Toh 144The Noble Great Vehicle Sūtra “Cultivating Trust in the Great Vehicle”

Summary

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.

Acknowledgements

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.

Introduction

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. 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.

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. 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
Denkarma and Phangthangma 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 ce.

The Translation

The Noble Great Vehicle Sūtra

Cultivating Trust in the Great Vehicle

Prologue

Homage to all buddhas and bodhisattvas.

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 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, 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,
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? 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.”

Chapter 1

The Characteristics of Trust

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

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 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.”

2. Saturation

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. 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.

“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.”

3. Qualities

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. 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, 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.”

4. Possession

Great Skillful Trust asked, “Blessed One,
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. 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. 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. 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.”

5. The Basis

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.
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. 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.”

6. Transcendence

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. 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 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.”

7. The Root

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.”

8. Protection

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. 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.”

9. Connection

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. 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.”

10. Continuity

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.”

11. Perfection

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 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.

“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, 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.

Chapter 2

Developing Trust

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.”

1. Causes

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, 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.”

2. A Companion

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 due to a
companion.”

3. Examination

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.

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. Thus, one will apprehend their characteristic to be sheer
nonexistence. Taking phenomena to bear these characteristics, one will assume the view
of nonexistence. That is why it is called the view of
characteristics.

2. “The view that views are not views occurs when bodhisattvas become so
attached to the verbal formulation of a view of nonexistence that they no longer
recognize that it is a view. However, insofar as this view conceives of nonexistence,
it is indeed an extravagant view. That is why it is called the view that
views are not views.

3. “The view that denigrates conventions, (4.) the view that denigrates
pollution, and (5.) the view that denigrates reality all occur based on the view of
characteristics. The view of characteristics disparages everything, which in turn
leads one to cling to the views that denigrate conventions, pollution, and reality.
This is what is meant by ‘views that denigrate conventions, pollution, and
reality.’

6. “In this regard, the view that undermines application embraces the view
of denigration. It undermines the application of close analysis in terms of what is
higher. Thus, it weakens adherence based on the distinctive type of progress.

7. “ ‘The view based on grasping’ refers to those who have the view that
views are not views, the view of denigration, and the view that undermines
application. When they indubitably establish the characteristics of phenomena, they
grasp at the position of nonexistence. That is why it is called the view
based on grasping.

8. “The view based on modification occurs when one declares the meaning
taught in the Great Vehicle discourses, announcing that all of these teachings demonstrate
nonexistence. In this way, one modifies the meaning of the discourses into the
view of nonexistence. That is why it is called the view based on
modification.

9. “The view without escape, noble son, is based on the view based
on grasping oneself and others and the view based on
modification. With these views one will not even attain the awakening of the lower
vehicle, let alone unsurpassed and completely perfect awakening. That is why this is called
the view without escape.

10. “The view of irreproachability arises from the view that adheres to the
characteristic of nonexistence. Here one thinks, ‘Bodhisattvas are without wrongdoing
in all regards, even though they perform some slight confused misdeeds.’ That is why
it is called the view of irreproachability.

11. “The view of escape occurs when a bodhisattva who has a conceptual view
of nonexistence incorrectly thinks, ‘This view of the characteristics of nonexistence
provides escape from all misguided wrongdoing.’ That is why it is called the
view of escape.

12. “ ‘The view of increasing obscurations’ refers to the views of
irreproachability and escape because the idea forms that they are an antidote to the
cause of obscuration.

13. “The view of contempt occurs when a bodhisattva who has a conceptual
view of nonexistence develops contempt for the vehicle of the hearers, thinking,
‘These teachings are inferior! A bodhisattva should not meditate on them and should
not become learned in them! Bodhisattvas must totally reject and distance themselves from these
teachings!’ That is why it is called the view of contempt.

14. “The view of hostility occurs when a bodhisattva who has a conceptual
view of nonexistence becomes hostile towards the followers of the vehicle of the
hearers, thinking, ‘I will not live together with them, nor will I talk to them, speak
to them, address them, or use the same robes as them, and so on.’ That is why it is
called the view of hostility.

15. “The view of increasing demerit causes bodhisattvas who have the view
of contempt and the view of hostility to give rise to many nonmeritorious factors.
That is why it is called the view of
increasing demerit.

16. “Wrong view occurs when bodhisattvas who have a conceptual view of
nonexistence do not understand emptiness to be emptiness, do not understand absence of
characteristics to be absence of characteristics, and do not understand absence of
wishes to be absence of wishes. Therefore, they do not accomplish the three types of
absorption with regard to meditation. That is why it is called the wrong
view.

17. “The view of pointless fatigue occurs when a bodhisattva who has the
wrong view becomes weary of the practice of meditative absorption due to the lack of
results. That is why it is called the view of pointless
fatigue.

18. “The view of advancement occurs when a bodhisattva who has a conceptual
view of nonexistence thinks, ‘A bodhisattva should lead large groups of people to this
view and cause them to have faith, so that much merit is created.’ That is why it is
called the view of advancement.

19. “The view of deception occurs when bodhisattvas who have the view of
advancement, while intent on possessing merit, deceive both themselves and others with
respect to possessing merit. That is why it is called the view of
deception.

20. “The view of no claim occurs when a bodhisattva who has a conceptual
view of nonexistence thinks, ‘If someone should dispute the lack of existence of all
phenomena, I will not claim any position for myself. In fact, I will not posit
anything myself.’ That is why it is called the view without
claims.

