Ch 4 Part 1 - Equalizing and Exchanging Self and Others Flashcards
(500 cards)
1
Q
What two types of bodhicitta should we contemplate daily?
A
The conventional bodhicitta (the altruistic intention) and the ultimate bodhicitta (the wisdom realizing emptiness)
2
Q
Where is the method of equalizing and exchanging self and others traced to?
A
Nāgārjuna’s Commentary on Bodhicitta and his Precious Garland of Advice for the King
3
Q
Who explained this method in detail?
A
Śāntideva explained this method in detail in Engaging in the Bodhisattvas’ Deeds
4
Q
Why was this method practiced secretly?
A
Because thinking according to this approach shakes us up and hits right at the heart of our self-centered attitude
5
Q
What does this method transform?
A
The mind that anxiously clings to I and mine into a relaxed joyful mind that cherishes others more than self
6
Q
What are the six steps of equalizing and exchanging self and others?
A
Equalizing self and others becoming convinced of disadvantages of self-centeredness understanding benefits of cherishing others exchanging self and others taking and giving and bodhicitta
7
Q
What is the first step in equalizing self and others?
A
Recognizing that all sentient beings are equally important and worthy of being happy and peaceful and free from pain and misery
8
Q
How does equalizing self and others differ from equanimity meditation?
A
Equanimity overcomes attachment and animosity toward friends and enemies while equalizing self and others overcomes considering ourselves more valuable than other sentient beings
9
Q
What false assumption does equalizing self and others question?
A
Our innate assumption of self-importance
10
Q
Why are we and others equal in wanting happiness?
A
Because all of us equally have buddha nature
11
Q
What meditation helps us see the equality of self and others?
A
Imagine your usual self on your left and all other sentient beings on your right then be the judge and determine whose well-being is more important
12
Q
Why should the side of all sentient beings win the vote?
A
Because it is more important to bring about happiness and remove suffering of all sentient beings than of just ourselves
13
Q
What should we do if self-centeredness refuses to admit defeat?
A
We must protest against it because it is a tyrannical despot that refuses to turn over power to the rightful victor
14
Q
How many points are in Trijang Rinpoche’s meditation on equalizing self and others?
A
Nine points with three major points each having three subpoints
15
Q
How many major points are based on conventional truths?
A
Two major points are based on conventional truths and one on ultimate truth
16
Q
What is the first reason everyone is equal from viewpoint of others?
A
Everyone equally wants happiness and freedom from suffering
17
Q
What analogy is used about favoring some beggars over others?
A
Favoring some beggars over others is not suitable because each has needs although their specific needs may differ
18
Q
What analogy is used about curing patients?
A
Curing suffering of some patients and not others is not proper because they all equally want to be free from pain
19
Q
What is the first reason from viewpoint of self?
A
All sentient beings have been kind to us in the past are kind in the present and will be kind in the future
20
Q
What did we receive from others to sustain our lives?
A
Everything including food clothing shelter medicine and all our enjoyments were produced and given to us by others
21
Q
How do we respond to the claim that beings have also harmed us?
A
If we weigh help and harm received the help greatly outweighs the harm which is miniscule
22
Q
What should we recall about impermanence when clinging to old hurts?
A
We and others are impermanent beings subject to death so there is no sense discriminating against anyone or holding grudges
23
Q
What do the reasons from ultimate truth examine?
A
Whether there is an inherently existent self and others
24
Q
How does the Buddha view friends enemies and strangers?
A
The Buddha makes no distinction between a person massaging him and someone cutting him - they are equally objects of his love and compassion
25
What shows that friends enemies and strangers are not truly existent?
Relationships change - the friend of one year is the enemy of the next and vice versa
26
How are self and others like sides of a valley?
Self and others are dependent designations that depend on each other just as this side and that side are posited in mutual dependence
27
What do these nine points help cut away?
Our ingrained feeling of entitlement
28
What questions does Śāntideva ask about suffering?
Although my suffering does not cause pain in other bodies it is mine and difficult to bear because of attachment to myself - likewise others' suffering belongs to them
29
Why should we eliminate others' suffering?
Because it is suffering just like our own suffering
30
Why should we take care of others?
Because they are sentient beings just as we are sentient beings
31
What does Śāntideva ask about happiness being equally dear?
When happiness is equally dear to others and myself what is so special about me that I strive after happiness for myself alone
32
What does Śāntideva ask about fear and suffering?
When fear and suffering are equally abhorrent to others and myself what is so special about me that I protect myself but not others
33
How should we work for others according to Śāntideva?
Without letting conceit or feeling wonderful arise - it is just like feeding myself hoping for nothing in return
34
What are the different aspects of self-centeredness?
Coarse self-centeredness considers ourselves more important than others seeking primarily our own happiness in this life
35
What does coarse self-centeredness lead to?
Being apathetic toward others' welfare and creating a great deal of destructive karma
36
What is a less coarse form of self-centeredness?
Seeking our own fortunate rebirth in saṃsāra which is virtuous though it cares more for ourselves than others
37
What is subtle self-centeredness?
The mind that seeks liberation for ourselves alone also called attending to our own goal
38
Why is subtle self-centeredness to be abandoned by bodhisattvas?
Because it leads one to forfeit the opportunity to attain buddhahood with its ability to vastly benefit sentient beings
39
What should we distinguish self-centeredness from?
Seeking the well-being of the conventional self - the self that exists
40
What is the conventional self capable of?
The conventional self has capacity to practice the path and will one day attain the bliss of awakening
41
What is self-centered attitude?
An adventitious ingrained thought on our mindstream that pretends to look out for our welfare but constricts our open-heartedness
42
How are all problems in cyclic existence tied to self-preoccupation?
These problems and turmoil are results of our destructive actions which are supported by self-centeredness
43
What wrongdoings are supported by self-centered motivation?
The ten nonvirtues such as lying to protect ourselves and talking behind others' backs to benefit ourselves
44
What is self-centeredness the root of?
Guilt anxiety and fear - these painful emotions swirl around a twisted sense of importance
45
How does self-centeredness affect our perspective?
By ruminating on our own difficulties our perspective becomes very narrow and turned in on itself
46
What is responsible for resting complacently in nirvāṇa?
Doing spiritual practice with principally one's own welfare in mind
47
How should we meditate on self-centered attitude?
See that it has absolutely no benefit and only harms yourself and others just as we did with afflictions
48
What does Tsongkhapa say about what self-centered attitude has produced?
Out of attachment to self it has produced all sorts of undesirable things throughout beginningless time of cyclic existence
49
What would have happened if we had replaced concern for our welfare with others'?
We would certainly have already become a buddha long ago and completely accomplished our own and others' aims
50
What does Śāntideva call self-centered attitude?
A great demon asking what use is that great demon to me
51
How does self-centered attitude interfere with spiritual practice?
It interferes with our spiritual practice and attainment of awakening and creates havoc in our world
52
What did Dr. A. P. J. Abdul Kalam say about world problems?
