Ch 7 Part 2- Aspiring and Engaging Bodhicitta Flashcards

Question

What is the function of "analytic meditation" for a bodhisattva?

Answer 1

To thoroughly investigate the nature of reality and develop insight into emptiness and dependent arising.

Answer 2

Mindfulness, Dharma investigation, joyous effort, rapture, tranquility, concentration, and equanimity, which are essential factors for enlightenment.

Answer 3

It involves abstaining from lying, divisive speech, harsh speech, and senseless chatter, and cultivating truthful, unifying, gentle, and meaningful speech.

Answer 4

To understand the minds and needs of sentient beings precisely, enabling more effective guidance and benefit.

Answer 5

Understanding karma, dependent arising, and emptiness, free from misconceptions.

Answer 6

The bodhisattva path leads to freedom from cyclic existence (samsara) for oneself, while simultaneously striving to liberate all others.

Answer 7

They provide a strong ethical commitment, guiding every action and intention towards the benefit of others and enlightenment.

Answer 8

To remain aware of one's thoughts, speech, and actions, ensuring they are in alignment with bodhicitta and the vows.

Answer 9

It implies the boundless scope of their compassion and efforts to benefit all sentient beings.

Answer 10

The realization of the two form bodies (rupakaya) and the truth body (dharmakaya) of a Buddha.

Answer 11

The cause is the intention to benefit others and achieve enlightenment, while the result is the actual attainment of buddhahood.

Answer 12

By rejoicing in the happiness and virtues of all sentient beings, without envy or resentment.

Answer 13

By developing a balanced mind free from attachment to friends, aversion to enemies, and indifference to strangers.

Answer 14

It helps to reduce attachment to cyclic existence and to develop a sense of urgency for spiritual practice and helping others.

Answer 15

Rely on the meaning, not the words; rely on wisdom, not consciousness; rely on the definitive meaning, not the provisional; rely on the Dharma, not the person.

Answer 16

Teachings that express the ultimate truth directly, such as those on emptiness.

Answer 17

Teachings that are given for a specific purpose or to specific individuals, requiring further interpretation.

Answer 18

The ultimate aim is to dismantle self-cherishing, which is the root of all suffering, and to replace it with the boundless altruism of cherishing others.

Answer 19

Tonglen involves mentally taking on the suffering and negative karma of others, and giving them all one's happiness, virtues, and merits, thereby profoundly strengthening altruism and empathy.

Answer 20

Conventional truth refers to how phenomena appear to exist and function in everyday experience, while ultimate truth refers to their true mode of existence, which is emptiness of inherent nature.

Answer 21

Understanding the two truths prevents nihilism (by affirming conventional existence) and eternalism (by affirming ultimate emptiness), thus providing the correct view for practice and liberation.

Answer 22

what is the consequence of clinging to 'inherent existence' (svabhāva)?,"Clinging to inherent existence leads to mental proliferation (prapañca) and binds one to cyclic existence (saṃsāra) and its sufferings.

Answer 23

It is the practice of abstaining from all non-virtuous actions, engaging in virtuous actions, and benefiting sentient beings, motivated by bodhicitta.

Answer 24

It is characterized by the accumulation of vast collections of merit and wisdom through extensive practice of the perfections, accompanied by a conceptual understanding of emptiness.

Answer 25

Tsongkhapa clarifies that emptiness is the *absence of inherent existence*, not the absence of existence altogether; phenomena still exist conventionally as dependent arisings.

Answer 26

They are transcendent because they are perfected with the wisdom realizing emptiness and motivated by bodhicitta, making them causes for full enlightenment, not just ordinary virtues.

Answer 27

why is it necessary to refute even the inherent existence of 'mind' or 'consciousness'?, "If mind or consciousness were inherently existent, it would be impossible for them to be transformed or for suffering to cease, thus refuting their inherent existence is crucial for liberation.

Answer 28

Understanding that karma and its results are dependently arisen and empty of inherent existence reinforces the importance of ethical cause and effect, without reifying them.

Answer 29

It describes the omniscience of a Buddha as the simultaneous and direct apprehension of all phenomena, both conventionally and ultimately, without any obstruction.

Answer 30

It refers to the practices of compassion and skillful means, which are essential for accumulating merit and benefiting sentient beings.

