD DU MA RIG PA DANG DE'I BAG CHAGS GNYIS KAS BSLAD PA YOD KYANG,

Now it is the case that—from the seventh bodhisattva level on down—there exist both states of mind which are infected by ignorance and states of mind which are infected by its mental seeds.

SA BRGYAD PA DANG NYAN RANG DGRA BCOM GNYIS KA'I GO 'PHANG THOB NAS, DE'I BAG CHAGS KYIS BSLAD PA YOD KYI MA RIG PAS BSLAD PA MED DE,

Once though one has attained either the eighth bodhisattva level or the state of one of the two lower kinds of enemy destroyers—those who are listeners and those who are self-made Buddhas—there exists only the state of mind which is infected by the mental seed for ignorance, and not that which is infected by ignorance itself.

SLONG BYED KYI MA RIG PA SPANGS PA'I PHYIR,

And that’s true because they have eliminated the ignorance which would act to trigger it.

DE NYID LAS, SA BDUN PA'I BAR DU NI MA RIG PAS BSLAD PA YOD LA, SA BRGYAD PA NAS DANG DGRA BCOM PA GNYIS LA NI, SLONG BYED KYI MA RIG PA ZAD PAS, DES BSLAD PA MED KYI MA RIG PA'I BAG CHAGS KYIS BSLAD PA NI YOD DO, ,ZHES GSUNGS PA'I PHYIR,

And that’s true because the same text says—

Up through the seventh of the bodhisattva levels, there are states of mind which are infected by ignorance. From the eighth bodhisattva level though—as well as with the two different types of enemy destroyers—there exist only states of mind which are infected by the mental seed for ignorance, and none which are infected by ignorance itself.

'GREL PA LAS KYANG, SA DANG PO LA GNYIS MED KYI YE SHES SU GSUNGS PA'I DON, GZUGS 'DZIN GNYIS MED RTOGS PA LA BYED PA MA YIN TE,

And when the commentary too speaks of “the wisdom of the first level, wisdom beyond duality,” what it’s talking about is not the realization that what we see and what we see it with are no two different things.

YUL YUL CAN RGYANGS CHAD KYI GNYIS SNANG NUB PA'I SGO NAS DE KHO NA NYID MNGON SUM DU RTOGS PA'I DON YIN PA'I PHYIR,

What it is talking about, rather, is the direct perception of suchness in the sense of suppressing the appearance that the subject and its object are somehow removed at a distance from one another.

DER THAL, DMAN LAM SNGON DU MA SONG BA'I BYANG SEMS KYIS SA DANG PO MA THOB TSUN CHAD DU, YUL YUL CAN RGYANGS CHAD KYI GNYIS SNANG NUB PA'I SGO NAS DE KHO NA NYID MNGON SUM DU MA RTOGS PA'I PHYIR,

And this is too the case, because a bodhisattva who has not traveled previously on a lower path can never perceive suchness in a direct way—suppressing the appearance that the subject and its object are somehow removed at a distance from one another—without first having attained the first bodhisattva level.