In Cultivating Trust in the Great Vehicle, the Buddha Śākyamuni gives a discourse on the nature of trust (dad pa, prasāda) according to the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle: (1) What are the characteristics of trust? (2) How is trust developed? (3) What are the different types of trust? (4) What are the benefits of having trust? Over the course of the sūtra, the Buddha answers all four questions, each in a separate chapter.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Andreas Doctor, who also wrote the introduction. Thomas Doctor, Catherine Dalton, and Ryan Damron subsequently compared the draft translation with the original Tibetan and edited it.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Cultivating Trust in the Great Vehicle unfolds at Vulture Peak Mountain, where the Buddha, surrounded by a great number of bodhisattvas from the human and nonhuman realms and many monks and limitless other beings, gives a discourse on the nature of trust in the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle:
1. What are the characteristics of trust in the Great Vehicle?
2. How is trust aroused?
3. What are the different types of trust?
4. What are the benefits of having trust?
Over the course of the sūtra, the Buddha answers all four questions, devoting a separate chapter to each.
It is noteworthy that Great Skillful Trust asks these questions from a beginner’s point of view. At several points the text appeals to those who are still on the “level of devoted engagement,” a level that is said to comprise the first two of the five paths. These are the path of accumulation and the path of preparation, which precede the path of seeing, where one for the first time gains an actual experience of the empty nature of phenomena. Throughout the sūtra, the Buddha’s answers are thus addressed to the concerns of bodhisattvas who have not yet stepped onto the path of seeing and who therefore have not reached the level where nonconceptual insight into the nature of reality has arisen. The message of the sūtra is thus relevant to all followers of the Great Vehicle who have not yet gained the flawless wisdom that lies at its heart. The questions posed by Great Skillful Trust concern the nature and development of an inspired faith and confidence that lead to the unfolding of such wisdom.
In the first chapter, “The Characteristics of Trust,” the Buddha lists eleven attributes that describe the physical and mental state of a bodhisattva who has developed trust in the Great Vehicle. Taken together, they ensure that the bodhisattva will develop all the qualities of a genuine practitioner of the Great Vehicle, in particular the means for gathering the accumulations of merit and wisdom.
In the second chapter, “The Birth of Trust,” the Buddha lists eleven ways to develop trust in the Great Vehicle, which range from connecting with a spiritual teacher to developing renunciation with regard to saṃsāra. By far the largest section of this chapter is the Buddha’s discussion of the third method for developing trust in the Great Vehicle, that of correctly assimilating the teachings into one’s own being beyond a mere intellectual understanding. In this section, the Buddha lists twenty-eight wrong views that a bodhisattva may fall prey to, by misunderstanding the teachings due to the reifying tendency of conceptual thought, and that may thus impede an actual experience of the meaning behind the words.
A similar list of twenty-eight wrong views that bodhisattvas may fall into can be found elsewhere in the Buddhist canon, in the Abhidharmasamuccaya by Asaṅga, the renowned Yogācāra scholar of fourth century India.1 Although the two lists are far from identical, their main themes are nevertheless similar. Both lists summarize various ways in which one might get stuck on the words rather than the meaning and as a result develop a nihilistic metaphysical view of emptiness that construes it as sheer nonexistence. The text warns that such literalistic misinterpretations will prevent one from developing the immense qualities of wisdom that constitute the Great Vehicle.
Cultivating Trust in the Great Vehicle can in this way be seen to provide a scriptural basis for the Indian Yogācāra school’s critique of perceived nihilistic interpretations of the Madhyamaka view associated with the influential Indian Buddhist philosopher Nāgārjuna (ca. second century). Although the Tibetan master Butön Rinchen Drup (bu ston rin chen grub, 1290–1364) noted that the sūtra was adopted by the Yogācāra school, it appears to have had far less impact on Buddhist scholarship than Yogācāra classics such as the Abhidharmasamuccaya and Yogācārabhūmi.2 That said, we can detect in its criticisms of misguided interpretations of Madhyamaka doctrines a strain of polemicism that was famously articulated in such Yogācāra classics. Consider, as example, its criticism of the central Madhyamaka view of no claim or thesis (pratijñā):
“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.’ ” (Chapter 2, view no. 20)
In the third chapter, “The Classifications of Trust,” we find a brief discussion that presents a spectrum of different aspects of trust in the Great Vehicle. The Buddha lists a number of recollections and practices of the qualities contained within the Great Vehicle that each produce a distinctive type of trust. Again, the target audience is the novice bodhisattva for whom trust provides a firm basis for developing the higher qualities of the bodhisattva path.
