Great Skillful Trust said, “Blessed One, how is clarity a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “In this regard, noble son, the characteristic of clarity refers to the absence of four kinds of stains. If you wonder what the four types of stains are, they are the stains of hostility, insecurity, apprehension, and doubt.

“Noble son, once bodhisattvas have attained trust in the Great Vehicle that allows them to accomplish the Great Vehicle, it will be impossible for them to become hostile toward the Great Vehicle, nor can they avoid feeling conviction in the profound and vast teachings. It will also be impossible for them to feel fear or panic toward the profound and vast Dharma, nor can they be skeptical or doubtful in this regard.”

Then the bodhisattva Great Skillful Trust inquired, “Blessed One, how does a novice [F.8.b] bodhisattva, who is on the level of devoted engagement and knows the Dharma but has not yet gained understanding, relinquish doubt about the profound and vast Dharma of the Great Vehicle? How is such a bodhisattva freed from the stain of doubt?”

The Blessed One replied, “Noble son, bodhisattvas are not freed from the stain of doubt, or doubt regarding the profound and vast Dharma of the Great Vehicle through that knowledge which does not understand reality. However, due to their interest, which is kindled by other bodhisattvas, they are able to become free from the stain of doubt regarding the profound and vast Dharma of the Great Vehicle. In this way, novice bodhisattvas who are on the level of devoted engagement may consider the teachings of the profound and vast Dharma of the Great Vehicle to relate to the Thus-Gone One. In this way, they will think, ‘The Thus-Gone One imparted these teachings!’ and so they will feel devotion for the Thus-Gone One’s realization. In this way, they develop irreversible interest in the entire Dharma. Through the power of their interest that was kindled by other bodhisattvas, they will be without doubt, and thus freed from the stain of doubt regarding the profound and vast Dharma taught by the Thus-Gone One. This, noble son, is how you should view the characteristic of clarity concerning the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is saturation a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the characteristic of saturation refers to the body and the mind becoming saturated with feelings of happiness. This happiness and well-being in turn come from the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. The happiness and well-being that are connected to the bodhisattvas’ trust satisfy body and mind. [F.9.a] In that way, they differ from the happiness and well-being that arise from the sense pleasures of those who revel in desire. The happiness and well-being experienced by beings who live in the form and formless realms similarly do not satisfy their bodies and minds. Why is that so? Their happiness and well-being do not bring peace.

“Why do they not bring peace? The happiness and well-being that arise from sense pleasures and the happiness and well-being of those who revel in desire involve as much attachment and anger as pleasure. Therefore, they do not bring peace. They do not bring peace because they fluctuate. They do not bring genuine peace because of their tendency to doubt and question the truths. They do not bring genuine peace because they involve the limitless views that emerge as soon as one apprehends I and mine. They do not bring genuine peace because they are the root of mistaken subsidiary disturbing emotions, as well as distraction, excitement, dullness, carelessness, and shamelessness. They do not bring genuine peace because they are the root of the various karmic actions of the five types of beings. They do not bring genuine peace because they are subsumed within the truth of suffering and because they are fleeting.

“Noble son, in this way, the physical and mental well-being that arise from the five sense pleasures do not bring genuine peace since they perpetuate the continuity of cause and effect related to the pollution of disturbing emotions, actions, and rebirth. Therefore, they do not satisfy the body or the mind. You should understand that it is not only the happiness and well-being that arise from the sense pleasures of those who revel in desire that do not bring genuine peace. Just so, in all these many ways, when those who live in the form and formless realms arise from the state of equilibrium, that does not bring genuine peace. Since these states of equilibrium provide no genuine peace, they satisfy neither body nor mind in the way that the Dharma-Vinaya of the noble ones does. [F.9.b]

“On the other hand, the well-being that bodhisattvas feel when they have trust in the Great Vehicle is free from the disturbances of attachment or anger. It is free from any disturbances of elation and dejection. It is free from any disturbances caused by doubt and uncertainty with regard to the truths. It is free from any disturbances caused by the limitless views that emerge from apprehending I and mine. It is free from any disturbances caused by the mistaken subsidiary disturbing emotions, as well as distraction, excitement, dullness, carelessness, and shamelessness. It is free from any disturbances caused by performing the various actions of the five types of beings. It is free from any disturbances subsumed within the truth of suffering. In this way, since it is free from any disturbances within the sequence of cause and effect of the pollution of disturbing emotions, actions, and birth, it is genuinely peaceful. Since it is genuinely peaceful, it satisfies both the body and mind precisely in the way that the Dharma-Vinaya of the noble ones does. This, noble son, is the characteristic of saturation with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, it is wonderful to hear about the characteristic of saturation with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle, as well as the meaning of physical and mental well-being!

“Blessed One, I will apply myself to attaining that physical and mental well-being that arises from the bodhisattvas’ trust in the Great Vehicle. Blessed One, please tell me, what are the qualities with respect to the bodhisattvas’ trust in the Great Vehicle?”

The Blessed One replied, “Noble son, the bodhisattvas practice trust in the Great Vehicle with three qualities so that they can accomplish the Great Vehicle. [F.10.a] They are the quality of conviction, the quality of transformation, and the quality of delight.”

