Ch 4 Part 3 - Equalizing and Exchanging Self and Others Flashcards
(334 cards)
1
Q
What meditation does Śāntideva describe to demolish self-centeredness?
A
Exchange ourselves with others, then cultivate jealousy, rivalry, and arrogance toward our old self
2
Q
What emotions does this meditation mimic and invert?
A
The emotions our self-centered attitude usually holds toward people we consider better, equal, or inferior
3
Q
In the exchange verses, what does ‘I’ refer to?
A
Other sentient beings, those who are to be cherished
4
Q
In the exchange verses, what does ‘he’ refer to?
A
Our self-centered attitude that is the source of our misery
5
Q
What perspective do we adopt in this meditation?
A
Others’ perspective looking at our self-centered attitude
6
Q
What does the verse about indifference show?
A
Contemptuous jealousy toward self-centered attitude that doesn’t care about others on the brink of unfortunate rebirths
7
Q
How does our self-centered attitude make an outward show?
A
It pretends to be virtuous and sets itself among the perfect while not caring about others
8
Q
What determination does this jealousy generate?
A
Not to bow to the antics of our self-preoccupation
9
Q
How should we compete with our self-centered self?
A
Advertise others’ gifts to the world while ensuring our self-centeredness remains unknown
10
Q
What should we conceal versus reveal?
A
Conceal our (self-centered) faults; reveal others’ qualities
11
Q
Who should be the object of devotion?
A
Others, not our self-centered attitude
12
Q
Who should gain possessions and renown?
A
Others, not our self-centered attitude
13
Q
Who should be the center of attention?
A
Others, not our self-centered attitude
14
Q
What arrogance should we show toward self-centeredness?
A
That even if it has something, it’s working for us and should keep only enough to survive
15
Q
How should we ‘steal’ from our self-centered attitude?
A
With our strength, take away the rest of what it has for others’ benefit
16
Q
What useful attitude does this teach about possessions?
A
Since we’ve mentally given everything to beings, use items only for their benefit
17
Q
How should we use our good reputation after exchanging?
A
Offer it to others and use solely for their benefit, never for arrogant self-promotion
18
Q
What will gradually free us from self-centeredness?
A
Training ourselves to think in this way
19
Q
What obstacles might we encounter with this meditation?
A
Difficulty understanding ‘I’ and ‘he’ usage; wondering about cultivating negative emotions
20
Q
How do we overcome the first obstacle?
A
With repeated practice
21
Q
Why might we wonder about cultivating negative emotions?
A
They seem despicable and unbecoming for Dharma practitioners
22
Q
What’s the actual purpose of these seemingly negative emotions?
A
They’re used as tools to show how contemptible our self-centeredness is
23
Q
How are these emotions used differently than usual?
A
Their object is our self-centered attitude, not other sentient beings
24
Q
What do they show us about self-centeredness?
A
Just how contemptible it is so we’ll stop following its dictates
25
How should we view our present body after exchanging?
Adopt a suitable view, cease pampering, and use it to work for others' welfare
26
What meditation does Śāntideva build on?
The four establishments of mindfulness contemplating the body's foul nature
27
What did that previous meditation spur?
Seeking liberation from taking problematic bodies that age, fall ill, and die
28
What does Śāntideva encourage regarding the body?
Cease pampering and instead use it to work for others and create causes for buddhahood
29
What grasping should we counteract?
Holding this body as I and mine
30
What attachment should we release?
Obsessive, self-preoccupied worry and attachment toward the body
31
What does releasing body attachment enable?
Dedicating our body to practice and activities bringing happiness to all beings
32
What will this body become in the end?
Dust, unable to move by itself, propelled by other forces
33
Why is it unbearable and unclean?
Because it's a compilation of material elements subject to decay
34
What is this body different from?
A clod of earth - there's no real difference
35
Why should we dispel the conceit of self regarding the body?
Because it's like an inanimate machine or log of wood
36
What sorrow have we brought ourselves?
Through lavishing attention on this body senselessly
37
What's the use of wanting and hating for the body?