Answer 31

It refers to the practices of wisdom, particularly the realization of emptiness, which is essential for accumulating wisdom and cutting the root of ignorance.

Answer 32

He argues that substance cannot inherently exist without attributes, nor attributes without a substance, demonstrating their mutual dependence and emptiness.

Answer 33

Analytical meditation involves using reasoning to dismantle mistaken conceptions of inherent existence, leading the mind to the non-conceptual realization of emptiness.

Answer 34

Recognizing impermanence leads to a deeper understanding of the constantly changing nature of phenomena, which in turn helps to undermine the notion of their inherent, unchanging existence.

Answer 35

The immense power of bodhicitta, fueled by compassion and wisdom, purifies mental defilements and karmic obscurations, accelerating spiritual progress.

Answer 36

They are generosity, kind speech, teaching according to capacity, and acting in accordance with the teaching, enabling a bodhisattva to effectively lead beings to liberation.

Answer 37

He argues that if things were produced from something inherently separate or unrelated, there would be no causal connection, leading to the absurd conclusion that anything could produce anything.

Answer 38

Non-attachment ensures that generosity is pure, free from ulterior motives or clinging to the giver, gift, or recipient, maximizing its merit.

Answer 39

Nāgārjuna shows that the self is neither identical to nor separate from the five aggregates, thus it is merely designated in dependence on them and lacks inherent existence.

Answer 40

Accumulating merit purifies the mind, creates positive karmic conditions, and provides the necessary conducive environment for wisdom to arise and realize emptiness.

Answer 41

It is the path where conceptual understanding of emptiness is developed and refined through extensive study and contemplation, prior to direct realization.

Answer 42

He demonstrates that a past mind has ceased, a future mind has not yet arisen, and a present mind is indivisible or cannot inherently exist without past/future, thus mind is empty of inherent nature.

Answer 43

Perfect concentration leads to profound mental stability and clarity, which enables the sustained, penetrating insight needed for realizing emptiness and manifesting enlightened activities.

Answer 44

Compassion for all sentient beings, perceiving their suffering, is the indispensable motivation that drives a bodhisattva to embark on the arduous path to full enlightenment for their sake.

Answer 45

He argues that neither the producer nor the produced can inherently exist independently, as they are mutually dependent. A producer is defined by what it produces, and vice-versa.

Answer 46

It is the meditative absorption where one directly and non-conceptually apprehends the emptiness of all phenomena, transcending dualistic thought.

Answer 47

They are gain and loss, pleasure and pain, praise and blame, fame and disrepute.

Answer 48

Interdependence means nothing exists independently; everything relies on causes, conditions, and other phenomena, revealing their lack of inherent nature, which is emptiness.

Answer 49

Taking the bodhisattva vow dedicates all actions, thoughts, and words to the ultimate goal of benefiting all sentient beings, infusing them with altruistic power.

Answer 50

It is the sustained, unflagging enthusiasm and energy applied to all virtuous activities on the path, preventing discouragement and ensuring continuous progress.

Answer 51

Mere existence refers to phenomena's conventional, dependently arisen existence, which is affirmed, while inherent existence, an imagined intrinsic reality, is refuted.

Answer 52

He argues that if causes and effects were inherently existent, they would be either simultaneous or totally separate, neither of which is tenable, demonstrating their dependent nature.

Answer 53

It is the full, perfect, and unsurpassed awakening of a Buddha, characterized by omniscience and boundless compassion, attained for the benefit of all sentient beings.

Answer 54

It suggests avoiding speech that is not beneficial, timely, or truthful, and instead using speech to promote Dharma and harmony.

Answer 55

Rely on the Dharma, not the person; rely on the meaning, not the words; rely on the definitive meaning, not the interpretable meaning; rely on wisdom, not consciousness.

Answer 56

It is the final path, achieved upon attaining Buddhahood, where all defilements and obscurations are fully eliminated, and there is nothing further to learn or abandon.

Answer 57

They are pure actions of body, speech, and mind, motivated by bodhicitta and perfected with wisdom, leading to the accumulation of merit.

Answer 58

He analyzes each aggregate (form, feeling, discrimination, compositional factors, consciousness) to show that none inherently exist independently or as a unified whole, demonstrating their emptiness.

Answer 59

Analytic meditation involves systematic investigation and reasoning to ascertain the lack of inherent existence of phenomena, leading to direct insight into emptiness.

