“Through that purified divine clairvoyance, surpassing that of human beings, they see all the world systems of the direction below. Through their miraculous ability they proceed there and act for the benefit of beings, doing what should be done for those beings by means of generosity, ethical discipline, tolerance, perseverance, meditative concentration, or wisdom; or the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; or the emptiness, signlessness, and wishlessness gateways to liberation, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the samādhis, or the serial steps of meditative absorption; or the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas; or the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas.
“To those beings who are miserly, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘Be generous with gifts. Deprivation is suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. Therefore, be generous with gifts and make yourself happy and make others happy too, lest, oppressed by deprivation, you ruin yourselves and do not liberate yourselves from the three lower realms.’
“To those being beings who are unethical, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘O people, unethical behavior is suffering. Through being unethical you cannot achieve your own welfare, let alone the welfare of others. The maturation of unethical behavior is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest unethical thought, lest you later come to feel remorse.’
“To those beings, as many as there are, who harbor malicious thoughts toward one another, they teach the Dharma. They teach the Dharma, saying, ‘You should not harbor malicious thoughts toward one another. No virtuous attributes at all will arise when you feel you have been provoked. If you each feel you have been provoked by the other, you will be reborn in the hells, you will be reborn in the animal realm, or you will be reborn in the world of Yama. Therefore, you should give no opportunity for even the slightest feeling of provocation, lest you later come to feel remorse.’
“To those beings who are indolent, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘O people, indolence is suffering. Through being indolent you cannot achieve your own welfare, let alone the welfare of others. The maturation of indolence is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest thought of indolence, lest you later come to feel remorse.’
“To those beings, as many as there are, whose thoughts are distracted, they teach the Dharma. They teach the Dharma, saying, ‘O people, having distracted thoughts is suffering. The maturation of distracted thoughts is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest distracted thought, lest you later come to feel remorse.’
“To those beings, as many as there are, who have intellectually stupid thoughts, they teach the Dharma. They teach the Dharma, saying, ‘O people, having intellectually stupid thoughts is suffering. Through having intellectually stupid thoughts you cannot achieve your own welfare, let alone the welfare of others. The maturation of intellectually stupid thoughts is in the hells, the animal realm, or the world of Yama, so, you should give no opportunity for even the slightest intellectually stupid thought, lest you later come to feel remorse.’
“They connect those who act out of desire, as many as there are, with repulsiveness; connect those who act out of hatred, as many as there are, with loving kindness; and connect those who act out of delusion, as many as there are, with dependent origination. They connect those who have set out on bad paths, as many as there are, with the right path, which is to say, they connect them with the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas and teach them the Dharma, saying, ‘O people, these phenomena, the phenomena on which you are fixated, are empty of essential nature. You cannot be fixated when phenomena are empty of essential nature. Emptiness is without fixation.’
“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they maintain the extrasensory powers and act for the benefit of beings.
“Through that purified divine clairvoyance, surpassing that of human beings, they see all the world systems of the direction above. Through their miraculous ability they proceed there and act for the benefit of beings, doing what should be done for those beings by means of generosity, ethical discipline, tolerance, perseverance, meditative concentration, or wisdom; or the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path; or the emptiness, signlessness, and wishlessness gateways to liberation, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the samādhis, or the serial steps of meditative absorption; or the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas; or the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas.
“To those beings who are miserly, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘Be generous with gifts. Deprivation is suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. Therefore, be generous with gifts and make yourself happy and make others happy too, lest, oppressed by deprivation, you ruin yourselves and do not liberate yourselves from the three lower realms.’
“To those being beings who are unethical, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘O people, unethical behavior is suffering. Through being unethical you cannot achieve your own welfare, let alone the welfare of others. The maturation of unethical behavior is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest unethical thought, lest you later come to feel remorse.’
“To those beings, as many as there are, who harbor malicious thoughts toward one another, they teach the Dharma. They teach the Dharma, saying, ‘You should not harbor malicious thoughts toward one another. No virtuous attributes at all will arise when you feel you have been provoked. If you each feel you have been provoked by the other, you will be reborn in the hells, you will be reborn in the animal realm, or you will be reborn in the world of Yama. Therefore, you should give no opportunity for even the slightest feeling of provocation, lest you later come to feel remorse.’