21. “The view of fickleness occurs when bodhisattvas who have a conceptual view
of nonexistence and do not take a position set forth their literal understanding of
nonexistence in a way that is evasive and contradictory. Someone who is evasive and
contradictory is known as a fickle speaker. That is why it is called the
view of fickleness.

22. “The view of ridicule is when bodhisattvas, subscribing to the view
without claims and the view of fickleness, lack substance in what they propagate and are therefore continuously ridiculed by learned
people. That is why it is called the view of ridicule.

23. “The view of adulation occurs when bodhisattvas who have a conceptual
view of nonexistence believe that their understanding is aligned with the views that
were taught by the Thus-Gone One and believe that they are therefore venerating,
respecting, and honoring the teacher by holding them. And yet, this is not a form of
veneration. That is why it is called a view of adulation.

24. “The view of denigration occurs when a bodhisattva who has the view of
adulation in fact speaks ill of the Thus-Gone One rather than being constantly
respectful. That is why it is called the view of denigration.

25. “The view of stubborn delusion occurs when bodhisattvas who have a
conceptual view of nonexistence cannot be swayed from that view, although other
bodhisattvas who do not cling to the literal sense and thus have an unmistaken view
use logic and various other means to refute them. That is why it is called
the view of stubborn delusion.

26. “ ‘The view of silence’ refers to a bodhisattva who has a view of persistent disturbing emotions.
That is why it is called the view of silence.

27. “ ‘The great view’ refers to all the preceding twenty-six views;
collectively they are termed the great view. Why is that so? Even
the sixty-two views that are rooted in the view that a person is real are not
nearly as unwholesome as these. Therefore, this is called the great
view. When bodhisattvas believe that non-Dharma is the Dharma and think
that the incorrect is correct, they begin to propagate wrong views. This will make them
karmically obscured for an infinitely long period, tied to the world because of having
discarded the Dharma. The views that spring from the root of the view that a person is real
do not constitute bondage in the world to the same degree as
actions that oppose the Dharma.

28. “The view of overt pride is a view
of strong pride in the extravagant view. This wrong view appears because one
conceitedly takes the meaning of the Dharma of the Great Vehicle literally. That is
why it is called the view of overt pride.

“Bodhisattvas who properly comprehend the key points of the Great
Vehicle—points that are not meant to be taken literally—will not develop any of these
views, even if they lack the view of the noble ones. They will have trust in the Great
Vehicle and take it to heart. If one can develop the trust in the Great Vehicle that
allows one to accomplish the Great Vehicle by directing the mind correctly, that will
be deeply meaningful. In this way, one comes to see the Dharma as the Dharma and the
correct as being correct.”

This concludes the explanation on how to develop the bodhisattvas’
trust in the Great Vehicle that allows them to accomplish the Great Vehicle by means
of examination.

4. Behavior

The bodhisattva Great Skillful Trust said, “Blessed One, how does behavior
develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish
the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas should write down the
teachings of the Great Vehicle and then retain them, recollect them, revere them,
share them with others, read them, listen to them, recite and chant them, teach them
widely, correctly contemplate them, and apply them in meditation. To the extent that
they do, they will develop respectful desire to hear the Dharma that they have not
previously heard and stabilize the Dharma that they have already heard. This, noble
son, is how bodhisattvas engender the trust in the Great Vehicle that allows them to
accomplish the Great Vehicle by means of behavior.”

5. Familiarity

The bodhisattva Great Skillful Trust said, “Blessed One, how does
familiarity develop the bodhisattvas’ trust in the Great Vehicle that allows them to
accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, the bodhisattvas’ trust in the Great
Vehicle that allows them to accomplish the Great Vehicle should be enhanced as
follows. At first, one will only feel a slight degree of trust in the Great Vehicle.
However, based on that, a mediocre form of trust arises. This mediocre trust in the
Great Vehicle that allows one to accomplish the Great Vehicle in turn produces a great
degree of trust. Finally, this great trust turns into a most powerful form of trust.
Noble son, this sustained engagement is how bodhisattvas engender trust in the Great
Vehicle that allows them to accomplish the Great Vehicle by means of familiarity.”

6. Absence of Weariness

The bodhisattva Great Skillful Trust said, “Blessed One, how does absence
of weariness develop the bodhisattvas’ trust in the Great Vehicle that allows them to
accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, once bodhisattvas have obtained such
ultrapowerful trust, they no longer feel weary. As they continuously apply themselves
in virtue, they feel no sadness, as the suffering of saṃsāra no longer causes them any
sorrow. Likewise, misguided beings no longer make them sad, nor do the austerities of
the bodhisattvas cause them any trouble. Free from weariness in this way, they delight
the buddhas, bodhisattvas, and their spiritual teachers, while their trust in the
Great Vehicle continues to grow. In this way, as their trust in the Great Vehicle is
developed, they are able to persevere with a steady endeavor that further strengthens
their trust in the Great Vehicle that allows them to accomplish the Great Vehicle.
This, noble son, is how bodhisattvas engender the trust in the Great Vehicle that
allows them to accomplish the Great Vehicle through an absence of weariness.”