Answer 60

Patience is considered the supreme austerity that eliminates anger, purifies negative karma, and enables the bodhisattva to endure the immense difficulties of the path for others' sake.

Answer 61

He argues that identity cannot inherently exist without difference, nor difference without identity, showing their mutual dependence and emptiness.

Answer 62

It is the firm resolve to attain unsurpassed Buddhahood for the benefit of all sentient beings, arising from profound compassion and wisdom.

Answer 63

The obstacles of afflictions (klesha-āvaraṇa) and the obstacles to omniscience (jñeya-āvaraṇa).

Answer 64

It emphasizes that the ethical actions of individuals, particularly leaders, create a harmonious and prosperous society, demonstrating the interconnectedness of individual and collective well-being.

Answer 65

It is a supreme concentration that allows for the non-conceptual, direct realization of emptiness with immense power, leading to the final elimination of subtle obscurations.

Answer 66

He argues that consciousness cannot inherently apprehend itself, as the act of apprehending requires a distinction between subject and object, which refutes self-cognition.

Answer 67

True cessation is the complete and permanent elimination of suffering and its causes, achieved through the realization of emptiness.

Answer 68

It systematically outlines how each perfection is cultivated and perfected through the various stages of the bodhisattva's path, from accumulation to full Buddhahood.

Answer 69

Skilful means refers to the bodhisattva's ability to present the Dharma in ways appropriate to the diverse dispositions, capacities, and needs of sentient beings, leading them to liberation.

Answer 70

He argues that if external objects were truly separate from the mind, they could not be perceived, and thus their inherent existence is refuted.

Answer 71

Deep understanding of dependent arising leads directly to the realization of emptiness, which is the ultimate antidote to ignorance and the means to liberate oneself and others.

Answer 72

It directly contradicts and dismantles the fundamental ignorance that apprehends phenomena as inherently existent, thereby cutting the root of all suffering.

Answer 73

These factors ensure that once bodhicitta is genuinely generated, the bodhisattva will not fall back to the Śrāvaka or Pratyekabuddha paths, but will surely reach full enlightenment.

Answer 74

He argues that suffering is not inherently existent but arises dependently on causes and conditions, meaning it is not a fixed reality and can be ceased.

Answer 75

It is a powerful mental resolve that continually reinforces the commitment to the path, guiding all actions towards the ultimate goal of benefiting all beings.

Answer 76

'present', and 'future'?, "He demonstrates that each of these times is defined in relation to the others, meaning none can exist independently, thus they are empty of inherent nature.

Answer 77

The conventional self is merely designated in dependence on the five aggregates and functions conventionally, without possessing any inherent, independently existing nature.

Answer 78

Analytical contemplation involves reasoned investigation of the Dharma teachings, especially those on emptiness, to develop a firm intellectual conviction before engaging in meditative realization.

Answer 79

Rejoicing in the virtues and happiness of others creates positive karmic imprints in one's own mind, similar to participating in their good deeds.

Answer 80

Fearlessness arises from realizing emptiness and developing profound compassion, allowing the bodhisattva to face any challenge or suffering for the sake of sentient beings without hesitation.

Answer 81

It explains that lying creates negative karma and harms others, undermining trust and causing suffering, hence it should be abandoned.

Answer 82

Pratimoksha vows (individual liberation vows), bodhisattva vows (to benefit all beings), and tantric vows (samayas).

Answer 83

It describes the progressive elimination of subtle obscurations through repeated habituation to the direct realization of emptiness, leading to higher bodhisattva grounds.

Answer 84

Relative (conventional) truth refers to the world of appearances and functionality, while absolute (ultimate) truth is the emptiness of inherent existence, transcending conceptual thought.

Answer 85

It is the wish for all sentient beings to experience happiness and its causes, serving as a foundational aspiration for bodhicitta and an antidote to ill-will.

Answer 86

He argues that sense fields (e.g., eye, form) are mutually dependent and cannot inherently exist without each other, thus demonstrating their empty nature.

Answer 87

Contemplating the endless suffering and obstacles arising from self-cherishing helps to reverse this ingrained habit and cultivate altruism.

Answer 88

He asserts that while lacking inherent existence, phenomena are validly established conventionally by common consensus and function, allowing for karmic cause and effect.