Many problems of this world are due to our having overly strong clinging to concepts of I and me
53
How should we think to work together better?
More in terms of we than of me versus them so we could work together benefiting all of us
54
What is the most fearsome devil according to Buddhism?
The self-centered attitude because it causes us to neglect others and seek only our own happiness
55
How does self-centeredness sneak in to cause problems?
We might do what someone wants so she will like us not because we genuinely care about her
56
What pollutes our care for others?
Self-centeredness seeking some worldly gain such as approval praise or excellent reputation
57
What is necessary to flush out self-centered thought?
Constant introspective awareness to transform energy restricted in self-absorption into an open heart caring impartially for all
58
What mistake should we avoid about experiencing happiness?
Don't mistakenly think that if you experience any happiness you are self-centered - happiness and pleasure themselves are not the problem
59
What is the culprit regarding sense objects?
Self-centered attachment to them not the happiness and pleasure themselves
60
What mistaken notion do some people have about cherishing others?
That they have to neglect themselves in order to cherish others
61
What happens if we neglect ourselves?
Instead of being able to work for others they will have to take care of us
62
What should our aim be regarding sentient beings?
To cherish all sentient beings including ourselves
63
What should we respect about ourselves?
Our buddha potential and discern the appropriate way of caring for ourselves that will support our practice of bodhicitta
64
What does self-centeredness motivate?
The destructive karmic actions that bring unfortunate rebirths and many problems in future lives
65
What is self-centeredness the source of?
All our interpersonal problems and disputes
66
How does self-centeredness affect our understanding?
It prevents us from understanding the Dharma and especially from realizing bodhicitta
67
How does self-centeredness make us sensitive?
It makes us extremely sensitive to anything concerning ourselves and interprets whatever others do in terms of how it affects us
68
What does self-centeredness cause us to think about others?
That others wish to harm us when they have no such thought
69
What disturbing emotions arise from self-centeredness?
Guilt anxiety low self-esteem self-hatred fear and so forth all arise due to focusing on ourselves unhealthily
70
What determination should we make about self-centered attitude?
To catch the self-centered attitude when it arises and to abandon it
71
What does cherishing others bring even to non-spiritual people?
Happiness and peace in this life
72
Why is interdependence especially true now?
Because people's careers and knowledge are narrowed to specialized fields and we must depend on one another
73
What happens if we look out only for our own welfare?
How will we be happy in an interdependent world
74
What do countries that care only for their own citizens do?
Exploit other nations thereby evoking their ire
75
What happens to groups that work only for their own benefit?
They soon find themselves abandoned by others
76
What happens if one family member is self-centered?
The other members lose their wish to help him
77
What happens if we take what's good for ourselves and ignore others' plight?
We soon find ourselves living amidst a group of unhappy people whose unhappiness will surely affect us
78
What will happen if we work for benefit of society as a whole?
There is a better chance that those around us will be content and kind making our life more pleasant
79
What happens on a personal level if we are self-centered?
We will lack genuine friends and will be lonely
80
What happens when we have problems if we're self-centered?
Others will not extend a helping hand
81
What happens when we are kind and fair?
Others reciprocate and as a result we feel cared for and respected
82
What benefits does cherishing others bring beyond this life?
We create constructive karma will die without fear or regret and will secure a good rebirth
83
Why will realizations come easily when we cherish others?
Because our mind has been made fertile with merit
84
What does our accumulation of virtue depend on?
Cherishing sentient beings
85
What perfections depend on sentient beings?
Practicing generosity ethical conduct and fortitude are dependent on sentient beings
86
Why should we feel grateful to sentient beings?
Because sentient beings are necessary for our accumulating merit and generating realizations
87
What does our happiness and awakening depend on?
Each and every sentient being
88
What happens if one sentient being is omitted from our love and compassion?
We cannot generate bodhicitta and thus awakening will be beyond our reach
89
What do we need to generate bodhicitta?
To depend on each insect animal hungry ghost hell being human being and deva
90
How does cherishing others fulfill our own purpose?
By creating the causes to attain a buddha's truth body
91
How does cherishing others fulfill others' purpose?
By creating causes for a buddha's form bodies we are enabled to fulfill others' purpose
92
What has been residing comfortably inside us from beginningless time?
Our sworn enemy - the self-centered attitude responsible for all our problems
93
What does self-centered attitude whisper in our ear?
If I don't take care of you no one will
94
What has been kept at a distance with suspicion?
Our true friend - the mind cherishing others which is the source of all happiness
95
What should we do now that we see the disadvantages and benefits clearly?
Rectify this injustice and cherish others as much as possible in our daily life
96
What does maintaining bodhicitta depend on?
Continuously cherishing sentient beings
97
What does continuously cherishing sentient beings depend on?
Understanding with valid reasons the importance of doing so
98
What happens if we cherish others because they gratify our self-centered attitude?
We will not be able to sustain that affection for long and our bodhicitta will suffer
99
When will our affection dry up and be replaced by anger?
As soon as others blame us lie to us disagree with our opinions or act in ways we don't like
100
What must we frequently remember?
The kindness of sentient beings and the benefit we receive from cherishing them
101
Why should we cherish sentient beings according to Buddha's example?
Because the buddhas cherish sentient beings more than themselves and we take refuge in the buddhas
102
What happens if we give up cherishing sentient beings?
We neglect what is most valuable to the buddhas
103
Why did each buddha practice the Dharma for eons?
In order to attain awakening so they could be of greatest benefit to sentient beings
104
What is the source of all happiness in this and future lives?
Cherishing others
105
What makes others happy and your life meaningful?
Cherishing others
106
What happens when you are kind to others?
They will be drawn to you and you will have harmonious relationships
107
What happens when others respect you?
They will take your words to heart
108
What virtue do you create by cherishing others?
Great virtuous karma that will bring a fortunate rebirth and happiness in future lives
109
How does virtue fertilize your mind?
So that the teachings will enter at a deeper level
110
How will you die if you cherish others?
Free of regrets
111
What will come easily if you cherish others?
Generating love compassion and bodhicitta
112
What feeling will you have when looking at any sentient being?
A feeling of warmth
113
What does exchanging self and others mean?
We exchange the attitude with which we hold each one important - considering others as we would ourselves
114
What do we consider others as in exchanging self and others?
We cherish them want them to be happy and free from pain seek their success in temporal and spiritual endeavors
115
What was previously most important that now becomes secondary?
Whereas previously we held ourselves as most important now we hold others as supreme
116
What was previously secondary that now becomes primary?
Whereas previously we thought others' misery was secondary now we consider our own problems as minor
117
Is exchanging self and others both possible and useful?
Yes on examination we find that it's both possible and useful
118
Is holding ourselves as foremost biologically programmed?
No holding ourselves as foremost is a matter of habit
119
What example shows our attitudes can change?
We may dislike and fear someone but later discover he is amicable and develop close friendship missing him when absent
120
Why don't we feel others' pain and pleasure?
