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“They themselves should perfect the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They should also encourage others to acquire those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should praise those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They should also praise and rejoice in others who perfect those [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. [cf. Kimura IV: 138] [F.265.a]

“The purity of phenomena is profound due to the absolute purity of physical forms. Similarly, the purity of phenomena is profound due to the absolute purity of feelings, perceptions, formative predispositions, and consciousness. Similarly, the purity of phenomena is profound due to the absolute purity of the transcendent perfection of generosity. Similarly, the purity of phenomena is profound due to the absolute purity of the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, the purity of phenomena is profound due to the absolute purity of the applications of mindfulness; due to the absolute purity of the [other causal attributes], up to and including the noble eightfold path; and due to the absolute purity of the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Similarly, the purity of phenomena is profound due to the absolute purity of enlightenment, and due to the absolute purity of omniscience and genuinely perfect buddhahood.” [cf. Kimura II–III: 159]

“Furthermore, child of good family, bodhisattvas attain the jewel-in-hand and the sky treasury through the perfection of generosity. They transcend lower states of rebirth, gain power over transmigration and birth, and attain a noble mind through the perfection of discipline. They attain the body of a thus-gone one—well-adorned with the major and minor marks and impossible to look away from—through the perfection of patience. They attain the swift higher cognitions and mastery over all phenomena through the perfection of diligence. They attain a pleasant body and mind, dhāraṇī, confident eloquence, and the abandonment of the obscuration of the afflictive emotions through the perfection of meditative stability. [F.42.a] They attain fearlessness and the four correct discernments through the perfection of insight. They attain ease and irreproachability in physical, verbal, and mental actions through the perfection of skillful means. They attain the ability, in every life, to recall their previous lives, to go wherever they wish, and to take joy in whatever they wish through the perfection of aspiration. They will not be overcome by any afflictive emotion, māra, or adversary and will achieve eminence through the perfection of strength. They will reach transcendence over the māras of the aggregates, death, the afflictive emotions, and the divine māra through the perfection of wisdom. This, child of good family, describes the Dharma of the bodhisattvas that involves the perfections.“Furthermore, a bodhisattva thinks, ‘A bodhisattva’s discipline of leaving home brings about the perfection of a mind without harmful intent. A bodhisattva’s discipline as a renunciant perfects the abandonment of all possessions. A bodhisattva’s discipline of maintaining their trainings and vows perfects purity in body, speech, and mind. A bodhisattva’s discipline of contemplation perfects the six higher cognitions. A bodhisattva’s discipline of settling internally perfects the factors of awakening. A bodhisattva’s discipline of listening to the Dharma perfects the four correct discernments. A bodhisattva’s discipline of seeking learning perfects the absence of pride. A bodhisattva’s discipline of serving a spiritual friend perfects the indestructibility of their virtuous qualities. A bodhisattva’s discipline of the perfections perfects omniscient wisdom. A bodhisattva’s discipline of teaching the Dharma just as they heard it perfects their status as a Dharma reciter. A bodhisattva’s discipline of reflecting on the Dharma just as they heard it perfects their dhāraṇī and confident eloquence. A bodhisattva’s discipline of the mind set on awakening perfects their transcendence of all births. [F.53.a] A bodhisattva’s discipline of not feeling hostile toward any being perfects the indestructibility of the mind set on awakening. A bodhisattva’s discipline of the indestructible mind set on awakening perfects the indestructibility of the Three Jewels.’ They also think, ‘Those who have guarded their discipline have guarded all that needs guarding.’“Child of good family, bodhisattvas should understand those who follow the Dharma through ten approaches to the way of the Dharma. What are these ten? (1) They do not consider themselves to be superior or inferior even though they have learned a lot, retained what they learned, have an ocean of learning, and have amassed learning; (2) they are proficient in meaning, phenomena, language, and confident eloquence, but never tire in their pursuit of learning; (3) they know about time, distance, medicine, phenomena, and meaning, but do not neglect service to their elders; (4) they have textual and practical knowledge [F.17.a] and know the Vinaya, but do not give up the practice of posing questions to others; (5) they are easily contented, easily satisfied, and splendidly elegant in their formal behavior and their conduct, but never forsake respectful service to their master; (6) they are disciplined, peaceful, pure, and fearless, but do not stop cultivating propriety and conscientiousness; (7) they are learned in the meaning that is profound and difficult to fathom, but still pursue worldly engagements both complex and simple; (8) they take pleasure in being naturally honest, gentle, and companionable in order to maintain harmony with beings, but do not remain among beings who are hostile, hateful, and have poor discipline; (9) they delight in generosity, and being tame, constant, gentle, ritually observant, and stable, but their mind is never fixed, and they never form concepts about their experiences; and (10) they have removed their latent impressions, entanglements, knots, and thorns, but do not give up striving to eliminate the afflictive emotions of other beings. Child of good family, bodhisattvas should understand those who follow the Dharma through these ten approaches to the way of the Dharma.