In the fourth and final chapter of the sūtra, “The Benefits of Trust,” the Buddha explains the benefits reaped by a person who develops trust in the Great Vehicle. Trust is here presented as the primary factor that allows the practitioner to develop all the altruistic qualities associated with compassion and wisdom.
At the end of the four main chapters of the sūtra, the Buddha predicts the swift attainment of the qualities of awakening for those who adopt this Dharma teaching. As the Buddha concludes his discourse, the entire world of gods and humans rejoices.
Although Cultivating Trust in the Great Vehicle discusses themes and practices central to the Great Vehicle, it has previously received very little scholarly attention.3 This translation, which is the first rendering into English, was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur. There is to our knowledge no extant complete Sanskrit version of this sūtra, and it was also never translated into Chinese. The colophon to the Tibetan translation informs us that the translation was produced by the two Indian preceptors Jinamitra and Dānaśīla, along with the Tibetan editor-translator Yeshé Dé. These three persons were all instrumental figures in the early translation efforts that took place in the late eighth and early ninth centuries. The text is also recorded in both the Denkarma4 and Phangthangma5 catalogs of the Tibetan imperial translations, so it would have been translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is thought to have been compiled in 812
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha at Vulture Peak Mountain together with a great bodhisattva saṅgha of bodhisattva great beings[F.7.a] who had gathered there from various buddha realms. Every one of them had conquered the demons and all adversaries. They were far removed from the fluctuations of the habitual tendencies of all disturbing emotions and subsidiary disturbing emotions. They had attained the level of great mastery where one can demonstrate birth into existence at will. They had attained the power that springs from giving away their bodies and abodes throughout limitless eons. They had realized the limitless workings of the demons along with all obstacles. They knew the conduct that is the means for achieving all the aims of all beings. They had obtained the great power that comes from knowing all types of liberation. They were skilled in refuting all the claims of non-Buddhists. They were skilled in attracting large crowds by means of their great miraculous emanations. Through cultivating the immense perfections, they had attained all the features of great practitioners. Like the sky, their minds were unstained by worldly phenomena.
Five thousand bodhisattvas were in attendance, such as the bodhisattva great being Clear Trust, the bodhisattva Stainless Trust, the bodhisattva Unwavering Trust, the bodhisattva Acting with Trust, the bodhisattva Fully Settled in Trust, the bodhisattva Undiminished Trust, the bodhisattva Immutable Trust, the bodhisattva Investigating Trust, the bodhisattva Even Trust, the bodhisattva Great Trust, the bodhisattva Always Following Trust, the bodhisattva Genuinely Entering Trust, the bodhisattva Leading towards Trust, the bodhisattva Destroying Doubt regarding Trust, the bodhisattva Teaching Trust, the bodhisattva Establishing Trust, the bodhisattva Increasing Trust,[F.7.b] the bodhisattva Training in Trust, the bodhisattva Searching for the Vessel of Trust, and the bodhisattva great being Great Skillful Trust. There were also 1,250 monks in attendance, such as Mahākāśyapa. From all sides the Blessed One was surrounded by innumerable gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhuman beings. In this way the Blessed One was sitting amidst a retinue of hundreds of thousands of beings.
At that point, many novice bodhisattvas who were dwelling on the level of devoted engagement assembled and took their places in the retinue. Then, considering those novice bodhisattvas who were dwelling on the level of devoted engagement, the Blessed One began to speak: “Noble children, if bodhisattvas possess trust in the Great Vehicle that allows them to accomplish the Great Vehicle,6 it will be very meaningful, have a great result, and confer great benefits. Therefore, novice bodhisattvas should develop firm trust in the Great Vehicle by proceeding with devoted engagement.”
