“Starting from when they first set their mind, they practice the virtuous attribute of bodhisattva great beings that is the ten powers of the tathāgatas, but the powers of the tathāgatas without conceptualization, where, when they are cultivating the ten powers of the tathāgatas, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the ten powers of the tathāgatas. I should cultivate the ten powers of the tathāgatas. I am cultivating the ten powers of the tathāgatas 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 fearlessnesses, but the fearlessnesses without conceptualization, where, when they are cultivating the fearlessnesses, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the fearlessnesses. I should cultivate the fearlessnesses. I am cultivating the fearlessnesses 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 kinds of exact knowledge, but the kinds of exact knowledge without conceptualization, where, when they are cultivating the kinds of exact knowledge, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the kinds of exact knowledge. I should cultivate the kinds of exact knowledge. I am cultivating the kinds of exact knowledge 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 great compassion, but the great compassion without conceptualization, where, when they are cultivating great compassion, based on the emptiness of essential nature, they do not conceptualize these three: ‘This is great compassion. I should cultivate great compassion. I am cultivating great compassion 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 eighteen distinct qualities of the buddhas, but the distinct qualities of the buddhas without conceptualization, where, when they are cultivating the eighteen distinct qualities of the buddhas, based on the emptiness of essential nature, they do not conceptualize these three: ‘These are the eighteen distinct qualities of the buddhas. I should cultivate the eighteen distinct qualities of the buddhas. I am cultivating the eighteen distinct qualities of the buddhas 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.
“Subhūti, these virtuous attributes are the bodhisattva great beings’ path to unsurpassed, perfect, complete enlightenment. Through that path, bodhisattva great beings of the past, the future, and the present, steering immeasurably many beings, have crossed beyond, are crossing beyond, and will cross beyond the ocean of saṃsāra. Having completed that path, bodhisattva great beings attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma. And having turned the wheel of the Dharma, they act for the benefit of beings.”
This completes the sixty-eighth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”