The Characteristics of Trust

1.1Noble son, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle has eleven characteristics. These characteristics are: (1) clarity, (2) saturation, (3) qualities, (4) possession, (5) the basis, (6) transcendence, (7) the root, (8) protection, (9) the connection, (10) continuity, and (11) perfection.”

1. Clarity

1.2Great 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.

1.3“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.”

1.4Then the bodhisattva Great Skillful Trust inquired, “Blessed One, how does a novice [F.8.b] bodhisattva, who is on the level of devoted engagement and knows the Dharma but has not yet gained understanding, relinquish doubt about the profound and vast Dharma of the Great Vehicle? How is such a bodhisattva freed from the stain of doubt?”

1.5The 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

1.6The 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?”

1.7The Blessed One replied, “Noble son, the characteristic of saturation refers to the body and the mind becoming saturated with feelings of happiness. This happiness and well-being in turn come from the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle. The happiness and well-being that are connected to the bodhisattvas’ trust satisfy body and mind. [F.9.a] In that way, they differ from the happiness and well-being that arise from the sense pleasures of those who revel in desire. The happiness and well-being experienced by beings who live in the form and formless realms similarly do not satisfy their bodies and minds. Why is that so? Their happiness and well-being do not bring peace.

1.8“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.

1.9“Noble son, in this way, the physical and mental well-being that arise from the five sense pleasures do not bring genuine peace since they perpetuate the continuity of cause and effect related to the pollution of disturbing emotions, actions, and rebirth. Therefore, they do not satisfy the body or the mind. You should understand that it is not only the happiness and well-being that arise from the sense pleasures of those who revel in desire that do not bring genuine peace. Just so, in all these many ways, when those who live in the form and formless realms arise from the state of equilibrium, that does not bring genuine peace. Since these states of equilibrium provide no genuine peace, they satisfy neither body nor mind in the way that the Dharma-Vinaya of the noble ones does. [F.9.b]

1.10“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

1.11The 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!

1.12“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?”

1.13The Blessed One replied, “Noble son, the bodhisattvas practice trust in the Great Vehicle with three qualities so that they can accomplish the Great Vehicle. [F.10.a] They are the quality of conviction, the quality of transformation, and the quality of delight.”

1.14Great 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?”

1.15The 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.”

1.16Great 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?”

1.17The 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.”

1.18Great 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?”

1.19The Blessed One replied, “Noble son, [F.10.b] the physical transformations that occur when bodhisattvas feel the trust in the Great Vehicle that allows them to accomplish the Great Vehicle are that the body hairs stand on end, that there is tingling, and that tears well up and flow from their eyes.”

1.20Great 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?”

1.21The 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.”

1.22Great 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?”

1.23The 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.

1.24“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

1.25Great Skillful Trust asked, “Blessed One, [F.11.a] how is possession a characteristic of the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle?”

1.26The 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.

1.27“Why is that so? The reason is that all worldly roots of virtue are associated with the disturbances of attachment and anger. [F.11.b] They are associated with the disturbances of elation and dejection. They are related to the disturbance of harboring doubt and uncertainty with regard to the truths. They are related to the disturbance that involves the limitless views that emerge from apprehending I and mine. They are related to the disturbance that is comprised of the mistaken subsidiary disturbing emotions, as well as distraction, excitement, dullness, carelessness, and shamelessness. They are related to the disturbance that consists in performing the various actions of the five types of beings. They are related to disturbance because they are subsumed within the truth of suffering. Noble son, in this way all worldly roots of virtue are associated with the disturbances of the causal sequence of the pollution of disturbing emotions, actions, and birth, along with their effects.

1.28“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.

1.29“Noble son, in this way, the roots of virtue that are embraced by merit and wisdom due to their link with the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle are free from the disturbances that occur due to the causal sequence of the pollution of disturbing emotions, actions, and birth, along with their effects. [F.12.a] In this way, you should understand that they are superior to worldly roots of virtue.

1.30“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.

1.31“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.”

1.32The 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!”

1.33The Blessed One said, “Noble son, yes, indeed. [F.12.b] As much as possible, bodhisattvas who strive for roots of virtue should apply themselves to possess such roots of virtue. These roots of virtue outshine all other roots of virtue, whether worldly or transcendent, and bestow all the splendors of the world. They accomplish the fruition and are even a necessary cause for that. In the end, they accomplish unexcelled and completely perfect awakening that is beyond exhaustion. Moreover, by means of the three vehicles, they allow limitless beings to leave all suffering behind and to find deliverance.”

5. The Basis

1.34The 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?”

1.35The 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.

1.36“Noble son, when a bodhisattva great being gains trust in the Great Vehicle and begins to benefit all beings, it is unlike the assistance that parents, children, lovers, friends, and relatives show. Why is that so? Friends and relatives, such as one’s parents, mistake what actually harms their loved ones for being something beneficial, while that which is actually helpful is thought to be harmful. Similarly, they mistake the unpleasant for the pleasant and the pleasant for the unpleasant. In this way, they misunderstand what brings benefit and happiness, thinking that the harmful is helpful and the helpful is harmful. [F.13.a] Similarly, they think that misery is happiness and happiness is misery.

