Ch 3 Part 1 - How to Cultivate Bodhicitta - The Seven Cause-and-Effect Instructions Flashcards
(499 cards)
1
Q
What are the two main methods for training the mind in bodhicitta?
A
The seven cause-and-effect instructions and equalizing and exchanging self and others
2
Q
What is the principal cause of bodhicitta in both methods?
A
Great compassion
3
Q
What is the key to cultivating compassion according to this teaching?
A
Seeing others as pleasing and lovable
4
Q
What are the three steps to see sentient beings as pleasing and lovable in the seven cause-and-effect instructions?,”Recognizing that all sentient beings have been our parents, contemplating the kindness of our parents, and wishing to repay their kindness”
A
5
Q
What are the seven points of the seven cause-and-effect instructions?,”(1) Seeing all sentient beings as having been our mother, (2) recalling their kindness, (3) wanting to repay that kindness, (4) love, (5) compassion, (6) the great resolve, and (7) bodhicitta”
A
6
Q
Which point is considered the root of the Mahāyāna?
A
Compassion (the fifth point)
7
Q
How many of the seven points are causes of compassion?
A
The first four points are causes of compassion
8
Q
How many of the seven points are effects of compassion?
A
The last two points (great resolve and bodhicitta) are effects of compassion
9
Q
What two elements are needed to cultivate compassion?,”Awareness of the three types of duḥkha of sentient beings, and seeing them as endearing”
A
10
Q
What meditation is the forerunner to the seven points?
A
Equanimity meditation
11
Q
What are the three types of equanimity mentioned in the Sanskrit tradition?,”(1) Feeling of equanimity (free from pleasure/pain), (2) Virtuous mental factor of equanimity (prevents restlessness/laxity), (3) Immeasurable equanimity (evenness toward sentient beings)”
A
12
Q
Which type of equanimity is the precursor to love and compassion?
A
The second type of immeasurable equanimity (cultivating equanimity ourselves so we are free from attachment and animosity)
13
Q
What two ways does Kamalaśīla suggest to cultivate equanimity?,”Contemplating that all beings are equal in wanting happiness and freedom from suffering, and reflecting that in beginningless lives we’ve been in every relationship with every being”
A
14
Q
What does the Tantra Requested by Subāhu say about relationships?,”Within a short space of time an enemy can become a friend, and a friend can become an enemy”
A
15
Q
What should we focus on first when practicing equanimity meditation?
A
Strangers (because it’s easier to generate equanimity toward people for whom we have neutral feelings)
16
Q
What word do we hear repeatedly when examining why we categorize people as friends or enemies?,”I” - we classify people based on how they relate to Me
A
17
Q
Does equanimity mean we treat everyone equally in all practical matters?,”No, conventional roles and relationships still exist, but we respect them equally and care about their well-being equally”
A
18
Q
What is the purpose of seeing all sentient beings as having been our mother?
A
To cultivate a sense of affection and endearment toward sentient beings
19
Q
Why might the idea of past lives be difficult for Western practitioners?
A
Because Western cultures don’t automatically assume the existence of past and future lives
20
Q
What does the Mother Sutta say about relationships in saṃsāra?,”It is not easy to find a being who in this long course has not previously been your mother, father, brother, sister, son, or daughter”
A
21
Q
What should you focus on if contemplating your mother’s kindness is difficult due to childhood abuse?
A
Contemplate the kindness of whoever cared for you as an infant and young child
22
Q
What is the key insight about parents according to the teaching?,”Your parents did the best they could given their emotional, social, and financial situation”
A
23
Q
What natural human response should we allow when contemplating kindness received?
A
Gratitude
24
Q
What analogy is given for recognizing a long-lost mother?
A
Meeting an elderly impoverished woman begging and discovering she is your long-lost mother - would you just give her a dollar or help her fully?
25
What prevents our mothers (all sentient beings) from escaping saṃsāra?,"They are completely ignorant about their existence in saṃsāra and think the self-centered attitude is their friend"
26
What moving example is given of incarcerated people?
Many inmates realize their mothers' kindness only after imprisonment and feel pain that they cannot care for their aging mothers
27
What is heartwarming love?
The affectionate love that sees all sentient beings as endearing - the fourth point which arises naturally from the first three points
28
What is the observed object of love?
Sentient beings who are bereft of happiness
29
What is the subjective aspect of love?
The wish for them to have happiness and its causes
30
How vast is immeasurable love in terms of field?,"It extends to each and every sentient being, no matter how they treat us"
31
How vast is immeasurable love in terms of goal?
It wishes them every happiness from smallest pleasure to elimination of all obscurations
32
How vast is immeasurable love in terms of time?
To work to benefit sentient beings for as long as space exists
33
What do we relinquish for immeasurable love?,"We willingly give up our own enjoyments and even our own life for the benefit of sentient beings"
34
What are the eight benefits of love according to Nāgārjuna?,"Gods and humans will be friendly, non-humans will protect you, you'll have mental and physical pleasures, poison and weapons won't harm you, you'll effortlessly attain aims, and be reborn in Brahmā's world"
35
What is the first reason Nāgārjuna gives for generating love?
We and all sentient beings are equal in wanting happiness and not wanting suffering - we are like family
36
What example illustrates abandoning others while seeking liberation?,"Someone with great wealth living in a mansion overlooking a slum, not thinking about neighbors' suffering and sometimes ridiculing them"
37
What is the second reason for loving sentient beings?,"We have experienced the same sufferings and happiness together throughout saṃsāra - we've dwelt as one"
38
What is the third reason for loving sentient beings?,"In limitless previous lives we've been one another's parents and children - we are all family"
39
What is the fourth reason for loving sentient beings?
The Buddha worked hard for these beings for a very long time because he cherished them
40
What is the fifth reason for loving sentient beings?,"Just as benefiting/harming spiritual mentors brings happiness/suffering, so does helping/harming sentient beings - they are like our gurus"
41
How do sentient beings enable us to practice the six perfections?,"We need them to practice generosity (impoverished beings), ethical conduct (beings to avoid harming), fortitude (harmful beings), joyous effort (for their benefit), and meditation (four immeasurables)"
42
What does Śāntideva say about the source of joy and suffering?,"Whatever joy there is in this world comes from desiring others to be happy; whatever suffering comes from desiring myself to be happy"
43
What are the basic types of happiness we should wish for others?,"Basic life requisites, emotional peace, meditative absorption states, and ultimate spiritual fulfillment (nirvāṇa/awakening)"
44
What is the difference between self-love and self-indulgence?,"Self-indulgence is fraught with selfish attachment and leads to anxiety/guilt; self-love involves caring for ourselves with acceptance and kindness free from unrealistic expectations"
45
What is the focal object of compassion?
Sentient beings who are suffering
46
What is the subjective aspect of compassion?
The wish for them to be free from suffering
47
What two principal attitudes does compassion depend on?
A sense of closeness with others and concern for their suffering
48
Why must we be in touch with our own duḥkha to develop compassion for others?
Without this our compassion will lack energy and risks becoming pity instead
49
Why should we cultivate compassion for specific individuals rather than amorphous groups?