Great Skillful Trust said, “Blessed One, how does one adopt the quality of conviction concerning trust in the Great Vehicle that allows one to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, a bodhisattva must first acknowledge the existence of the profound and vast Dharma teachings. Why? These teachings are the domain of the thus-gone ones, and they are what the thus-gone ones teach. Therefore, when the thus-gone ones fully awaken, that is not within the domain of logicians. In fact, when logicians hear these profound and vast teachings, they become alarmed, so how could they ever realize them? Therefore, these teachings are not within the domain of those who rely on logic. Just as with the awakening of the buddhas, so it is with the teachings they impart. Therefore, bodhisattvas must first develop trust through the quality of conviction and take interest in the profound and vast teachings of the blessed buddhas, as well as their result.”

Great Skillful Trust said, “Blessed One, how does the quality of transformation engender the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, for bodhisattvas to develop the trust in the Great Vehicle that allows them to accomplish the Great Vehicle, they must bring to mind all the profound and vast Dharma teachings and their numerous qualities. As they do so, they will undergo physical and mental transformations.”

Great Skillful Trust said, “Blessed One, what are the physical transformations that occur when bodhisattvas feel the trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, [F.10.b] the physical transformations that occur when bodhisattvas feel the trust in the Great Vehicle that allows them to accomplish the Great Vehicle are that the body hairs stand on end, that there is tingling, and that tears well up and flow from their eyes.”

Great Skillful Trust replied, “Blessed One, what then are the mental transformations that arise when bodhisattvas feel the trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the mental transformation that occurs when bodhisattvas feel the trust in the Great Vehicle that allows them to accomplish the Great Vehicle is the presence of a perfect and all-pervading well-being that emanates from the body.

“Noble son, this is how the quality of transformation engenders the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

Great Skillful Trust said, “Blessed One, how does the quality of delight engender the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, as for attaining the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle, you should think in this way: ‘In the past, limitless beings were born as humans and discovered the profound and vast Dharma due to their diligence and knowledge. In the future, other beings will likewise discover this. Even right now, limitless beings are taking birth as humans and discovering the profound and vast Dharma due to their diligence and knowledge. Now that I have also become a human and obtained these conditions, how could I let my diligence wane as I strive to attain this profound and vast Dharma?’ Thinking in this way, bodhisattvas should always and continuously develop trust in the profound and vast Dharma as it exists in all the many buddha realms. Doing so will make them truly delighted and inspired. Noble son, this is how the quality of delight engenders the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.

“This, noble son, is the characteristic of qualities, which engender the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

Great Skillful Trust asked, “Blessed One, [F.11.a] how is possession a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle arises when they possess limitless merit and wisdom. Why? Merit and wisdom are the basis for the welfare and benefit of all beings. Think of the worldly roots of virtue that lead to birth in a high caste, a beautiful appearance, birth in a wealthy family, a perceptive mind that is intelligent and aware, abundant living quarters and servants, long life, fame and power, birth in a family of rulers that is like a great sāla tree, birth in a family of brahmins that is like a great sāla tree, birth in a family of householders that is like a great sāla tree, birth in the family of the Four Great Kings, and birth in the Heaven of the Thirty-Three, the Yāma Heaven, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations. These roots of virtue lead to birth as a universal monarch, a guardian of the world, Śakra, Māra, and Brahmā, and they also lead to birth in the realms from the concentrations of the form realm up to the realm of neither notion nor no notion at the peak of existence. However, these roots of virtue do not even constitute one percent of the roots of virtue that are embraced by merit and wisdom due to the trust in the Great Vehicle that allows one to accomplish the Great Vehicle. Nor do they measure one thousandth, or even one hundred thousandth of that. In fact, no number, fraction, enumeration, comparison, example, or illustration would suffice.

“Why is that so? The reason is that all worldly roots of virtue are associated with the disturbances of attachment and anger. [F.11.b] They are associated with the disturbances of elation and dejection. They are related to the disturbance of harboring doubt and uncertainty with regard to the truths. They are related to the disturbance that involves the limitless views that emerge from apprehending I and mine. They are related to the disturbance that is comprised of the mistaken subsidiary disturbing emotions, as well as distraction, excitement, dullness, carelessness, and shamelessness. They are related to the disturbance that consists in performing the various actions of the five types of beings. They are related to disturbance because they are subsumed within the truth of suffering. Noble son, in this way all worldly roots of virtue are associated with the disturbances of the causal sequence of the pollution of disturbing emotions, actions, and birth, along with their effects.

“On the other hand, the roots of virtue that are embraced by merit and wisdom due to their link with the bodhisattvas’ trust in the Great Vehicle are free from the disturbances of attachment and anger. They are free from the disturbances of elation and dejection. They are free from the disturbances of harboring doubts and uncertainty with regard to the truths. They are free from the disturbances of the limitless views that emerge by apprehending I and mine. They are free from the disturbances of the mistaken subsidiary disturbing emotions as well as distraction, excitement, dullness, carelessness, and shamelessness. They are free from the disturbances of performing the various actions of the five types of beings.

“Noble son, in this way, the roots of virtue that are embraced by merit and wisdom due to their link with the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle are free from the disturbances that occur due to the causal sequence of the pollution of disturbing emotions, actions, and birth, along with their effects. [F.12.a] In this way, you should understand that they are superior to worldly roots of virtue.

“Moreover, transcendent roots of virtue, which are obtained by observing the hearers’ and solitary buddhas’ discipline, absorption, knowledge, liberation, and liberated wisdom beyond learning, are surely not related to the disturbances of the causal sequence of pollution consisting of disturbing emotions, actions, and birth, along with their effects. However, since they exclusively produce personal benefits, their scope is lesser, and they are, moreover, exhausted within the realm of nirvāṇa free from residual aggregates.