“To those beings who are indolent, as many as there are, they teach the Dharma. They teach the Dharma, saying, ‘O people, indolence is suffering. Through being indolent you cannot achieve your own welfare, let alone the welfare of others. The maturation of indolence is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest thought of indolence, lest you later come to feel remorse.’
“To those beings, as many as there are, whose thoughts are distracted, they teach the Dharma. They teach the Dharma, saying, ‘O people, having distracted thoughts is suffering. The maturation of distracted thoughts is in the hells, the animal realm, or the world of Yama. If you fall into the three lower realms in that manner, you cannot extricate yourself, let alone extricate others. Therefore, you should give no opportunity for even the slightest distracted thought, lest you later come to feel remorse.’
“To those beings, as many as there are, who have intellectually stupid thoughts, they teach the Dharma. They teach the Dharma, saying, ‘O people, having intellectually stupid thoughts is suffering. Through having intellectually stupid thoughts you cannot achieve your own welfare, let alone the welfare of others. The maturation of intellectually stupid thoughts is in the hells, the animal realm, or the world of Yama, so, you should give no opportunity for even the slightest intellectually stupid thought, lest you later come to feel remorse.’
“They connect those who act out of desire, as many as there are, with repulsiveness; connect those who act out of hatred, as many as there are, with loving kindness; and connect those who act out of delusion, as many as there are, with dependent origination. They connect those who have set out on bad paths, as many as there are, with the right path, which is to say, they connect them with the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas and teach them the Dharma, saying, ‘O people, these phenomena, the phenomena on which you are fixated, are empty of essential nature. You cannot be fixated when phenomena are empty of essential nature. Emptiness is without fixation.’
“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they maintain the extrasensory powers and act for the benefit of beings.
“Subhūti, without maintaining the extrasensory powers, bodhisattva great beings cannot teach the Dharma to beings, and they cannot cause beings who have set out on a mistaken path to enter the path. To illustrate, Subhūti, a bird without wings can never soar in the sky. In the same way, Subhūti, bodhisattva great beings cannot teach the Dharma to beings without relying on the extrasensory powers. Therefore, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should clearly realize the extrasensory powers. Through those extrasensory powers that they have clearly achieved, they joyfully perform those deeds that are of benefit to beings, whatever they are happy with.
“Through divine clairvoyance they see the world systems of the eastern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons1391 on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.1392
“Through divine clairvoyance they see the world systems of the southern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the western direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the northern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the intermediate southeastern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the intermediate southwestern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the intermediate northwestern direction, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the direction below, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairvoyance they see the world systems of the direction above, numerous as the grains of sand of the River Gaṅgā, and they also see the beings, as many as there are, who are born in them. Having seen them in that manner, and having gone there through miraculous abilities, with their minds they cognize the minds of those other beings. They teach the Dharma in conformity with them, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they also hear the words of both gods and human beings. Through divine clairvoyance they listen the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the eastern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality.1393 Having taken it up for true reality, they teach the Dharma to beings for true reality, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the southern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they takeit up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the western direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the northern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the direction below, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Through divine clairaudience they hear the Dharma from the lord buddhas, as many as there are, teaching the Dharma in the world systems of the direction above, numerous as the grains of sand of the River Gaṅgā, and having listened, they take it up for true reality. Having taken it up for true reality, they teach the Dharma to beings for true reality. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“They are endowed with extremely pure knowledge of thought patterns,1394 and through that knowledge of thought patterns, having come to know the thoughts of beings, they teach them the Dharma for true reality through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“They recollect a multiplicity of past lives, of themselves and of others, and through the knowledge that recollects past lives, they also know, ‘These were the names of the tathāgatas, arhats, perfectly complete buddhas of the past,’ and ‘They were there together with communities of śrāvakas.’ For those beings, as many as there are, who will believe in the recollection of past lives they will teach the Dharma for true reality, through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Having proceeded through miraculous abilities to the world systems of the ten directions, numerous as the grains of sand of the River Gaṅgā, they wait on the lord buddhas, and having waited on them, with their extrasensory power of transcendent knowledge they teach the Dharma to beings. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“They are endowed with absolutely purified knowledge of the actualization of the cessation of contaminants,1395 and with that absolute understanding of the knowledge of the actualization of the cessation of contaminants they teach the Dharma to beings. They teach the Dharma through sermons on generosity, sermons on ethical discipline, sermons on tolerance, sermons on perseverance, sermons on meditative concentration, or sermons on wisdom, or through sermons on the truths of the noble ones, up to or sermons on emancipation.
