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  • Toh 144

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ཐེག་པ་ཆེན་པོ་ལ་དད་པ་རབ་ཏུ་སྒོམ་པ།

Cultivating Trust in the Great Vehicle
The Benefits of Trust

Mahā­yāna­prasāda­prabhāvana
འཕགས་པ་ཐེག་པ་ཆེན་པོ་ལ་དད་པ་རབ་ཏུ་སྒོམ་པ་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།
’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo
The Noble Great Vehicle Sūtra “Cultivating Trust in the Great Vehicle”
Ārya­mahā­yāna­prasāda­prabhāvana­nāma­mahāyāna­sūtra

Toh 144

Degé Kangyur, vol. 57 (mdo sde, pa), folios 6.b–34.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Yeshé Dé
  • Jinamitra
  • Dānaśīla

Imprint

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Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.

First published 2020

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 5 chapters- 5 chapters
p. Prologue
1. The Characteristics of Trust
+ 11 sections- 11 sections
· 1. Clarity
· 2. Saturation
· 3. Qualities
· 4. Possession
· 5. The Basis
· 6. Transcendence
· 7. The Root
· 8. Protection
· 9. Connection
· 10. Continuity
· 11. Perfection
2. Developing Trust
+ 12 sections- 12 sections
· 1. Causes
· 2. A Companion
· 3. Examination
· 4. Behavior
· 5. Familiarity
· 6. Absence of Weariness
· 7. Fulfillment
· 8. Composure
· 9. Insatiability
· 10. Solitude
· 11. Determining That the Teacher Is Genuine
· The Ten Limitless Features
3. Classifications of Trust
4. The Benefits of Trust
5. Conclusion
c. Colophon
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

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.


ac.

Acknowledgements

ac.­1

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.

ac.­2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


i.

Introduction

i.­1

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:


Text Body

The Translation
The Noble Great Vehicle Sūtra
Cultivating Trust in the Great Vehicle

p.

Prologue

[B1] [F.6.b]


p.­1

Homage to all buddhas and bodhisattvas.


p.­2

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.


1.
Chapter 1

The Characteristics of Trust

1.­1

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.”

1. Clarity

1.­2

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?”

2. Saturation

3. Qualities

4. Possession

5. The Basis

6. Transcendence

7. The Root

8. Protection

9. Connection

10. Continuity

11. Perfection


2.
Chapter 2

Developing Trust

2.­1

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?”

2.­2

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.”

1. Causes

2. A Companion

3. Examination

4. Behavior

5. Familiarity

6. Absence of Weariness

7. Fulfillment

8. Composure

9. Insatiability

10. Solitude

11. Determining That the Teacher Is Genuine

The Ten Limitless Features


3.
Chapter 3

Classifications of Trust

3.­1

Then the bodhisattva Great Skillful Trust said, “Blessed One, what are the different aspects of the bodhisattvas’ trust in the Great Vehicle that allow them to accomplish the Great Vehicle?”

3.­2

The Blessed One replied, “Noble son, there are four aspects of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. If you wonder what they are, they are as follows: (1) the trust that comes from resting, (2) the trust that arises upon birth, (3) the trust that emerges at another time, and (4) the trust that appears naturally.


4.
Chapter 4

The Benefits of Trust

4.­1

At this point, the bodhisattva Great Skillful Trust said, “Blessed One, what are the benefits of possessing the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

4.­2

The Blessed One replied, “Noble son, there are limitless benefits of having the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. However, I shall indicate only a fraction of them here.

4.­3

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle causes them to evolve by increasing their roots of virtue.

4.­4

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle protects everyone because it safeguards the mind of awakening from the attitudes of hearers, solitary buddhas, and other beings of lesser fortune.

4.­5

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is deeply meaningful because it leads straight to one’s own welfare and the welfare of others.

4.­6

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is profound because it creates interest in all aspects of the teaching on the profound realm of phenomena.

4.­7

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is powerful because it leads to the accomplishment of the bodhisattvas’ great supernatural abilities.

4.­8

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is majestic because it leads to the ripening of limitless beings.

4.­9

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is far reaching because it leads to the purification of buddha realms [F.28.b] and the attainment of all buddha qualities.

4.­10

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is immutable because it does not waver when facing the work of demons and the challenges to the Great Vehicle caused by non-Buddhists.