7. Fulfillment

The bodhisattva Great Skillful Trust said, “Blessed One, how does
fulfillment develop the bodhisattvas’ trust in the Great Vehicle that allows them to
accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when bodhisattvas are totally untiring
in their engagement and have formed a steady trust in the Great Vehicle, they can
quickly perfect the accumulations of merit and
wisdom. Since the accumulations of merit and wisdom have been perfected and are
perfectly stable through their roots of virtue, even a small circumstance for
developing trust in the Great Vehicle can produce a deep faith in that vehicle, not to
mention what a major circumstance for developing faith in the Great Vehicle can do.
Whether during the day or night, whether lying down or not, the force of faith in the
Great Vehicle now ensures that their actions are never meaningless. This, noble son,
is how bodhisattvas engender the trust in the Great Vehicle that allows them to
accomplish the Great Vehicle through fulfillment.”

8. Composure

The bodhisattva Great Skillful Trust said, “Blessed One, how does composure
develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish
the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who have perfected the
accumulations of merit and wisdom in this way will soon turn their focus to the Great
Vehicle so that they may accomplish the Great Vehicle. In doing so, they attain a
meditative absorption that is caused by faith and great joy. Resting in equipoise,
they can now accurately teach the perfect Dharma of the Great Vehicle. This makes them
genuinely inspired, and they develop a profound trust in the Great Vehicle that allows
them to accomplish the Great Vehicle. The previous mental absorption of the
bodhisattva coupled with this insight now becomes a practice that is fueled by
tranquility and insight. Through this way of practicing, the bodhisattva gradually and
genuinely accomplishes all qualities of the Buddha. Noble son, this is how
bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish
the Great Vehicle through composure.”

The bodhisattva Great Skillful Trust said, “Blessed One, please tell us,
does this path of tranquility and insight pertain only to those bodhisattvas who have
gathered the accumulations, or does it also pertain
to those who have not?

The Blessed One replied, “Noble son, I teach that the path of tranquility
and insight also pertains to the bodhisattvas who have not yet gathered the
accumulations. Noble son, resting in equipoise accords with direct realization and
therefore brings one closer to the faultless state of a bodhisattva. This, noble son,
is how bodhisattvas engender the trust in the Great Vehicle that allows them to
accomplish the Great Vehicle by means of composure. Here, ‘composure’ is synonymous
with ‘absorption.’ ”

9. Insatiability

The bodhisattva Great Skillful Trust said, “Blessed One, how does
insatiability develop the bodhisattvas’ trust in the Great Vehicle that allows them to
accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who have attained
absorption will not be content with mere tranquility and the mere taste of absorption.
Instead, after resting in absorption, they will gauge, evaluate, study, and analyze
the Dharma of the Great Vehicle. This is how insight is developed by means of gauging,
evaluating, studying, and analyzing. In this way, the bodhisattva attains a continuous
state of mind that is concurrent with insight and flows like a whitewater river. It is
a state that accords with direct realization and the faultless being of a bodhisattva.
This ground from which all supreme factors grow is the foremost state. Noble son,
unless one has gained this knowledge, it is impossible to attain the bodhisattvas’
trust in the Great Vehicle by which one can accomplish the Great Vehicle.

“Noble son, even though bodhisattvas have not gathered the accumulations,
they can still hear and contemplate the teachings of the Great Vehicle. Whenever they
abide in tranquility and insight, they will naturally develop the trust in the Great
Vehicle that allows them to accomplish the Great Vehicle. However, if their minds are
not one-pointed, and if they fail to retain the teachings of the Great Vehicle, they
will not develop trust in the Great Vehicle. Noble son, all bodhisattvas who develop the trust in the Great Vehicle that
allows them to accomplish the Great Vehicle do so based on comprehending the meaning
of the Dharma with an undistracted mind. You should understand that this is the proper
approach.”

The bodhisattva Great Skillful Trust said, “Blessed One, how do the ways of
practice differ for someone who has already gathered the accumulations and someone who
has not yet gathered them?”

The Blessed One replied, “Noble son, the practice for those who have not
yet gathered the accumulations does not come close to the practice of those who are on
the levels. It is not as complete as the practice of someone who has already gathered
the accumulations. Noble son, the practice of someone who has already gathered the
accumulations approaches, merges with, and perfects the levels. This, noble son, is how
bodhisattvas engender the trust in the Great Vehicle that allows them to accomplish
the Great Vehicle by means of insatiability.”

10. Solitude

The bodhisattva Great Skillful Trust said, “Blessed One, how does solitude
develop the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish
the Great Vehicle?”

The Blessed One replied, “Noble son, bodhisattvas who attain the perfect
way of practice should not mingle or cohabit with householders or with the ordained.
Instead, they should set up residence in remote areas. Such individuals will stay
alone, far from others, where they can practice continuously, aware and diligent.
Those who stay in solitude can do proper practice while remaining mindful of the
teachings of the Great Vehicle. In that way, obstacles are eliminated and the trust in
the Great Vehicle that allows them to accomplish the Great Vehicle is developed. They
spend each moment, each instant and every period of every day and night, pursuing the
qualities of the factors of awakening. Through pursuing their practice in solitude,
they gradually awaken to unsurpassed and perfect buddhahood. Compared to this, there is no better method to be found anywhere.
This, noble son, this is how bodhisattvas engender the trust in the Great Vehicle that
allows them to accomplish the Great Vehicle through solitude.”