Our considering this mass of organic matter my body is a matter of familiarity
121
What about this body is actually ours?
Nothing - the sperm egg and genetic material belong to our parents and ancestors and the rest comes from food given by others
122
What are the notions of inherently existent person and inherently mine body?
Our mental fabrications
123
What does Śāntideva say about continuums and collections?
Such things as a continuum and a collection are false in the same way as a rosary and an army
124
What is there no real owner of?
Duḥkha - therefore who has control over it
125
What can we not make a distinction between?
My duḥkha and others' duḥkha saying that one hurts more than the other
126
Why should we work to eliminate suffering?
Because suffering hurts no matter whose it is
127
What overrides survival of the fittest in humans?
Survival of the most cooperative
128
What do unbounded self-concern and competition lead to?
Destruction
129
What do caring and cooperating lead to?
The benefit of all
130
Why do ants and bees survive?
Because they cooperate and care for one another
131
What would happen if each ant refused to trust and care for others?
All of them would soon die
132
When do we human beings flourish?
When we work for the common good
133
When do we destroy each other?
When we think only of our own benefit
134
What are the two principal obstacles to exchanging self and others?
Thinking self and others are inherently separate and believing others' happiness and suffering doesn't affect us
135
How do self and others depend on each other?
Self is posited only when others is also posited similar to one side of valley being this side only when other side is that side
136
What determines which side is this and which is that?
Our perspective - where we happen to be standing
137
What would be similar to not caring for others because it doesn't benefit us?
Thinking there's no need to save money for old age because that old person is different and her suffering doesn't harm me
138
What would also be similar to not caring for others?
The hand refusing to pull a thorn out of the foot because they are unrelated and foot's pain doesn't hurt the hand
139
What is continuum simply?
A label imputed in dependence on a collection of moments
140
What is body simply?
A name designated in dependence on a collection of parts
141
What binds the various moments of mind and parts of body together?
Nothing inherently existent - it is simply a matter of conception and designation
142
What does Śāntideva say about the thought of self arising?
Just as in this form devoid of I the thought of self arose through long habituation
143
Why should the thought I be imputed to others' aggregates?
Why in dependence on aggregates of living beings should not the thought I through habit be imputed
144
What does Śāntideva say about working for others?
When I work for others' sake there is no reason for boasting or amazement for it is just as when I feed myself
145
What stems from seeing disadvantages of self-centeredness and benefits of cherishing others?
Wishing to exchange ourselves and others which is a heartfelt desire
146
What does Śāntideva say about concern for own welfare?
If I give this what will be left for me - concern for my own welfare is the attitude of demons
147
What does Śāntideva say about concern for others' welfare?
If I keep this what will be left to give - concern for others' welfare is the approach of divine beings
148
Where has all joy in the world come from?
Through wishing happiness for others
149
Where has all misery in the world come from?
Through wanting pleasure for myself
150
Who looks out for themselves and who works for others?
Childish beings look out for themselves while buddhas work for good of others
151
What should we remember when fear arises about exchanging self and others?
It is the self-centered attitude that is anxious because it is losing its ascendency and control
152
What should we develop to weather that fear?
A courageous attitude - it will not destroy you
153
What should we do if we don't feel capable of exchanging self with others yet?
Focus on cultivating love and compassion and engage in practices of purification and collection of merit
154
What is helpful for building confidence?
Request your spiritual mentors and the buddhas for inspiration
155
What must we still do on a practical level despite exchanging self and others?
Take care of our body and mind because we're the only one who can do that
156
Why must we preserve our precious human life?
For the sake of others
157
What is selfish versus what is valid?
Looking out for our own well-being at expense of others is selfish yet caring for our health and safety as one person among many is valid
158
What will grow as our compassion and wisdom grow?
Our ability to exchange self and others
159
What is necessary to effect such dramatic change in attitude?
Deep understanding
160
How can we not accomplish exchanging ourselves with others?
Intellectually forcing it on ourselves or simply telling ourselves we should feel it will not change our attitude
161
What conviction is needed?
Firm conviction that self-centeredness is our enemy and that cherishing others is beneficial
162
How does this conviction come?
Only through familiarization over time - there is no shortcut
163
How will exchanging self and others become with familiarity?
Initially frightening but with familiarity and practice it will become joyful and easy
164
What meditation does Śāntideva describe to demolish self-centered attitude?
Exchanging ourselves with others and then cultivating jealousy rivalry and arrogance toward our old self
165
What does this meditation mimic and invert?
The emotions our self-centered attitude usually holds toward people we consider better equal or inferior to us
166
Who does I refer to in Śāntideva's verses?
Other sentient beings those who are to be cherished
167
Who does he refer to in Śāntideva's verses?
Our self-centered attitude that is the source of our misery
168
What perspective do we adopt in this meditation?
The perspective of others now called I and criticize our self-centered attitude now called he
169
What does Śāntideva say about indifference to living beings?
Indifferent to plight of living beings who tread brink of unfortunate rebirths he makes outward show of virtues
170
How does this verse show contemptuous jealousy?
Looking at self-centered attitude the same way as other beings do - he doesn't care about others but sees himself as wonderful
171
What do we advertise to all the world?
Our gifts ensuring that his qualities remain unknown ignored by everyone
172
What do we conceal and dissimulate?
Our faults for we not he will be the object of devotion
173
What do we compete for?
We not he will gain possessions and renown and be center of attention
174
How do we usually compete with others?
Bragging of our own good qualities and ignoring theirs making ourselves center of attention
175
What should we turn this attitude toward?
Our self-centered attitude the source of all pain and misery
176
What does the verse about arrogance toward self-centeredness say?
Granted even if he does have something I'm the one he is working for
177
What can he keep?
He can keep enough just to survive but with my strength I'll steal away the rest
178
What useful attitude does this remind us to cultivate?
That with love we offer ourselves to all sentient beings as their servants to lead them to temporal and ultimate joy
179
How should we use our possessions after mentally giving them?
Only for others' benefit never with self-centered concern
180
How should we use any good reputation we have?
Offered to others and used solely for their benefit without arrogance or bragging
181
What will gradually training ourselves to think this way accomplish?
Free us from tyranny of self-centeredness
182
What obstacles might we encounter with this meditation?
Being so habituated with self-identification that it's hard to understand use of I and he in verses
183
What is another obstacle to this meditation?
That emotions of resentment competition and conceit are so despicable we wonder what use cultivating them is
184
How are these repulsive emotions used as tools?
Their object is our self-centered attitude not other sentient beings showing us how contemptible our self-centeredness is
185
What meditation does Śāntideva build on regarding the body?
Four establishments of mindfulness contemplating foul nature of body produced by afflictions and polluted karma
186
What does Śāntideva encourage us to do with our bodies?
Cease pampering our bodies and instead use them to work for others' welfare and create causes for buddhahood
187
What grasping should we counteract?
The grasping that holds this body as I and mine
188
What should we release?