At this point, inspired by the power and blessing of the Buddha, the bodhisattva Great Skillful Trust rose up from his seat, draped his upper robe over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and supplicated, “Blessed One, what are the characteristics of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle? How do bodhisattvas come to trust the Great Vehicle? Blessed One, what kinds of trust in the Great Vehicle do bodhisattvas possess?[F.8.a] And what kinds of benefits result from such trust in the Great Vehicle?”
The Blessed One replied, “Noble son, excellent! It is excellent that you have come here on behalf of limitless bodhisattvas to ask the Thus-Gone One about the meaning of this. Therefore, noble son, listen and I shall teach you.”
Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle has eleven characteristics. These characteristics are: (1) clarity, (2) saturation, (3) qualities, (4) possession, (5) the basis, (6) transcendence, (7) the root, (8) protection, (9) the connection, (10) continuity, and (11) perfection.”
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, aversion, 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.7
“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.”
This concludes the first chapter on the various characteristics.
Then, the bodhisattva Great Skillful Trust asked the Blessed One, “Blessed One, how does one develop the bodhisattvas’ trust in the Great Vehicle that allows them accomplish the Great Vehicle?”
The Blessed One replied, “Noble son, there are eleven aspects to developing the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. Such trust develops based on (1) causes, (2) a companion, (3) examination, (4) behavior, (5) familiarity, (6) absence of weariness, (7) fulfillment, (8) composure, (9) insatiability, (10) solitude, and (11) determining that the teacher is genuine.”
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.
In Cultivating Trust in the Great Vehicle, the Buddha Śākyamuni gives a discourse on the nature of trust (dad pa, prasāda) according to the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle: (1) What are the characteristics of trust? (2) How is trust developed? (3) What are the different types of trust? (4) What are the benefits of having trust? Over the course of the sūtra, the Buddha answers all four questions, each in a separate chapter.
Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. The translation was produced by Andreas Doctor, who also wrote the introduction. Thomas Doctor, Catherine Dalton, and Ryan Damron subsequently compared the draft translation with the original Tibetan and edited it.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Cultivating Trust in the Great Vehicle unfolds at Vulture Peak Mountain, where the Buddha, surrounded by a great number of bodhisattvas from the human and nonhuman realms and many monks and limitless other beings, gives a discourse on the nature of trust in the Great Vehicle. The teaching is requested by a bodhisattva known as Great Skillful Trust, who requests the Buddha to answer four questions concerning the nature of trust in the Great Vehicle:
1. What are the characteristics of trust in the Great Vehicle?
2. How is trust aroused?
3. What are the different types of trust?
4. What are the benefits of having trust?
Over the course of the sūtra, the Buddha answers all four questions, devoting a separate chapter to each.
It is noteworthy that Great Skillful Trust asks these questions from a beginner’s point of view. At several points the text appeals to those who are still on the “level of devoted engagement,” a level that is said to comprise the first two of the five paths. These are the path of accumulation and the path of preparation, which precede the path of seeing, where one for the first time gains an actual experience of the empty nature of phenomena. Throughout the sūtra, the Buddha’s answers are thus addressed to the concerns of bodhisattvas who have not yet stepped onto the path of seeing and who therefore have not reached the level where nonconceptual insight into the nature of reality has arisen. The message of the sūtra is thus relevant to all followers of the Great Vehicle who have not yet gained the flawless wisdom that lies at its heart. The questions posed by Great Skillful Trust concern the nature and development of an inspired faith and confidence that lead to the unfolding of such wisdom.
In the first chapter, “The Characteristics of Trust,” the Buddha lists eleven attributes that describe the physical and mental state of a bodhisattva who has developed trust in the Great Vehicle. Taken together, they ensure that the bodhisattva will develop all the qualities of a genuine practitioner of the Great Vehicle, in particular the means for gathering the accumulations of merit and wisdom.
In the second chapter, “The Birth of Trust,” the Buddha lists eleven ways to develop trust in the Great Vehicle, which range from connecting with a spiritual teacher to developing renunciation with regard to saṃsāra. By far the largest section of this chapter is the Buddha’s discussion of the third method for developing trust in the Great Vehicle, that of correctly assimilating the teachings into one’s own being beyond a mere intellectual understanding. In this section, the Buddha lists twenty-eight wrong views that a bodhisattva may fall prey to, by misunderstanding the teachings due to the reifying tendency of conceptual thought, and that may thus impede an actual experience of the meaning behind the words.