None - it's like a log of wood
38
What should we do with our body for others' benefit?
Give it up without attachment to benefit all beings
39
How should we care for the body despite its faults?
Look after it while experiencing previous karma results
40
What should bodhisattvas think according to the Akṣayamati Sūtra?
'I should throw this body into the needs of all sentient beings'
41
How do bodhisattvas regard physical pain?
Not distressed by it, but use it to take care of sentient beings
42
What can bodhisattvas who've exchanged self and others do?
Practice sincerely without fear for what will become of themselves
43
What joy do they experience?
Joy greater than any self-centered happiness
44
How do they transform daily actions?
Imbue habitual actions with love and compassion
45
What do they turn unpleasant experiences into?
Opportunities to benefit others
46
What should monastics think when receiving no alms?
'These people are so busy, they certainly have no time to give - it's wonderful they notice me!'
47
How should they approach alms rounds?
Not discouraged, continuing with lovingkindness toward all beings they see
48
What should they do with received food regardless of quality?
Look for poor people to share with
49
What if they see no poor people?
Think of unseen beings and mentally give them the best share
50
What happens for those who've equalized and exchanged?
Such compassionate thoughts and practices arise spontaneously
51
How should beginners approach these teachings?
Try to remember to think like this, even if initially fabricated
52
What happens with repeated practice?
Our minds come to cherish others as much as or more than ourselves
53
What is the source of taking and giving meditation?
Nāgārjuna's Precious Garland: 'May their ill deeds ripen on me and all my virtues ripen on them'
54
Who also championed this meditation?
Śāntideva
55
Why was it practiced privately and taught only to advanced disciples?
Because it's so powerful - even thinking of our own suffering is anathema to most
56
What's antithetical to our ingrained self-centeredness?
Considering offering our body, wealth, and merit to others
57
Who dared to publicly teach this meditation?
Kadampa Geshe Chekawa in the 12th century
58
What happened when he taught this to lepers?
They cured themselves of leprosy by doing the practice
59
What classic text did Chekawa compose?
The Seven-Point Mind Training
60
How is this practice taught in our time?
More openly, and people find it very helpful
61
What does taking and giving help increase?
Our love and compassion and capacity to exchange self and others
62
What does taking entail?
Generating compassionate wish to take all problems, sufferings, and confusion of others on ourselves
63
What motivates the giving practice?
Love: wishing to give our body, possessions, and virtuous qualities to others
64
What kind of mind does this generate?
Very courageous and resolute mind that makes our bodhicitta effective
65
How do we practice taking?
Imagine specific person or group in front of you and contemplate their dukkha
66
What should we think as compassion arises?
'I will take on their dukkha so they will be free of it'
67
How do we visualize their suffering leaving?
In the form of dark clouds, smoke, or pollution entering you as you inhale
68
What should we think about how they feel?
How wonderful they feel now that their dukkha has left them
69
What do we use what sentient beings don't want for?
Use their suffering to destroy what we don't want - our self-centered attitude
70
What's at our heart in this visualization?
A dark lump, the embodiment of our self-centered attitude and self-grasping ignorance
71
What happens when the dark suffering enters us?
It transforms into lightning that strikes and shatters this lump forever
72
What should we feel after the lump is destroyed?
Freedom and great spaciousness at our heart
73
How should beginners start if taking others' suffering is difficult?
Begin by taking on your own future suffering as you age and have problems
74
What should we imagine giving our future self?
Transform present body, possessions, and merit into everything needed in the future
75
How should we expand after becoming familiar?
Take on others' suffering and give them happiness for temporal and ultimate bliss
76
What should we take when ready to develop further?
Dukkha of sentient beings of the three realms
77
What else should we take from spiritual figures?
Obstacles to spiritual masters', buddhas', and bodhisattvas' long life and successful deeds
78
What hindrances should we take regarding teachings?
Those to the existence and flourishing of Buddha's teachings in the world
79
What should we think after taking these?
All beings are liberated because you took their suffering and your self-centeredness is destroyed
80
What should we meditate on briefly after taking?
