Jewel of the Essence of Good Explanation

This too would be incorrect, because at the point where the text makes the
statement beginning with "Here the six objects of realization and. . ." it
is demonstrating that the fact that the thirteen practices are empty of
any true existence constitutes the resident nature which is the
foundation of the practice of the greater way; at this juncture (1) a
rebuttal is being directed to reject the idea that the division into the
three types and those who belong to these three types is incorrect.
And (2) your point has no connection here.
RTAGS PHYI MA DER THAL, BDAG MED PHRA RAGS GSUM 'GAL BA'I
PHYIR,
The second part of our reason is correct, because the three degrees of
selflessness are all mutually exclusive.
**************
*, , PAn CHEN MKHAS GRUB BSTAN PA DAR RGYAS MCHOG GIS
BRTZAMS PA'I PHAR PHYIN SPYI DON NAS BYAMS GZHUNG GI
SKOR, ,
From the presentation on The Text of Maitreya found in the Overview of the
Perfection of Wisdom, by Kedrup Tenpa Dargye (1493-1568):
JI LTAR RTZOD NA 'GREL PA 'DIS MCHOD BRJOD RANG DON GYI
DGOS PA LA MTSAMS SBYAR BA MI RIGS TE, BYAMS PA LA RANG
DON DON GNYER GYI BLO MED PA'I PHYIR DANG , GZHAN 'JUG PA'I
CHED KHO NAR SNANG BA'I PHYIR RO, , ZHES RTZOD,
Here is how these others make their argument. They say that "It is incorrect to
relate the opening lines [of the Jewel of Realizations], the ones that are an
offering of praise, to any need of the author himself. This is because Maitreya
possesses no state of mind where he is aspiring to fulfill his own needs, and
because the lines appear here only as a means to induce persons other than
the author to follow the work."
,GNYIS PA RANG LUGS LA, SNGAR LTAR RTZOD PA MI RIGS PAR
THAL, DE NI THEG PA CHEN PO'I GZHUNG LA THOS BSAM GYI NGAL
BA ZHIB TU MA BYAS PA'I SKYON YIN PA'I PHYIR, JI LTAR YIN NA, DE
LTAR RTZOD PA DE RJE BTZUN SANGS RGYAS YIN PA'I DBANG DU