The obsessive self-preoccupied worry and attachment we have toward the body
189
What does this lessening enable us to do?
Dedicate our body to practice the path to awakening and engage in activities bringing happiness to all sentient beings
190
What will the body turn to in the end?
Dust - unable to move by itself it will be propelled by other forces
191
Why shouldn't we grasp this form as I?
Because it is unbearable and unclean
192
What is this body like whether it lives or dies?
Like a machine or clod of earth
193
What should we dispel?
This conceit of self
194
What has lavishing attention on this body brought?
Such sorrow so senselessly
195
What is the body like according to Śāntideva?
Like a log of wood
196
What should we do with this body?
Give up this body without any attachment in order to benefit all beings
197
How should we look after the body despite its faults?
While experiencing results of previous karma
198
What is the body simply?
A compilation of material elements
199
Why doesn't it make sense to generate conceit of I am toward it?
Since it is like an inanimate machine or clod of dirt
200
What have we done with our body since beginningless time?
Treasured and pampered whatever body we had as if it were a pleasure palace
201
What great destructive karma have we created?
By craving sensory pleasures hating others who prevented us from getting them
202
Why was our past behavior senseless?
Because this body itself is like an inanimate log
203
What will we now devote our physical energy to?
Benefiting others
204
How should we care for the body even though it has faults?
Properly and use it for a good purpose
205
What does the Akṣayamati Sūtra instruct bodhisattvas?
I should throw this body into the needs of all sentient beings
206
How do bodhisattvas look at physical pain?
Regarding body as dedicated to this goal they are not distressed but take care of sentient beings
207
What gives bodhisattvas great joy?
Thinking in this way about dedicating their body to others
208
How do bodhisattvas transform habitual daily actions?
Imbue them with love and compassion and transform what ordinary beings consider unpleasant into opportunity to benefit others
209
What should a monastic think when not receiving alms?
These people are so busy they certainly have no time to give to me - it is a wonder they notice me at all
210
What should the monastic do toward all beings in his field of vision?
Arouse thoughts of lovingkindness and compassion towards them all including women men boys girls and animals
211
What should the monastic think about sharing alms-food?
In this village who is a poor person with whom I can share this alms-food
212
What should the monastic think if no poor people are seen?
There are unseen sentient beings who do not come into my field of vision - I give them the best share
213
For whom do such thoughts arise spontaneously?
People who have equalized and exchanged self and others
214
How should those of us in training approach these thoughts?
Try to remember to think like this - although initially fabricated with repeated meditation our minds will cherish others
215
Where does the taking-and-giving meditation have its source?
The Precious Garland where Nāgārjuna says May their ill deeds ripen on me and all my virtues ripen on them
216
Who also championed this meditation?
Śāntideva
217
Why was this meditation practiced privately in the past?
Because it is so powerful and was taught only to advanced disciples who were spiritually prepared
218
What is anathema to most people?
Even the thought of experiencing our own suffering let alone taking on others' suffering
219
What is antithetical to our self-centeredness?
To consider offering our body hard-earned wealth and merit to others
220
Who dared to publicly teach this meditation in the twelfth century?
Kadampa Geshe Chekawa (1102–76)
221
What happened when he taught this practice to lepers?
They cured themselves of leprosy by doing it
222
What text did Geshe Chekawa compose?
The Seven-Point Mind Training
223
How does the taking-and-giving practice help us?
To further increase our love and compassion and our capacity to exchange self and others
224
What does taking entail?
Generating the compassionate wish I will take all problems sufferings and confusion of other sentient beings on myself
225
What motivates giving?
Love - I will give my body possessions and virtuous qualities and their causes to others
226
What kind of mind does this generate?
A very courageous and resolute mind that will make our bodhicitta effective
227
How do we practice taking?
Imagine a specific person or group and contemplate their duḥkha - as compassion arises think I will take on their duḥkha
228
How do we visualize taking?
Imagine their duḥkha leaving them as dark clouds smoke or pollution and entering you as you inhale
229
What do we use others' suffering for?
Use what sentient beings don't want to destroy what you don't want - your self-centered attitude and self-grasping ignorance
230
What is at your heart in this visualization?
A dark lump the embodiment of your own self-centered attitude and self-grasping ignorance
231
What happens when the clouds enter you?
They transform into lightning that strikes this lump shattering it so it no longer exists
232
What should you feel after the lump is destroyed?
Freedom and great spaciousness at your heart now that these two have been forever destroyed
233
How should beginners start taking practice?
Begin by taking on suffering you will experience later in this life as you age fall ill or have interpersonal problems
234
What should you imagine doing with your present body possessions and merit?
Transform them into everything you will need in the future and give it to your future self
235
What should you contemplate after becoming familiar with basic practice?
Taking on others' suffering and its causes and giving them your happiness
236
How should you develop this meditation further?
Imagine taking duḥkha of sentient beings of three realms then obstacles to spiritual masters buddhas and bodhisattvas
237
What should you think after taking these obstacles?
All beings are liberated from suffering and causes because you have taken them and your self-centeredness is destroyed
238
What should you meditate on for a while?
Emptiness - feel the spaciousness the absence of self-grasping and self-centeredness
239
How should you then train?
Thinking everything is dependently arising and like an illusion train in generosity
240
What appears in the clear open space at your heart?
A beautiful light the embodiment of your love
241
What do you give to others first?
Your body which transforms into a wish-fulfilling body that gives others everything they desire
242
What does your wish-fulfilling body give others?
Principally a precious human life so they can practice the Dharma
243
What does your wish-fulfilling body purify?
Sentient beings' environments so they have necessities of life including good education understanding friends and community members
244
What do you visualize giving second?
Your possessions which transform into what others need giving them perfect conditions for temporal happiness
245
What do you visualize giving third?
Your merit which gives others the good karma you have accumulated so they can progress on the path
246
What should you think when giving to āryas and arhats?
That their last remaining obstacles to liberation and omniscience are purified and they become buddhas
247
What should you imagine when giving to buddhas?
Your body possessions and merit transform into magnificent offering objects that please them giving rise to great bliss
248
When do you do the visualization of giving?
As you exhale - imagine offering to sentient beings whatever they need on light rays radiating from your heart
249
What should you feel during giving?
Great contentment and joy that you are able to benefit sentient beings in this way
250
How should beginners progress in this practice?
Start with taking your own future suffering then expand to dear ones then strangers then enemies then all beings
251
What must you not neglect after taking on beings' duḥkha?
Transform it into lightning and destroy your self-centered attitude and self-grasping ignorance
252
What should you stop and feel after destroying self-centeredness?
The effect within yourself - imagine being free from constant attachment fear and worry about self
253
What should you imagine feeling?
The openness of genuine love and compassion that can welcome anyone into its space
254
How can taking and giving be done?
Elaborately taking on each suffering individually or in a condensed way according to time available
255
When is this practice very effective?