4.­11

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is potent because it leads to eliminating the doubts of all beings by means of great learning.

4.­12

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle causes accomplishment because it leads to all perfect and pure endeavors of the bodhisattvas.

4.­13

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is caring because it leads to the attainment of great practices for oneself and others and because it tames the activities of body, speech, and mind.

4.­14

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with the fulfillment of the perfection of generosity because it leads to the fulfillment of the wishes of all beings.

4.­15

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with the fulfillment of the perfection of discipline because it promotes physical and verbal nonviolence among all beings.

4.­16

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with the fulfillment of the perfection of patience because it enables one to patiently accept all misguided beings and all the hardships and sufferings of saṃsāra.

4.­17

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with the fulfillment of the perfection of diligence because it causes one to tirelessly increase the factors of virtue for endless eons.

4.­18

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle [F.29.a] accords with the fulfillment of the perfection of concentration because it leads to the attainment of the absorption that achieves the welfare of all beings.

4.­19

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with the fulfillment of the perfection of knowledge because it makes one accomplish the Dharma of the Buddha by abiding in the exalted and unsurpassed wisdom that transcends the world.

4.­20

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with gathering the accumulations because it leads to the genuine teaching that brings liberation to limitless groups of beings through the three vehicles.

4.­21

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with offering homage and service to the Thus-Gone One because it leads to the growth of limitless merit and to accruing the merit of the extraordinary buddha realms.

4.­22

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle accords with full comprehension because it leads one to meet the Buddha, the bodhisattvas, and the spiritual friend.

4.­23

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle pierces one with loving compassion because it solidifies the wish that limitless beings may be happy, free from suffering, and without affliction.

4.­24

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is a great encouragement because it leads bodhisattvas to abstain from all types of confused and negative behavior.

4.­25

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is stable because it prevents one from being disheartened by any misguided being or any hardship and suffering in saṃsāra.

4.­26

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle makes one become familiar with the practice because it leads one to untiringly and diligently accrue vast amounts of merit day and night. [F.29.b]

4.­27

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle makes one learned because it fosters expertise in the five fields of learning.

4.­28

“Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is pleasant because it always gives rise to a smiling face and honest speech.

4.­29

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a jewel because it is without any stains of harm, distrust, fear, doubt, or trouble.

4.­30

“Trust in the Great Vehicle of the bodhisattvas should be viewed as the moon because it soothes both the body and mind with its vastness, wholesomeness, joy, and perfect happiness.

4.­31

“Trust in the Great Vehicle of the bodhisattvas should be viewed as the sky because it thoroughly pervades the whole of the Dharma of the Buddha.

4.­32

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a ship filled with many types of jewels because it contains limitless merit and wisdom.

4.­33

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a great elixir because it is the main factor that brings about the happiness of all beings.

4.­34

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a bridge because it takes beings beyond the lower realms and all unfortunate existences.

4.­35

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a seed because it is the source from which the crop of the entire Dharma of the Buddha and roots of virtue of beings spring forth.

4.­36

“Trust in the Great Vehicle of the bodhisattvas should be viewed as armor because it protects from, and is unharmed by, all weapons of the enemies of disturbing emotions and subsidiary disturbing emotions.

4.­37

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a great treasure because it gathers, accumulates, and contains all perfect jewels of both worldly and supramundane roots of virtue. [F.30.a]

4.­38

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a king because it has the power to surpass all other forms of trust.

4.­39

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a panacea because it functions as an antidote to the poisons that have long been linked with the lower realms, ill will, unwholesome and negative actions, and disturbing emotions.

4.­40

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a vajra because it overcomes all the weapons aimed at trust that otherwise threaten to cut the roots of virtue.

4.­41

“Trust in the Great Vehicle of the bodhisattvas should be viewed as water because it counteracts the fires of wailing, suffering, unhappiness, conflict, torment, and sorrow.

4.­42

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a fine tool because it is an antidote to the enemies of disturbing emotions that create unwanted situations.

4.­43

“Trust in the Great Vehicle of the bodhisattvas should be viewed as the moon because it continuously increases the entirety of the wholesome Dharma.

4.­44

“Trust in the Great Vehicle of the bodhisattvas should be viewed as the sun because it brings light to endless beings through limitless wisdom.

4.­45

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a great cloud because it leads to the endless rain of Dharma.