11. Determining That the Teacher Is Genuine

The bodhisattva Great Skillful Trust said, “Blessed One, how does
determination that the teacher is genuine develop the bodhisattvas’ trust in the Great
Vehicle that allows them to accomplish the Great Vehicle?”

The Blessed One replied, “Noble son, when bodhisattvas follow the way of
practice in solitude while being mindful of the Dharma of the Great Vehicle, there are
some who fail to understand the profound and secret Dharma of the Great Vehicle. Such
people should then reflect on the authenticity of the teacher. Once the authenticity
of the teacher has been verified, one will naturally be interested in his teachings.
Otherwise, if one analyzes things carefully in this manner but fails to become
interested in me, the teacher, one will also not feel any interest in my
teachings.

“However, by understanding that devotion to the teacher’s qualities can
save one from extreme danger, one will feel interest in the teacher and the secret
teachings of the Great Vehicle. The bodhisattvas who understand and realize this
correctly will gain faith in the profound and secret teachings of the Great Vehicle.
Even if they do not understand and realize these teachings, such bodhisattvas will
still gain a strong interest, which in turn will lead them to attain trust. This, nobles son,
is how bodhisattvas engender the trust in the Great Vehicle that allows them to
accomplish the Great Vehicle by determining that the teacher is genuine.”

The Ten Limitless Features

The bodhisattva Great Skillful Trust said, “Blessed One, which teaching of
the Great Vehicle does a bodhisattva who has gained trust in the Great Vehicle in
these ways contemplate in order to accomplish unsurpassed and completely perfect awakening?”

The Blessed One replied, “Noble son, a bodhisattva who has gained trust in
the Great Vehicle will engage with ten limitless features in order to achieve
unsurpassed and completely perfect awakening. What are those ten? They are ⁽¹⁾ the limitless
Dharma, ⁽²⁾ limitless profundity, ⁽³⁾ limitless
statements, ⁽⁴⁾ limitless terms, ⁽⁵⁾ limitless beings, ⁽⁶⁾ limitless safeguarding, ⁽⁷⁾
limitless methods, ⁽⁸⁾ limitless greatness of the Jewels, ⁽⁹⁾ limitless fields, and
⁽¹⁰⁾ limitless activity.

1. “Noble son, ‘the limitless Dharma’ refers to all sections of the Dharma
that are included in the teachings, such as the discourses, the songs, the scriptures,
and all that is contained within their subdivisions. These are the limitless
Dharma.

2. “ ‘Limitless profundity’ refers to the limitless teachings that are
expressed through the categories within the Great Vehicle, such as the selflessness of
a person, the selflessness of phenomena, emptiness, suchness, the limit of reality,
absence of characteristics, the ultimate, the realm of phenomena, and the
manifestations that occur based on realization. These are limitless profundity.

3. “ ‘Limitless statements,’ noble son, refers to any type of statement
that causes one to better understand other beings, the Dharma, and the truth. Such
statements also include words spoken to those beings who have taken birth as animals.
In order to make the truth understood, the utterances of the thus-gone ones appear
limitlessly.

4. “ ‘Limitless terms,’ noble son, refers to the many designations employed
by the Thus-Gone One in order to tame beings. For each point, limitless terms are used
to describe and explain various categories.

5. “ ‘Limitless beings’ refers to the endless beings who are born in
beginningless and endless saṃsāra, always drifting about and with no apparent
beginning to the sufferings they experience there.

6. “ ‘Limitless safeguarding,’ noble son, refers to the Thus-Gone One’s
protection, since he shields others from harm, the lower realms, and personhood. It also refers to his protection through his body of
teachings, as well as the limitless types of protection continuously offered to all
the limitless beings.

7. “ ‘Limitless methods’ refers to taming limitless beings through a
variety of skillful methods. These methods include teaching logic, inspiring those who
are careless, uplifting those who are weary, inspiring them toward genuine
accomplishment, speaking harshly, talking sweetly, using artisanship or arts to show
what accords with the Dharma, displaying a body that is born pure, revealing miracles
through miraculous displays, and demonstrating both the revealing of miracles that are
shown to all and indirect miracles. Through such endless applications of skillful
means, limitless beings are tamed.

8. “Noble son, the limitless greatness of the Jewels is threefold: the
limitless greatness of the Jewel of the Buddha, the limitless greatness of the Jewel
of the Dharma, and the limitless greatness of the Jewel of the Saṅgha.

“The limitless greatness of the Jewel of the Buddha should be understood in
seven ways. The Thus-Gone One is a master of all phenomena because he has attained
great supernatural abilities. The body of the Thus-Gone One is inexhaustible because
it is the body of nonabiding nirvāṇa and complete liberation as well as the permanent
Dharma body. The Thus-Gone One is utterly free from misdeeds because he has abandoned
the obscurations of the disturbing emotions and cognition and because he performs no misdeeds.
The Thus-Gone One is spontaneously accomplished since the continuity of buddha deeds
are carried out uninterruptedly. The Thus-Gone One has great enjoyment because the
buddha realms are utterly pure and because he plays
in the great enjoyment of the Dharma. The Thus-Gone One is unstained since he is
uncontaminated by any worldly phenomenon even though he appears in the world. The Thus-Gone
One has great purpose because he continuously and uninterruptedly ripens and liberates
limitless realms of beings.