“The roots of virtue that are embraced by merit and wisdom due to their link with bodhisattvas’ trust in the Great Vehicle are the source of benefit and happiness of all beings. In this way, as their objective is greater, they are not exhausted within the realm of nirvāṇa free from residual aggregates. Noble son, the roots of virtue that result from engaging with vast merit and wisdom while in possession of the bodhisattvas’ trust in the Great Vehicle are therefore not only more exalted than worldly roots of virtue, they are also superior to transcendent roots of virtue. This, noble son, is the characteristic of possession with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, the roots of virtue that are embraced by merit and wisdom due to their link with the bodhisattvas’ trust in the Great Vehicle are of unsurpassed power!”

The Blessed One said, “Noble son, yes, indeed. [F.12.b] As much as possible, bodhisattvas who strive for roots of virtue should apply themselves to possess such roots of virtue. These roots of virtue outshine all other roots of virtue, whether worldly or transcendent, and bestow all the splendors of the world. They accomplish the fruition and are even a necessary cause for that. In the end, they accomplish unexcelled and completely perfect awakening that is beyond exhaustion. Moreover, by means of the three vehicles, they allow limitless beings to leave all suffering behind and to find deliverance.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is the basis a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is the basis for all beings. Why is that so? The teaching of the Great Vehicle is distinguished in terms of its skillful methods that benefit all beings and bring them happiness. When bodhisattvas notice that fact, they develop trust in the Great Vehicle. As the bodhisattvas trust the teaching, it causes them to joyfully follow that teaching. In this way, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle becomes a basis for the benefit and happiness of all beings.

“Noble son, when a bodhisattva great being gains trust in the Great Vehicle and begins to benefit all beings, it is unlike the assistance that parents, children, lovers, friends, and relatives show. Why is that so? Friends and relatives, such as one’s parents, mistake what actually harms their loved ones for being something beneficial, while that which is actually helpful is thought to be harmful. Similarly, they mistake the unpleasant for the pleasant and the pleasant for the unpleasant. In this way, they misunderstand what brings benefit and happiness, thinking that the harmful is helpful and the helpful is harmful. [F.13.a] Similarly, they think that misery is happiness and happiness is misery.

“The bodhisattvas, however, rely on their trust in the Great Vehicle and teach the sacred Dharma to all beings, who are like their relatives. In that way, since they perceive clearly what is helpful and harmful, they are able to help everyone. Likewise, they know precisely what happiness and suffering are. Since they know about welfare and happiness without any error, they can achieve what is beneficial, avoid all that is harmful, accomplish what brings happiness, and avoid all that causes suffering. Therefore, trust in the Great Vehicle of the bodhisattvas is the basis for the benefit and happiness of all beings, and as such it is more exalted than anything else in the world.

“Noble son, not only is it more exalted than all worldly things, it is also more exalted than anything that is beyond the world. Why? Although the hearers and solitary buddhas do emulate the bodhisattvas and benefit others, they do not personally feel compassion, nor do they assist on a vast scale. On the other hand, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle benefits others on a vast scale due to their personal compassion. It performs limitless difficult deeds without any hesitation. Therefore, the basis for the bodhisattvas’ assistance is superior to the basis from which both supramundane and mundane beings give assistance. [F.13.b] This, noble son, is the characteristic of the basis with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is transcendence a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle causes beings in the lower realms to transcend all states of hell, the animal realm, and the hungry spirit realm.”

The bodhisattva Great Skillful Trust said, “Blessed One, how can this trust take a novice bodhisattva, who has entered the level of devoted engagement but is still far from the bodhisattva levels, beyond all lower realms?”

The Blessed One replied, “Noble son, one should understand that it is not only those who dwell on the bodhisattva levels for the sake of the Great Vehicle who are freed from the lower realms and obtain successive rebirths in the higher realms due to their trust in the Great Vehicle. Rather, those who have not yet attained these are freed from the lower realms due to their trust in the Great Vehicle. Noble son, bodhisattvas who have attained such trust in the Great Vehicle that allows them to accomplish the Great Vehicle will continuously meet with buddhas and bodhisattvas in all their future lives. Therefore, bodhisattvas who apply themselves to listening to the Dharma and correctly reflecting on it will always take birth in circumstances where they can perfect the accumulations for awakening. [F.14.a] Noble son, since bodhisattvas transcend the higher realms by means of this teaching, what need is there to speak of the lower realms?”

The bodhisattva Great Skillful Trust said, “Blessed One, please explain that. We speak of bodhisattvas going beyond the lower realms, but should we not speak of them going beyond the higher realms?”

The Blessed One replied, “Noble son, bodhisattvas who have attained trust in the Great Vehicle are certainly freed from the lower realms. In this way, bodhisattvas who have attained trust in the Great Vehicle will gradually go beyond those births that are caused by karma and disturbing emotions, those births that are dictated by karma alone, and those births that serve only a lesser purpose for beings. Nevertheless, noble son, through this teaching, a bodhisattva understands that the higher realms are in fact the lower realms, while the lower realms are understood to be the higher realms. Why? Noble son, when a bodhisattva who lacks autonomy is born into the higher realms with little scope for serving beings, these should then be considered to be the lower realms. On the other hand, through the power of aspiration and motivated by their great compassion and the wish to guide beings, bodhisattvas may take birth among hell beings, animals, and hungry spirits. When that happens, these should then be considered to be higher realms.”

The bodhisattva Great Skillful Trust said, “Blessed One, please tell me, when bodhisattvas are born among hell beings, animals, and hungry spirits through the power of aspiration, do they experience suffering or delusion?”

