དེ་བཞིན་གཤེགས་པའི་མི་འཇིགས་པ་ལ་རྩོད་པ་གང་ཡང་མེད་དོ། ། དེ་བཞིན་གཤེགས་པའི་མི་འཇིགས་པ་ནི་རྩོད་པ་མེད་པ་འཐབ་པ་མེད་པའོ། ། དེ་བཞིན་ཉིད་ཀྱིས་མཉམ་ཞིང་ཆོས་ཀྱི་དབྱིངས་ངོས་མཉམ་པ། འཇིག་རྟེན་གྱི་ཁམས་རབ་འབྱམ་མ་ལུས་པ་ཐམས་ཅད་ལ་ཐོགས་པ་མེད་དོ། ། དེ་ལྟར་དེ་བཞིན་གཤེགས་པ་ཚད་མེད་བསམ་གྱིས་མི་ཁྱབ། གྲངས་མེད། དཔག་ཏུ་མེད་པའི་ཆོས་དང་ལྡན་ཞིང་སྙིང་རྗེ་ཆེན་པོས་ཡང་དག་པར་ཟིན་པའི་སེམས་ཀྱིས་ཟག་པ་སྤང་བའི་ཕྱིར་སེམས་ཅན་རྣམས་ལ་ཆོས་སྟོན་ཏོ། ། དེ་ལྟར་ཤཱ་རིའི་བུ་དེ་བཞིན་གཤེགས་པ་རྣམས་ཀྱི་དེ་བཞིན་གཤེགས་པའི་མི་འཇིགས་པ་མཐའ་ཡས་པ་ནས།
“The Tathāgata’s elimination of the defilements is such that the mind of the Tathāgata is freed from the defilement of attachment, as he has overcome all tendencies toward acting from desire. His mind is freed from the defilement of becoming, as he has overcome all tendencies toward acting from anger. His mind is freed from the defilement of ignorance, as he has overcome all tendencies toward acting from confusion. His mind is freed from the defilement of views, as he has overcome all tendencies toward acting from any kind of vice. Therefore, according to worldly conventions, it is said that the Tathāgata has eliminated the defilements. Still, from the perspective of a noble one with his wisdom and knowledge, there is ultimately no phenomenon anywhere tat can be ascertained, renounced, practiced, or realized. How so? While one might think that elimination takes place, it has never been the case that elimination was absent. Even though the defilements are completely eliminated, one cannot say that they are eliminated by means of an antidote. They are truly eliminated, but that which is truly eliminated is not a thing that is eliminated. That which is a thing that is not eliminated is uncompounded. It does not appear, decay, or remain. Therefore, one can say that whether the tathāgatas appear or not, this is the nature of things, this is the totality of phenomena, and this is how the Tathāgata’s knowledge works. In this process, his knowledge is not involved with anything and does not abstain from anything. The defilements and the removal of the defilements are not apprehended by means of any particular sort of phenomenon. Thus, steeped in great compassion, the Tathāgata teaches the Dharma in order to remove the defilements.
Light, Reality, Assembly