1.37“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.

1.38“Noble son, not only is it more exalted than all worldly things, it is also more exalted than anything that is beyond the world. Why? Although the hearers and solitary buddhas do emulate the bodhisattvas and benefit others, they do not personally feel compassion, nor do they assist on a vast scale. On the other hand, the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle benefits others on a vast scale due to their personal compassion. It performs limitless difficult deeds without any hesitation. Therefore, the basis for the bodhisattvas’ assistance is superior to the basis from which both supramundane and mundane beings give assistance. [F.13.b] This, noble son, is the characteristic of the basis with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

6. Transcendence

1.39The 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?”

1.40The 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.”

1.41The 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?”

1.42The Blessed One replied, “Noble son, one should understand that it is not only those who dwell on the bodhisattva levels for the sake of the Great Vehicle who are freed from the lower realms and obtain successive rebirths in the higher realms due to their trust in the Great Vehicle. Rather, those who have not yet attained these are freed from the lower realms due to their trust in the Great Vehicle. Noble son, bodhisattvas who have attained such trust in the Great Vehicle that allows them to accomplish the Great Vehicle will continuously meet with buddhas and bodhisattvas in all their future lives. Therefore, bodhisattvas who apply themselves to listening to the Dharma and correctly reflecting on it will always take birth in circumstances where they can perfect the accumulations for awakening. [F.14.a] Noble son, since bodhisattvas transcend the higher realms by means of this teaching, what need is there to speak of the lower realms?”

1.43The 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?”

1.44The 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.”

1.45The 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?”

1.46The Blessed One replied, “No, noble son, they do not. You should not see it in that way. Bodhisattvas who are born in the lower realms through the power of aspiration have surpassed the happiness of the four states of concentration, and so they abide joyfully. They are far beyond any worldly knowledge [F.14.b] and even the lesser transcendent knowledge . As such, they have entered the stream of the highest knowledge . Therefore, you should understand that they are striving for the well-being of beings. This is why I have said that if the stream of actions of a being is inconceivable, what need is there to consider that of a bodhisattva? This, noble son, is the characteristic of transcendence with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

7. The Root

1.47The 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?”

1.48The 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

1.49The 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?”

1.50The Blessed One replied, “Noble son, when bodhisattvas have the trust in the Great Vehicle that allows them to accomplish the Great Vehicle, they are protected because they abandon miserliness and no longer perpetuate it. [F.15.a] They are protected because they abandon bad behavior and no longer perpetuate it. They are protected because they abandon anger and no longer perpetuate it. They are protected because they abandon laziness and no longer perpetuate it. They are protected because they abandon distraction and no longer perpetuate it. They are protected because they abandon misguided intelligence and no longer perpetuate it. Therefore, their minds are thoroughly guarded and protected against all disturbing emotions, subsidiary disturbing emotions, and the agitations of adversaries.

1.51“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

1.52The 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?”

1.53The Blessed One replied, “Noble son, when one is habituated to the bodhisattvas’ trust in the Great Vehicle so that one may accomplish the Great Vehicle, one will always follow the bodhisattvas’ way of life. Whether one walks or sits, lies down or stands up, sleeps or is awake, or is drunk or crazy, one will always maintain this trust in the Great Vehicle. Later, in other lifetimes, although the bodhisattvas may have forgotten their trust in the Great Vehicle, they will not give rise to any inferior or inappropriate attitudes. [F.15.b] Therefore, even if they were to associate with negative spiritual friends, such as the hearers and solitary buddhas, they would not get carried away. That being the case, how could any non-Buddhist views lead them astray? At that time, with just a few favorable conditions for developing the trust in the Great Vehicle that allows them to accomplish the Great Vehicle, they will swiftly, forcefully, and steadily regain trust in the Great Vehicle. Their habitual tendency to trust the Great Vehicle that allows them to accomplish the Great Vehicle will only increase in future lives until they attain unsurpassed and completely perfect awakening. This, noble son, is the characteristic of connection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.”

10. Continuity

1.54The 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?”

1.55The 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

1.56The 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?”

1.57The Blessed One replied, “Noble son, the characteristic of perfection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is fourfold and refers to [F.16.a] perfect origin, perfect boundlessness, perfect benefit, and perfect freedom from regret.

1.58“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.

1.59“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.

1.60“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.

1.61“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.

1.62“Moreover, as the bodhisattvas’ trust in the Great Vehicle benefits all beings, it is perfect. Additionally, [F.16.b] the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle is perfect since it accomplishes all the boundless and inexhaustible qualities of the Buddha. This, noble son, is the characteristic of perfection with respect to the bodhisattvas’ trust in the Great Vehicle that allows them to accomplish the Great Vehicle.

1.63“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.”

1.64This concludes the first chapter on the various characteristics.