Answer 89

Purification involves eliminating mental afflictions and karmic obscurations through ethical conduct, meditation, and wisdom, enabling clear insight and compassionate action.

Answer 90

He argues that if origination and cessation were inherently existent, they would be illogical, demonstrating that they too are empty and dependently arisen.

Answer 91

It is a direct, non-dualistic cognition of ultimate reality (emptiness), free from all conceptual superimpositions, achieved through profound meditation.

Answer 92

He explains that while suffering appears to exist conventionally and is experienced, it is ultimately empty of inherent existence, meaning it is not a fixed, independent entity and can be overcome.

Answer 93

The Buddha's path is the full Mahayana path of boundless compassion and all-encompassing wisdom, leading to complete omniscience for the sake of all beings, transcending partial liberation.

Answer 94

They are the ten unique powers of a fully enlightened Buddha, such as the power to know all possible and impossible circumstances, and all paths to all destinations.

Answer 95

It advises against speech that creates discord and disunity among people, and instead encourages speech that fosters harmony and understanding.

Answer 96

A conceptual understanding is intellectual comprehension based on reasoning, while a direct realization is a non-dual, experiential apprehension of emptiness in meditation.

Answer 97

Nāgārjuna demonstrates that self and other are mutually dependent and cannot inherently exist independently of each other, thus they are empty.

Answer 98

Mindfulness is the faculty that keeps the mind from distraction, preventing forgetfulness of the meditation object, thereby maintaining mental stability.

Answer 99

Calm abiding develops a stable and clear mind, free from mental agitation and dullness, which is the necessary foundation for penetrating insight into emptiness.

Answer 100

It is the immense, unwavering vow to liberate all sentient beings from suffering and lead them to full enlightenment, sustaining the bodhisattva throughout countless aeons.

Answer 101

The perfection of wisdom directly realizes emptiness, thereby eliminating the subtle imprints of ignorance (obscurations to omniscience) that prevent full Buddhahood.

Answer 102

This refers to the progressive elimination of defilements and obscurations as the bodhisattva advances through the *bhūmis*, purifying the mind of all negativities.

Answer 103

He analyzes each aggregate (form, feeling, discrimination, compositional factors, consciousness) to show that none are inherently existent individually or as a collection, demonstrating their dependent nature.

Answer 104

Realizing the emptiness of all phenomena, not just persons, is necessary to eradicate the subtle cognitive obscurations that prevent omniscience and full Buddhahood.

Answer 105

The generation stage (kye-rim) purifies ordinary appearances by cultivating pure vision, and the completion stage (dzog-rim) directly realizes emptiness through subtle energy practices, both based on Madhyamaka wisdom.

Answer 106

The unsurpassed, perfect, and complete enlightenment of a Buddha, which entails omniscience and the spontaneous ability to benefit all sentient beings.

Answer 107

It transforms the mere wish for their freedom into a firm resolve to personally achieve Buddhahood, as only a Buddha has the full capacity to liberate all beings.

Answer 108

A wise ruler rules justly, protects the Dharma, acts compassionately towards all subjects, and ensures their material and spiritual well-being.

Answer 109

It is a foundational practice to generate bodhicitta, where one reflects on the countless times all sentient beings have been one's kind mother in past lives, nurturing gratitude and love.

Answer 110

By meditating on the fact that all beings equally desire happiness and freedom from suffering, one dissolves artificial distinctions between friends, enemies, and strangers, fostering impartiality.

Answer 111

Right mindfulness keeps the mind firmly fixed on the object of meditation, preventing distraction and mental wandering, thereby supporting the development of concentration.

Answer 112

It describes the 32 major and 80 minor marks of a Buddha, which are the result of accumulating immense merit and wisdom over countless aeons.

Answer 113

Compassion is the motivation that drives the bodhisattva, while skillful means are the methods (like the perfections) employed to fulfill that compassionate aim effectively.

Answer 114

He argues that an object of knowledge cannot inherently exist without a knowing subject, nor a knowing subject without an object, demonstrating their mutual dependence and emptiness.

Answer 115

It is the practice of dedicating all accumulated merits and virtues towards the enlightenment of all sentient beings, ensuring that one's practice is truly altruistic and universally beneficial.

Answer 116

He shows that even the act of designation is dependently arisen and lacks inherent existence, preventing one from reifying concepts into inherently real entities.