4.­46

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a lightning because it destroys all attacks from non-Buddhists and opposing forces.

4.­47

“Trust in the Great Vehicle of the bodhisattvas should be viewed as a bountiful harvest because it leads to conquering the obscurations of all beings.

4.­48

“Noble son, I clearly see that in the past, [F.30.b] at the time of the perfect buddha Kāśyapa, right here in Rājagṛha, there lived an unfortunate woman who, being a sweeper, was the lowest in the village. One day she heard that the Buddha and his assembly of monks had been requested to visit a certain householder’s property. Since she was tormented by hunger and thirst, she also went to where the householder lived. In the courtyard, she saw the Buddha and his assembly of monks sitting peacefully as their meals were being offered. As the woman beheld their perfect behavior and saw the Buddha sitting so beautifully, surrounded by his followers, she exclaimed, ‘Oh, the Blessed One, the perfect Buddha Kāśyapa is so beautiful to behold; he has such serene conduct and his followers are so graceful!’ Then, with this intense feeling of trust, she passed away. Now, because of this she was born in the Heaven of the Thirty-Three, and by this very cause she eventually achieved liberation in unsurpassed and completely perfect awakening.

4.­49

“Noble son, I clearly see that in the past, at the time of the perfect buddha Vipaśyin, right here in Rājagṛha, there lived a brahmin known as Hungry One. Hungry One had a natural distrust in the precious Buddha, Dharma, and Saṅgha, so he certainly had no interest in serving them either. At that time the Blessed One, the perfect buddha Vipaśyin, arrived in Rājagṛha to collect alms. Since the brahmin also had some affairs to attend to in Rājagṛha, he also went there. When he arrived, he saw for himself the Thus-Gone One, the Blessed Vipaśyin. As he beheld him, he noticed his beautiful appearance and said, ‘Oh, the body of the Blessed Vipaśyin is beautifully adorned with the excellent signs and marks of a thus-gone one, a worthy one, a perfect buddha!’ Having in this way gained a moment of trust, he passed away. [F.31.a] As a result of that trust he was born among the gods in the Yāma Heaven, and through that very cause he gradually progressed toward the liberation of unexcelled and completely perfect awakening.

4.­50

“Noble son, I clearly see that in the past, at the time of the perfect buddha Kāśyapa, right here in Rājagṛha, there lived five hundred non-Buddhists. With the thought of looking for opportunities, they went to see the perfect buddha Kāśyapa. At that time the Blessed One, the perfect buddha Kāśyapa was with a retinue of several hundreds of thousands of people who sat before him as he taught the Dharma. At that time the five hundred non-Buddhists said, ‘Oh my! The perfect buddha Kāśyapa speaks so pleasantly!’ After attaining a moment of trust in this way, they passed away. As a result of that trust they were born into the class of gods that live in the Heaven of Joy, and through that very cause they gradually became ordained within my teaching and eventually attained the exhaustion of defilements.

4.­51

“Noble son, I clearly see that the Thus-Gone One sends forth light rays to free those beings who are born in hell from their hellish states. As the light touches those beings who have been born in hell, it interrupts all the suffering that pains those beings in hell and brings them happiness. This causes them to think, ‘Whose strength has interrupted all the suffering that pains us beings in hell and instead brought us happiness?’ Then, through the blessing of the Buddha, they become able to see the Thus-Gone One’s body. As they behold the Buddha, they say, ‘This is the one whose strength has interrupted all the suffering that pains us beings in hell and brought us happiness! His power is indeed great!’ After attaining a moment of trust in this way, they pass away and transmigrate. In accord with this cause they are born as gods and gradually obtain trust in my teaching. [F.31.b] Some of them attain nirvāṇa through the vehicle of the hearers, some through the vehicle of the solitary buddhas, and some become destined for unsurpassed and completely perfect awakening through the Great Vehicle.

4.­52

“Noble son, again, I clearly see that when beings, who are beyond count, feel just a single moment of weak and inferior trust in the Great Vehicle of the Thus-Gone One, some of them will be turned away from the lower realms, while some of them will be turned away from the body of defilement. When they relinquish that, they also attain mundane excellence. A weak and diminutive mind that trusts the Great Vehicle will also obtain all the excellence that is beyond the world.