“Noble son, the limitless greatness of the Jewel of the Dharma is the
so-called Dharma of the bodhisattvas, which is neither Dharma nor
not Dharma. It involves neither attachment nor an absence of attachment. It is neither
saṃsāra nor nirvāṇa. The Dharma of the bodhisattvas does not abandon the apparent
phenomena of saṃsāra. Nevertheless, it is totally devoid of pollution. It extends as far as
space, as far as the realms of beings and the limit of reality. It is inexhaustible
and extremely beneficial for all beings. It does not rest in saṃsāra, or in nirvāṇa,
since it is based on bliss.

“The limitless greatness of the Jewel of the Saṅgha contains the
bodhisattva Saṅgha, the Jewel of the Saṅgha for bodhisattvas. The greatness of this
Saṅgha is unsurpassed and completely perfect awakening. Thus, according to this principle, the
greatness of the Jewel of the Buddha and the Jewel of the bodhisattva Saṅgha should be
viewed as equal.

“In this regard, a novice bodhisattva should think, ‘I will develop trust
in all the various types of greatness included within the Jewel of the Buddha, the
Jewel of the Dharma, and the Jewel of the Saṅgha. In this way, I will truly obtain
what should be gained. I have the fortune of attaining the greatness of the Jewel of
the Buddha and the greatness of the Jewel of the
Dharma. When I join the ranks of those bodhisattvas who have pure motivation and abide
on the great levels, I will truly attain what should be obtained. I have the fortune
of being equal to those bodhisattvas both in terms of thought and deed.’

9. “ ‘Limitless fields,’ noble son, refers to the impure buddha realms and
the pure buddha realms. Both the impure and the pure buddha realms are limitless. When
the thus-gone ones dwell in the pure buddha realms, they experience these buddha
realms as pure happiness, pure bliss, pure virtue, and pure ability. They continuously
revel in the great enjoyment of the Dharma. In the impure buddha realms, they teach
awakening in all possible ways, ripening those who are not yet ripened and liberating
those who are already ripened.

10. “You should know that all of this is the limitless activity of the
blessed buddhas.”

This concludes the second chapter on developing trust.

Chapter 3

Classifications of Trust

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?”

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.

1. “Among these, noble son, the trust that comes from resting is as follows:
Consider how water collecting in a hoofprint is at first murky but later clears if it is
left undisturbed and calm. Likewise, bodhisattvas who have gained trust in the Great
Vehicle that allows them to accomplish the Great Vehicle may become attached to many
temporary activities, whereby their trust in the Great Vehicle is shaken. However, whenever they are freed from this attachment, it
no longer disturbs them, and they can once again focus one-pointedly on the Dharma of
the Great Vehicle. At that point they will certainly be restored to their former state.

2. “The trust that arises upon birth, noble son, is as follows: Think of how
beer and other such drinks can undergo change, so that they become clear. In the same
way, whenever bodhisattvas who have attained the trust in the Great Vehicle that allows
them to accomplish the Great Vehicle take a new birth, they will naturally develop trust
in the Great Vehicle and therefore gain accomplishment.

3. “The trust that emerges at another time, noble son, is as follows:
Consider, for example, how the rivers become clear in autumn. Likewise, bodhisattvas who
have first developed the trust in the Great Vehicle that allows them to accomplish the
Great Vehicle and have become accustomed to this trust will also reconnect with this
trust at a later time. As they do so, they will be purified and gain accomplishment.

4. “The trust that appears naturally, noble son, is as follows: Think of how
beryl and precious gems are naturally pure. Likewise, the bodhisattvas’ nonconceptual
state is essentially connected with trust in the Great Vehicle that transcends the
world.

“Noble son, there are four further types of trust. If you wonder what they
are, they are as follows: vast trust, clear trust, peaceful trust, and pure trust. Vast
trust occurs when a bodhisattva is devoted to the Great Vehicle and practices
accordingly. Clear trust occurs when the bodhisattva performs the activities of the
Dharma of the Great Vehicle at all times. Peaceful trust occurs when the bodhisattva is
free from thoughts of I and mine. Such faith
is present in those who have realized the intrinsic nature. Pure trust occurs when the
bodhisattva has obtained stainless wisdom.

“Noble son, there are four further types of trust. If you wonder what they
are, they are as follows: precipitating trust, initiating trust, accepting and devoted
trust, and interested trust. Precipitating trust is the trust in the Great Vehicle felt
by those who naturally, from previous times, have created and familiarized themselves
with the roots of virtue. Initiating trust is the
trust in the Great Vehicle caused by bodhisattvas’ arousal of the mind of unsurpassed
and completely perfect awakening and their recollection of that mind of awakening after they have
already aroused it. Accepting and devoted trust is the trust in the Great Vehicle
created when beings embrace and respect the bodhisattva who has accepted them.
Interested trust is the trust in the Great Vehicle of the bodhisattvas felt by those who
are interested in the teaching of the profound realm of phenomena.