“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should clearly achieve the extrasensory powers. Those who are absolutely familiar with the extrasensory powers may assume whatever corporeal form they wish to assume, and act for the benefit of beings according to their resolute belief. They will not be tainted by those happinesses or sufferings. To illustrate, Subhūti, a man emanated by a tathāgata does everything that needs to be done but will not be tainted by that happiness or suffering. In the same way, Subhūti, bodhisattva great beings dwell in the perfection of wisdom, play with the extrasensory powers, and in the world systems of the ten directions, numerous as the grains of sand of the River Gaṅgā, teach the Dharma in accordance with the resolute belief of beings,1396 but they are not captivated1397 by happiness or suffering.
“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should play with the extrasensory powers in that manner, so of course they should play in that manner to refine a buddhafield and bring beings to maturity, because, Subhūti, bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete enlightenment without having refined a buddhafield and without having brought beings to maturity. If you ask why, Subhūti, it is because there is no unsurpassed, perfect, complete enlightenment for bodhisattva great beings who are lacking in the branches of the path.”
Subhūti then asked, “Blessed Lord, what are those branches of the path that bodhisattvas complete, the branches of the path through which they will fully awaken to unsurpassed, perfect, complete enlightenment?”
“Subhūti, all virtuous attributes are branches of the path of bodhisattva great beings,” replied the Blessed One.
“Blessed Lord, what are those virtuous attributes that are branches of the path, the branches of the path through which they will fully awaken to unsurpassed, perfect, complete enlightenment?” asked Subhūti.
The Blessed One replied, “Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of generosity, but the perfection of generosity without conceptualization, where, when they are being generous, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is a gift. It should be given to them. I should be generous.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of ethical discipline, but the perfection of ethical discipline without conceptualization, where, when they are maintaining ethical discipline, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is ethical discipline. I am maintaining ethical discipline. I am maintaining ethical discipline for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of tolerance, but the perfection of tolerance without conceptualization, where, when they are cultivating tolerance, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is tolerance. I am cultivating tolerance. I am cultivating tolerance for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of perseverance, but the perfection of perseverance without conceptualization, where, when they are undertaking perseverance, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is perseverance. I am undertaking perseverance. I am undertaking perseverance for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is ae virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of meditative concentration, but the perfection of meditative concentration without conceptualization, where, when they become absorbed in meditative concentration, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is meditative concentration. I am absorbed in meditative concentration. I am absorbed in meditative concentration for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the perfection of wisdom, but the perfection of wisdom without conceptualization, where, when they are cultivating wisdom, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is wisdom. I am cultivating wisdom. I am cultivating wisdom for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of internal phenomena, but the emptiness of internal phenomena without conceptualization, where, when they are cultivating the emptiness of internal phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of internal phenomena. I should cultivate the emptiness of internal phenomena. I am cultivating the emptiness of internal phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of external phenomena, but the emptiness of external phenomena without conceptualization, where, when they are cultivating the emptiness of external phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of external phenomena. I should cultivate the emptiness of external phenomena. I am cultivating the emptiness of external phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of external and internal phenomena, but the emptiness of external and internal phenomena without conceptualization, where, when they are cultivating the emptiness of external and internal phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of external and internal phenomena. I should cultivate the emptiness of external and internal phenomena. I am cultivating the emptiness of external and internal phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of emptiness, but the emptiness of emptiness without conceptualization, where, when they are cultivating the emptiness of emptiness, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of emptiness. I should cultivate the emptiness of emptiness. I am cultivating the emptiness of emptiness for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of great extent, but the emptiness of great extent without conceptualization, where, when they are cultivating the emptiness of great extent, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of great extent. I should cultivate the emptiness of great extent. I am cultivating the emptiness of great extent for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of ultimate reality, but the emptiness of ultimate reality without conceptualization, where, when they are cultivating the emptiness of ultimate