These consist of the bodhisattva’s natural (uninstructed) possession of generosity, morality, tolerance, effort, meditation, and wisdom; of his uniting all beings with the four means of unification, knowing the method of dedication (of virtue to enlightenment), exemplification, through skill in liberative art, of the positive results of the Mahāyāna, as suited to the (various) modes of behavior of all living beings, his not falling from the Mahāyāna, showing the entrances of saṃsāra and nirvāṇa, skill in the technique of reconciliation of dichotomies, impeccable progress in all his lives, guided by wisdom without any conditioned activities, possession of ultimate action of body, speech, and mind directed by the tenfold path of good action, nonabandonment of any of the realms of living beings, through his assumption of a body endowed with tolerance of every conceivable suffering, manifestation of that which delights all living beings, inexhaustible preservation of the mind of omniscience, as stable as the virtue-constituted tree of wish-fulfilling gems, (even) in the midst of the infantile (ordinary persons) and (narrow-minded) religious disciples, however trying they might be, and adamant irreversibility from demonstrating the quest of the Dharma of the Buddha, for the sake of the attainment of the miraculous consecration conferring the skill in liberative art that transmutes all things. (Mvy, nos. 787-804)