A similar list of twenty-eight wrong views that bodhisattvas may fall into can be found elsewhere in the Buddhist canon, in the Abhidharmasamuccaya by Asaṅga, the renowned Yogācāra scholar of fourth century India.1 Although the two lists are far from identical, their main themes are nevertheless similar. Both lists summarize various ways in which one might get stuck on the words rather than the meaning and as a result develop a nihilistic metaphysical view of emptiness that construes it as sheer nonexistence. The text warns that such literalistic misinterpretations will prevent one from developing the immense qualities of wisdom that constitute the Great Vehicle.
Cultivating Trust in the Great Vehicle can in this way be seen to provide a scriptural basis for the Indian Yogācāra school’s critique of perceived nihilistic interpretations of the Madhyamaka view associated with the influential Indian Buddhist philosopher Nāgārjuna (ca. second century). Although the Tibetan master Butön Rinchen Drup (bu ston rin chen grub, 1290–1364) noted that the sūtra was adopted by the Yogācāra school, it appears to have had far less impact on Buddhist scholarship than Yogācāra classics such as the Abhidharmasamuccaya and Yogācārabhūmi.2 That said, we can detect in its criticisms of misguided interpretations of Madhyamaka doctrines a strain of polemicism that was famously articulated in such Yogācāra classics. Consider, as example, its criticism of the central Madhyamaka view of no claim or thesis (pratijñā):
“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.’ ” (Chapter 2, view no. 20)
In the third chapter, “The Classifications of Trust,” we find a brief discussion that presents a spectrum of different aspects of trust in the Great Vehicle. The Buddha lists a number of recollections and practices of the qualities contained within the Great Vehicle that each produce a distinctive type of trust. Again, the target audience is the novice bodhisattva for whom trust provides a firm basis for developing the higher qualities of the bodhisattva path.
In the fourth and final chapter of the sūtra, “The Benefits of Trust,” the Buddha explains the benefits reaped by a person who develops trust in the Great Vehicle. Trust is here presented as the primary factor that allows the practitioner to develop all the altruistic qualities associated with compassion and wisdom.
At the end of the four main chapters of the sūtra, the Buddha predicts the swift attainment of the qualities of awakening for those who adopt this Dharma teaching. As the Buddha concludes his discourse, the entire world of gods and humans rejoices.
Although Cultivating Trust in the Great Vehicle discusses themes and practices central to the Great Vehicle, it has previously received very little scholarly attention.3 This translation, which is the first rendering into English, was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur. There is to our knowledge no extant complete Sanskrit version of this sūtra, and it was also never translated into Chinese. The colophon to the Tibetan translation informs us that the translation was produced by the two Indian preceptors Jinamitra and Dānaśīla, along with the Tibetan editor-translator Yeshé Dé. These three persons were all instrumental figures in the early translation efforts that took place in the late eighth and early ninth centuries. The text is also recorded in both the Denkarma4 and Phangthangma5 catalogs of the Tibetan imperial translations, so it would have been translated from Sanskrit into Tibetan no later than the early ninth century, as the Denkarma is thought to have been compiled in 812
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha at Vulture Peak Mountain together with a great bodhisattva saṅgha of bodhisattva great beings[F.7.a] who had gathered there from various buddha realms. Every one of them had conquered the demons and all adversaries. They were far removed from the fluctuations of the habitual tendencies of all disturbing emotions and subsidiary disturbing emotions. They had attained the level of great mastery where one can demonstrate birth into existence at will. They had attained the power that springs from giving away their bodies and abodes throughout limitless eons. They had realized the limitless workings of the demons along with all obstacles. They knew the conduct that is the means for achieving all the aims of all beings. They had obtained the great power that comes from knowing all types of liberation. They were skilled in refuting all the claims of non-Buddhists. They were skilled in attracting large crowds by means of their great miraculous emanations. Through cultivating the immense perfections, they had attained all the features of great practitioners. Like the sky, their minds were unstained by worldly phenomena.