The Blessed One replied, “No, noble son, they do not. You should not see it in that way. Bodhisattvas who are born in the lower realms through the power of aspiration have surpassed the happiness of the four states of concentration, and so they abide joyfully. They are far beyond any worldly knowledge [F.14.b] and even the lesser transcendent knowledge. As such, they have entered the stream of the highest knowledge. Therefore, you should understand that they are striving for the well-being of beings. This is why I have said that if the stream of actions of a being is inconceivable, what need is there to consider that of a bodhisattva? This, noble son, is the characteristic of transcendence with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is the root a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One said, “Noble son, trust in the Great Vehicle of the bodhisattvas is the seed of all of the limitless qualities of the Buddha. It should also be understood as being the root of all the limitless qualities of a buddha. Why is that so? All the limitless qualities of the Buddha are found within and brought forth from the Great Vehicle. The bodhisattvas who have attained trust in the Great Vehicle hear them and apprehend them, and, as they observe the teachings in this way, their trust increases. In this regard all the bodhisattvas’ observations that produce faith contain seeds, and there are as many seeds as there are those observations. Therefore, the bodhisattvas’ trust in the Great Vehicle is said to be the root of all the limitless qualities of the Buddha. This, noble son, is the characteristic of the root with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is protection a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when bodhisattvas have the trust in the Great Vehicle that allows them to accomplish the Great Vehicle, they are protected because they abandon miserliness and no longer perpetuate it. [F.15.a] They are protected because they abandon bad behavior and no longer perpetuate it. They are protected because they abandon anger and no longer perpetuate it. They are protected because they abandon laziness and no longer perpetuate it. They are protected because they abandon distraction and no longer perpetuate it. They are protected because they abandon misguided intelligence and no longer perpetuate it. Therefore, their minds are thoroughly guarded and protected against all disturbing emotions, subsidiary disturbing emotions, and the agitations of adversaries.

“Noble son, consider this analogy. A man dons strong armor in order to protect his body from getting wounded. Since he is protected by this armor, no enemy can harm him. Noble son, similarly, one may don the armor of the awakened mind that trusts the Great Vehicle so that one may accomplish the Great Vehicle. Thereby one is well protected and well equipped, so that no adversarial disturbing emotions, subsidiary disturbing emotions, or obscurations may inflict any harm. This, noble son, is the characteristic of protection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is connection a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when one is habituated to the bodhisattvas’ trust in the Great Vehicle so that one may accomplish the Great Vehicle, one will always follow the bodhisattvas’ way of life. Whether one walks or sits, lies down or stands up, sleeps or is awake, or is drunk or crazy, one will always maintain this trust in the Great Vehicle. Later, in other lifetimes, although the bodhisattvas may have forgotten their trust in the Great Vehicle, they will not give rise to any inferior or inappropriate attitudes. [F.15.b] Therefore, even if they were to associate with negative spiritual friends, such as the hearers and solitary buddhas, they would not get carried away. That being the case, how could any non-Buddhist views lead them astray? At that time, with just a few favorable conditions for developing the trust in the Great Vehicle that allows them to accomplish the Great Vehicle, they will swiftly, forcefully, and steadily regain trust in the Great Vehicle. Their habitual tendency to trust the Great Vehicle that allows them to accomplish the Great Vehicle will only increase in future lives until they attain unsurpassed and completely perfect awakening. This, noble son, is the characteristic of connection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is continuity a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when one attains the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle, the force of that trust inspires one to read, hear, recite, chant, and teach the Dharma of the Great Vehicle. One will also contemplate the Dharma and meditate on it. Noble son, bodhisattvas who apply themselves to hearing, contemplating, and meditating on the Dharma in this way will reap its fruits. As they apply themselves in this way while motivated by the approaching time of death, they attain a continuous trust in the Great Vehicle. This, noble son, is the characteristic of continuity with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how is perfection a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the characteristic of perfection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is fourfold and refers to [F.16.a] perfect origin, perfect boundlessness, perfect benefit, and perfect freedom from regret.

“Noble son, this differs from the trust that worldly non-Buddhists have in their own systems of learning, which is also a form of trust. The trust that the hearers and solitary buddhas have in their teachings is primarily for their own benefit, and it is therefore a lesser, imperfect type of trust that lacks the characteristics of the bodhisattvas’ trust.

“The hearers will say, ‘The Blessed One has been good to me and taken care of me. The Blessed One has relieved me of so many of my troubles. The Blessed One has done so much good for me. The Blessed One has uprooted so many of my wrongdoings and nonvirtues. The Blessed One has fostered so much virtue in me.’ In this way, they develop trust in the Buddha primarily because he brings them so much benefit.6

“Bodhisattvas, however, do not develop trust in this manner. They develop trust in the Buddha because he primarily brings benefit and happiness to all beings. Therefore, in terms of its rank, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is broader in scope. Being broader in scope, it is superior. And because it is superior, it is perfect.

“Moreover, even a slight amount of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle will produce a medium degree of trust, and this medium degree of trust in turn develops into superior trust. Superior trust refers to the perfected form of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.

“Moreover, as the bodhisattvas’ trust in the Great Vehicle benefits all beings, it is perfect. Additionally, [F.16.b] the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is perfect since it accomplishes all the boundless and inexhaustible qualities of the Buddha. This, noble son, is the characteristic of perfection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.