4.­53

“Noble son, even a single benefit‍—however weak and diminutive‍—of trust in the vehicle of the bodhisattvas can become limitless in this way. So what need is there to mention the benefits of a continuous and river-like trust in the vehicle of the bodhisattvas? They could hardly be listed, even if one had a trillion eons.”


5.

Conclusion

5.­1

Then, the bodhisattva Great Skillful Trust said to the Blessed One, “Blessed One, it is wonderful that, for those novice bodhisattvas who are engaged in inspired conduct, you have taught the perfect characteristics of the trust in the Great Vehicle along with the perfect ways that trust is developed, the perfect classifications of trust, and now also the perfect benefits. Blessed One, if one contemplates and practices based on these teachings, then the perfect, exalted, and limitless qualities of other bodhisattvas will also become apparent.”


c.

Colophon

c.­1

It was clarified, written down, and finalized by the Indian preceptors Jinamitra and Dānaśīla, the translator-editor Bandé Yeshé Dé, and others.


n.

Notes

n.­1
For an English translation, see Asaṅga (2001), pp. 190–92.
n.­2
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.
n.­3
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.
n.­4
Denkarma, 298.a.4. See also Herrmann-Pfandt (2008), pp. 75–76.
n.­5
Phangthangma (2003), p. 11.
n.­6
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.
n.­7
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.
n.­8
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.

b.

Bibliography

’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo (Ārya­mahā­yāna­prasāda­prabhāvana­nāma­mahā­yāna­sūtra). Toh 144, Degé Kangyur vol. 57 (mdo sde, pa), folios 6.b–34.a.

’phags pa theg pa chen po la dad pa rab tu sgom pa ces bya ba theg pa chen po’i mdo. bka’ ‘gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ‘jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 57, pp. 20–85.

’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.

dkar chag ’phang thang ma. Beijing: mi rigs dpe skrun khang, 2003.

Asaṅga. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy). Translated by Walpola Rahula and Sara Boin-Webb. Fremont, CA: Asian Humanities Press, 2001.

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.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Skilling, Peter. “Vasubandhu and the Vyākhyāyukti Literature.” Journal of the International Association of Buddhist Studies 23, no. 2 (2000): 297–350.


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

absence of characteristics

Wylie:
  • mtshan ma med pa
Tibetan:
  • མཚན་མ་མེད་པ།
Sanskrit:
  • animitta

One of the three gateways to liberation along with emptiness and absence of wishes.

Located in 5 passages in the translation:

  • 2.­24
  • 2.­64
  • 5.­7
  • g.­2
  • g.­15
g.­2

absence of wishes

Wylie:
  • smon pa med pa
Tibetan:
  • སྨོན་པ་མེད་པ།
Sanskrit:
  • apraṇihita

One of the three gateways to liberation along with emptiness and absence of characteristics.

Located in 4 passages in the translation:

  • 2.­24
  • 5.­7
  • g.­1
  • g.­15
g.­3

Acting with Trust

Wylie:
  • dad pas rab du ’jug pa
Tibetan:
  • དད་པས་རབ་དུ་འཇུག་པ།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 1 passage in the translation:

  • p.­3
g.­10

concentration

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

One of the six perfections.

Located in 5 passages in the translation:

  • 1.­26
  • 2.­5
  • 4.­18
  • 5.­5
  • g.­52
g.­13

diligence

Wylie:
  • brtson ’grus
Tibetan:
  • བརྩོན་འགྲུས།
Sanskrit:
  • vīrya

One of the six perfections.

Located in 4 passages in the translation:

  • 1.­23
  • 2.­5
  • 4.­17
  • g.­52
g.­14

discipline

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

One of the six perfections.

Located in 6 passages in the translation:

  • 1.­30
  • 2.­5
  • 2.­7
  • 4.­15
  • 5.­5
  • g.­52
g.­25

generosity

Wylie:
  • sbyin pa
Tibetan:
  • སྦྱིན་པ།
Sanskrit:
  • dāna

One of the six perfections.

Located in 3 passages in the translation:

  • 2.­5
  • 4.­14
  • g.­52
g.­28

Great Skillful Trust

Wylie:
  • dad pa thabs chen
Tibetan:
  • དད་པ་ཐབས་ཆེན།
Sanskrit:
  • —

A bodhisattva in the Buddha’s retinue.