When you're sick or depressed when you have obstacles in practice or when someone close is sick
256
What can you use this practice to remove?
Hindrances in the world such as political turmoil climate change corruption and so forth
257
What should you do instead of rejecting duḥkha?
Take it on yourself so others are free from it and you are liberated from self-centered attitude
258
What did the Dalai Lama do after Tibet riots in 2008?
Taking-and-giving meditation toward Chinese leaders and policymakers taking on their suffering anger and negativities
259
What did this meditation give the Dalai Lama?
Greater sense of stability and calm as well as courage and compassion in face of tragic situation
260
How can this practice be incorporated with breathing?
Taking on others' sufferings during each inhalation and giving body possessions and merit during each exhalation
261
How can you visualize the breathing practice?
Others' duḥkha leaves their right nostril enters your left nostril - gifts leave your right nostril as white light enter others' left nostril
262
How can we benefit someone who is ill?
Practice taking and giving for them then dedicate the merit from that practice to them
263
What can this benefit?
Nourish conditions for their own good karma to ripen
264
What does imagining taking and giving accomplish?
Strengthens our courage love and compassion and eliminates hesitation to help others
265
When may anxiety arise during serious meditation?
Fearing that perhaps we may actually experience the suffering of others
266
How should we use this fear?
To identify the object of negation in meditation on emptiness because ignorance grasping inherently existent I is clearly manifest
267
What should we then do with Madhyamaka analysis?
Refute the existence of such an I
268
What should we do with compassion in taking practice?
Take on problems and confusion of others by inhaling it as black smoke
269
What does the black smoke turn into?
A thunderbolt of lightning that completely obliterates the black lump of selfishness and ignorance at your heart
270
What should you feel in the open space?
The lack of wrong conception about self and others the absence of self-preoccupation
271
What should you imagine in this space?
A white light that radiates to all beings transforming your body possessions and merit into whatever others need
272
What should you imagine about the beings receiving your gifts?
That they are satisfied and happy and rejoice that you've been able to bring this about
273
What did research show about monks at Nalanda Monastery during invasion?
Many monks were not afraid when being stabbed - they felt pain but as result of great compassion did not respond with anger or fear
274
What verse did the monk recite before execution?
Thus venerable compassionate gurus inspire me so all negativities obscurations and sufferings of mother beings ripen on me right now
275
What shows this monk was a true practitioner?
Ordinary beings would have had far too much fear and anger to think of exchanging happiness and virtue for others' pain
276
Which method is more suitable for sharp-faculty disciples?
Equalizing and exchanging self and others because it employs reasoning to establish others' equality
277
How does seven cause-and-effect differ in its approach?
Fondness and compassion arise based on family relationships and how family members have acted toward us personally
278
What doesn't equalizing and exchanging require?
Seeing ourselves as having been recipient of kindness in privileged relationship with sentient beings in past
279
How do we connect with beings in equalizing and exchanging?
On more fundamental level - each of us wants happiness and not suffering
280
What does this method enable us to see?
The kindness of enemies without first transforming their appearance into someone pleasing
281
What understanding does equalizing and exchanging bring in?
An understanding of ultimate truth emptiness
282
What loosens our grasping at self?
Seeing I and others as mere designations dependent on each other
283
Why is equalizing and exchanging seen as more profound?
Directed toward disciples with sharp faculties
284
How can the two methods be combined?
More effective for some people with specific order of contemplating topics
285
What is the order when combining both methods?
Equanimity recognize beings as mother remember kindness wish to repay equalize self and others examine disadvantages and benefits exchange self and others take and give make great resolve generate bodhicitta
286
What does Tsongkhapa say determines whether you enter Mahāyāna?
Whether you plant roots of Mahāyāna or genuinely entered Mahāyāna is all founded upon bodhicitta
287
What should we always consider?
What you should do to develop this bodhicitta
288
What is excellent and what should not remain?
It is excellent if you develop this - if you have not do not let it remain that way
289
What should we always rely on?
A teacher who gives this kind of teaching
290
Who should we always associate with?
Friends who are training their minds in this way
291
What should we constantly look at?
Scriptures and commentaries that describe this
292
What should we amass as causes for bodhicitta?
The two collections of merit and wisdom
293
What should we clear away?
The obstructions that prevent this
294
What will happen if we train our mind this way?
You will definitely acquire all seeds for developing this so this work is not insignificant
295
What better way is there to live?
Than to generate bodhicitta
296
What should we not let ourselves fall under?
The sway of ideologies of hate and prejudice
297
What should we nourish and share?
The seeds of love compassion and altruism in ourselves then share the fruit with all living beings
298
What is the difference between self-centeredness and self-grasping?
Self-centeredness holds our own happiness as more important than others while self-grasping apprehends the self as inherently existent
299
Is self-centered attitude an afflictive or cognitive obscuration?
The self-centered attitude is neither an afflictive nor a cognitive obscuration
300
What kind of obscuration is self-centered attitude called?
It is called an inferior obscuration that those following the bodhisattva path must prevent
301
Why must bodhisattvas prevent self-centered attitude?
Because it impedes their attainment of the nonabiding nirvāṇa of a buddha
302
What is nonabiding nirvāṇa?
The nirvāṇa that abides neither in the extreme of cyclic existence nor in the extreme of personal liberation
303
Is self-centered attitude an actual obscuration?
No it is not an actual obscuration because it is not the object of abandonment of a path
304
What is self-grasping ignorance?
The root of saṃsāra that grasps persons and other phenomena to exist inherently
305
What type of obscuration is self-grasping ignorance?
It is an afflictive obscuration that has been eliminated by arhats and eighth-ground bodhisattvas
306
Do self-centeredness and self-grasping have a causal relationship?
No they do not have a causal relationship - one does not cause the other
307
Are self-centeredness and self-grasping the same nature?
No they are not the same nature - if one exists the other is not necessarily present
308
What do arhats have regarding self-centeredness and self-grasping?
Arhats have abandoned self-grasping but have subtle self-centeredness
309
What do bodhisattvas below eighth ground have?
They have self-grasping but do not have coarse self-centeredness
310
When is coarse self-centeredness abandoned?
Upon generating spontaneous bodhicitta and entering the bodhisattva path
311
When is subtle self-centeredness overcome?
Upon attaining the eighth bodhisattva ground although some sharp-faculty bodhisattvas eliminate it before that
312
When does subtle self-centeredness not manifest in sharp-faculty bodhisattvas?
When they reach the path of preparation
313
When does subtle self-centeredness not manifest in middle-faculty bodhisattvas?
When they attain the path of seeing
314
What is the counterforce to subtle self-centeredness?
Bodhicitta is the opposite of subtle self-centeredness
315
What is the antidote to self-grasping ignorance?
The wisdom realizing emptiness is the antidote eradicating self-grasping ignorance
316
Which is easier to understand - bodhicitta or emptiness?
Bodhicitta is easier to understand than emptiness
317
Which is easier to realize - bodhicitta or emptiness?