“There are four further types of trust. If you wonder what they are, they are
as follows: the trust by seeing and hearing, the trust of recollecting the spread of the
teaching, the trust of recollecting the increase of virtuous factors, and the trust of
recollecting hopes and wishes. ‘The trust by seeing and hearing’ refers to gaining trust
in the Great Vehicle when one sees or hears the buddhas’ and bodhisattvas’ forms or
radiance. ‘The trust of recollecting the spread of the teaching’ refers to the trust in
the Great Vehicle that comes about by recollecting that beings ought to be ripened. ‘The
trust of recollecting the increase of virtuous factors’ refers to the trust in the
bodhisattva Great Vehicle caused by recollecting the continuous increase of one’s
factors of awakening and virtuous qualities. ‘The trust of recollecting hopes and
wishes’ refers to hoping and wishing to attain all pure buddha realms and the entire
Dharma of the Buddha because of one’s virtuous qualities. In this way, the bodhisattvas
feel trust in the Great Vehicle by bringing their hopes and wishes to mind.

“There are four further types of trust. If you wonder what they are, they are
as follows: the trust caused by recollecting statements, the trust caused by
recollecting the ability to resolve doubts, the trust caused by recollecting how the
Dharma is planted, and the trust caused by recollecting practice. ‘The trust caused by
recollecting statements’ refers to the trust in the Great Vehicle that is summoned when
one fondly recollects those bodhisattvas who are motivated by all gateways to the Great
Vehicle. ‘The trust caused by recollecting the ability to resolve doubts’ refers to the trust in the Great Vehicle that is summoned by
remembering how bodhisattvas who have heard much, memorized, and become learned are able
to resolve doubts. ‘The trust caused by recollecting how the Dharma is planted’ refers
to the trust in the Great Vehicle that is summoned by bringing to mind how the sacred Dharma is
planted in the minds of others by reading aloud, reciting, explaining, and chanting the
Dharma of the Great Vehicle to others. ‘The trust caused by recollecting practice’
refers to the trust in the Great Vehicle that is summoned by recollecting how bodhisattvas
diligently practice and accomplish the Dharma of the Great Vehicle.

“Noble son, there are four further types of trust. If you wonder what they
are, they are as follows: the trust of heeding spiritual practice, the trust of engaging
in physical activity embraced by skillful means, the trust of engaging in verbal
activity embraced by skillful means, and the trust of engaging in mental activity
embraced by skillful means. ‘The trust of heeding spiritual practice’ refers to the
trust one develops by observing bodhisattvas who have attained the tranquility and
insight that is focused on the Dharma of the Great Vehicle. ‘The trust of engaging in
physical activity embraced by skillful means’ refers to the trust in the Great Vehicle
one develops by observing how conscientious bodhisattvas offer advice and constructive criticism in
order to tame those bodhisattvas who are not conscientious in terms of their physical
actions. ‘The trust of engaging in verbal activity embraced by skillful means’ refers to
the trust in the Great Vehicle one obtains by observing how conscientious bodhisattvas
offer advice and constructive criticism in order to tame those bodhisattvas who are engaged in
misguided verbal activity. ‘The trust of engaging in mental activity embraced by
skillful means’ refers to trust in the Great Vehicle created by observing how
conscientious bodhisattvas offer physical and verbal advice and constructive criticism in order to
tame those bodhisattvas who are engaged in mistaken mental activity.

“There are four further types of trust. If you wonder what they are, they are
as follows: the trust of recollecting disregard, the trust of recollecting subjugation,
the trust of recollecting enjoyment, and the trust
of delightfully recollecting the connection. ‘The trust of recollecting disregard’
refers to the trust in the Great Vehicle gained by recollecting the practice of the six perfections when they are practiced without any regard for life or limb. ‘The trust of
recollecting subjugation’ refers to the trust in the Great Vehicle gained by
recollecting how bodhisattvas subdue all the factors that conflict with the six perfections. ‘The trust of recollecting enjoyment’ refers to the trust in the Great
Vehicle gained by recollecting the earnestness with which bodhisattvas who practice the
six perfections apply themselves to the six perfections. ‘The trust of delightfully
recollecting the connection’ refers to the trust in the Great Vehicle gained by
recollecting how bodhisattvas cause other beings and people to adopt and practice the
six perfections.

“There are four further types of trust. If you wonder what they are, they are
as follows: the trust of recollecting an undisturbed mind, the trust of recollecting
genuine discernment, the trust of recollecting an absence of weariness, and the trust of
recollecting happiness free from negative actions. ‘The trust of recollecting an
undisturbed mind’ refers to the trust in the Great Vehicle caused by recollecting the
undisturbed mind itself and how bodhisattvas gather the accumulations with an
undisturbed mind. ‘The trust of recollecting genuine discernment’ refers to the trust in
the Great Vehicle in general, the undisturbed mind, and the gathering of the
accumulations. Since this trust causes genuine discernment regarding the accumulations
and clarifies them unmistakably, one becomes diligent in one’s practice. ‘The trust of
recollecting an absence of weariness’ refers to the trust in the Great Vehicle caused by
not being weary with those who act wrongly and then recollecting that absence of
weariness. ‘The trust of recollecting happiness free from negative actions’ refers to
the trust in the Great Vehicle caused by recollecting one’s connection with the
accumulations, having abandoned all worries about personally being harmed as well as all
wishes for happiness.