This brings a personal quality to our compassion and brings to light resentment and prejudice that interferes
50
What should we contemplate to enhance compassion?,"The three kinds of duḥkha, six disadvantages of cyclic existence, and eight unsatisfactory conditions"
51
What poignant thought helps cultivate compassion?,"That although beings long for happiness and freedom from suffering, they continuously create karma that ripens in suffering due to ignorance"
52
What does Śāntideva say about beings' self-sabotage?,"Although wishing to be rid of misery, they run toward misery itself. Although wishing happiness, like an enemy, they ignorantly destroy it"
53
What is the measure of having generated great compassion according to Kamalaśīla?,"When you spontaneously feel compassion with the subjective wish to completely eliminate duḥkha of all beings - like a mother's desire to remove her dear child's unhappiness"
54
What is the difference between a mother's compassion and a bodhisattva's compassion?,"A mother's compassion is tinged with attachment and partiality, whereas a bodhisattva's compassion is free from these"
55
What types of duḥkha does great compassion want to eliminate?,"Not only duḥkha of pain and duḥkha of change, but also the pervasive duḥkha of conditioning"
56
What path does great compassion qualify one to enter?
The first bodhisattva path - the path of accumulation
57
What is the great resolve?
The heartfelt commitment to act to give happiness to every sentient being and protect them from all three types of duḥkha
58
How does the great resolve differ from ordinary love and compassion?
It has energy behind it and is a commitment to act rather than just a wish
59
What analogy is given for the great resolve from the Questions of Sāgaramati Sūtra?,"Parents jumping into a sewage pit to save their beloved child, while aunts and uncles just scream and lament from the side"
60
Who do the different characters represent in the sewage pit analogy?,"Sewage = three realms of saṃsāra, child = sentient beings, relatives = śrāvakas and solitary realizers, parents = bodhisattvas"
61
How does Tsongkhapa define bodhicitta?,"The wish to attain highest awakening (object of attainment) for the sake of all sentient beings (objects of intent)"
62
What is Kamalaśīla's measure of having generated genuine bodhicitta?,"When you have committed to being a guide for all beings by conditioning yourself to great compassion, you effortlessly generate bodhicitta aspiring to unexcelled perfect awakening"
63
What steps does Śāntideva recommend before generating bodhicitta?,"Contemplating benefits of bodhicitta, practicing seven limbs including confession, taking refuge in Three Jewels, understanding bodhisattva trainings"
64
How does the great resolve induce bodhicitta?,"By reflecting 'I can't even save myself from saṃsāra, let alone others' and recognizing only buddhas are fully equipped to benefit beings most effectively"
65
Why can't arhats guide beings to buddhahood?,"Although free from afflictive obscurations, they're still affected by cognitive obscurations and can only lead a few beings to liberation, not buddhahood"
66
What must buddhas have to teach and guide beings?,"Personal experience of all practices and paths, knowledge of others' dispositions/interests/tendencies, and effective practice methods"
67
What is nonabiding nirvāṇa?,"The state of a buddha in which they abide neither in cyclic existence nor in the complacency and personal peace of personal liberation"
68
Why haven't śrāvakas and solitary realizers abandoned self-centeredness?,"Because it is extremely deeply rooted - eliminating it takes great courage and strength of mind"
69
What does Kamalaśīla advise about cultivating compassion?,"Cultivate this compassion toward all beings at all times, whether in meditative concentration or any other activity"
70
What does Tsongkhapa say about short cultivation of good qualities?,"The mindstream infused since beginningless time with afflictions will not change from just short cultivation - you must sustain meditation continuously"
71
What should we contemplate to keep our spiritual goal in mind?,"The physical, verbal, and mental qualities of the buddhas and their awakening activities"
72
What supports all bodhicitta practices?,"Purifying and accumulating merit, and meditating on emptiness of inherent existence"
73
What are the first four points causes of?
Compassion (the fifth point)
74
What are the last two points effects of?
Compassion - they are the great resolve and bodhicitta
75
What is the progression for training the mind to be intent on others' well-being?,"Develop impartiality through equanimity, then cultivate affection through the first four points"
76
How does compassion function at the beginning of practice?
It motivates us to cultivate bodhicitta and engage in bodhisattva deeds
77
How does compassion function in the middle of practice?
It enables us to look beyond our own happiness and suffering and take others' joy and misery to heart
78
How does compassion function at completion of the path?
It enables bodhisattvas to attain nonabiding nirvāṇa and motivates buddhas to manifest until saṃsāra ends
79
What are the two ways masters consider the cause-and-effect instructions?,"Some: causes and effects of compassion, Others: first six points are causes for seventh point (bodhicitta)"
80
How do we gain awareness of beings' duḥkha?,"First contemplate our own duḥkha in saṃsāra and wish to be free, then see all others are in same position"
81
How do we see beings as endearing?
Free ourselves from attachment to friends and animosity for enemies through equanimity meditation
82
What was our mother's role when we were little?,"Carried us in womb, was chief caregiver, extremely kind to us"
83
What do the first three points result in?
Heart-warming love that cares for beings as mother cares for her only child
84
What is heartwarming love in relation to compassion?
The fourth point - the cause of compassion (fifth point)
85
Is there another kind of love besides heartwarming love?,"Yes, love that wishes others to have happiness and its causes - this doesn't have cause-effect relationship with compassion"
86
What determines whether we develop love or compassion first?,"Whether we first consider beings as bereft of happiness (love) or consider their duḥkha (compassion)"
87
What do Fundamental Vehicle practitioners lack compared to Mahāyāna?
They may have immeasurable love and compassion but don't have resolve to act on these
88
What commitment do Mahāyāna practitioners make?
To bring about others' happiness and alleviation of their duḥkha
89
How do we fulfill the commitment of great resolve?,"In ordinary condition we're incapable, so we must attain buddhahood to do this most effectively"
90
What must we develop for genuine compassion toward all beings?
A sense of impartiality free of attachment and animosity toward others
91
How do we develop impartiality?
Through equanimity meditation
92
How do we cultivate affection and endearment?
Through meditation on first four of the seven points
93
What happens if we have strong attachment or animosity?,"Our compassion will extend only to those we're attracted to, and such compassion isn't stable"
94
What is the Sanskrit tradition's first type of equanimity?,"Feeling of equanimity - feeling toward all phenomena free from pleasure or pain, part of feeling aggregate, dominant in fourth dhyāna"
95
What is the Sanskrit tradition's second type of equanimity?,"Virtuous mental factor preventing restlessness and laxity when cultivating serenity, developed during nine sustained attentions"
96
What is the Sanskrit tradition's third type of equanimity?,"Immeasurable equanimity - evenness of mind enabling impartiality without indifference toward beings"
97
What are the two types of immeasurable equanimity?,"Wishing all beings free from bias/attachment/antipathy, and cultivating equanimity ourselves to be free from attachment/animosity"
98
Which type of immeasurable equanimity is most important for this practice?
The second type - cultivating equanimity ourselves
99
What does equanimity ensure?
That we spread love compassion and bodhicitta to all beings
100
What don't we seek to abandon in equanimity?
