འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 36

36

because they do not know the two kinds—the characterlessness of marks and the ultimate characterlessness—as they truly are, they do not become genuinely averse to all saṃskāras, they do not become genuinely free from desire, they do not become genuinely liberated, and they are not thoroughly liberated from the defilement of kleśas, nor are they thoroughly liberated from the defilement of karma, nor are they thoroughly liberated from the defilement of birth. Therefore, the Tathāgata teaches them the Dharma beginning with the characterlessness of marks and the ultimate characterlessness, so that they may become genuinely averse to all saṃskāras, become free from desire, become liberated, and completely overcome the defilement of kleśas, completely overcome the defilement of karma, and completely overcome the defilement of birth. Having heard that Dharma, because they do not cling to the dependent nature as the mark of the imaginary nature, regarding that productionlessness of character, they have conviction in it as the characterlessness of marks and as the ultimate characterlessness; they thoroughly discern it and understand it as it is. With a knowledge unperfumed by applied designation, unconnected with applied designation, and free from the latencies of designation, they generate the power of knowledge regarding the mark of the dependent in this life and stop it through the complete cessation of the continuum in the future. Because of that, they become genuinely averse to all saṃskāras, become genuinely free from desire, become genuinely liberated, and are thoroughly liberated from the defilement of kleśas, the defilement of karma, and the defilement of birth.