Emptiness is easier to realize than bodhicitta once understood properly
318
Which is more difficult to fully integrate?
Bodhicitta is more difficult to realize and fully integrate in our mind
319
What do śrāvakas lack regarding bodhicitta?
Śrāvakas lack the fortitude effort and courage to cultivate bodhicitta although they understand and admire it
320
How do arhats perform everyday actions?
Without any self-grasping or craving but with neutral motivation neither virtuous nor nonvirtuous
321
How do bodhisattvas perform everyday actions?
With the virtuous motivation of bodhicitta dedicating their lives to benefiting sentient beings
322
What determines whether an action is altruistic?
Not so much what we do but the motivation with which we do it
323
Why are disadvantages of self-centeredness discussed at length in Mahāyāna?
Because it is an obstacle to generating bodhicitta and impediment to attaining full awakening
324
What does the Guru Pūjā say about self-centeredness?
This chronic disease of self-centeredness is the cause giving rise to unwanted suffering
325
Is self-centeredness the root of saṃsāric duḥkha?
No it is not - self-grasping ignorance is the root of saṃsāric duḥkha
326
Why is self-centeredness considered worse than ignorance in Mahāyāna context?
Because it is the major impediment for entering the Bodhisattva Vehicle
327
What does coarse self-centeredness believe?
That our happiness and suffering are more important than others and our opinions are right
328
Where do we see coarse self-centeredness?
In children and adults learn to hide it under pretense of gentility although it is still present
329
What does coarse self-centered attitude lie behind?
The creation of all destructive karma
330
What is coarse self-centeredness involved with?
Low self-esteem guilt rage jealousy greed anxiety and unhealthy fear
331
How does self-centeredness affect relationships?
It chases others away and then we feel sorry for ourselves because we lack friends
332
What is essential for combating coarse self-centeredness?
The practice of loving-kindness and compassion in daily life
333
What should we reflect about self-centered attitude?
That it is neither afflictive nor cognitive obscuration but an inferior obscuration preventing buddhahood
334
When is coarse self-centeredness abandoned?
On generating spontaneous bodhicitta and entering the bodhisattva path
335
What is subtle self-centeredness?
The mind that seeks liberation for ourselves alone
336
When are subtle self-centeredness and its latencies abandoned?
Upon attaining the eighth ground although some bodhisattvas abandon it earlier
337
What is the antidote to subtle self-centeredness?
Bodhicitta is its antidote
338
What does self-grasping ignorance grasp?
Persons and other phenomena to exist inherently
339
What type of obscuration is self-grasping ignorance?
An afflictive obscuration eliminated by arhats and eighth-ground bodhisattvas
340
What is the antidote to self-grasping ignorance?
The wisdom realizing emptiness is its antidote
341
What will we be able to do as we practice more?
Identify these in our mind and overcome them
342
Does cherishing others mean ignoring our own needs?
No cherishing others does not mean we ignore our own needs and care only for others
343
What would happen if we only cared for others and ignored ourselves?
We would fall into a deplorable state unable to benefit others or practice Dharma
344
What would others need to do if we neglected ourselves?
Instead of our helping others they would need to take care of us
345
Are all types of self-interest negative?
No not all self-interest is negative
346
What is one type of self-interest?
Selfish self-interest that looks out only for ourselves
347
What is another type of self-interest?
Wise self-interest that understands benefiting ourselves and helping others are not necessarily contradictory
348
Did the Buddha have self-interest and care for others?
Yes the Buddha had both self-interest and care for others
349
What is the Buddha's truth body?
The fulfillment of his own interest in that he has purified his mind completely and possesses direct knowledge of all existents
350
What are the Buddha's form bodies?
The fulfillment of others' interest in that they enable him to manifest in various forms to benefit sentient beings
351
When does a practitioner attain truth body and form bodies?
Simultaneously achieving her own purpose at the same time as achieving the purpose of others
352
What is one troublemaker sense of self?
The mind experiencing I am which is self-grasping that is the root of saṃsāra
353
What is the useful sense of self?
The sense of a conventional self that exists which allows for stable and realistic self-confidence
354
Why must self-confident sense of self be stronger in bodhisattvas?
Because bodhisattvas are ready to forgo their own happiness in order to benefit others
355
How do Westerners often believe healthy self-esteem is demonstrated?
By being a unique individual
356
How is self-esteem connected for bodhisattvas?
With extraordinary generosity and joyful relinquishment of self-centeredness
357
Do śrāvakas have firm self-confidence?
Yes śrāvakas have firm self-confidence and a strong positive sense of self
358
What do śrāvakas think with self-confidence?
I will restrain from destructive actions and cultivate the three higher trainings and attain liberation no matter what it takes
359
Is śrāvaka self-confidence egotistical or arrogant?
No such self-confidence is not egotistical or arrogant but aspires for what is virtuous without clinging
360
What is required to differentiate self-confidence and arrogance?
Wisdom is required to differentiate self-confidence and arrogance
361
Why is self-confidence essential at the beginning of the path?
Without self-confidence at the beginning we won't even think to start on the path
362
Why is self-confidence essential in the middle of the path?
Without self-confidence in the middle we'll get discouraged and quit before attaining enduring qualities
363
Why is self-confidence essential at the end of the path?
Without self-confidence at the end we won't share results of awakening with others or work for their welfare
364
What is a valid basis for generating self-confidence?
Buddha nature is a valid basis on which to generate such self-confidence
365
What is stable about our buddha nature?
Our buddha nature is stable and cannot be destroyed
366
How does reflecting on emptiness help with self-confidence?
We see that the defilements are adventitious and can be removed
367
What else builds self-confidence?
Compassion for others and remembering our precious human life its meaning purpose and rarity
368
What should aspiring bodhisattvas cultivate?
Strong and resilient self-confidence
369
What are the two types of self-interest to reflect on?
One is selfish and looks out only for ourselves another is wise self-interest understanding both can go together
370
What are the two senses of self to reflect on?
One is self-grasping that is root of saṃsāra another is sense of conventional self that allows realistic self-confidence
371
Why must bodhisattvas have strong self-confidence?
To complete the path and attain buddhahood
372
How does integrating emptiness view aid bodhicitta cultivation?
By loosening rigid clinging to friend enemy stranger and to self and others
373
What else does integrating the view deepen?
Our compassion for sentient beings under the control of afflictions and karma
374
According to Yogācāras what are seemingly external objects?
They have arisen as a result of seeds on our foundation consciousness
375
Do external objects exist as separate entities from our mind?
No they do not exist as separate entities from our mind although they appear that way because mind is obscured by ignorance
376
What are phenomena like according to Yogācāras?
Like illusions in that they arise due to the same seed as the consciousness perceiving them
377
What are karmic seeds on foundational consciousness?
Seeds that color our perspective according to the realm we are born in
378
What example shows karmic seeds affecting perception?
Fluid appearing as pure nectar in deva realm water in human realm and pus and blood in hungry ghost realm
379
What does seeing karmic appearances loosen?