The notions of friend and enemy
101
What do we seek to abandon in equanimity?
The biased emotions of attachment and antipathy toward friends and enemies
102
What is Kamalaśīla's first way to generate equanimity?
Contemplate that from others' perspective each being is equal in wanting happiness and freedom from suffering
103
What is a good place to practice the first equanimity method?
Public places like stores or traffic jams - look around and reflect each person is trying to be happy and avoid suffering
104
What is Kamalaśīla's second way to generate equanimity?
Reflect that in beginningless previous lives we've been in every relationship with every being and none are fixed
105
What example shows relationship instability?,"Someone gives gift today (friend), criticizes tomorrow (enemy); someone talks behind back today (enemy), praises tomorrow (friend)"
106
What should the wise do knowing relationship instability?,"Never form attachments, give up delighting in friends, focus on virtue"
107
How does rebirth affect relationship stability?
These roles change from life to life depending on vagaries of karma making relationships even more changeable
108
What is realistic given relationship changeability?
A sense of equanimity and impartiality toward all
109
What should we do with strangers in equanimity practice?
Begin with them since it's easier to release attachment or aversion toward neutral people
110
What should we do with friends in equanimity practice?
Recall relationship instability makes attachment unsuitable and release the attachment
111
What should we do with enemies in equanimity practice?
See that they haven't always been and won't continually be enemies - people and relationships change
112
What mindfulness should we maintain?
Understanding that no one is friend enemy or stranger forever
113
What calm does equanimity bring?
Calm to mind and makes behavior more thoughtful and considerate
114
Do we treat everyone equally after developing equanimity?,"Not necessarily in practical matters, but we respect them equally and care about their well-being equally"
115
How do conventional relationships still work with equanimity?,"We don't treat unknown colleagues like family, don't confide in cashiers, give appropriate trust in different areas"
116
What example shows appropriate differential trust?,"Love a child but don't trust with matches, trust stranger pilot to fly plane, trust dog to warn of danger but not aged grandparents"
117
What skill is required?
Reflecting on what areas to trust what people in - done wisely prevents many difficulties
118
What disappears with equanimity?
Attachment and antipathy that foster prejudice emotional swings and rash actions
119
How do we deal with hostile people with equanimity?
We address difficulties through their words and actions but without anger or resentment
120
What example does the Dalai Lama give of maintaining equanimity while acting?,"Although wanting all beings happy, in his position he must point out Tibetan suffering under Chinese policies and advocate for rights"
121
What categories are fabricated by our mind?,"Friends, enemies, and strangers"
122
What do we come to see in mind training?
All sentient beings as teachers
123
What should we imagine in the second equanimity reflection?,"Three people: dear one we're attached to, enemy we feel anger toward, stranger we're apathetic toward"
124
What question should we ask about the dear one?,"Why am I so attached to this person?" - listen to mind's reply without judgment
125
What question should we ask about the enemy?,"Why do I have anger, resentment, or belligerence toward this person?" - observe reasons without judging
126
What question should we ask about the stranger?,"Why do I feel apathetic and indifferent toward this person?" - listen to mind's reply
127
How do our views of people depend on treatment of "Me"?,"If kind to us = friend, if kind to our enemy = upset; if ruin my reputation = evil, if ruin enemy's reputation = good"
128
What happens when we see this clearly?
We relax opinionatedness and self-righteousness and release rigid categories with fixed beliefs and emotions
129
What space does this create?
Space in mind for another perspective that cares equally about welfare of all beings
130
What helps release unrealistic emotions?
Reflecting on faults of attachment animosity and apathy
131
What is essential for happiness in this life?
Releasing resentment and grudges no matter how 'right' our anger may seem
132
Who wrote about fortitude as antidote to anger?
Śāntideva in Engaging in the Bodhisattvas' Deeds
133
What does meditation on equanimity complement?
Sociological psychological and neuropsychological research on prejudicial attitudes
134
What did Stanley Milgram's 1963 research demonstrate?
Average people would administer strong electric shocks when authority figures ordered them to
135
What does Emile Bruneau's research show?,"Strength of identity with a group affects empathy - more we identify with group, less we empathize with other groups"
136
What happens when we have strong prejudice against a group?,"Difficult to accept new information, we view friends from that group as not real members, view conforming members as justifying prejudice"
137
What does true equanimity require?
Deep exploration of our own prejudices and fears
138
What happens without identifying and addressing prejudices?
Our equanimity will be superficial and unstable
139
What is the first of the seven points?
Seeing all sentient beings as having been your mother
140
What does dampening attachment and animosity prepare us for?
Cultivating sense of affection and endearment toward beings
141
How is affection and endearment cultivated?
Through first four points: seeing beings as former mothers remembering their kindness wishing to repay it generating heartwarming love
142
What happens when heart is opened by heartwarming love?
Compassion for beings will easily arise
143
Where do people assume past and future lives?
Ancient India at Buddha's time and many present-day cultures
144
What should Western practitioners do if past lives seem foreign?
Try provisionally accepting it and see if considering beings as former mothers helps cultivate closeness
145
What exists regarding people remembering previous lives?
Reliable accounts of people who remember their previous lives
146
What seems reasonable if you accept past and future lives?
That in beginningless previous lives each sentient being has been your mother at one time or another
147
What does contemplating all beings as former parents help overcome?
Feelings of alienation and isolation
148
What connection do we see through this contemplation?
In previous times we and others have been very close and others cared for us with unconditional parental love
149
How does this feeling of closeness help us?
To trust others more readily and give benefit of doubt instead of believing habitual suspicious thoughts
150
Who uses reasoning to prove rebirth?
The Indian sage Dharmakīrti in Commentary on the 'Compendium of Reliable Cognition'
151
What do sūtra passages affirm?,"Past and future lives - difficulty seeing place where you haven't been born, person who hasn't been your relative"
152
What have we done in infinite previous lifetimes?,"Been born in all realms, done everything except practice Dharma leading to direct realization of emptiness, been in intimate relationships with all beings"
153
What does this mean about strangers?
No one is a stranger; no one has not helped us in the past
154
What should we remember about ourselves and others?,"We haven't always been who we are now, neither have others - we're different from infants to adults to seniors"
155
What varies a lot between rebirths?
Our relationships with others can vary greatly
156
What is surely reasonable when we have sense of multiple lives?
Recalling kindness of others during those lives
157
What is the second of the seven points?
Recalling the kindness of sentient beings when they were your mothers
158
How do we cultivate closeness and endearment?
Choose someone very kind to us as example then generalize to all other beings
159
Who do most humans and animals regard as extremely dear?
Their mother
160
What if you feel closer to someone other than mother?
Focus on seeing kindness of that person - father grandparent sibling relative or friend
161
What is proof we had caregivers?
We are alive today - we lacked ability to care for ourselves and needed others' care
162
What did our mother do when carrying us?
Carried us in womb over nine months and gave birth to us
163
What did mother do after birth?
Took care of us or made sure someone else did if she was unable
164
What specific care did mother provide?,"Fed us, changed diapers, protected from danger, comforted when crying, covered when cold, held gently with love"
165
How can we understand nurturing from infancy?