Emptiness, feeling the spaciousness and absence of self-grasping and self-centeredness
81
What should we think about everything being?
Dependently arising and like an illusion
82
What should we train in after the emptiness meditation?
Generosity
83
What appears at our heart during giving?
Beautiful light, the embodiment of our love
84
What should we give first?
Our body, transforming into wish-fulfilling body giving others everything they desire
85
What does the wish-fulfilling body primarily give?
Precious human life so they can practice Dharma
86
How does it purify their environment?
Provides necessities, good education, understanding friends, beneficial community members
87
What spiritual conditions does it provide?
Interest from their side, spiritual mentors, teachings, and Dharma friends nearby
88
What should we imagine about their practice?
They practice and realize the entire path to awakening
89
What do our possessions transform into?
What others need for perfect conditions and temporal happiness
90
What do these possessions give for spiritual development?
Conducive circumstances to learn and practice Dharma
91
What does our merit give others?
Good karma we've accumulated so they can progress on the path
92
What happens when giving to āryas and arhats?
Their last remaining obstacles to liberation and omniscience are purified and they become buddhas
93
What happens when giving to buddhas?
Our body, possessions, and merit transform into magnificent offerings creating great bliss
94
How should we coordinate giving with breathing?
As you exhale, offer to beings whatever they need on light rays from your heart
95
What should we feel during giving?
Great contentment and joy at being able to benefit sentient beings this way
96
How should beginners progress in this practice?
Start with own future suffering, expand to dear ones, strangers, enemies, then all beings
97
What shouldn't we neglect after taking?
Transform suffering into lightning and destroy your self-centered attitude and self-grasping
98
What should we stop and feel?
The effect of being free from constant attachment, fear, and worry about the self
99
What should we imagine feeling?
Openness of genuine love and compassion that can welcome anyone into its space
100
How should we approach the visualizations?
Take time, allow yourself to feel love, compassion, relief, and delight
101
What can we feel delight about?
Being instrumental in dispelling others' burden of dukkha and bringing them satisfaction
102
How can the practice be done elaborately?
Taking on each suffering, cause, and obstacle of each realm individually
103
How can it be done in condensed way?
According to the time available
104
When is this practice very effective?
When you're sick or depressed, have practice obstacles, or someone close is sick
105
What can we use it for in the world?
Remove hindrances like political turmoil, climate change, corruption
106
What attitude should we have toward world dukkha?
Take it on yourself so others are free and you're liberated from self-centeredness
107
What personal example did the Dalai Lama share?
Practicing taking and giving for Chinese leaders after 2008 Tibet riots
108
What did this meditation give the Dalai Lama?
Greater sense of stability, calm, courage, and compassion despite tragic situation
109
Did his meditation change the Chinese policies?
No, but it gave him inner transformation
110
How can familiar practitioners incorporate with breathing?
Take sufferings during each inhalation, give during each exhalation
111
What nostril detail can we visualize?
Others' dukkha leaves their right nostril, enters your left; your gifts leave your right, enter their left
112
Can we actually take others' sufferings and give them our happiness?
No, but imagining it strengthens courage, love, and compassion
113
What does this practice eliminate?
Any hesitation or reluctance to help others when we have opportunity
114
What does it propel us toward?
Full awakening where we'll have all faculties necessary for greatest service
115
When might anxiety arise during this practice?
Fearing we may actually experience others' suffering rather than just visualizing
116
How should we use this fear?
To identify the object of negation in emptiness meditation
117
What becomes clearly manifest during this fear?
The ignorance grasping an inherently existent I
118
What should we do with Madhyamaka analysis?
Refute the existence of such an inherently existent I
119
What are the five steps of the taking and giving reflection?
Take problems as black smoke, lightning destroys selfishness, open space, white light giving, rejoicing
120
What research story illustrates true practitioners?
Monks at Nalanda invasion not afraid when stabbed
121
Could we say the monks didn't feel pain?
No, without pain they couldn't practice fortitude
122
How did they respond to pain?