The solidity with which we ordinarily view sentient beings and the environment
380
What are friends enemies and strangers from this perspective?
Simply karmic appearances thus having attachment anger and apathy toward them is misplaced
381
What are attractive and unattractive objects according to this view?
Simply appearances to the mind due to activation of karmic seeds lacking real external existence separate from mind
382
What is everything we encounter that seems external?
Created by the seeds on our foundational consciousness
383
Why is becoming angry when criticized inappropriate?
Because these events occur due to ripening of seeds of our own previous actions nourished by self-centeredness
384
What should we do if we seek happiness?
Subdue the self-centered attitude so it does not provoke creation of destructive karma
385
What does ignoring others' welfare do?
Plants seeds of destructive karma on our mindstream leading to our own suffering
386
What happens if we cherish others and work to benefit them?
Our actions will be constructive and these seeds will ripen so we encounter pleasant situations
387
What is crucial according to Yogācāras besides increasing compassion?
Meditating on the nonduality of subject and object
388
What does meditation on nonduality bring?
Understanding that subject and object are produced from same substantial cause - the seed in foundational consciousness
389
What does this meditation eradicate?
The ignorance that propels cyclic existence
390
According to Prāsaṅgika view how should we see sentient beings?
That sentient beings as well as their suffering and happiness do not exist inherently
391
What is false about how beings appear to us?
Their appearance as self-enclosed objects that exist from their own side is false
392
What is the chief culprit according to Prāsaṅgika view?
Self-grasping ignorance
393
What do the last three points of Equalizing Self and Others show?
The falsity of seeing self and others as existing from their own side
394
How does self exist according to this view?
By being merely designated in dependence on many factors including our perspective
395
From whose perspective is our self labeled other?
From the perspective of all sentient beings except one - ourselves
396
What does this perspective help us understand?
What is so special about me when vast majority consider our suffering and happiness as another person's experiences
397
What happens when we understand exchanging self and others is possible?
Others' happiness and suffering become our own so how can we possibly dismiss them
398
What do these contemplations enable us to do?
Greatly reduce our self-centered attitude and increase care for others' welfare
399
What happens when we consider engaging in great bodhisattvas' deeds?
Our mind is overcome with trepidation wondering what will happen to me if I help others selflessly
400
What is helpful for dispelling this fear?
Meditating on the lack of an inherently existent self
401
What else lessens our fear of suffering?
Contemplating that pain and pleasure suffering and happiness exist as mutually dependent and empty of inherent essence
402
How will our mind be with this understanding?
More courageous in extending ourselves to others
403
What does compassion observing phenomena view?
Sentient beings as impermanent and lacking a self-sufficient substantially existent self
404
What do ordinary beings seek happiness in?
Impermanent phenomena such as their aggregates as well as people and things in external environment
405
Why do they remain disappointed?
Because these phenomena lack the ability to give them lasting happiness
406
What increases our compassion for them?
Seeing them suffer due to erroneous self-grasping in their minds
407
What does compassion observing the unapprehendable view?
Sentient beings as empty of true existence
408
Why are ordinary beings left disappointed and befuddled?
Because they grasp their own self others' selves and all things as truly existent believing such things can give genuine happiness
409
How do they configure the world?
Around a truly existent I dividing others into friends enemies and strangers thinking they truly exist that way
410
What do sentient beings continuously generate?
Afflictions which create karma which in turn leads to duḥkha
411
What increases our compassion for sentient beings?
Seeing sentient beings in this predicament
412
Who can newly generate bodhicitta?
Sentient beings with physical support of any of the six classes of migrating beings who have faith and regard for Mahāyāna teachings
413
Is there discussion about hell beings generating bodhicitta?
Yes there is some discussion about hell beings who newly generate bodhicitta
414
What story illustrates the possibility?
Śākyamuni Buddha before becoming a buddha was born in a hell realm in a previous life
415
What do some say he generated in hell?
Some say he generated bodhicitta then while others assert he generated the cause of bodhicitta - compassion
416
When is cultivating bodhicitta easier?
When we have a precious human life
417
What do some say about mental support for newly generating bodhicitta?
Some say it must be either preparation of first dhyāna or an actual dhyāna
418
What do others say about serenity?
Others say serenity is not necessary although good degree of concentration is necessary
419
Why is concentration necessary?
To familiarize the mind with steps to develop bodhicitta and change ingrained habit of self-centeredness
420
What do Asaṅga's Bodhisattva Grounds and Atiśa's Lamp say about engaging bodhicitta?
The support must be one of the Pratimokṣa ethical codes
421
How is this support considered?
A special support that is more advantageous but not necessary
422
Do buddhas have bodhicitta?
There is discussion - some say buddhas possess bodhicitta by way of fulfillment others say they don't because they already attained awakening
423
How many kinds of bodhicitta did Maitreya describe?
Twenty-two kinds of bodhicitta by way of similes
424
Which bodhicittas are possessed only by buddhas?
The last two are possessed only by buddhas
425
What does buddhas' bodhicitta enable?
Their two form bodies to lead sentient beings to full awakening
426
How do some learned adepts say buddhas possess bodhicitta?
By way of fulfillment - their aspiration for bodhi has not been relinquished but fulfilled
427
What are the three lineages or types of beings?
Those of śrāvaka solitary realizer and bodhisattva (Mahāyāna) lineages
428
What does definite in lineage mean?
They will definitely enter a particular vehicle
429
What does indefinite in lineage mean?
Various conditions will influence which vehicle they enter
430
How does someone definite in Mahāyāna lineage enter?
They will directly enter the Mahāyāna regardless of the teacher they meet
431
How does someone indefinite in Mahāyāna lineage enter?
They may first enter Śrāvaka Vehicle if they meet śrāvaka teacher or directly enter Mahāyāna if they meet Mahāyāna teacher
432
Can someone definite in śrāvaka lineage later enter Mahāyāna?
Yes they can progress through five śrāvaka paths become arhat and later enter Mahāyāna to become buddha
433
What is the main factor determining lineage?
What they have come to value and appreciate over many lifetimes
434
Who might be attracted to Mahāyāna?
Those who hold compassion and altruism as primary virtues and have courageous strong mind to lead all beings to awakening
435
Who might prefer other vehicles?
Those who think there are too many beings to lead or that Mahāyāna path takes too long or is too difficult
436
What else may play a powerful role in lineage?
Karmic latencies from previous lives and dedication prayers made in previous lives
437
What might someone with strong Mahāyāna latencies have done?
Made strong dedication prayers to meet learn and practice Mahāyāna in all future lives
438
What will they naturally want to do?
Meet Mahāyāna teachers and follow that path
439
Can bodhicitta degenerate once generated?
Yes once generated bodhicitta may degenerate
440
Who will not lose their bodhicitta?
Bodhisattvas who are definite in the Mahāyāna lineage will not lose their bodhicitta and fall from Mahāyāna path
441
Who can lose their bodhicitta?