Observing how mothers around us care for young children
166
Where can we see loving devotion?
In the animal world too
167
What example does Chodron give of animal maternal love?
Crippled dog Sasha who dragged herself around but still nursed and protected puppies with amazing love despite difficulty finding food
168
What did parents do when we were toddlers?,"Protected from harm, rescued from dangers like stairs or electric outlets"
169
What did parents teach us?,"To speak, tie shoelaces, walk, manners to be considerate of others"
170
What did they endure from us?,"Childish bad behavior, teenage rebelliousness, taking them for granted"
171
What abilities do we take for granted as adults?
So many that we learned from parents when young - without their kindness where would we be now?
172
What does the Dalai Lama say about his mother?,"She was his first teacher of compassion, naturally kind, he experienced her compassion from birth"
173
How does the Dalai Lama describe his father vs mother?,"Father had temper so he avoided him, but mother was kind to everyone"
174
How many children did the Dalai Lama's mother have?
Sixteen children; seven survived
175
What did young Dalai Lama do for play?
Rode on mother's shoulders hanging onto her braided hair as she worked
176
What expression did children never see on mother's face?
An angry expression
177
How was the mother kind to others?,"Kind to children, neighbors, and when famine victims came to door she always found something for them to eat"
178
What does the Dalai Lama attribute to his mother?
Being the happy smiling person he is today
179
What did mother's life show?
The value of kindness and compassion
180
How did family respond to mother?
All children children-in-law and grandchildren loved her in return
181
What did Tibetans call his mother?
Gyalmo Chenmo (the Great Mother)
182
What cultural differences exist regarding family views?
Traditional Asian vs contemporary Western cultures view families and parents differently
183
What has happened in Western society over last hundred years?
Some people began speaking publicly about ill treatment from parents during childhood
184
What should you do if childhood abuse makes contemplating parents' kindness difficult?
Contemplate kindness of whoever cared for you as infant and young child
185
When should you return to considering parents' kindness?
After turbulent emotions from abuse have lessened or been resolved completely
186
What perspective should we take on our parents?
They did the best they could given their emotional social and financial situation
187
How did karma affect our parents?
They experienced physical and mental problems due to karma but still cared for us best they could
188
What attitude prevents being encumbered by bitterness?
Developing acceptance appreciation and forgiveness of others' foibles
189
What is psychologically and spiritually therapeutic?
Focusing on care and compassion received rather than dwelling on what was lacking in upbringing
190
What is important for being healthy adult and good parent?
Opening heart to experience gratitude in response to whatever kindness received
191
Why deny ourselves the opportunity to experience gratitude?
There is no sense in denying ourselves this wonderful emotion
192
How should we extend the practice after seeing mother's kindness?,"Consider friends and relatives were all your mother in previous lives and were as kind, let yourself feel grateful and close"
193
How should we continue with strangers?
Recognize strangers were also kind when they were your mother in previous lives and allow same positive emotions
194
How should we continue with enemies?
See that present enemies were kind in past when they were your parents
195
How should we extend to all beings?
Awareness of kindness to all sentient beings who have been your mother in beginningless saṃsāra and will continue to be kind mother in future lives
196
How should we feel toward all beings?
Same great gratitude and love toward all sentient beings as toward present mother
197
What is the third of the seven points?
Wishing to repay their kindness
198
What question arises seeing kindness from all beings throughout rebirths?
How can we turn our backs on them and seek our own liberation?
199
What is a poor excuse for not repaying kindness?
Thinking because we don't recognize them as parents in this life there's no connection and no reason to repay kindness
200
What analogy illustrates recognizing long-lost family?
Meeting elderly impoverished woman begging discovering she's your long-lost mother - would you just give dollar and leave or help fully?
201
What is the condition of most of our mothers (all beings)?
Completely ignorant about their existence in saṃsāra
202
What do beings think about self-centered attitude?
They think it's their friend and follow its demands creating causes for suffering
203
What don't beings even know?
That ignorance is the root of cyclic existence so they don't try to overcome it
204
What arises easily in beings' minds?,"Attachment, animosity, and confusion - implanting them deeper in wheel of life"
205
Isn't this reason enough to benefit them?
Especially considering kindness they've shown as our mother in infinite previous lives
206
What do even foolish or deceitful people have?
Affection for people who were kind to them and want them to be safe
207
What has Chodron witnessed with incarcerated people?
Deep love and affection between inmates and their mothers even among those who inflicted horrible suffering
208
What do many inmates tell Chodron?
They were extremely inconsiderate of mother's feelings and well-being when young seeking only their own pleasure
209
What were inmates blind to?,"Effects of their actions on others and affection/support mother offered and hardships she endured for their sake"
210
What realization comes to imprisoned inmates?
How much they appreciate their mother in ways they never imagined before
211
What pains inmates now?
That their mother is old and they cannot take care of her
212
What is moving to see?
Big burly men who put on tough face in prison soften and get teary-eyed speaking of mother and wish to repay her kindness
213
What is our wish to repay kindness not simply?
The wish for them to live comfortably and enjoy pleasures of saṃsāra
214
Why is saṃsāric comfort without essence?
Having contemplated the disadvantages of saṃsāra we see such comfort is without essence
215
What is the condition of our mothers?,"Blinded by ignorance and wounded by karma, wandering near precipice of unfortunate rebirths, aimlessly searching for happiness in land of deceptive illusions"
216
What is our responsibility as their child?
We cannot turn our backs on them having been recipient of tremendous kindness since beginningless time
217
What may we have done when young and immature?
Mistreated them or left them to their own devices
218
What is too strong now?
Our gratitude for them - we must help them be free from saṃsāra
219
What does Bhāvaviveka say in Heart of the Middle Way?,"Like applying salt to wounds of those possessed by madness of afflictions, I created suffering for those sick with suffering"
220
What is the only way to repay help of those who helped us?,"Nirvāṇa - what else is there to repay help of those who in other lives helped me with love and service?"
221
What should we reflect about the mind?
The mind is a continuum - clarity and awareness don't cease at death and mindstream continues to another rebirth
222
What have we had in most rebirths?
Parents
223
What does beginningless previous lives mean?
Every sentient being at one time has been our parent
224
What should we think of regarding our mother's kindness?,"How she fed and cleaned and protected us as infant, loved and encouraged us, rejoiced in successes, taught skills for difficulties"
225
What did mother teach us?,"To speak, how to cooperate and get along with others"
226
What did mother ensure?
We received education and helped us grow into responsible adult
227
How were other sentient beings when they were our mother?
Similarly kind and loving toward us in previous lives
228
What should arise seeing sentient beings as endearing?
The wish to repay their kindness and feel heartwarming love toward all beings
229
What are the meditations that form basis for developing attitude intent on others' welfare?,"Equanimity, recognizing all beings as having been our mother, remembering kindness, wishing to repay it"
230
What do these meditations accomplish?
We come to cherish sentient beings and feel affection and endearment toward them
231
What are such feelings of closeness likened to?