“This, noble son, concludes the summary of all eleven characteristics of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

The bodhisattva Great Skillful Trust said, “Blessed One, how do causes develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas possess, from the very beginning, a seed of the virtuous Dharma of the Great Vehicle. Through the force of that predisposition for the pure Dharma, they naturally long for the Great Vehicle’s teachings on compassion, [F.17.a] and so trust develops based on that initial longing. Because of their interest in the Great Vehicle’s teachings on the profound and the vast, the bodhisattvas naturally sustain their longing, and so their trust develops. In the same way, bodhisattvas are naturally able to sustain patience in conjunction with the Great Vehicle’s teachings on hardships. And so, in turn, their trust develops further.

“The bodhisattvas naturally sustain an interest in the Great Vehicle’s teachings on generosity, and so their trust develops. In the same way, they naturally sustain interest in the Great Vehicle’s teachings on discipline, patience, diligence, concentration, and knowledge, and so their trust develops. This, noble son, is how the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is developed based on causes.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does a companion develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, a bodhisattva’s spiritual friends should be true bodhisattvas with the following qualities: They must be rich in terms of scripture and learning and be very peaceful. They should have impeccable discipline, training, behavior, and conduct. Their speech must be pure, their minds should have no concern for material possessions, and they must never grow weary. Having gained such qualities, they will display their power and teach with unerring knowledge of the Dharma of the Great Vehicle. By becoming proficient in skillfully serving and praising such spiritual friends, bodhisattvas engender the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle [F.17.b] due to a companion.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does examination develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, if bodhisattvas analyze the Dharma incorrectly because of taking the teachings too literally, it becomes impossible for them to develop trust in the Great Vehicle. Instead, they must analyze it correctly by reflecting on the intended meaning rather than the words themselves. That is the proper way to develop trust in the Great Vehicle.

“Noble son, there are twenty-eight incorrect views by which a bodhisattva analyzes the Dharma incorrectly based on a literal understanding of the teachings. These incorrect views are (1) the view of characteristics, (2) the view that views are not views, (3) the view that denigrates conventions, (4) the view that denigrates pollution, (5) the view that denigrates reality, (6) the view that undermines application, (7) the view based on grasping, (8) the view based on modification, (9) the view without escape, (10) the view of irreproachability, (11) the view of escape, (12) the view of obscurations, (13) the view of contempt, (14) the view of hostility, (15) the view of increasing demerit, (16) the wrong view, (17) the view of pointless fatigue, (18) the view of advancement, (19) the view of deception, (20) the view of no claim, (21) the view of fickleness, (22) the view of ridicule, (23) the view of adulation, (24) the view of denigration, (25) the view of stubborn delusion, (26) the view of silence, (27) the great view, and (28) the view of overt pride.7

1. “Noble son, you may wonder what ‘the view of characteristics’ refers to. First, think of this statement: ‘Considering the essence of conditioned phenomena, I declare that phenomena do not exist.’ If one becomes attached to the literal meaning of that statement, one might insist that the phenomena stemming from pollution and the phenomena stemming from purification are just nonexistent. [F.18.a] Thus, one will apprehend their characteristic to be sheer nonexistence. Taking phenomena to bear these characteristics, one will assume the view of nonexistence. That is why it is called the view of characteristics.

2. “The view that views are not views occurs when bodhisattvas become so attached to the verbal formulation of a view of nonexistence that they no longer recognize that it is a view. However, insofar as this view conceives of nonexistence, it is indeed an extravagant view. That is why it is called the view that views are not views.

3. “The view that denigrates conventions, (4.) the view that denigrates pollution, and (5.) the view that denigrates reality all occur based on the view of characteristics. The view of characteristics disparages everything, which in turn leads one to cling to the views that denigrate conventions, pollution, and reality. This is what is meant by ‘views that denigrate conventions, pollution, and reality.’

6. “In this regard, the view that undermines application embraces the view of denigration. It undermines the application of close analysis in terms of what is higher. Thus, it weakens adherence based on the distinctive type of progress.

7. “ ‘The view based on grasping’ refers to those who have the view that views are not views, the view of denigration, and the view that undermines application. When they indubitably establish the characteristics of phenomena, they grasp at the position of nonexistence. That is why it is called the view based on grasping.

8. “The view based on modification occurs when one declares the meaning taught in the Great Vehicle discourses, announcing that all of these teachings demonstrate nonexistence. In this way, one modifies the meaning of the discourses into the view of nonexistence. That is why it is called the view based on modification.

9. “The view without escape, noble son, is based on the view based on grasping oneself and others [F.18.b] and the view based on modification. With these views one will not even attain the awakening of the lower vehicle, let alone unsurpassed and completely perfect awakening. That is why this is called the view without escape.

10. “The view of irreproachability arises from the view that adheres to the characteristic of nonexistence. Here one thinks, ‘Bodhisattvas are without wrongdoing in all regards, even though they perform some slight confused misdeeds.’ That is why it is called the view of irreproachability.

11. “The view of escape occurs when a bodhisattva who has a conceptual view of nonexistence incorrectly thinks, ‘This view of the characteristics of nonexistence provides escape from all misguided wrongdoing.’ That is why it is called the view of escape.

12. “ ‘The view of increasing obscurations’ refers to the views of irreproachability and escape because the idea forms that they are an antidote to the cause of obscuration.

13. “The view of contempt occurs when a bodhisattva who has a conceptual view of nonexistence develops contempt for the vehicle of the hearers, thinking, ‘These teachings are inferior! A bodhisattva should not meditate on them and should not become learned in them! Bodhisattvas must totally reject and distance themselves from these teachings!’ That is why it is called the view of contempt.

14. “The view of hostility occurs when a bodhisattva who has a conceptual view of nonexistence becomes hostile towards the followers of the vehicle of the hearers, thinking, ‘I will not live together with them, nor will I talk to them, speak to them, address them, or use the same robes as them, and so on.’ That is why it is called the view of hostility.

