When Queen Śrimālā had explained the difficulties in comprehending [the inherently pure mind’s defilement], she was questioned by the Buddha. The Buddha, with extreme joy, praised her, “Yes, it is so! It is so! The fact that there is defilement in a mind that is inherently pure is difficult to comprehend. There are two subjects that are difficult to completely comprehend. They are the mind that is inherently pure and the fact that this [same] mind has been contaminated by defilements. These two subjects can be heard by you and the bodhisattva mahāsattvas who have the great Dharma. The others, namely, the disciples, can only believe through the Buddha’s words. “

If there are living beings who believe in the Buddha’s words, they will have thoughts of permanence, of happiness, of self, and of purity. These are not contrary views but are correct views. Why? The Dharma body of the Tathāgata is the perfection of permanence, the perfection of happiness, the perfection of the substantial self, and the perfection of purity. Those who see the Dharma body of the Buddha in this way are said to see correctly. Those who see correctly are the true sons and daughters of the Buddha. They arise from the Buddha’s words, from the True Dharma, and from conversion to the Dharma, attaining the remaining benefits of the Dharma.

“O Lord, among these four noble truths, three are impermanent and one is permanent. Why? Because three of the [four] noble truths are conditioned. What is ‘conditioned’ is impermanent and what is ‘impermanent’ is false and deceptive in nature. What is ‘false and deceptive in nature’ is not true, is impermanent, and is not a refuge. Therefore, the [three] noble truths, namely, ‘there is suffering,’ ‘there is the source of suffering,’ and ‘there is the path,’ are not the supreme truth for they are neither permanent nor a refuge.”

“The one noble truth, namely, ‘the extinction of suffering,’ is separate from the conditioned. What is ‘separate from the conditioned’ is permanent. What is ‘permanent’ is not false and deceptive in nature. What is ‘not false and deceptive in nature’ is true, permanent, and a refuge. Therefore, the noble truth of the extinction [of suffering] is the supreme truth.”

“The Dharma is the path of the One Vehicle. The sangha is the assembly of the three vehicles. These two refuges are not the ultimate refuge. They are called ‘the partial refuge.’ Why? The Dharma of the path of the One Vehicle attains the absolute Dharma body. Furthermore, there can be no Dharma body other than that of the One Vehicle.

“The assembly of the three vehicles (the sangha), being afraid, seeks refuge in the Tathāgata. Those students who go out to practice turn toward supreme, complete enlightenment. Therefore, these two refuges are not the ultimate refuge but are limited refuges.

“If there are living beings who are subdued by the Tathāgata, they will seek refuge in the Tathāgata, attain the permeation of the Dharma, and will have faith and happiness, seeking refuge in the Dharma and Sangha. These two refuges, [however,] are not two refuges, for they seek refuge in the Tathāgata. Seeking refuge in the supreme truth is seeking refuge in the Tathāgata.

“The supreme truth of these two refuges is the ultimate refuge, the Tathāgata. Why? Because the Tathāgata is not different from the two refuges. The Tathāgata is identical with the three refuges. Why? Because of the path of the One Vehicle. The Tathāgata, who has perfected the four states of fearlessness, is the one who teaches with the lion’s roar. The Tathāgata, according to individual dispositions, teaches through skillful means. This is the Mahayana and not the three vehicles. The three vehicles enter the One Vehicle. The One Vehicle is the supreme vehicle.”

“O Lord, those who first attained that stage [of nirvana] were not ignorant of the Dharma and were not dependent upon others. They also knew they had attained the stages with remainder [through their own efforts], and would inevitably attain supreme, complete enlightenment (anuttarā samyaksaṃbodhi). Why? Because the Śrāvaka (disciple) and pratyekabuddha vehicles are included in the Mahayana. The Mahayana is the Buddha vehicle. Therefore, the three vehicles are the One Vehicle.

“Those who attain the One Vehicle attain supreme, complete enlightenment. Supreme, complete enlightenment is the realm of nirvana. The realm of nirvana is the Dharma body of the Tathāgata. Attaining the absolute Dharma body is [attaining] the absolute One Vehicle. The Tathāgata is not different from the Dharma body. The Tathāgata is identical to the Dharma body. If one attains the absolute Dharma body then one attains the absolute One Vehicle. The absolute [One Vehicle] is unlimited and unceasing.

“O Lord, acceptance of the True Dharma is [acceptance of] the Mahayana. Why? Because the Mahayana brings forth all the good acts of the world and of the transcendental, of the disciples and of the pratyekabuddhas. O Lord, just as the eight great rivers flow from Lake Anavatapta, so likewise all the good acts of the world and of the transcendental, of the disciples and of the pratyekabuddhas, emerge from the Mahayana.

“O Lord, moreover, just as all seeds are able to grow [only] when they depend upon the earth, so likewise all the good acts of the world, of the transcendental, of the disciples, and of the pratyekabuddhas are able to increase [only] when they depend upon the Mahayana. Therefore, O Lord, abiding in the Mahayana, one accepts Mahayana—this is identical with abiding in the two vehicles and accepting all the good acts of the world, of the transcendental, and of the two vehicles.

“Moreover, acceptance of the True Dharma is like the great earth that supports four weights. What are the four? The great seas, the mountains, vegetation, and living beings. Similarly, like that great earth, good sons and daughters who accept the True Dharma build the great earth and carry four responsibilities. Who are the four?

1. Living beings who have parted from good friends either have not heard [the Dharma] or are without the Dharma. By advising them to cultivate the good deeds of humans and gods, [good sons and daughters] prepare them [for entering the path].
2. For those who want to be disciples (śrāvakas) they present the disciple vehicle.
3. For those who want to be pratyekabuddhas (solitary enlightened ones) they present the pratyekabuddha vehicle.
4. For those who want to be [followers of the Great Vehicle], they present the Mahayana.

“These are the good sons and good daughters who accept the True Dharma, build the great earth, and carry the four responsibilities.

“Therefore, Lord, good sons and daughters who accept the True Dharma, build the great earth, and carry the four responsibilities become friends without being asked for the sake of all living beings. In their great compassion, they comfort and sympathize with living beings and become the Dharma mother of the world.”