The love a parent has for their child
232
How does heartwarming love arise?
Naturally as result of first three points - separate meditation is not necessary
233
What is the fourth point the sum of?
The first three points - seeing beings as former mothers remembering kindness wishing to repay it
234
What is heartwarming love a necessary cause for?
The fifth point - compassion
235
What is the relationship between love and compassion?
Neither is cause or effect of the other - they don't have fixed order
236
What brings about the attitude intent on others' welfare?,"The next meditations - love, compassion, and great resolve"
237
What is the result of the previous six meditations?
Bodhicitta - the firm aspiration to work for others' welfare and attain buddhahood to do so
238
What is in the mind of each of us?
The seed of love
239
Does the seed need to be newly generated?,"No, but we need to learn the method to enhance it"
240
What needs to be consciously cultivated?
Both love and compassion
241
How does love express its wish?,"How wonderful it would be if they had happiness and its causes. May they have these."
242
Why is this love preceded by equanimity?
So we seek to cultivate love toward all beings excluding none
243
How is this kind of love immense in field?
It extends to each and every sentient being no matter how they treat us
244
How is this love immense in goal?
Wishes them every happiness from smallest pleasure to happiness of eliminating all obscurations
245
How is this love immense in time?
To work to benefit sentient beings for as long as space exists
246
How is this love immense in relinquishment?
We willingly give up our own enjoyments and even life for benefit of sentient beings
247
Is this love easy to understand and experience?,"No, it's difficult to understand and experience despite using words to describe it"
248
What is necessary first step to cultivate great love?
Understanding its benefits
249
What will understanding advantages and disadvantages of great love accomplish?
Increase our interest and enthusiasm giving us inner strength to actualize these qualities
250
What can we experience now about benefits of loving heart?
In Dalai Lama's case meeting many people and regarding all as friends brings inner peace regardless of others' responses
251
How do people usually respond to friendliness?
Usually with friendly and kind demeanor
252
What happens to meditators who cultivate dhyānas on love?
They are well-loved in this life and their presence influences people and environment positively
253
Where are such practitioners reborn?
Peaceful celestial realm of Brahmā if that is their wish
254
Where does bodhisattvas' love lead?
Beyond that to bodhicitta and full awakening
255
What does offering three hundred cooking pots of food not match?
A portion of merit in one instant of love
256
What is the source of all happiness?
Having love and compassion for others is source of all temporal happiness in saṃsāra and ultimate happiness of liberation and awakening
257
What is a great loss and waste?
Having precious human life and not cultivating love and compassion
258
What should we contemplate one by one?
The benefits of love and compassion making examples in our life
259
What benefit relates to mental peace?
Less anger jealousy arrogance and resentment so mind is more peaceful
260
What benefit relates to relationships?
Refrain from nonvirtuous actions so relationships with others improve
261
What benefit relates to influence on others?
People and animals feel comfortable around you and you can influence them to take positive direction
262
What benefit relates to karma?
Abstain from ten nonvirtues and practice ten virtues creating wealth of causes for fortunate rebirths
263
What benefit relates to death?
Die peacefully without regret or guilt feeling satisfied with life well-lived
264
What benefit relates to spiritual path?
Easily develop bodhicitta enter Mahāyāna path and attain full awakening
265
What benefit relates to helping others?
From now until awakening be able to benefit countless beings and lead them on path
266
What benefit relates to pure lands?
Become ārya bodhisattva and create pure land where you attain awakening and teach ārya bodhisattvas
267
What benefit relates to travel and teachings?
Single-pointed concentration on love and compassion enables travel to many pure lands and receive teachings from many buddhas
268
How should we feel about opportunity to cultivate love and compassion?
Feel joyful at opportunity and be enthusiastic to use it
269
What are Nāgārjuna's five reasons for generating love?
Equal in wanting happiness equality in experiences family relationships Buddha's cherishing and guru-like qualities of beings
270
What should we reflect on regarding our equality?
Same way you have problems so do all beings; same way you don't want pain neither do they
271
What should we think about others' difficulties?,"What it would be like to be refugee, poverty-stricken, terminally ill, disabled, face child's death, be oppressed, face discrimination"
272
What should we imagine about being left alone with problems?
How strong our wish to receive help or at least understanding and empathy would be
273
What should we remember about trying experiences?
Times when we faced them and how relieved we were when someone helped
274
What should we think about others' joy?
Just as we're joyful accomplishing goals so are others; just as we feel supported when others appreciate our talents so do others
275
What have we been doing since beginningless time?
Desperately searching for lasting happiness and meaning but haven't been successful
276
What happens as we familiarize ourselves with these points?
They arise more frequently in mind and we won't hesitate to help when situations require it
277
What is similar to that cold-hearted person?
Attaining our own nirvāṇa and leaving others especially our kind parents drowning in saṃsāra
278
What example shows natural compassionate action?
People jumping onto train tracks to protect stranger who fell there from oncoming train
279
What do rescuers say when asked why they acted?
It was only the right thing to do; they couldn't have done otherwise
280
What does Nāgārjuna say about shared experiences?,"Together with these beings I experienced sufferings of unfortunate realms and happiness of higher realms. Since we dwelt as one, I am fond of them"
281
What have we experienced together in countless rebirths?
Intense pain in unfortunate realms and incredible bliss in celestial realms
282
How long have we dwelt together?
For a long time confronting problems and enjoying pleasures together
283
What does feeling of familiarity open door to?
Feeling fondness for them
284
What responsibility do we have now?
They helped when we needed companions or strangers to help - now that our situation is better we must help them
285
What does Nāgārjuna observe about family relationships?,"Not just once did I reside in every womb, nor is there single being who didn't reside in my womb. Therefore, we are all family"
286
What should we think if we accept rebirth?
All beings have been our parents and children numerous times
287
Why don't we recognize each other?
Since you change bodies in each birth you don't recognize each other but connection is still there
288
What will happen when we develop superknowledges?
We will remember previous relatives and feeling of closeness and affection will arise again
289
What is fitting given our deep connections?
That we wish all these beings to have happiness and its causes
290
What does self-grasping ignorance spawn?
Feeling of being isolated independent individual when we're actually dependent on and interrelated with everyone
291
What should we remember about people we find despicable?
They haven't always been that person - they're conditioned beings and as conditioning changes so do personalities beliefs and actions
292
What should we remember about impermanence?
We have loved people we may not be fond of now but will be close to and fond of again in future
293
What objection might someone raise about mutual parent-child relationships?
If all beings have been my parents then I've been their parents too - shouldn't they appreciate me?
294
What other objection might arise?
If others have been kind countless times they've also harmed me countless times - why benefit them now?
295
What's wrong with these objections?
Though some truth thinking this way benefits neither ourselves nor others - only stimulates revenge and resentment
296
What does adopting positive perspective accomplish?
Stimulates thoughts of kindness and love leading to harmony and virtuous actions
297
What opportunities come with positive perspective?
Many opportunities to be happy; with critical judgmental view unhappiness follows wherever we go
298
Why should we cherish beings since Buddha does?
We have respect and devotion for Buddha and he sees beings as precious so we should too
299
What analogy explains this?