With great compassion, not anger or fear
123
What moving story did the Dalai Lama share?
A monk who was Jamyang Shepa's tulku's tutor, executed in 1958
124
What kind of monk was he?
Good monk and great learned adept who practiced taking and giving
125
What happened during the 1958 uprising?
About 200 monks arrested from Labrang, 15-20 executed including this monk
126
What did he ask before execution?
If he could pray before they shot him
127
What did he recite?
Taking and giving verse from Guru Puja about negativities ripening on him
128
What does this show about him?
He was a true practitioner
129
What would ordinary beings have in that situation?
Far too much fear and anger to think of exchanging happiness for others' pain
130
What should we do before beginning taking and giving?
Recite this verse
131
Which method is more suitable for sharp-faculty disciples?
Equalizing and exchanging self and others
132
Why is it more suitable for sharp faculties?
It employs reasoning to establish others' equality
133
How does seven cause-and-effect work differently?
Our fondness arises based on family relationships and personal kindness received
134
What doesn't equalizing and exchanging require?
Seeing ourselves as recipients of kindness in privileged past relationships
135
What fundamental level does it connect on?
Each of us wants happiness and not suffering
136
What does this method enable regarding enemies?
Seeing their kindness without first transforming their appearance into relatives
137
What understanding does the reasoning bring in?
Ultimate truth, emptiness
138
How are 'I' and 'other' not based on inherent nature?
They are dependent on each other, mere designations
139
What does this loosen?
Our grasping at self
140
Why is this method seen as more profound?
It's directed toward disciples with sharp faculties
141
Can the two methods be combined?
Yes, and this is more effective for some people
142
What's the order for combining methods?
Equanimity, recognizing mothers, remembering kindness, repaying kindness, equalizing, examining disadvantages and benefits, exchanging, taking, giving, great resolve, bodhicitta
143
What quote does the chapter close with?
Tsongkhapa's passage that encapsulates the essential instructions
144
Why did the Dalai Lama find it moving?
Because bodhicitta is dear to his heart
145
What is planting Mahayana roots founded upon?
Bodhicitta
146
What is genuinely entering the Mahayana founded upon?
Bodhicitta
147
What should we always consider?
What we should do to develop bodhicitta
148
What's excellent versus what shouldn't remain?
Excellent if we develop it; if we haven't, don't let it remain that way
149
What kind of teacher should we rely on?
One who gives this kind of teaching
150
What kind of friends should we associate with?
Those training their minds in this way
151
What should we constantly look at?
Scriptures and commentaries describing this
152
What should we amass as causes?
The two collections of merit and wisdom
153
What should we clear away?
Obstructions that prevent this
154
What will we definitely acquire?
All the seeds for developing bodhicitta
155
Why should we take joy in this work?
Because it's not insignificant
156
What better way is there to live?
Than to generate bodhicitta
157
What times do we live in?
Challenging times where ideologies of hate and prejudice are prevalent
158
What shouldn't we do?
Let ourselves fall under their sway
159
What should we nourish?
Seeds of love, compassion, and altruism in ourselves
160
What should we share?
The fruit of doing so with all living beings
161
How does self-centeredness create destructive karma?
It motivates actions like lying, stealing, and harming others to protect and benefit ourselves
162
Why does cherishing others benefit our spiritual development?
It creates merit, makes the mind fertile for realizations, and is necessary for generating bodhicitta
163
How do we overcome fear of exchanging self and others?
Recognize the fear comes from self-centeredness losing control; develop courage and go at suitable pace
164
What is the difference between the two equanimity meditations?
Regular equanimity overcomes attachment and animosity; equalizing self and others overcomes considering ourselves more important
165
How does interdependence support cherishing others?
Our happiness and suffering are interconnected; caring for others creates a better environment for everyone
166
How does the taking and giving practice work with breathing?
Inhale others' suffering as dark smoke, exhale your happiness as white light to them
167
What transforms when we practice taking?
