“The disciples who construct the faculty are those who have experienced it from countless lives, getting countless feelings, knowing countless senses thoroughly understanding the dharma world, the essence of the mind, and the manifestation of the dharma nature. They focus more on the importance of the character than the root faculty. Why? Because after mastering the stupidity manifesting character, the root faculty will attain the full enlightenment.

Just like the great physicians who have cured so many patients and truly know which medications are effective for which diseases; therefore, they have neither fear nor timidity in treating their patients.

The constructor fully realizes that the periphery of the dharma world is formed from the manifestation of the innate basic character. He has relied on the dharma world to save adequately until attestation to realize the ten appellations and dividing into three categories, wonderful use, practical use, simultaneous with the three dharma-solutions of the Buddha.” –T.V.

• The Hinayana uses the sincerity, insistence, respect minds, but they do not know how to use 3 minds and 5 vows to practice for the direct retribution of their previous existence.

• The Mahayana also use the sincerity - insistence - respect minds, but they know how to lean on the nature to understand the mind, thoroughly knowing the reason of the motion of the mind to discover that the motion of all dharma results from the mind and the mind gives birth to the ego. After following the discovery, there is the permanent birth: I made up my mind to acquire deeply the essence of true mind, the truth of the dharma body.

At that time, Lord Supreme Maitreya Buddha has based on the great or small faculty to teach. In the same dharma school, but at one time he has taught the Hinayana, at the other, He has taught the Mahayana, and gradually selecting a disciple for the unique career vehicle. After acquiring the supreme essence of true mind, he has begun to orientate the construction of the supreme root faculty and separately taught the disciple the practice for ten appellations, divided into three categories. It is by dividing into three categories that he can determine the root faculty by which the living creatures belong, to which dignities, so they can attain the samadhi.

I still remember what He said: "The bodhisata should base on the condition to preach the dharma and save living creatures. Since living creatures are like a thin clay pot, they need great care. He has to return to the secular world to save them until becoming Buddha in the last life through just one birth and decides to choose the faculty of constructing the supreme. He teaches them to become the great boddhisata to transmit the true dharma in order to attain the Great Eight Pari Nirvana."

The two sects of Hinayana and Mahayana, who do not thoroughly understand the root faculty, often distinguish the right and the wrong and become rebellious to all dharma. The disciple practicing for the dharma body, not choosing the dharma and being not rebellious to the practice for corresponding body and permanent birth will acquire the double practice, called the constructor of the supreme faculty into the way of the unique main idea of perfected enlightenment.

• The Mahayana disciple has to experience countless lives to come to the unique career vehicle. From the unique career vehicle, he has to experience countless lives to go to the dharma world of countless feelings, knowing the dharma world of countless senses to attain the bodhisata who understands thoroughly the character of the dharma world called the manifestation of the dharma nature, which deceives the disciple. The constructor of the root faculty does not rely on the condition, but he decides to construct the practice way in order to come to the enlightenment and to become Buddha, called the supreme construction of the root faculty. He then enters the non-regression, attaining the unthinkable bodhisata to become the great bodhisata.

• The disciple constructing the supreme is the one, who practices for the way leading to the dharma world of full enlightenment, meticulously understanding everything around it. Its manifestation results in the formless, but it get insight into the elements of the enlightened form. Hence, he can decide to realize the ten appellations divided into the three categories.