དེ་ལྟར་ཤཱ་རིའི་བུ་དེ་བཞིན་གཤེགས་པས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་ཟག་པ་རྣམས་རབ་ཏུ་མཁྱེན་ཏོ། ། ཟག་པ་ཀུན་འབྱུང་བ་དང་། ཟག་པ་འགག་པ་དང་། ཟག་པ་འགག་པར་འགྱུར་བའི་ལམ་ཡང་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་རབ་ཏུ་མཁྱེན་ཏེ་མཁྱེན་ནས་ཀྱང་དེ་བཞིན་དུ་ཆོས་སྟོན་ཏོ། ། བྱང་ཆུབ་སེམས་དཔས་དེ་བཞིན་གཤེགས་པའི་ཟག་པ་ཟད་པ་མངོན་སུམ་དུ་བྱེད་པ་མཁྱེན་པའི་སྟོབས་དེ་ཐོས་ནས་མངོན་པར་དད། ཡིད་ཆེས། རབ་ཏུ་རྟོག ། སོམ་ཉི་མེད་ཅིང་ཐེ་ཚོམ་མི་ཟ་བ་ནས་ངོ་མཚར་དང་རྨད་ཀྱི་བར་དུ་འདུ་ཤེས་སྐྱེད་དོ། །
“The Tathāgata’s power of knowing that the defilements have been eliminated means that all habitual patterns have been done away with. If one practices within the parameters of the Śrāvakayāna, the defilements are eliminated, but habitual patterns are not completely done away with. If one practices within the parameters of the Pratyekabuddhayāna, the defilements are eliminated, but great compassion and eloquence are lacking. The Tathāgata’s elimination of the defilements includes all supreme qualities, as all habitual patterns have been done away with. It encompasses great compassion, and it also includes within its scope his confidence and his power of eloquent speech. The Tathāgata’s elimination of the defilements is thus unsurpassed by anything in the whole world. It is characterized by momentariness. How is this the case? The Tathāgata is not affected by any habitual patterns resulting from previous actions, any habitual patterns resulting from vices, or any habitual patterns resulting from mistaken forms of practice. Śāriputra, just as space is completely pure and not affected by pollution in the form of dust or smoke, Śāriputra, the Tathāgata’s power of knowing that the defilements have been eliminated is not affected by any habitual vices. He dwells in this knowledge of the elimination of the defilements and teaches the Dharma so that sentient beings who are afflicted by the defilements and by clinging can eliminate their defilements. He teaches the Dharma in order to destroy clinging, ‘How sad! Sentient beings are engrossed in false mental constructions. You should develop understanding of the way things really are so that the defilements and clinging will no longer arise.’ The Tathāgata teaches them the Dharma using similes and appropriate examples so that they gain understanding of how things actually are, that the defilements are not real, and when they reach this understanding they no longer cling to any phenomena. As they no longer cling to anything, they attain complete nirvāṇa.
Light, Reality, Assembly