Others' suffering becomes lightning that destroys our self-centeredness and self-grasping
168
How should we view our possessions after exchanging self and others?
As offerings to all beings, to be used only for their benefit, never with self-centered concern
169
What is the proper attitude toward our body in this practice?
Use it to benefit others without attachment, caring for it as one person among many
170
How does practicing with future suffering help?
Start by taking on your own future suffering, then expand to loved ones, strangers, and enemies
171
What happens when we give our merit to others?
It provides them with the good karma needed to progress on the spiritual path
172
How do we handle doubt about the possibility of exchanging?
Understand that holding ourselves as most important is just a matter of habit, not inherent nature
173
What role does compassion play in taking practice?
Compassion motivates the sincere wish to take on others' suffering so they may be free
174
How does love manifest in giving practice?
Love motivates offering our body, possessions, and merit for others' happiness and awakening
175
What is the relationship between self-centeredness and guilt?
Self-centeredness is the root of guilt, anxiety, and low self-esteem through unhealthy self-focus
176
How does cherishing others affect our relationships?
Others are drawn to kindness, creating harmonious relationships and mutual respect
177
What happens to our perspective when we practice taking and giving?
Our narrow, self-absorbed perspective opens into genuine love and compassion for all
178
How do we practice with people who have harmed us?
Remember the help we've received greatly outweighs any harm, and all relationships are impermanent
179
What is the purpose of the nine-point meditation?
To systematically establish why self and others are equal from conventional and ultimate perspectives
180
How does this practice prepare us for death?
We die without fear or regret, with great merit and confidence in our meaningful life
181
What is the difference between self-centeredness and caring for the conventional self?
Self-centeredness constricts our potential; caring for the conventional self supports practice and awakening
182
How do we avoid making cherishing others dependent on how they treat us?
Base our care on sound reasons like their buddha nature and need for happiness, not their behavior toward us
183
What is the role of visualization in taking and giving?
It strengthens courage, love, and compassion while eliminating hesitation to help others
184
How does understanding emptiness support this practice?
Realizing no inherent self or others exist makes cherishing all beings equally logical
185
What should we do when self-centeredness rebels against this practice?
Recognize it as the tyrannical despot losing power and courageously continue the practice
186
What is analytical wisdom?
Understanding developed through reasoning and logical analysis of teachings
187
What is meditative wisdom?
Direct insight gained through sustained contemplation and practice
188
What is scriptural study?
Learning Buddhist teachings through texts and commentaries
189
What is contemplative practice?
Reflecting on teachings to develop understanding and conviction
190
What is transformative practice?
Spiritual methods that change our mental habits and attitudes
191
What is devotional practice?
Expressing respect and commitment to the Three Jewels
192
What is ethical practice?
Living according to moral principles that avoid harm
193
What is concentrated practice?
Developing single-pointed focus and mental stability
194
What is wisdom practice?
Cultivating correct understanding of reality's true nature
195
What is compassionate practice?
Training the mind to care genuinely for others' welfare
196
What is loving practice?
Developing sincere wishes for others' happiness and well-being
197
What is patient practice?
Accepting difficulties without anger or discouragement
198
What is generous practice?
Giving freely of our resources, time, and energy
199
What is joyful practice?
Taking delight in virtue and spiritual development
200
What is mindful practice?
Maintaining clear awareness of body, mind, and environment
201
What is introspective practice?
Monitoring our mental states and meditation quality
202
What is purifying practice?
Cleansing negative karma and mental obscurations
203
What is accumulating practice?
Building up merit and wisdom through virtuous activities
204
What is dedicating practice?
Directing merit toward enlightenment and others' benefit
205
What is requesting practice?
Asking spiritual mentors and buddhas for guidance and inspiration
206
What is surrendering practice?
Letting go of self-centered attitudes and ego-clinging
207
What is opening practice?
Expanding our heart and mind to include all beings
208
What is connecting practice?
Developing genuine relationships with teachers and spiritual community
209
What is integrating practice?
Combining study, contemplation, and meditation harmoniously
210
What is sustaining practice?