Parents love children dearly so if we help their children parents are delighted - happier than if we helped them directly
300
How do we undervalue beings' kindness?
Because of anger and partiality we don't see beings accurately and undervalue kindness and help received
301
Who knows past relationships and cherishes beings?
Ārya bodhisattvas and buddhas know their past relationships and cherish beings more than themselves
302
Why should we cherish beings who are dear to holy beings?
Because we admire and respect highly realized beings it makes sense to cherish those dear to their hearts
303
What would be strange to say to Buddha?
You've got it all wrong - beings aren't trustworthy they're conniving and two-faced. I don't cherish them and neither should you!
304
Are we wiser than the Buddha?
No - this would be presumptuous
305
What does Nāgārjuna say about beings as gurus?,"Since benefiting and harming are respective causes of immeasurable happiness and suffering, sentient beings are also my gurus"
306
How do we create karma?
In dependence on recipients of our actions
307
Why are spiritual mentors powerful fields of merit?
Because of their spiritual qualities and kindness in leading us on path
308
What happens when we offer to spiritual mentors?
We create enormous merit by offering material possessions and service
309
What happens when we get angry with mentors?
We create great nonvirtuous karma if we criticize insult or beat them
310
How is the situation similar with ordinary beings?,"They've been our parents, friends, dear companions; even as strangers doing jobs they've benefited us greatly"
311
What results when we benefit sentient beings?
They are happy and we reap temporal and ultimate happiness
312
What results when we harm sentient beings?
They are pained and we create destructive karma that ripens in our misery
313
In what way are sentient beings like spiritual mentors?
They are powerful fields for creating virtue and nonvirtue
314
What becomes clear contemplating kindness received?
Our ability to stay alive depends on them and feeling for endearing qualities arises
315
How are beings precious regarding our virtue creation?
Our creation of virtue depends on them
316
What does our progress to buddhahood depend on?
Sentient beings - our ability to practice six perfections and progress through ten bodhisattva grounds
317
How do we practice generosity?
With impoverished beings - we don't practice generosity making offerings to chair
318
How do we practice ethical discipline?
With sentient beings - we don't practice ethical conduct abandoning harming a rock
319
With whom do we practice fortitude?
Harmful and quarrelsome sentient beings - can't practice fortitude with holy beings who don't harm us
320
What does our joyous effort depend on?
Sentient beings - to accomplish our purpose and others' purpose we need them
321
What are the four immeasurables meditation objects?
Love compassion joy and equanimity - we can't cultivate these for empty space
322
What refers to the two truths?
Functioning and nonfunctioning
323
What are thoroughly afflicted or completely pure factors?
Factors pertaining to saṃsāra and nirvāṇa respectively
324
How do saṃsāra and nirvāṇa exist?
Because of sentient beings - we cannot develop wisdoms realizing two truths without them
325
What are all sentient beings?
The cause of the factors of awakening
326
What should all who wish complete awakening do?
Regard sentient beings as gurus
327
What would be impossible without sentient beings?
All the practices mentioned above
328
How essential are sentient beings?
As essential for spiritual progress and buddhahood as spiritual mentors are
329
Why can't we not value respect and have love for beings?
Because they are indeed precious and essential
330
What are all these points showing value of benefiting beings based on?
The reasoning of dependent arising
331
How have beings benefited us?
They have benefited us and will continue to do so
332
What happens when we cherish extend love and work for beings' benefit?
Both we and sentient beings benefit
333
What becomes clearer the more we ponder these points?
Benefiting beings is wellspring of all joy and harming them is source of all misery
334
What happens as heart and mind evolve on this point?
You'll be less angry and upset and more content and peaceful
335
What fades away?
Pain and problems brought on by critical judgmental self-centered mind
336
What should we feel thinking of Buddha's practices and hardships?
Feel respect gratitude and devotion for Buddha
337
What should we reflect about Buddha's magnificent qualities?
They are all dependent on his cherishing sentient beings so we should open heart to cherish those Buddha cherishes
338
What should we contemplate about beings like spiritual mentors?
They are precious because it's in dependence on them that you create virtue
339
What should we generate seeing them as precious?
Love wishing them happiness and its causes and compassion wishing them free from suffering and its causes
340
How should we begin generating love?
Contemplate beings want only happiness and its causes but lack these
341
What progression should we follow for love meditation?
Focus first on friends then strangers finally on enemies
342
What should we wish and imagine?
Wish them to have happiness and its causes and imagine them happy and creating causes for well-being
343
What will earnest meditation on love accomplish?
Heal many of your own unresolved disturbing emotions from previous experiences
344
What types of happiness exist from Buddhist perspective?
Several types and it's good to wish beings have all of them
345
What is the first type of happiness?
Basic requisites plus other factors that bring happiness in this life
346
What are basic life requisites?,"Food, shelter, clothing, medicine"
347
What other factors bring happiness in this life?,"Good health, harmonious relations with relatives and friends, safety, money, possessions, social standing, worldly success"
348
What is the nature of worldly happiness?,"Unstable, transient, difficult to control"
349
Does having good external conditions guarantee well-being?,"No, worldly pleasures bring difficulties - fear of losing what we have, anxiety of not getting what we desire, jealousy of those with more"
350
What is the second type of happiness?
Emotional peace - acceptance of who we are lessening of anger releasing grudges
351
What are the causes of emotional peace?
Internal reflection and deliberate cultivation of wholesome mental states
352
What can help with emotional peace?,"Psychotherapy, nonviolent communication, secular mindfulness practices, other skills"
353
What is the social norm across cultures?
Working hard is the social ethic and society identifies chosen work as cause of happiness and well-being
354
What can social systems do?
Either bring about or interfere with happiness dependent on work
355
What does the cause of temporal happiness actually depend on?
Merit - virtuous actions (good karma) created through generosity ethical conduct and fortitude
356
What is greater than emotional well-being happiness?,"Joy, bliss, and equanimity derived from states of meditative absorption"
357
Who experiences peace from meditative absorption?
Those who have suppressed manifest afflictions by attaining deep concentration states of four dhyānas and four formless absorptions
358
Is meditative bliss permanent?,"No, while more stable than happiness depending on external circumstances it doesn't last forever"
359
What do meditative well-being causes involve?
Practicing steps to gain serenity - eliminating five hindrances overcoming five faults by eight antidotes etc.
360
What is the highest level of happiness?
Fulfillment of ultimate spiritual aims - nirvāṇa and full awakening
361
What does ultimate happiness necessitate?
Subduing and completely overcoming afflictions such as craving ignorance animosity jealousy and arrogance
362
What kind of peace would we feel free of afflictions?
The kind of peace fulfillment and bliss we and others would feel if minds were free of these
363
Does the bliss in nirvāṇa decline?
No the bliss and joy experienced in these states does not decline or disappear
364
What is nirvāṇa?
Mind totally free from vagaries of afflictions and polluted karma dwelling peacefully in realization of emptiness
365
What is full awakening?
Mind free from afflictive and cognitive obscurations with all beneficial internal qualities limitlessly developed
366
What does ultimate spiritual happiness provide?
