As stated:
Furthermore, O son of noble family, having exhausted all defilements the Tathāgata sees clearly, sees directly, that he is undefiled, his mind is liberated, his intelligence is liberated, and rests in this attainment with the thought, ‘My births are at an end – I have led a life of purity, done what needed to be done, and after this life there will for me be no more existences.’ The Tathāgata’s knowledge of having exhausted the defilements is pure, unstained, immaculate, luminous, and a true conquering of all sustaining habitual imprints. The hearers’ exhaustion of defilements is limited as they have not truly conquered the habitual imprints. The solitary buddhas’ exhaustion of defilements is limited as they do not have great compassion and eloquence. The tathāgatas’ exhaustion of defilements is perfect in every way as they have truly overcome all sustaining habitual imprints. It is embraced by great compassion, with confidence and eloquence. Nothing in the whole world can challenge it, and it is present within each moment of mind. Why? The Tathāgata has no more karmic imprints, afflictive imprints, or imprints of deluded conduct. Just as space itself is naturally pure and unaffected by dust and smoke, the Tathāgata’s awareness of the exhaustion of defilements is unaffected by any karmic or afflictive imprints. And as soon as this exhaustion of defilements is a reality, he will teach the Dharma to sentient beings who still find themselves in defiled states of grasping, so that they may rid themselves of these defiled ways and grasping: ‘O sentient beings governed by mistaken ways of thinking, you must come to properly understand how this defilement and grasping takes place!’ Thus the Tathāgata teaches them the Dharma using appropriate examples to illustrate how they can come to properly ascertain that the defilements are not genuine, and through seeing this, cut their grasping to phenomena and reach final transcendence. This, O son of noble family, is the tenth tathāgata-activity of the Tathāgata.1
And in addition to these completely perfect features, the scope of the Tathāgata’s wisdom is inconceivable, he has countless other special qualities, dwells in a state indistinguishable from the dharmakāya, and it is only space itself by which the vastness of each of his qualities can be quantified. The illustrious buddhas are the protectors for the defenceless beings drowning in the four great rivers – the rivers of desire, existence, views and ignorance – and these ten powers are fully actualised for them on the buddha ground, Universal Illumination. This will not be further elaborated on here.
Title
Chapter 1: Pramuditā