Maintaining consistent effort over long periods
211
What is deepening practice?
Progressively developing more profound realizations
212
What is perfecting practice?
Completing the development of all spiritual qualities
213
What is awakening practice?
Actualizing full enlightenment for all beings' benefit
214
What is embodying practice?
Living the teachings naturally in daily life
215
What is sharing practice?
Teaching and inspiring others through our example
216
What is continuous practice?
Maintaining awareness and virtue throughout all activities
217
What is effortless practice?
Spiritual qualities arising spontaneously without force
218
What is natural practice?
Dharma becoming our spontaneous way of being
219
What is ultimate practice?
Direct realization of emptiness unified with bodhicitta
220
What is conventional practice?
Working with relative truth to develop spiritual qualities
221
What is preliminary practice?
Foundational activities that prepare for advanced training
222
What is main practice?
Central meditation and study activities
223
What is concluding practice?
Dedication and aspiration prayers completing sessions
224
What is daily practice?
Regular spiritual activities done each day
225
What is retreat practice?
Intensive periods of focused spiritual training
226
What is lifetime practice?
Sustained spiritual development over many years
227
What is multigenerational practice?
Dharma activity spanning multiple lifetimes
228
What is individual practice?
Personal spiritual development and meditation
229
What is group practice?
Spiritual activities done together with others
230
What is community practice?
Creating supportive environments for mutual growth
231
What is universal practice?
Working for the benefit of all sentient beings
232
What is graduated practice?
Step-by-step development following systematic stages
233
What is immediate practice?
Direct application of teachings in present situations
234
What is skillful practice?
Wisely adapting methods to circumstances and capacities
235
What is appropriate practice?
Choosing suitable techniques for one's level
236
What is balanced practice?
Harmonizing different aspects of spiritual development
237
What is complete practice?
Fully integrated spiritual training
238
What is perfect practice?
Flawless application of all spiritual methods
239
What is enlightened practice?
Spiritual activity of fully awakened beings
240
What is buddha practice?
The spontaneous beneficial activity of enlightened ones
241
What is bodhisattva practice?
Training in the methods leading to full awakening
242
What is śrāvaka practice?
Methods leading to personal liberation from suffering
243
What is pratyekabuddha practice?
Individual realization without dependence on teachers
244
What is ordinary practice?
Worldly activities motivated by self-interest
245
What is spiritual practice?
Activities motivated by virtue and wisdom
246
What is Dharma practice?
Training according to Buddha's teachings
247
What is Buddhist practice?
Following the complete path to enlightenment
248
What is Tibetan practice?
Methods preserved in Tibetan Buddhist traditions
249
What is Mahayana practice?
Training in the bodhisattva path to buddhahood
250
What is Vajrayana practice?
Tantric methods for rapid spiritual development
251
What is Sutrayana practice?
Gradual path methods based on Buddha's sutras
252
What is esoteric practice?
Advanced secret teachings for qualified disciples
253
What is exoteric practice?
Public teachings suitable for general audiences
254
What is traditional practice?
Methods passed down through established lineages
255
What is contemporary practice?
Adapting ancient teachings to modern circumstances
256
What is authentic practice?
Genuine spiritual training based on valid teachings
257
What is qualified practice?
Training under guidance of realized teachers
258
What is independent practice?
Self-directed spiritual development
259
What is supported practice?
Training with help from teachers and community
260
What is beginning practice?
Initial stages of spiritual development
261
What is intermediate practice?
Middle levels of spiritual training
262
What is advanced practice?
High levels of spiritual realization
263
What is culminating practice?
Final stages leading to complete awakening
264
What is post-enlightenment practice?
Spontaneous beneficial activity after awakening
265
What is compassionate activity?
Enlightened beings' efforts to help others
266
What is wisdom activity?
Skillful actions based on correct understanding
267
What is liberating activity?
Actions that free beings from suffering
268
What is awakening activity?
Inspiring others toward enlightenment
269
What is beneficial activity?
Actions that genuinely help others
270
What is harmful activity?