“There are four further types of trust. If you wonder what they are, they are
as follows: the trust of recollecting qualities, the trust of recollecting perfect
objects, the trust of recollecting inspiration, and the trust of recollecting that which
benefits many beings. ‘The trust of recollecting qualities’ refers to the trust in the
Great Vehicle that is felt by bodhisattvas who are diligent in paying homage and
offering service to the Buddha as they recollect the qualities of the Buddha. ‘The trust
of recollecting perfect objects’ refers to the trust in the Great Vehicle that is felt
by bodhisattvas who are diligent in paying homage and offering service to the Buddha as
they recollect witnessing perfect offerings. ‘The trust of recollecting inspiration’
refers to the trust in the Great Vehicle that is felt by bodhisattvas who are diligent
in paying homage and offering service to the Buddha as they recollect their own inspired
minds and the inspired minds of others. ‘The trust of recollecting that which benefits
many beings’ refers to the trust in the Great Vehicle that is felt by bodhisattvas who
benefit many beings by diligently paying homage and offering service to the Buddha and
then recollect doing so.

“There are four further types of trust. If you wonder what those four are,
they are as follows: the trust of recollecting the perfect qualities of the master, the
trust of recollecting one’s own perseverance, the trust of recollecting
gratitude, and the trust of recollecting the fulfillment of the master’s wishes. ‘The
trust of recollecting the perfect qualities of the master’ refers to trust in the Great
Vehicle that is felt by bodhisattvas who are diligent in following a spiritual friend as
they recollect seeing the complete perfect qualities of the spiritual friend. ‘The trust
of recollecting one’s own perseverance’ refers to the trust in the Great Vehicle
that is felt by bodhisattvas who are diligent in following a spiritual friend as they
recollect their own pure perseverance in terms of paying respect to the spiritual friend
when approaching such a person and listening to the
Dharma and when subsequently practicing in accordance with the teaching received. ‘The
trust of recollecting gratitude’ refers to the trust in the Great Vehicle that is felt
by bodhisattvas who are diligent in following a spiritual friend as they recollect their
gratitude because of having obtained oral instructions and education from a master. ‘The
trust of recollecting the fulfillment of the master’s wishes’ refers to the trust in the
Great Vehicle that is felt by bodhisattvas who are diligent in following a spiritual
friend as they recollect how the oral instructions benefit many beings.

“There are four further types of trust. If you wonder what those four are,
they are as follows: the trust caused by recollecting how others were made happy, the
trust caused by recollecting how others were freed from suffering, the trust caused by
recollecting how others were not separated from happiness, and the trust caused by
recollecting how others are freed from pollution. ‘The trust caused by recollecting how
others were made happy’ refers to the trust in the Great Vehicle felt by bodhisattvas
who diligently meditate on love as they recollect accomplishing the happiness of beings
while motivated by the wish for their happiness. ‘The trust caused by recollecting how
others were freed from suffering’ refers to the trust in the Great Vehicle felt by
bodhisattvas who diligently meditate on compassion as they recollect successfully
freeing beings from suffering. ‘The trust caused by recollecting how others were not
separated from happiness’ refers to the trust in the Great Vehicle felt by bodhisattvas
who diligently meditate on joy as they recollect successfully ensuring that others are
not separated from happiness. ‘The trust caused by recollecting how others are freed
from pollution’ refers to the trust in the Great Vehicle felt by bodhisattvas who
diligently meditate on equality as they recollect ensuring that beings are free from
pollution.

“In this way, noble son, the bodhisattva’s trust in the Great Vehicle takes
infinite forms. Based on these divisions, you should
understand that there are limitless types of trust in the Great Vehicle. One could not
understand their extent even in one trillion eons. Noble son, you should understand that
these are the classifications of the bodhisattvas’ trust in the Great Vehicle that allows
them to accomplish the Great Vehicle.”

This was the third chapter on the classifications of trust.

Chapter 4

The Benefits of Trust

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?”

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.

“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.

“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.

“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.

“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.

“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.

“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.

“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 and the attainment of all buddha
qualities.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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 concentration because it leads to the attainment of
the absorption that achieves the welfare of all beings.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

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

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

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

“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.

“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.

“Noble son, I clearly see that in the past,
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.

“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. 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.

“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.

“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. 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.

“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.

“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.”

Conclusion

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.”

When the Blessed One delivered this Dharma teaching, five thousand novice
bodhisattvas developed the great acceptance that facilitates realization of the Dharma
of the bodhisattvas, while in the assembled retinue the remainder of the novice
bodhisattvas, through their unwavering aspiration,
developed acceptance that is like a flowing river of aspiration.

Then, the bodhisattva Great Skillful Trust said to the Blessed One, “Blessed
One, some bodhisattvas who have an initial interest in this Dharma teaching will, when
applying it in practice, soon attain the thus-gone ones’ food, drink, mount, clothing,
ornaments, utensils, necessities, goods, perfume, garlands, ointments, song, dance,
music, light, women, men, and all enjoyable objects.”

Then, the bodhisattva Searching for the Vessel of Trust said to the
bodhisattva Great Skillful Trust, “Noble son, what are the thus-gone ones’ food, drink,
mount, clothing, ornaments, utensils, necessities, goods, perfume, garlands, ointments,
song, dance, music, light, women, men, and all enjoyable objects?”