15. “The view of increasing demerit causes bodhisattvas who have the view of contempt and the view of hostility to give rise to many nonmeritorious factors. [F.19.a] That is why it is called the view of increasing demerit.

16. “Wrong view occurs when bodhisattvas who have a conceptual view of nonexistence do not understand emptiness to be emptiness, do not understand absence of characteristics to be absence of characteristics, and do not understand absence of wishes to be absence of wishes. Therefore, they do not accomplish the three types of absorption with regard to meditation. That is why it is called the wrong view.

17. “The view of pointless fatigue occurs when a bodhisattva who has the wrong view becomes weary of the practice of meditative absorption due to the lack of results. That is why it is called the view of pointless fatigue.

18. “The view of advancement occurs when a bodhisattva who has a conceptual view of nonexistence thinks, ‘A bodhisattva should lead large groups of people to this view and cause them to have faith, so that much merit is created.’ That is why it is called the view of advancement.

19. “The view of deception occurs when bodhisattvas who have the view of advancement, while intent on possessing merit, deceive both themselves and others with respect to possessing merit. That is why it is called the view of deception.

20. “The view of no claim occurs when a bodhisattva who has a conceptual view of nonexistence thinks, ‘If someone should dispute the lack of existence of all phenomena, I will not claim any position for myself. In fact, I will not posit anything myself.’ That is why it is called the view without claims.

21. “The view of fickleness occurs when bodhisattvas who have a conceptual view of nonexistence and do not take a position set forth their literal understanding of nonexistence in a way that is evasive and contradictory. Someone who is evasive and contradictory is known as a fickle speaker. That is why it is called the view of fickleness.

22. “The view of ridicule is when bodhisattvas, subscribing to the view without claims and the view of fickleness, lack substance in what they propagate [F.19.b] and are therefore continuously ridiculed by learned people. That is why it is called the view of ridicule.

23. “The view of adulation occurs when bodhisattvas who have a conceptual view of nonexistence believe that their understanding is aligned with the views that were taught by the Thus-Gone One and believe that they are therefore venerating, respecting, and honoring the teacher by holding them. And yet, this is not a form of veneration. That is why it is called a view of adulation.

24. “The view of denigration occurs when a bodhisattva who has the view of adulation in fact speaks ill of the Thus-Gone One rather than being constantly respectful. That is why it is called the view of denigration.

25. “The view of stubborn delusion occurs when bodhisattvas who have a conceptual view of nonexistence cannot be swayed from that view, although other bodhisattvas who do not cling to the literal sense and thus have an unmistaken view use logic and various other means to refute them. That is why it is called the view of stubborn delusion.

26. “ ‘The view of silence’ refers to a bodhisattva who has a view of persistent disturbing emotions. That is why it is called the view of silence.

27. “ ‘The great view’ refers to all the preceding twenty-six views; collectively they are termed the great view. Why is that so? Even the sixty-two views that are rooted in the view that a person is real are not nearly as unwholesome as these. Therefore, this is called the great view. When bodhisattvas believe that non-Dharma is the Dharma and think that the incorrect is correct, they begin to propagate wrong views. This will make them karmically obscured for an infinitely long period, tied to the world because of having discarded the Dharma. The views that spring from the root of the view that a person is real do not constitute bondage in the world to the same degree as actions that oppose the Dharma.

28. “The view of overt pride [F.20.a] is a view of strong pride in the extravagant view. This wrong view appears because one conceitedly takes the meaning of the Dharma of the Great Vehicle literally. That is why it is called the view of overt pride.

“Bodhisattvas who properly comprehend the key points of the Great Vehicle—points that are not meant to be taken literally—will not develop any of these views, even if they lack the view of the noble ones. They will have trust in the Great Vehicle and take it to heart. If one can develop the trust in the Great Vehicle that allows one to accomplish the Great Vehicle by directing the mind correctly, that will be deeply meaningful. In this way, one comes to see the Dharma as the Dharma and the correct as being correct.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does behavior develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas should write down the teachings of the Great Vehicle and then retain them, recollect them, revere them, share them with others, read them, listen to them, recite and chant them, teach them widely, correctly contemplate them, and apply them in meditation. To the extent that they do, they will develop respectful desire to hear the Dharma that they have not previously heard and stabilize the Dharma that they have already heard. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle by means of behavior.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does familiarity develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?” [F.20.b]