Ultimate security satisfaction and fulfillment enabling us to benefit and bring meaning to ourselves and others
367
What does wishing beings spiritual happiness entail?,"Wishing they have all conducive circumstances to meet, learn, and practice Dharma"
368
What circumstances do we wish them for spiritual practice?,"Fortunate rebirth, meeting qualified spiritual mentors, supportive Dharma friends and environments"
369
What internal qualities do we wish them?
Interest in spiritual matters and questioning how persons and phenomena exist - seeking truth
370
What are the causes for spiritual interest?
Observing karma and its effects and studying reflecting meditating on Buddha's teachings
371
What is the cause of nirvāṇa?
Mind of renunciation and practice of three higher trainings especially wisdom
372
What are the causes of full awakening?,"In addition to nirvāṇa causes - bodhicitta, six perfections, generation and completion stages of Tantra"
373
What do these causes come from?
Qualified disciple meeting qualified spiritual mentor then practicing diligently with joyous effort
374
What should we wish for all beings?
That they create these causes for all levels of happiness and peace as well as their causes
375
How extensive should love meditation be?
When done in depth this meditation is quite extensive and expansive
376
What should we continue contemplating?
Looking ever deeper into these levels of happiness and their causes
377
What is important about loving ourselves?
Self-respect and loving ourselves in realistic and practical way is important
378
What does self-indulgence think?
We must fulfill all our worldly wishes
379
What is self-centeredness?
Believing our happiness is more important than anyone else's
380
What does genuine self-love enable?
It enables us to love others
381
What does self-centeredness do?
Uses others for our own pleasure
382
What does self-love accomplish?
Cares for self and others in expansive way enabling harmonious living with others
383
What does genuine love and compassion for ourselves wish?
Us to be free from cyclic existence and attain full awakening
384
What is true kindness to ourselves?
Working toward spiritual goals - brings about joy of others as well
385
What should we reflect on regarding happiness?
The various types of happiness then wish sentient beings to have it and its causes
386
What are the four types of happiness to contemplate?,"Basic life requisites and comfort, emotional peace, meditative absorption states, ultimate spiritual fulfillment"
387
What should we wish regarding causes?
Sentient beings to have the causes of each type of happiness too
388
What do love and compassion not have?
A fixed order of occurrence
389
What were our first experiences after birth?
Experiences of kindness and compassion
390
Are love and compassion unfamiliar to us?,"No, we've received them from others and each of us has the seed in our mindstream"
391
How do we nurture the seeds of love and compassion?
By learning and practicing methods to generate great love and great compassion
392
How does great love and compassion differ from ordinary in terms of bias?
Great love and compassion are impartial and unbiased while ordinary are mixed with attachment
393
What happens when people's behavior doesn't meet our expectations?
Our ordinary love and compassion evaporate; we may become enraged
394
What is genuine love and compassion's perspective?,"Others are just like me; they want happiness and don't want duḥkha as much as I do; they have the right to overcome suffering"
395
Do we feel genuine love toward enemies?
Yes because they too are sentient beings with wish and right to overcome suffering
396
How does scope differ between ordinary and great love and compassion?
Ordinary felt only toward limited beings; great extended toward ALL sentient beings including ourselves
397
How does cultivation differ between ordinary and great love and compassion?
Ordinary arises automatically under afflictions' influence; great is consciously cultivated with clear purpose using reasoning
398
What helps love and compassion become stable?
Wisdom helps them become less influenced by vagaries of others' behavior
399
What does this enable?
Ordinary love and compassion to expand to include all beings and transform into great love and compassion
400
How do we create sense of intimacy with others?
Seeing beings as endearing through remembering their kindness
401
How do we bring concern for their suffering?
Meditating on fact that beings undergo all diverse kinds of duḥkha just as we do
402
What arouses genuine compassion?
Bringing these two attitudes together
403
What progression should we follow for compassion cultivation?,"Begin with ourselves, dear ones, then neutral feelings, followed by enemies, finally all beings"
404
What meditations support compassion development?,"Four truths (especially true duḥkha and true origins) and twelve links of dependent origination"
405
Why begin compassion with specific individuals?
This brings personal quality to compassion unlike feeling sorry for large amorphous groups
406
What does meditating on individuals bring to light?
Resentment prejudice and fear that interferes with having compassion
407
When is it suitable to extend compassion's range?
When we have successfully dealt with these hindrances
408
What diverse forms should we contemplate in compassion?
Many kinds of duḥkha we wish beings free from
409
What is helpful for contemplating duḥkha?,"Three kinds of duḥkha, six disadvantages of cyclic existence, eight unsatisfactory conditions"
410
What makes it easier to generate compassion for others?
The more we've contemplated these faults in our own lives and generated aspiration for liberation
411
What should we also contemplate as causes of suffering?
Afflictions and karma as causes of saṃsāric suffering
412
How can you begin compassion meditation?
Think of someone whose suffering you cannot bear
413
What should you recall about this suffering person?
He is similar to you in wanting happiness and not wanting suffering
414
What will happen reflecting on this?
In time you'll feel very strong concern and compassion will arise
415
How should you extend compassion meditation?,"To close friends and relatives one by one, then strangers, then people with negative emotions toward"
416
What should you think about strangers?,"Road workers, secretaries, citizens of other countries, refugees - recall their suffering"
417
What should you recall about strangers?
They are just like you in wanting and deserving freedom from duḥkha and to have happiness
418
Who should you finally bring to mind?
People you have negative emotions toward - those who harmed you whom you fear who hold unacceptable views
419
How should you think of difficult people?
One by one remembering they're like you in wanting happiness not suffering and having right to be free from duḥkha
420
What should you develop toward difficult people?
Do this until you feel their suffering is intolerable and develop same strength of concern as for dear ones
421
How should you finally extend compassion?
To all sentient beings in all realms of saṃsāra
422
What should you remember about sentient life?
Planet Earth is not the only place with living beings - countless beings each having their own duḥkha experience
423
What should you do with your heart?
Enlarge your heart to include them all
424
What is another compassion meditation method?
Visualize an animal and contemplate difficulties it faces in animal rebirth
425
What should you contemplate about animal rebirth?,"Being under others' control, vulnerability to being killed, inability to understand Dharma"
426
What obstacles do animals face?
Huge obstacles to creating virtuous karma and gaining better rebirth
427
What should you feel for animals?
Compassion for being with buddha nature trapped in body that brings suffering and limits learning ability
428
Where should you shift focus after animals?
To hungry ghosts and their suffering - strong desires never met hunger and thirst never satisfied
429
What should you contemplate after hungry ghosts?
Hell beings' suffering - their fear and terror and physical suffering
430
What about human beings' suffering?
Although less physical suffering than unfortunate realms their mental suffering can be formidable
431
What about desire-realm gods?
They are often distracted from creating virtue like humans
432
What about form- and formless-realm gods?
They experience great pleasure but when karma for these rebirths is consumed they helplessly fall to rebirths with more duḥkha
433
What should you cultivate toward all these beings?
Strong wish that all of them be free from their duḥkha
434
What should you avoid in compassion meditation?
