As stated:

Furthermore, O son of noble family, the Tathāgata has precise knowledge of absorptions, liberations, concentrations, states of equilibrium, and the emergence of the thoroughly afflicted and fully purified states. How does he know them? The Tathāgata knows what the causes are, and which conditions lead sentient beings to the thoroughly afflicted state. The Tathāgata knows what the causes are, and which conditions lead sentient beings to find the fully purified state. What are these causes, and which are the conditions? The cause for the thorough affliction of sentient beings is mistaken understanding. The condition for the mistaken understanding of sentient beings is ignorance. Ignorance is the cause and mental formations the conditions. Mental formations are the cause and consciousness the condition… (and so forth). Afflictions are the causes and karma the condition. Holding to a view is the cause and craving the condition. Latent propensities are the causes and the emergence of these the condition. What are the causes and which are the conditions for the fully purified state of sentient beings? There are two causes, and two conditions. Which two? Words agreeable to others and keeping a proper understanding for oneself. A further two are one-pointed focus of calm abiding and mastery of insight meditation… (and so forth). These are the causes and the conditions for the purification of sentient beings, and this the Tathāgata knows.

Likewise, O son of noble family, in his wisdom the Tathāgata is separated from desire, separated from negative non-virtuous qualities, enters into the first absorption having deliberation and judgement, of joy and bliss emerging from separation, and then leaves this cessation. Having remained in this cessation he emerges from the first absorption. He enters the eight liberations in due order, in reverse order, as well as irregularly. Although he can demonstrate concentrations as states of equilibrium, and demonstrate states of equilibrium as concentrations, the Tathāgata’s concentrations are never confused; for the Tathāgata does not need to focus to enter into meditative concentrations. A single concentration of the Tathāgata makes manifest all concentrations, but the Tathāgata does not leave one concentration in order to enter into every other concentration; there is no going from one state of mind to the next for the Tathāgata. One can never perceive the Tathāgata’s mind to be uncomposed. No one is able to perceive the concentration of the Tathāgata. The concentration of the hearers is outshone by the concentration of the solitary buddhas. The concentration of the solitary buddhas is outshone by the concentration of the bodhisattvas. The concentration of the bodhisattvas is outshone by the concentration of the Tathāgata. But the Tathāgata’s concentration cannot be outshone; one cannot outshine the wisdom of the Tathāgata. The Tathāgata knows which instructions and guidance is needed for the hearers to develop concentration. The Tathāgata knows what is needed for the solitary buddhas and the bodhisattvas to develop concentration. Aware of this he gives instructions and teachings accordingly. This is the seventh tathāgata-activity of the Tathāgata.¹