Answer 117

Mental dullness is a state of mental heaviness and lack of clarity, while mental agitation is a state of distraction and scattering of the mind. Both hinder stable meditation.

Answer 118

He explains that while phenomena are ultimately empty, their conventional validity allows for the functioning of karma, ethical choices, and the cause-and-effect relationship between actions and happiness/suffering.

Answer 119

Analyzing the lack of inherent existence of time helps to dismantle the conceptual framework that binds one to the cycle of birth and death, fostering liberation.

Answer 120

It refers to the wisdom of a Buddha that knows all the paths and stages to liberation for all sentient beings, enabling them to guide others perfectly.

Answer 121

Senseless chatter wastes time, distracts from virtuous activities, and can lead to engaging in other non-virtuous speech, hindering spiritual progress.

Answer 122

Skillful means allows the bodhisattva to adapt the profound Dharma to the diverse capacities and needs of different sentient beings, making it accessible and effective for all.

Answer 123

He demonstrates that movement cannot inherently reside in the mover, the moved, or elsewhere, showing that it is merely a dependent designation.

Answer 124

It is the ability to sustain a stable and clear mind in one-pointed concentration, which is essential for developing profound insight and manifesting enlightened activities.

Answer 125

It is the subtle, ingrained habit of mind to apprehend a real, inherently existing 'I' or 'self', which is the root of afflictions and the primary object to be refuted by wisdom.

Answer 126

The ultimate benefit is the attainment of complete Buddhahood, characterized by omniscience and boundless compassion, enabling the perfect liberation of all sentient beings.

Answer 127

He demonstrates that elements like earth, water, fire, and wind are mutually dependent and cannot exist inherently or independently, thus they are empty of inherent nature.

Answer 128

The ten stages represent a progressive deepening of the realization of emptiness and the perfection of the pāramitās, culminating in full Buddhahood.

Answer 129

Meditation on emptiness leads to a direct, non-conceptual realization, whereas conceptual understanding is an intellectual apprehension that serves as a preparation for direct experience.

Answer 130

Compassion provides the boundless motivation, while skillful means are the diverse methods and abilities by which a bodhisattva effectively guides sentient beings to liberation.

Answer 131

Aspiration is the heartfelt wish to achieve Buddhahood for the sake of all sentient beings, serving as the powerful initial motivation that sets one on the Mahayana journey.

Answer 132

Taking what is not given (stealing) leads to poverty, loss, and suffering in future lives, and undermines trust in society.

Answer 133

Non-conceptual wisdom is the direct, unerring realization of emptiness that permanently cuts the root of ignorance, leading to the full liberation and omniscience of Buddhahood.

Answer 134

These are specific perspectives on suffering, its origin, cessation, and the path, each illustrating their empty and dependently arisen nature.

Answer 135

Calm abiding stabilizes the mind by focusing it on a single object of meditation, gradually reducing mental agitation and dullness, leading to mental pliancy and sustained attention.

Answer 136

This refers to the state of full Buddhahood, attained after traversing all the previous paths, where all obscurations are eliminated and all enlightened qualities are perfected.

Answer 137

He clarifies that the appearance of inherent existence is not something truly existent in phenomena, but rather a subtle cognitive imputation or overlay arising from ignorance.

Answer 138

Candrakīrti primarily uses logical reasoning (prasanga) to lead the mind to the realization of emptiness, demonstrating that inherent existence is untenable under analysis.

Answer 139

Analytic wisdom systematically investigates phenomena to ascertain their ultimate nature of emptiness, distinguishing it from merely intellectual understanding by being a direct counter to the root of ignorance.

Answer 140

present, and future'?, "He demonstrates that each of these times is defined only in relation to the others, meaning none can exist independently or inherently, thus they are empty.

Answer 141

It is the state of a Buddha who, having realized emptiness and overcome all obscurations, does not abide in either cyclic existence (due to wisdom) or in solitary peace (due to compassion), but spontaneously acts for the benefit of all beings.

Answer 142

Rejoicing in the virtuous actions of oneself and others generates immense merit and counters negative emotions like envy, fostering a joyful and altruistic mind.

Answer 143

The three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) represent the fully enlightened qualities of a Buddha: the wisdom body, the enjoyment body, and the emanation body for the benefit of others.