Falling prey to personal distress - keep focus on others' experiences not on pain you feel from observing their duḥkha
435
What attitude should you maintain while having concern for beings' suffering?
Remember that causes for all duḥkha can be eliminated so maintain optimistic yet grounded attitude
436
What should you remember about love compassion and bodhicitta?
They are not uncontrolled emotions that render us incapable of action - they make us strong and courageous
437
What does generating love compassion and bodhicitta require?
We must work hard to generate them
438
What does Tsongkhapa caution about weak results?,"If satisfied with little instruction and neglect classical texts, compassion and love will be very weak"
439
What must we do with explanations?
Analyze with discerning wisdom and elicit experience produced after sustaining them in meditation
440
What won't achieve anything?
Unclear experiences from short concentrated effort without precisely clarifying the topic with understanding
441
What is this true for?
Other kinds of practice as well
442
What compassion do ordinary people have?
When they see evident suffering of people and animals they care about
443
What may ordinary people extend compassion to?
More living beings but usually aren't aware of duḥkha of change and pervasive duḥkha of conditioning
444
What is ordinary compassion generally confined to?
Wishing beings to have health wealth job fulfillment and happy families in this life
445
What do some śrāvakas and solitary realizers have?
Immeasurable compassion (synonymous with limitless compassion)
446
What level is immeasurable compassion at?
Level of dhyāna
447
What is immeasurable compassion spread to?
Immeasurable sentient beings
448
Is immeasurable compassion strong enough for full responsibility?
Not strong enough to inspire shouldering responsibility to liberate all sentient beings
449
Should we respect śrāvakas and solitary realizers?
Yes their immeasurable love and compassion are to be lauded and they are to be respected for attainments
450
Should bodhisattva-aspirants be proud?,"No, our present love and compassion are weak, biased, and of short duration"
451
What is fitting in all cases?
To respect those more spiritually accomplished and endeavor to generate excellent qualities they possess
452
What does great compassion observe?
All sentient beings and its healing effect extends to all of them
453
What does great compassion want to eliminate?,"Not only duḥkha of pain and duḥkha of change but also pervasive duḥkha of conditioning that afflicts all beings in saṃsāra"
454
What is great compassion a prerequisite for?
Bodhicitta
455
What must be present to enter first bodhisattva path?
Great compassion must be present to enter path of accumulation
456
What does knowing characteristics of realizations enable?
Assess our spiritual progress and prevent false conceit
457
What example shows difference between thinking and feeling?
Easy to think 'I will attain awakening for all beings' but difficult to feel this sincerely and spontaneously
458
What are characteristics of bodhisattvas' great compassion?,"Strong, stable, and resilient"
459
Do bodhisattvas succumb to despondency?
They don't succumb to despondency and hopelessness though may feel unsettled seeing beings suffer
460
What abounds deep in bodhisattvas' minds?,"Courage, inner strength, and optimism"
461
How do bodhisattvas express compassion?
In creative and appropriate ways
462
What don't bodhisattvas do?
Don't succumb to personal distress or take upon themselves to 'fix' beings by interfering in unwanted ways
463
What phrase did Śāntideva utter?
May people think of benefiting one another
464
What should each of us become?
One of those people who think of benefiting one another
465
What is the sixth of the seven points?
The great resolve
466
How do our love and compassion increase?
By practicing steps of mental trainings over time
467
What does great resolve assume?
The responsibility to bring sentient beings happiness and eliminate their suffering
468
How does great resolve compare to wishing to repay kindness?
Much stronger than the wish to repay kindness
469
How does great resolve compare to love and compassion wishes?
Stronger than love and compassion that think how wonderful it would be if beings had happiness and were free of duḥkha
470
What does great resolve have behind it?
Energy - it is heartfelt commitment to act
471
What does great resolve think?,"I will give happiness to all sentient beings and free them from duḥkha"
472
How should we practice great resolve thinking?
Very helpful to think like this frequently during day so intention supports our physical and verbal actions
473
What should you try during your workday?
Thinking with great resolve to see how it transforms attitude and relationships and increases sense of meaning
474
What may śrāvakas and solitary realizers have?
Immeasurable love and immeasurable compassion wishing beings to have happiness and be free of duḥkha
475
Are śrāvakas' and solitary realizers' love and compassion strong enough?
Not strong enough to induce commitment to act to bring this about
476
Why is compassion called 'great'?
Because it goes beyond compassion of śrāvakas and solitary realizers
477
What happens when compassion can no longer endure beings' suffering?
It induces great resolve - type of great compassion willing to bear responsibility of liberating beings from all duḥkha
478
What does great resolve induced by compassion and love provide?
Practitioners have confidence and determination to work for all beings' benefit
479
How do practitioners with great resolve approach their commitment?
Willing to do it without any regret and act to fulfill their aim
480
What has great resolve overcome?
Gross self-centeredness
481
What is great resolve ready to do?
Act on aspiration to benefit and protect sentient beings
482
What example does Questions of Sāgaramati Sūtra give?
Family with only one charming child loved by parents who fell into sewage pit
483
How did relatives react in the example?
Aunts and uncles screamed and lamented standing by side of pit
484
How did parents react in the example?
Their only thought was to save child - without hesitation or revulsion jumped into sewage pit and pulled child out
485
How is śrāvakas' and solitary realizers' compassion like relatives?
Like aunts and uncles for beloved nephew caught in filthy pit but not moved to action
486
What must bodhisattva aspirants generate?
Great resolve firmly committed to liberating all sentient beings oneself
487
What determines strength of compassion?
The deeper our understanding of duḥkha the stronger our compassion will be
488
When does great resolve arise?,"When compassion reaches point where we feel beings' duḥkha in saṃsāra is unbearable and want them free from it and from afflictive and cognitive obscurations"
489
What do we commit to work for?
Temporal well-being of sentient beings as well as leading them to highest good - liberation and full awakening
490
What is the seventh and final point?
Bodhicitta
491
Why is it important to understand precisely what bodhicitta is?
So our efforts to generate it will bear fruit
492
What are some things bodhicitta is NOT?,"Only wishing others free of suffering, wishing them to become buddhas, wanting to become buddha ourselves, just being kind and cooperative, only praying to take on others' suffering"
493
What preliminary requirements does Śāntideva mention?
Stable experience in paths common with initial- and middle-level practitioners
494
What do we generate through contemplating the previous six steps?
Primary mind held by two aspirations - one seeking to benefit all beings and other aspiring to attain full awakening to do so
495
What is this primary mind with two aspirations?
The bodhicitta - seventh point which is effect of six preceding causes
496
What assumption won't bring strong resolve for bodhicitta?
Naïve assumption that awakening is easy to attain and half-hearted effort is sufficient
497
What do we see investigating who can guide beings?
No saṃsāric being is fully equipped to guide sentient beings to awakening
498
What do arhats lack despite having compassion?
They lack great compassion and great resolve to guide all beings to awakening
499
What limits arhats despite freedom from afflictive obscurations?
Minds still affected by cognitive obscurations so able to lead few beings to liberation but not to buddhahood