The Blessed One replied, “Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle should be enhanced as follows. At first, one will only feel a slight degree of trust in the Great Vehicle. However, based on that, a mediocre form of trust arises. This mediocre trust in the Great Vehicle that allows one to accomplish the Great Vehicle in turn produces a great degree of trust. Finally, this great trust turns into a most powerful form of trust. Noble son, this sustained engagement is how bodhisattvas engender trust in the Great Vehicle that allows them to accomplish the Great Vehicle by means of familiarity.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does absence of weariness develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, once bodhisattvas have obtained such ultrapowerful trust, they no longer feel weary. As they continuously apply themselves in virtue, they feel no sadness, as the suffering of saṃsāra no longer causes them any sorrow. Likewise, misguided beings no longer make them sad, nor do the austerities of the bodhisattvas cause them any trouble. Free from weariness in this way, they delight the buddhas, bodhisattvas, and their spiritual teachers, while their trust in the Great Vehicle continues to grow. In this way, as their trust in the Great Vehicle is developed, they are able to persevere with a steady endeavor that further strengthens their trust in the Great Vehicle that allows them to accomplish the Great Vehicle. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle through an absence of weariness.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does fulfillment develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when bodhisattvas are totally untiring in their engagement and have formed a steady trust in the Great Vehicle, they can quickly perfect the accumulations of merit [F.21.a] and wisdom. Since the accumulations of merit and wisdom have been perfected and are perfectly stable through their roots of virtue, even a small circumstance for developing trust in the Great Vehicle can produce a deep faith in that vehicle, not to mention what a major circumstance for developing faith in the Great Vehicle can do. Whether during the day or night, whether lying down or not, the force of faith in the Great Vehicle now ensures that their actions are never meaningless. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle through fulfillment.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does composure develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who have perfected the accumulations of merit and wisdom in this way will soon turn their focus to the Great Vehicle so that they may accomplish the Great Vehicle. In doing so, they attain a meditative absorption that is caused by faith and great joy. Resting in equipoise, they can now accurately teach the perfect Dharma of the Great Vehicle. This makes them genuinely inspired, and they develop a profound trust in the Great Vehicle that allows them to accomplish the Great Vehicle. The previous mental absorption of the bodhisattva coupled with this insight now becomes a practice that is fueled by tranquility and insight. Through this way of practicing, the bodhisattva gradually and genuinely accomplishes all qualities of the Buddha. Noble son, this is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle through composure.”

The bodhisattva Great Skillful Trust said, “Blessed One, please tell us, does this path of tranquility and insight pertain only to those bodhisattvas who have gathered the accumulations, or [F.21.b] does it also pertain to those who have not?

The Blessed One replied, “Noble son, I teach that the path of tranquility and insight also pertains to the bodhisattvas who have not yet gathered the accumulations. Noble son, resting in equipoise accords with direct realization and therefore brings one closer to the faultless state of a bodhisattva. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle by means of composure. Here, ‘composure’ is synonymous with ‘absorption.’ ”

The bodhisattva Great Skillful Trust said, “Blessed One, how does insatiability develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who have attained absorption will not be content with mere tranquility and the mere taste of absorption. Instead, after resting in absorption, they will gauge, evaluate, study, and analyze the Dharma of the Great Vehicle. This is how insight is developed by means of gauging, evaluating, studying, and analyzing. In this way, the bodhisattva attains a continuous state of mind that is concurrent with insight and flows like a whitewater river. It is a state that accords with direct realization and the faultless being of a bodhisattva. This ground from which all supreme factors grow is the foremost state. Noble son, unless one has gained this knowledge, it is impossible to attain the bodhisattvas’ trust in the Great Vehicle by which one can accomplish the Great Vehicle.

“Noble son, even though bodhisattvas have not gathered the accumulations, they can still hear and contemplate the teachings of the Great Vehicle. Whenever they abide in tranquility and insight, they will naturally develop the trust in the Great Vehicle that allows them to accomplish the Great Vehicle. However, if their minds are not one-pointed, and if they fail to retain the teachings of the Great Vehicle, they will not develop trust in the Great Vehicle. Noble son, [F.22.a] all bodhisattvas who develop the trust in the Great Vehicle that allows them to accomplish the Great Vehicle do so based on comprehending the meaning of the Dharma with an undistracted mind. You should understand that this is the proper approach.”

The bodhisattva Great Skillful Trust said, “Blessed One, how do the ways of practice differ for someone who has already gathered the accumulations and someone who has not yet gathered them?”

The Blessed One replied, “Noble son, the practice for those who have not yet gathered the accumulations does not come close to the practice of those who are on the levels. It is not as complete as the practice of someone who has already gathered the accumulations. Noble son, the practice of someone who has already gathered the accumulations approaches, merges with, and perfects the levels. This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle by means of insatiability.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does solitude develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who attain the perfect way of practice should not mingle or cohabit with householders or with the ordained. Instead, they should set up residence in remote areas. Such individuals will stay alone, far from others, where they can practice continuously, aware and diligent. Those who stay in solitude can do proper practice while remaining mindful of the teachings of the Great Vehicle. In that way, obstacles are eliminated and the trust in the Great Vehicle that allows them to accomplish the Great Vehicle is developed. They spend each moment, each instant and every period of every day and night, pursuing the qualities of the factors of awakening. Through pursuing their practice in solitude, they gradually awaken to unsurpassed and perfect buddhahood. [F.22.b] Compared to this, there is no better method to be found anywhere. This, noble son, this is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle through solitude.”

The bodhisattva Great Skillful Trust said, “Blessed One, how does determination that the teacher is genuine develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when bodhisattvas follow the way of practice in solitude while being mindful of the Dharma of the Great Vehicle, there are some who fail to understand the profound and secret Dharma of the Great Vehicle. Such people should then reflect on the authenticity of the teacher. Once the authenticity of the teacher has been verified, one will naturally be interested in his teachings. Otherwise, if one analyzes things carefully in this manner but fails to become interested in me, the teacher, one will also not feel any interest in my teachings.

“However, by understanding that devotion to the teacher’s qualities can save one from extreme danger, one will feel interest in the teacher and the secret teachings of the Great Vehicle. The bodhisattvas who understand and realize this correctly will gain faith in the profound and secret teachings of the Great Vehicle. Even if they do not understand and realize these teachings, such bodhisattvas will still gain a strong interest, which in turn will lead them to attain trust. This, nobles son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish the Great Vehicle by determining that the teacher is genuine.”

The bodhisattva Great Skillful Trust said, “Blessed One, which teaching of the Great Vehicle does a bodhisattva who has gained trust in the Great Vehicle in these ways contemplate in order to accomplish unsurpassed and completely perfect awakening?”