reality, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of ultimate reality. I should cultivate the emptiness of ultimate reality. I am cultivating the emptiness of ultimate reality for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of conditioned phenomena, but the emptiness of conditioned phenomena without conceptualization, where, when they are cultivating the emptiness of conditioned phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of conditioned phenomena. I should cultivate the emptiness of conditioned phenomena. I am cultivating the emptiness of conditioned phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of unconditioned phenomena, but the emptiness of unconditioned phenomena without conceptualization, where, when they are cultivating the emptiness of unconditioned phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of unconditioned phenomena. I should cultivate the emptiness of unconditioned phenomena. I am cultivating the emptiness of unconditioned phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of the unlimited, but the emptiness of the unlimited without conceptualization, where, when they are cultivating the emptiness of the unlimited, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of the unlimited. I should cultivate the emptiness of the unlimited. I am cultivating the emptiness of the unlimited for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of that which has neither beginning nor end, but the emptiness of that which has neither beginning nor end without conceptualization, where, when they are cultivating the emptiness of that which has neither beginning nor end, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of that which has neither beginning nor end. I should cultivate the emptiness of that which has neither beginning nor end. I am cultivating the emptiness of that which has neither beginning nor end for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of nonexclusion, but the emptiness of nonexclusion without conceptualization, where, when they are cultivating the emptiness of nonexclusion, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of nonexclusion. I should cultivate the emptiness of nonexclusion. I am cultivating the emptiness of nonexclusion for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of inherent nature, but the emptiness of inherent nature without conceptualization, where, when they are cultivating the emptiness of inherent nature, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of inherent nature. I should cultivate the emptiness of inherent nature. I am cultivating the emptiness of inherent nature for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of all phenomena, but the emptiness of all phenomena without conceptualization, where, when they are cultivating the emptiness of all phenomena, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of all phenomena. I should cultivate the emptiness of all phenomena. I am cultivating the emptiness of all phenomena for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is emptiness of intrinsic defining characteristics, but the emptiness of intrinsic defining characteristics without conceptualization, where, when they are cultivating emptiness of intrinsic defining characteristics, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is emptiness of intrinsic defining characteristics. I should cultivate emptiness of intrinsic defining characteristics. I am cultivating emptiness of intrinsic defining characteristics for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of that which cannot be apprehended, but the emptiness of that which cannot be apprehended without conceptualization, where, when they are cultivating the emptiness of that which cannot be apprehended, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of that which cannot be apprehended. I should cultivate the emptiness of that which cannot be apprehended. I am cultivating the emptiness of that which cannot be apprehended for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of nonentities, but the emptiness of nonentities without conceptualization, where, when they are cultivating the emptiness of nonentities, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of nonentities. I should cultivate the emptiness of nonentities. I am cultivating the emptiness of nonentities for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of essential nature, but the emptiness of essential nature without conceptualization, where, when they are cultivating the emptiness of essential nature, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of essential nature. I should cultivate the emptiness of essential nature. I am cultivating the emptiness of essential nature for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute that is the emptiness of an essential nature of nonentities, but the emptiness of an essential nature of nonentities without conceptualization, where, when they are cultivating the emptiness of an essential nature of nonentities, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the emptiness of an essential nature of nonentities. I should cultivate the emptiness of an essential nature of nonentities. I am cultivating the emptiness of an essential nature of nonentities for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four applications of mindfulness, but the applications of mindfulness without conceptualization, where, when they are cultivating the applications of mindfulness, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the applications of mindfulness. I should cultivate the applications of mindfulness. I am cultivating the applications of mindfulness for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four correct exertions, but the correct exertions without conceptualization, where, when they are cultivating the correct exertions, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the correct exertions. I should cultivate the correct exertions. I am cultivating the correct exertions for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four supports