Located in 48 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • p.­3
  • p.­5
  • 1.­2
  • 1.­4
  • 1.­6
  • 1.­11
  • 1.­14
  • 1.­16
  • 1.­18
  • 1.­20
  • 1.­22
  • 1.­25
  • 1.­32
  • 1.­34
  • 1.­39
  • 1.­41
  • 1.­43
  • 1.­45
  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­54
  • 1.­56
  • 2.­1
  • 2.­3
  • 2.­6
  • 2.­8
  • 2.­39
  • 2.­41
  • 2.­43
  • 2.­45
  • 2.­47
  • 2.­49
  • 2.­51
  • 2.­54
  • 2.­56
  • 2.­58
  • 2.­61
  • 3.­1
  • 4.­1
  • 5.­1
  • 5.­3-5
  • 5.­7
g.­31

Heaven of Joy

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita

Definition from the 84000 Glossary of Terms:

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).

Located in 2 passages in the translation:

  • 1.­26
  • 4.­50
g.­33

Heaven of the Thirty-Three

Wylie:
  • sum cu rtsa gsum
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
Sanskrit:
  • trāyastriṃśa

The second heaven of the desire realm located above Mount Meru and reigned over by Indra and thirty-two other gods.

Located in 3 passages in the translation:

  • 1.­26
  • 4.­48
  • g.­56
g.­34

Hungry One

Wylie:
  • zas ’dod
Tibetan:
  • ཟས་འདོད།
Sanskrit:
  • —

A brahmin who was converted by the buddha Vipaśyin.

Located in 1 passage in the translation:

  • 4.­49
g.­40

Kāśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

A previous buddha, the third of this current eon.

Located in 2 passages in the translation:

  • 4.­48
  • 4.­50
g.­42

knowledge

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

One of the six perfections.

Located in 6 passages in the translation:

  • 1.­30
  • 1.­46
  • 2.­5
  • 2.­52
  • 4.­19
  • g.­52
g.­50

patience

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣānti

Definition from the 84000 Glossary of Terms:

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.”

Located in 4 passages in the translation:

  • 2.­4-5
  • 4.­16
  • g.­52
g.­52

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

The trainings of the bodhisattvas, typically understood as the six trainings in generosity, discipline, patience, diligence, concentration, and knowledge.

Located in 14 passages in the translation:

  • p.­2
  • 3.­12
  • 4.­14-19
  • g.­10
  • g.­13
  • g.­14
  • g.­25
  • g.­42
  • g.­50
g.­53

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 5 passages in the translation:

  • p.­2
  • 4.­48-50
  • g.­68
g.­55

realm of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

The “sphere of dharmas,” a synonym for the nature of things.

Located in 3 passages in the translation:

  • 2.­64
  • 3.­8
  • 4.­6
g.­67

Vipaśyin

Wylie:
  • rnam par gzigs
Tibetan:
  • རྣམ་པར་གཟིགས།
Sanskrit:
  • vipaśyin

A buddha of a previous eon.

Located in 2 passages in the translation:

  • 4.­49
  • g.­34
g.­68

Vulture Peak Mountain

Wylie:
  • bya rgod kyi phung po’i ri
Tibetan:
  • བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།
Sanskrit:
  • gṛdhrakūṭaparvata

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 2 passages in the translation:

  • i.­1
  • p.­2
g.­70

Yāma Heaven

Wylie:
  • mtshe ma
Tibetan:
  • མཚེ་མ།
Sanskrit:
  • yāma

The third of the six heavens of the desire realm. Also known as the Heaven Free from Strife (Tib. ’thab bral).

Located in 2 passages in the translation:

  • 1.­26
  • 4.­49
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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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    84000. Cultivating Trust in the Great Vehicle (Mahā­yāna­prasāda­prabhāvana, theg pa chen po la dad pa rab tu sgom pa, Toh 144). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2023. https://84000.co/translation/toh144/UT22084-057-003-chapter-4.Copy
    84000. Cultivating Trust in the Great Vehicle (Mahā­yāna­prasāda­prabhāvana, theg pa chen po la dad pa rab tu sgom pa, Toh 144). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2023, 84000.co/translation/toh144/UT22084-057-003-chapter-4.Copy
    84000. (2023) Cultivating Trust in the Great Vehicle (Mahā­yāna­prasāda­prabhāvana, theg pa chen po la dad pa rab tu sgom pa, Toh 144). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh144/UT22084-057-003-chapter-4.Copy

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