Tibtrans06-03-Text
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RTOG PA GANG YIN THAMS CAD BDEN 'DZIN DANG, KUN RDZOB THAMS CAD SNANG NGO TZAM DANG,
They would then believe that all forms of conceptual thought constitute holding that things exist in truth, and that all deceptively-existing objects exist only in the mind.
SANGS RGYAS KYI SA NA YE SHES MED CING, DE BZHIN NYID 'BA' ZHIG YOD PA DANG, GZUGS SKU GNYIS SANGS RGYAS KYIS SAS BSDUS PA MA YIN PAR 'DOD PA MI RIGS TE,
They would also say that there is no wisdom in a Buddha paradise, that there is only suchness, and suchness alone; and that the two physical bodies of an enlightened being cannot be included into a Buddha paradise. These ideas though are incorrect.
DE LTAR 'DOD PA NI, NYAN RANG THUB DBANG, THUB DBANG BYANG SEMS, BYANG SEMS CHOS GSUM LAS 'KHRUNGS PA DE, DBU MA 'JUG PA RANG GI BRJOD BYA DANG,
And that’s because these beliefs contradict all those statements such as the fact that the fact that the listeners and self-made Buddhas are born from the Lords of the Able; and that these Lords themselves are born from bodhisattvas; and that bodhisattvas in turn are born from the three qualities is in fact the very subject matter of Entering the Middle Way.
CHOS GSUM PO DE BYANG SEMS DBU MA PA'I NYAMS LEN YIN PA DANG, BDEN PAR MED PA'I SEMS CAN 'KHOR BAR 'KHOR TSUL ZO CHUN GYI RGYUD MO DANG MTSUNGS PAR GSUNGS PA THAMS CAD DANG 'GAL BA'I PHYIR,
They contradict as well the statements that these three qualities are what bodhisattvas who belong to the middle way practice; and that the way living beings who have no true existence circle around in the circle of pain is just the same as the way a wheel of buckets revolves continually in a well.
` GSUM PA RGYAL SRAS 'PHAGS PA'I SAR NYAMS SU LEN TSUL BSHAD PA LA, SA BCU'I RNAM GZHAG SPYIR BSTAN, SO SO'I NGO BO BSHAD BA, SA'I YON TAN BSHAD PA'O,,
This brings us to the third division of our explanation of the causal levels: how one practices the levels of a bodhisattva who is a realized being. This division has three parts of its own: a general explication of the ten levels; a detailed explanation of each individual level; and a description of the high spiritual qualities of each level.
DANG PO NI, DBU MA 'JUG PA 'DIR SA BCU DANG BCU GCIG PA KUN TU 'OD KYI RNAM GZHAG RNAMS STON NA, MDO BSTAN BCOS GANG GI RJES SU 'BRANGS NAS STON ZHE NA,
Here is the first. Someone may ask the following:
You say that, here in Entering the Middle Way, you are going to present an explication of the ten levels, along with the eleventh level, Dazzling Light. Which sutras and classical commentaries though will you follow for your presentation?
DE'I TSUL YOD DE, DBU MA RIN CHEN PHRENG BAS, SA BCU DANG BCU GCIG PA KUN TU 'OD KYI SA'I RNAM GZHAG RAGS PA ZHIG BSTAN,
There is a system that we follow here. This is because, first of all, the String of Jewels for the Middle Way gives a rough presentation of the ten levels, and of the eleventh level, Dazzling Light.
DE YANG MDO SDE SA BCU PA'I RJES SU 'BRANGS NAS BSTAN PA YIN PAS, 'DIR DE GNYIS KYI RJES SU 'BRANGS NAS BSTAN LA 'BEBS PA'I PHYIR,
And this presentation in itself follows the presentation found in the Sutra on the Ten Levels. As such, we will set forth our presentation here based upon both these works.
DANG PO DE LTAR BSTAN PA YIN TE, DE NYID LAS, ,JI LTAR NYAN THOS THEG PA LA, ,NYAN THOS SA NI BRGYAD BSHAD PA, ,DE BZHIN THEG PA CHEN PO LA, ,BYANG CHUB SEMS DPA'I SA BCU'O, ,ZHES GSUNGS PA'I PHYIR,
The former point here is true because this very work states,
Eight different levels for listeners Are described in the way of the listeners; Just so are ten different levels described For bodhisattvas in the greater way.