Bodhisattvas who are indefinite in the Mahāyāna lineage can lose it
442
When does this occur?
On the initial level of the path of accumulation before they reach the middle level
443
What should we especially guard against?
Anger and frustration as these are main causes of abandoning bodhicitta
444
What example shows how bodhicitta can be lost?
Someone we help may betray our trust criticize us or blame us when things go wrong
445
What might we think in such situations?
That sentient beings are too corrupt selfish or unappreciative for our goodwill to affect them positively
446
What might we do under sway of anger?
Strike this person from our compassion or abandon wish to benefit all sentient beings
447
Why does omitting one being constitute abandoning bodhicitta?
Because bodhicitta aspires to benefit all sentient beings
448
How many signs of irreversibility are there?
Forty-four signs of irreversibility that illustrate bodhisattvas will not turn back from seeking full awakening
449
What is an example of a sign of irreversibility?
Having turned away from manifest grasping to forms and so forth as truly existent
450
What range do bodhisattvas with signs of irreversibility cover?
From the heat level of path of preparation through to the end of continuum of a sentient being
451
What have bodhisattvas on path of accumulation stopped?
Interest in their own liberation from manifesting
452
What haven't they eliminated yet?
All propensities to seek only their own liberation and they haven't received sign of irreversibility
453
What supports attaining irreversibility?
Attaining fortitude of the nonarising of phenomena which is a realization of emptiness
454
How does conviction in emptiness help bodhisattvas?
It buoys them as they work for welfare of sentient beings banishing all fear of the path being difficult
455
What do bodhisattvas know with realization of emptiness?
There are no inherently existent sentient beings to be liberated and no inherently existent holy beings to lead them
456
Can we always tell if someone has excellent qualities?
We can often but not always tell by observing how they speak and act
457
Why can't we clearly distinguish people's qualities?
Because we are limited beings who see others through veil of our ignorance and afflictions
458
When can we better discern others' qualities?
As our minds become clearer we'll be able to discern others' excellent qualities
459
At what three points may bodhisattvas attain signs of irreversibility?
Sharp-faculty at heat level of path of preparation middling-faculty on path of seeing modest-faculty on eighth ground
460
Who are a refuge for all beings?
Irreversible bodhisattvas of eighth ground and above
461
Why are eighth ground bodhisattvas and above a refuge?
Because their pristine wisdom is close to tathāgatas' pristine wisdom that knows things as they are and varieties of phenomena
462
When may stains of self-centered attitude exist?
Up to the eighth ground but not after that
463
What have eighth ground bodhisattvas completely overcome?
Any propensity for individual liberation of an arhat and have eradicated the seeds of this propensity
464
What does Ornament of Clear Realizations speak of regarding bodhicitta classification?
Several ways to classify bodhicitta according to its name nature aim and similes and accompanying features
465
What does Ornament of Mahāyāna Sūtras explain?
Bodhicitta according to its levels
466
What do these different viewpoints give us?
A broader perspective on this precious mind and how it functions
467
What are the two types of bodhicitta according to name?
Conventional and ultimate bodhicitta
468
What is conventional bodhicitta?
The altruistic intention that is a primary mind held by two aspirations
469
What are the two aspirations of conventional bodhicitta?
The aspiration to benefit sentient beings and the aspiration to attain full awakening to do so most effectively
470
What is ultimate bodhicitta?
The pristine wisdom in continuum of ārya bodhisattva or buddha that directly perceives emptiness of inherent existence
471
Do śrāvakas possess ultimate bodhicitta?
No because their realization of emptiness is not informed or supported by conventional bodhicitta
472
What are the ten bodhisattva grounds?
Divisions of the ultimate bodhicitta
473
How can ultimate bodhicitta be understood in highest yoga tantra?
The fundamental innate clear-light mind focused on emptiness is ultimate bodhicitta
474
Why is categorizing by name a terminological division?
Because not all subdivisions are actual bodhicitta - conventional bodhicitta is actual but ultimate bodhicitta is not
475
Why is conventional bodhicitta so called?
Because it is involved with conventional truths such as sentient beings
476
What is the object of ultimate bodhicitta?
Ultimate truths
477
When does conventional bodhicitta exist?
From the Mahāyāna path of accumulation through the buddha ground
478
When does ultimate bodhicitta exist?
From the first bodhisattva ground through the buddha ground
479
What do conventional and ultimate bodhicitta represent?
The method and wisdom sides of the path
480
What does Nāgārjuna praise about bodhisattvas?
That they give away their own flesh and wealth and understand emptiness while conforming to karma and its effects
481
What does the first verse praise?
The magnificent qualities of conventional bodhicitta in terms of equalizing and exchanging self and others
482
What does the second verse praise?
Ultimate bodhicitta - avoiding two extremes while understanding all phenomena are empty of true existence
483
What are the two types of bodhicitta according to nature?
Aspiring or engaging bodhicitta
484
What is aspiring bodhicitta?
The wish to attain full awakening for the benefit of all sentient beings
485
What is engaging bodhicitta?
That wish when it is strong enough to motivate us to engage in bodhisattva deeds and assume bodhisattva ethical code
486
Are both aspiring and engaging bodhicitta actual bodhicitta?
Yes both aspiring and engaging bodhicitta are actual bodhicitta
487
What does generating bodhicitta according to aim depend on?
How they see themselves leading sentient beings to awakening
488
What does each way of generating bodhicitta require?
Great self-confidence
489
What is monarch-like bodhicitta?
Bodhisattvas aspire to become fully awakened buddhas and like leaders work for welfare of general population
490
What do bodhisattvas with monarch-like bodhicitta think?
Just as a monarch leads others I will attain awakening first and lead others there
491
What is boatman-like bodhicitta?
Bodhisattvas progress to awakening together with other sentient beings arriving at the same time as passengers
492
What do bodhisattvas with boatman-like bodhicitta think?
Sentient beings and I are in same boat - I will row them across and we will reach the other shore together
493
What is shepherd-like bodhicitta?
Bodhisattvas intend to attain awakening after leading others to awakening like a shepherd driving flock in front
494
What do bodhisattvas with shepherd-like bodhicitta think?
I will guide sentient beings to awakening like a shepherd guides his flock and attain awakening after they are safe
495
Why do bodhisattvas meditate on all three types?
Because each one brings out a particular quality in their bodhicitta
496
What do bodhisattvas know about the most effective way?
They must attain awakening first and then lead others
497
How many types of bodhicitta are compared to similes?
Twenty-two types of bodhicitta from the Ornament of Clear Realizations
498
What do these similes show?
How bodhicitta spreads joy to sentient beings and acts as source of all buddha's realizations
499
What is the same about all twenty-two types?
They have the same object - sentient beings - and aspect - the wish to protect them from all saṃsāric duḥkha
500
What is earth-like bodhicitta found on and accompanied by?
Found on small path of accumulation and accompanied by aspiration
