Cultivating Trust in the Great Vehicle
Developing Trust

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.8

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.”