“Noble son,” the bodhisattva Great Skillful Trust replied, “the joy of
concentration that is free from all obscurations is the thus-gone ones’ food. The fluid
of the sacred Dharma that is free from obscurations is the thus-gone ones’ drink.
Tranquility and insight that are free from all obscurations are the thus-gone ones’
mount. Conscientiousness and modesty that are free from all obscurations are the
thus-gone ones’ clothing. Pure discipline that is free from all obscurations is the
thus-gone ones’ ornaments. Learning that is free from all obscurations is the thus-gone
ones’ utensils, necessities, and goods. Concentrations, freedoms, absorptions, and
states of equilibrium that are free from all obscurations are the thus-gone ones’ perfume, garlands, and ointments. An
indubitable discourse that contains the enjoyment of the complete Dharma that purifies
all obscurations is the thus-gone ones’ song, dance, and music. The gates of
recollection that are free from all obscurations are the thus-gone ones’ light. The
gates of absorption and the gates of liberation that are free from all obscurations are
the thus-gone ones’ women, men, and all enjoyable objects. In this way, noble son, if by
having an initial interest in this teaching and applying its practices one soon attains
these ten possessions of the thus-gone ones on the relative as well as the ultimate
levels, there is no need to mention what happens for those who apply themselves to the
reality behind this teaching. Noble son, on top of attaining these ten possessions of
the thus-gone ones, they will also obtain the palace of the thus-gone ones as their
residence.”

The bodhisattva Searching for the Vessel of Trust said, “Noble son, what is
the palace in which the thus-gone ones reside like?”

The bodhisattva Great Skillful Trust said, “Noble son, it is made of the
shimmering seven precious substances and shines a light so bright that it pervades the
endless extent of the world. It is distinguished from other locations in infinite ways.
Its design is limitless and has no boundaries. Its characteristics transcend the three
realms, and it appears from the supreme roots of virtue that are beyond the world, and
from powerful cognition and the features of extreme purity. Such is the abode of the
thus-gone ones, which supports limitless bodhisattvas. It is teeming with boundless
gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and
nonhumans. It is reinforced by the great joy and bliss
of the taste of the Dharma. It is maintained by the activity of benefitting all beings
and is free from any harm caused by disturbing emotions and subsidiary disturbing emotions. It is
inaccessible to any demon. Superior to all other structures, it is designed through the
blessings of the thus-gone ones. Leading to liberation through mindfulness,
intelligence, and great realization, it is the vehicle of tranquility and insight
adorned with limitless masses of the qualities that emerge from great emptiness, absence
of characteristics, and absence of wishes. The thus-gone ones reside in this great
palace that sits atop the king of all great lotuses. Noble son, if whoever has an
initial interest in this teaching will, by applying these practices, attain such a
palace of the thus-gone ones, there is no need to mention what happens for those who
apply themselves to the reality behind this teaching.”

The Blessed One replied, “Noble son, excellent, excellent! Noble son, what
you have said is true. If whoever forms an interest in this Dharma teaching will soon
attain these possessions of the thus-gone ones and that palace of the thus-gone ones,
there is no need to mention what occurs for those who apply themselves to the reality
behind this teaching.”

Then, Venerable Ānanda spoke to the Blessed One: “Blessed One, what kind of
merit is created when a noble son or daughter feels interest in this Dharma teaching and
reads, copies, recites, hears, chants, teaches, contemplates, or applies it through
meditation?”

The Blessed One replied, “Ānanda, whoever feels interest in this Dharma
teaching and reads, copies, recites, hears, chants,
teaches elaborately and correctly, thoroughly contemplates, or applies it in meditation
will create merit that is impossible to illustrate by any worldly merit or even by the
merit of the hearers and solitary buddhas that transcends the world. Why is that?
Because, Ānanda, any worldly merit, no matter how great, is subject to cause and effect.
As it is subsumed by the truth of suffering and the truth of the origin, it cannot bring
complete satisfaction. Such results only appear when their causes are exhausted, so such
merit is impermanent.

“Ānanda, the entire merit of the hearers and solitary buddhas that transcends
the world is not vast, it has a lesser purpose, and it is eventually exhausted. It is
not vast because it belongs to and observes the inferior vehicle, thus guiding the mind
in that direction. It has a lesser purpose because it is concerned with oneself. It is
eventually exhausted because it dissolves within the field of nirvāṇa free from residual
aggregates.

“However, Ānanda, the merit that arises from trust in the Great Vehicle of
the bodhisattvas brings complete satisfaction, its cause is never exhausted, it is vast,
it has a great purpose, and it is inexhaustible. Therefore, the merit that arises from
trust in the Great Vehicle of the bodhisattvas cannot be illustrated by means of either
mundane or transcendent forms of merit.”

Ānanda said, “Blessed One, what is the name of this Dharma teaching? Under
what name should it be recalled?”

The Blessed One replied, “Ānanda, for the above reasons you should know that
this Dharma teaching is called Cultivating Trust in the Great
Vehicle. Remember it also under the name Engaging with
Trust in the Great Vehicle. Remember it also
under the name Increasing Trust in the Great Vehicle.
Remember it also under the name Liberation through Trust in the
Great Vehicle. Therefore, this Dharma teaching should be given the title
Cultivating Trust in the Great Vehicle.”

After the Blessed One had thus spoken, the bodhisattvas and the entire
retinue, as well as the world with its gods, humans, asuras, and gandharvas, rejoiced in
and praised what the Blessed One had taught.

This completes the Great Vehicle sūtra “Cultivating Trust in the Great
Vehicle.”

Colophon

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

Notes

Bibliography

Clear Trust

dad pa gsal
དད་པ་གསལ།