for miraculous ability but the supports for miraculous ability without conceptualization, where, when they are cultivating the supports for miraculous ability, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the supports for miraculous ability. I should cultivate the supports for miraculous ability. I am cultivating the supports for miraculous ability for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the five faculties, but the faculties without conceptualization, where, when they are cultivating the faculties, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the faculties. I should cultivate the faculties. I am cultivating the faculties for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the five powers, but the powers without conceptualization, where, when they are cultivating the powers, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the powers. I should cultivate the powers. I am cultivating the powers for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the seven branches of enlightenment, but the branches of enlightenment without conceptualization, where, when they are cultivating the branches of enlightenment, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the branches of enlightenment. I should cultivate the branches of enlightenment. I am cultivating the branches of enlightenment for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a that is virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the noble eightfold path, but the noble eightfold path without conceptualization, where, when they are cultivating the noble eightfold path, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is the noble eightfold path. I should cultivate the noble eightfold path. I am cultivating the noble eightfold path for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four truths of the noble ones, but the truths of the noble ones without conceptualization, where, when they are cultivating the truths of the noble ones, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the truths of the noble ones. I should cultivate the truths of the noble ones. I am cultivating the truths of the noble ones for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four meditative concentrations, but the meditative concentrations without conceptualization, where, when they are cultivating the meditative concentrations, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the meditative concentrations. I should cultivate the meditative concentrations. I am cultivating the meditative concentrations for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four immeasurable attitudes, but the immeasurable attitudes without conceptualization, where, when they are cultivating the immeasurable attitudes, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the immeasurable attitudes. I should cultivate the immeasurable attitudes. I am cultivating the immeasurable attitudes for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the four formless absorptions, but the formless absorptions without conceptualization, where, when they are cultivating the formless absorptions, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the formless absorptions. I should cultivate the formless absorptions. I am cultivating the formless absorptions for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the eight liberations, but the eight liberations without conceptualization, where, when they are cultivating the eight liberations, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the eight liberations. I should cultivate the eight liberations. I am cultivating the eight liberations for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the nine serial steps of meditative absorption, but the serial steps of meditative absorption without conceptualization, where, when they are cultivating the serial steps of meditative absorption, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the serial steps of meditative absorption. I should cultivate the serial steps of meditative absorption. I am cultivating the serial steps of meditative absorption for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the emptiness, signlessness, and wishlessness gateways to liberation, but the emptiness, signlessness, and wishlessness gateways to liberation without conceptualization, where, when they are cultivating the emptiness, signlessness, and wishlessness gateways to liberation, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the emptiness, signlessness, and wishlessness gateways to liberation. I should cultivate the emptiness, signlessness, and wishlessness gateways to liberation. I am cultivating the emptiness, signlessness, and wishlessness gateways to liberation for this purpose.’ That one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the extrasensory powers, but the extrasensory powers without conceptualization, where, when they are cultivating the extrasensory powers, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the extrasensory powers. I should cultivate the extrasensory powers. I am cultivating the extrasensory powers for this purpose.’ This one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the meditative stabilities, but the meditative stabilities without conceptualization, where, when they are cultivating the meditative stabilities, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the meditative stabilities. I should cultivate the meditative stabilities. I am cultivating the meditative stabilities for this purpose.’ This one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.
“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the dhāraṇī gateways, but the dhāraṇī gateways without conceptualization, where, when they are cultivating the dhāraṇī gateways, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the dhāraṇī gateways. I should cultivate the dhāraṇī gateways. I am cultivating the dhāraṇī gateways for this purpose.’ This one, through which they liberate themselves from saṃsāra and liberate others too, is a virtuous attribute that is a branch of the path.