Five thousand bodhisattvas were in attendance, such as the bodhisattva great being Clear Trust, the bodhisattva Stainless Trust, the bodhisattva Unwavering Trust, the bodhisattva Acting with Trust, the bodhisattva Fully Settled in Trust, the bodhisattva Undiminished Trust, the bodhisattva Immutable Trust, the bodhisattva Investigating Trust, the bodhisattva Even Trust, the bodhisattva Great Trust, the bodhisattva Always Following Trust, the bodhisattva Genuinely Entering Trust, the bodhisattva Leading towards Trust, the bodhisattva Destroying Doubt regarding Trust, the bodhisattva Teaching Trust, the bodhisattva Establishing Trust, the bodhisattva Increasing Trust,[F.7.b] the bodhisattva Training in Trust, the bodhisattva Searching for the Vessel of Trust, and the bodhisattva great being Great Skillful Trust. There were also 1,250 monks in attendance, such as Mahākāśyapa. From all sides the Blessed One was surrounded by innumerable gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhuman beings. In this way the Blessed One was sitting amidst a retinue of hundreds of thousands of beings.
At that point, many novice bodhisattvas who were dwelling on the level of devoted engagement assembled and took their places in the retinue. Then, considering those novice bodhisattvas who were dwelling on the level of devoted engagement, the Blessed One began to speak: “Noble children, if bodhisattvas possess trust in the Great Vehicle that allows them to accomplish the Great Vehicle,6 it will be very meaningful, have a great result, and confer great benefits. Therefore, novice bodhisattvas should develop firm trust in the Great Vehicle by proceeding with devoted engagement.”
At this point, inspired by the power and blessing of the Buddha, the bodhisattva Great Skillful Trust rose up from his seat, draped his upper robe over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and supplicated, “Blessed One, what are the characteristics of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle? How do bodhisattvas come to trust the Great Vehicle? Blessed One, what kinds of trust in the Great Vehicle do bodhisattvas possess?[F.8.a] And what kinds of benefits result from such trust in the Great Vehicle?”
The Blessed One replied, “Noble son, excellent! It is excellent that you have come here on behalf of limitless bodhisattvas to ask the Thus-Gone One about the meaning of this. Therefore, noble son, listen and I shall teach you.”
Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle has eleven characteristics. These characteristics are: (1) clarity, (2) saturation, (3) qualities, (4) possession, (5) the basis, (6) transcendence, (7) the root, (8) protection, (9) the connection, (10) continuity, and (11) perfection.”
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, aversion, 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.7
“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.”
This concludes the first chapter on the various characteristics.
Then, the bodhisattva Great Skillful Trust asked the Blessed One, “Blessed One, how does one develop the bodhisattvas’ trust in the Great Vehicle that allows them accomplish the Great Vehicle?”
The Blessed One replied, “Noble son, there are eleven aspects to developing the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. Such trust develops based on (1) causes, (2) a companion, (3) examination, (4) behavior, (5) familiarity, (6) absence of weariness, (7) fulfillment, (8) composure, (9) insatiability, (10) solitude, and (11) determining that the teacher is genuine.”
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.
On Butön’s claim, see below n.3. A search for plausible variants of the sūtra title in the Kangyur and Tengyur collections resulted in only a single quotation (using the modified title dad pa rab tu bsgom pa’i mdo): Dharmamitra quotes the work in his Abhisamayālaṃkārakārikāprajñāpāramitopadeśaśāstraṭīkā D 3796: vol. 87, folios 96.a7–96.b1.
The only mention of this sūtra in English that we are aware of is a brief discussion found in Skilling (2000), pp. 323–24. Here, Skilling also mentions that “Kazunobu Matsuda has written (in Japanese) about the sūtra with reference to the Abhidharmasamuccaya and Vyākhyāyukti in his ‘On the two unknown Sūtras adopted by the Yogācāra School, based on a passage found in the writings of Bu ston and Blo gros rgyal mtshan,’ in Zuihō Yamaguchi (ed.): Buddhism and Society in Tibet, Tokyo 1986, pp. 269–89.” Unfortunately, we have been unable to consult Matsuda’s article for our work on this translation.