Actions that cause suffering to oneself or others
271
What is neutral activity?
Actions that are neither helpful nor harmful
272
What is virtuous activity?
Actions motivated by positive mental states
273
What is non-virtuous activity?
Actions motivated by negative mental states
274
What is karmic activity?
Actions that create causes for future results
275
What is meritorious activity?
Positive actions that accumulate good karma
276
What is purifying activity?
Actions that cleanse negative karma
277
What is ripening activity?
Experiencing the results of previous actions
278
What is causal activity?
Actions that create conditions for future experiences
279
What is resultant activity?
Experiencing the effects of previous causes
280
What is conditioned activity?
Actions arising from causes and conditions
281
What is unconditioned activity?
Spontaneous activity not dependent on causes
282
What is effortless activity?
Natural actions arising without force or struggle
283
What is spontaneous activity?
Actions arising naturally from wisdom and compassion
284
What is purposeful activity?
Intentional actions directed toward specific goals
285
What is purposeless activity?
Random actions without clear direction or meaning
286
What is meaningful activity?
Actions that contribute to spiritual development
287
What is meaningless activity?
Actions that don't lead to any lasting benefit
288
What is constructive activity?
Building positive conditions for self and others
289
What is destructive activity?
Creating negative conditions and suffering
290
What is creative activity?
Bringing forth new beneficial possibilities
291
What is preserving activity?
Maintaining and protecting valuable conditions
292
What is transforming activity?
Changing negative conditions into positive ones
293
What is healing activity?
Restoring health and wholeness to body and mind
294
What is nurturing activity?
Supporting the growth and development of others
295
What is protecting activity?
Safeguarding others from harm and danger
296
What is liberating activity?
Freeing beings from various forms of bondage
297
What is enlightening activity?
Helping others develop wisdom and compassion
298
What is peaceful activity?
Creating harmony and reducing conflict
299
What is joyful activity?
Bringing happiness and delight to others
300
What is loving activity?
Expressing care and affection for others' welfare
301
What is compassionate activity?
Acting to relieve others' suffering
302
What is wise activity?
Actions guided by correct understanding
303
What is skillful activity?
Adapting methods appropriately to circumstances
304
What is patient activity?
Persevering despite difficulties or delays
305
What is generous activity?
Giving freely without attachment or expectation
306
What is ethical activity?
Acting according to moral principles
307
What is concentrated activity?
Focused actions without distraction
308
What is mindful activity?
Maintaining clear awareness during actions
309
What is conscious activity?
Deliberate actions done with full awareness
310
What is unconscious activity?
Habitual actions done without clear awareness
311
What is habitual activity?
Repeated patterns of behavior
312
What is innovative activity?
Creating new and beneficial approaches
313
What is adaptive activity?
Adjusting methods to fit changing circumstances
314
What is responsive activity?
Actions that appropriately address situations
315
What is proactive activity?
Taking initiative to create positive conditions
316
What is reactive activity?
Responding defensively to external pressures
317
What is balanced activity?
Harmonizing different aspects and needs
318
What is extreme activity?
Going to unhealthy or excessive lengths
319
What is moderate activity?
Taking a middle way approach
320
What is gradual activity?
Step-by-step progressive development
321
What is sudden activity?
Immediate and rapid transformation
322
What is sustained activity?
Maintaining consistent effort over time
323
What is intermittent activity?
Sporadic or irregular efforts
324
What is continuous activity?
Uninterrupted flow of beneficial action
325
What is discrete activity?
Separate individual actions
326
What is integrated activity?
Unified approach combining multiple elements
327
What is specialized activity?
Focused expertise in particular areas
328
What is general activity?
Broad-based approach to spiritual development
329
What is comprehensive activity?
Complete and thorough approach
330
What is partial activity?
Incomplete or limited efforts
331
What is whole activity?
Complete integration of all aspects
332
What is fragmented activity?
Disconnected or inconsistent efforts
333
What is unified activity?
Harmonious integration of all practices
334
What is perfect activity?
Flawless expression of spiritual realization