The Blessed One replied, “Noble son, a bodhisattva who has gained trust in the Great Vehicle will engage with ten limitless features in order to achieve unsurpassed and completely perfect awakening. What are those ten? They are (1) the limitless Dharma, (2) limitless profundity, [F.23.a] (3) limitless statements, (4) limitless terms, (5) limitless beings, (6) limitless safeguarding, (7) limitless methods, (8) limitless greatness of the Jewels, (9) limitless fields, and (10) limitless activity.

1. “Noble son, ‘the limitless Dharma’ refers to all sections of the Dharma that are included in the teachings, such as the discourses, the songs, the scriptures, and all that is contained within their subdivisions. These are the limitless Dharma.

2. “ ‘Limitless profundity’ refers to the limitless teachings that are expressed through the categories within the Great Vehicle, such as the selflessness of a person, the selflessness of phenomena, emptiness, suchness, the limit of reality, absence of characteristics, the ultimate, the realm of phenomena, and the manifestations that occur based on realization. These are limitless profundity.

3. “ ‘Limitless statements,’ noble son, refers to any type of statement that causes one to better understand other beings, the Dharma, and the truth. Such statements also include words spoken to those beings who have taken birth as animals. In order to make the truth understood, the utterances of the thus-gone ones appear limitlessly.

4. “ ‘Limitless terms,’ noble son, refers to the many designations employed by the Thus-Gone One in order to tame beings. For each point, limitless terms are used to describe and explain various categories.

5. “ ‘Limitless beings’ refers to the endless beings who are born in beginningless and endless saṃsāra, always drifting about and with no apparent beginning to the sufferings they experience there.

6. “ ‘Limitless safeguarding,’ noble son, refers to the Thus-Gone One’s protection, since he shields others from harm, the lower realms, and personhood. [F.23.b] It also refers to his protection through his body of teachings, as well as the limitless types of protection continuously offered to all the limitless beings.

7. “ ‘Limitless methods’ refers to taming limitless beings through a variety of skillful methods. These methods include teaching logic, inspiring those who are careless, uplifting those who are weary, inspiring them toward genuine accomplishment, speaking harshly, talking sweetly, using artisanship or arts to show what accords with the Dharma, displaying a body that is born pure, revealing miracles through miraculous displays, and demonstrating both the revealing of miracles that are shown to all and indirect miracles. Through such endless applications of skillful means, limitless beings are tamed.

8. “Noble son, the limitless greatness of the Jewels is threefold: the limitless greatness of the Jewel of the Buddha, the limitless greatness of the Jewel of the Dharma, and the limitless greatness of the Jewel of the Saṅgha.

“The limitless greatness of the Jewel of the Buddha should be understood in seven ways. The Thus-Gone One is a master of all phenomena because he has attained great supernatural abilities. The body of the Thus-Gone One is inexhaustible because it is the body of nonabiding nirvāṇa and complete liberation as well as the permanent Dharma body. The Thus-Gone One is utterly free from misdeeds because he has abandoned the obscurations of the disturbing emotions and cognition and because he performs no misdeeds. The Thus-Gone One is spontaneously accomplished since the continuity of buddha deeds are carried out uninterruptedly. The Thus-Gone One has great enjoyment because the buddha realms are utterly pure and [F.24.a] because he plays in the great enjoyment of the Dharma. The Thus-Gone One is unstained since he is uncontaminated by any worldly phenomenon even though he appears in the world. The Thus-Gone One has great purpose because he continuously and uninterruptedly ripens and liberates limitless realms of beings.

“Noble son, the limitless greatness of the Jewel of the Dharma is the so-called Dharma of the bodhisattvas, which is neither Dharma nor not Dharma. It involves neither attachment nor an absence of attachment. It is neither saṃsāra nor nirvāṇa. The Dharma of the bodhisattvas does not abandon the apparent phenomena of saṃsāra. Nevertheless, it is totally devoid of pollution. It extends as far as space, as far as the realms of beings and the limit of reality. It is inexhaustible and extremely beneficial for all beings. It does not rest in saṃsāra, or in nirvāṇa, since it is based on bliss.

“The limitless greatness of the Jewel of the Saṅgha contains the bodhisattva Saṅgha, the Jewel of the Saṅgha for bodhisattvas. The greatness of this Saṅgha is unsurpassed and completely perfect awakening. Thus, according to this principle, the greatness of the Jewel of the Buddha and the Jewel of the bodhisattva Saṅgha should be viewed as equal.

“In this regard, a novice bodhisattva should think, ‘I will develop trust in all the various types of greatness included within the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Saṅgha. In this way, I will truly obtain what should be gained. I have the fortune of attaining the greatness of the Jewel of the Buddha [F.24.b] and the greatness of the Jewel of the Dharma. When I join the ranks of those bodhisattvas who have pure motivation and abide on the great levels, I will truly attain what should be obtained. I have the fortune of being equal to those bodhisattvas both in terms of thought and deed.’

9. “ ‘Limitless fields,’ noble son, refers to the impure buddha realms and the pure buddha realms. Both the impure and the pure buddha realms are limitless. When the thus-gone ones dwell in the pure buddha realms, they experience these buddha realms as pure happiness, pure bliss, pure virtue, and pure ability. They continuously revel in the great enjoyment of the Dharma. In the impure buddha realms, they teach awakening in all possible ways, ripening those who are not yet ripened and liberating those who are already ripened.

10. “You should know that all of this is the limitless activity of the blessed buddhas.”