The phrase “trust in the Great Vehicle that allows them to accomplish the Great Vehicle,” which occurs repeatedly in this text, translates the Tibetan theg pa chen po’i phyir theg pa chen po la dad pa. This is a rather obscure expression that is difficult to understand conclusively without Sanskrit attestation. Therefore, our rendering of this phrase should be seen as somewhat tentative. The key term to understanding this phrase is the Tibetan term phyir, which typically means “because of,” “on account of,” or “for the sake of.” We have here understood this term to indicate that trust in the Great Vehicle is the factor that enables bodhisattvas to become successful in its practices. Significantly, in support of this interpretation, we also find a single occurrence in the Degé block print (folio 9.b.7) where the term phyir is replaced by slad du. This helps us narrow down the meaning as slad du has a narrower semantic range that normally is translated “for the sake of” or “on account of.” In this way we have arrived at our somewhat interpretive translation, which we nevertheless believe carries the intended meaning of this odd phrase.
We have edited the text here to exclude what appears to be an instance of dittography. We have omitted the second occurrence of the line bdag la phan pa gtso bor byed pas sangs rgyas la dad pa skyed.
A similar, though not identical, list of twenty-eight wrong views that bodhisattvas may fall into is found in the Abhidharmasamuccaya (Asaṅga 2001). See also the introduction.
One of the three gateways to liberation along with emptiness and absence of wishes.
One of the three gateways to liberation along with emptiness and absence of characteristics.
A bodhisattva in the Buddha’s retinue.
The fivefold basic grouping of the components out of which the world and the personal self are formed.
A bodhisattva in the Buddha’s retinue.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
A bodhisattva in the Buddha’s retinue.
Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.
A bodhisattva in the Buddha’s retinue.
One of three “bodies” manifested by the buddhas.
One of the six perfections.
One of the six perfections.
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
A bodhisattva in the Buddha’s retinue.
A bodhisattva in the Buddha’s retinue.
The set of practices that lead to awakening, traditionally listed as thirty-seven.
These comprise the gods and humans of the higher realms within saṃsāra, along with the animals, hungry spirits, and hell beings of the lower realms.
Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).
The four levels of meditative absorption of form realm beings.
A bodhisattva in the Buddha’s retinue.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.
One of the six perfections.
A bodhisattva in the Buddha’s retinue.
See “Four Great Kings.”
A bodhisattva in the Buddha’s retinue.
A bodhisattva in the Buddha’s retinue.
The fifth of the six heavens of the desire realm.
Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).
The sixth and highest of the six heavens of the desire realm.
The second heaven of the desire realm located above Mount Meru and reigned over by Indra and thirty-two other gods.
A brahmin who was converted by the buddha Vipaśyin.
One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.
They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.1281– 2.1482.
A bodhisattva in the Buddha’s retinue.
A bodhisattva in the Buddha’s retinue.
One of the two primary forms of meditation in Buddhism, the other being tranquility.
A bodhisattva in the Buddha’s retinue.
A previous buddha, the third of this current eon.
A class of nonhuman beings that resemble humans to the degree that their very name—which means “is that human?”—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.
One of the six perfections.
A bodhisattva in the Buddha’s retinue.
An early stage in a bodhisattva’s career during which they have developed a degree of conviction that is not yet informed by direct experience. The level of devoted engagement is said to comprise the first two of the five paths, those of accumulation and preparation, which lead up to the path of seeing. This level is also presented as the second of seven spiritual levels in the Bodhisattvabhūmi, which follows the initial level of the spiritual potential (gotrabhūmi).
A synonym for ultimate truth and a way of describing the attainment of perfection as the culmination of the spiritual path.
One of the principal students of the Buddha.
Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.
Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:
(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree—see The Play in Full (Toh 95), 21.1—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputramāra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.
A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.
A term meaning acceptance, forbearance, or patience. As the third of the six perfections, patience is classified into three kinds: the capacity to tolerate abuse from sentient beings, to tolerate the hardships of the path to buddhahood, and to tolerate the profound nature of reality. As a term referring to a bodhisattva’s realization, dharmakṣānti (chos la bzod pa) can refer to the ways one becomes “receptive” to the nature of Dharma, and it can be an abbreviation of anutpattikadharmakṣānti, “forbearance for the unborn nature, or nonproduction, of dharmas.”
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’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo. Stok no. 228, Stok Palace Kangyur vol. 74 (mdo sde, ’a), folios 58.b–98.a.
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Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
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