Answer 144

It is the first of the five paths where a bodhisattva directly perceives emptiness for the first time, marking an irreversible entry into the true Mahayana path.

Answer 145

It advocates for actions motivated by compassion and wisdom, specifically avoiding the ten non-virtuous actions and cultivating their virtuous counterparts.

Answer 146

Vows serve as formal commitments and powerful reminders that prevent one from engaging in non-virtuous actions and instead encourage continuous virtuous practice.

Answer 147

The object of realization is the sheer absence of inherent existence in the observed phenomenon, which is directly apprehended without conceptual overlay.

Answer 148

To develop an intense, heartfelt wish for all sentient beings to be free from suffering and its causes, serving as the essential foundation for generating bodhicitta.

Answer 149

earth, water, fire, wind)?, "He demonstrates that elements are mutually dependent and cannot exist as independent, self-sufficient entities, thereby proving their emptiness.

Answer 150

Faith provides the initial trust and confidence in the teachings and the path, while wisdom, cultivated through analysis and meditation, provides the direct realization that liberates.

Answer 151

Pure lands are special realms created by Buddhas through their immense merit and compassionate vows, where conditions are highly conducive for sentient beings to practice Dharma and attain enlightenment easily.

Answer 152

He argues that the past cannot inherently exist because it is defined only in relation to the present and future, demonstrating its dependent and empty nature.

Answer 153

It is the path where the bodhisattva repeatedly habituates to the direct realization of emptiness, gradually diminishing and eliminating the subtle obscurations until full Buddhahood is achieved.

Answer 154

It provides detailed logical arguments and refutations of mistaken views, leading the practitioner step-by-step to a precise understanding and realization of emptiness.

Answer 155

Contentment is being satisfied with what one has, which reduces desire, attachment, and the suffering that comes from constant striving, fostering inner peace.

Answer 156

Patience allows one to remain undisturbed by adverse circumstances, insults, or suffering, preventing the mind from being consumed by anger and resentment, thus preserving inner peace.

Answer 157

It is the fervent wish to achieve Buddhahood for the sake of all sentient beings, a deeply compassionate resolve that is continually renewed.

Answer 158

It is the actual commitment to engage in the specific trainings and practices of the bodhisattva path, particularly the six perfections, to fulfill the aspiration.

Answer 159

He argues that sensory perceptions cannot inherently exist without a basis (sense organ), an object, and a consciousness, demonstrating their mutual dependence and emptiness.

Answer 160

On the path of seeing, the bodhisattva achieves a direct, non-conceptual realization of emptiness, which is the direct antidote to the fundamental ignorance.

Answer 161

earth, water, fire, wind)?, "He demonstrates that elements are mutually dependent and cannot exist as independent, self-sufficient entities, thus they are empty of inherent nature.

Answer 162

These are sixteen ways of understanding emptiness, systematically applied to various phenomena like internal, external, composite, uncompounded, etc., to ensure comprehensive realization.

Answer 163

He clarifies that the self exists conventionally as a mere designation upon the aggregates, without any inherent or intrinsically existing 'I' to be found.

Answer 164

The collection of wisdom is the accumulation of insight into emptiness, which is the direct antidote to ignorance and the cause for attaining omniscience.

Answer 165

To directly realize the lack of inherent existence of all phenomena, thereby eliminating the root of cyclic existence and developing genuine wisdom.

Answer 166

It advises against sexual activity that causes harm, is non-consensual, or violates commitments, emphasizing respect and purity in relationships.

Answer 167

Vows and commitments provide a clear framework for ethical conduct, motivate practice, and serve as protective factors to ensure consistent progress towards enlightenment.

Answer 168

He argues that the knower cannot inherently exist without a known object, nor a known object without a knower, demonstrating their mutual dependence and emptiness.

Answer 169

Great compassion is the driving force that propels the bodhisattva to seek profound wisdom, realizing that only through such wisdom can they truly liberate all sentient beings from suffering.

Answer 170

He examines the mind's moments (past, present, future) and its objects, demonstrating that no inherently existing mind can be found independently of these factors, thus it is empty.

Answer 171

Generosity, ethical discipline, patience, joyous effort, meditative concentration, wisdom, skillful means, aspiration, power, and primordial wisdom.

Answer 172

Equanimity is a balanced, unbiased mind free from attachment and aversion, accompanied by a genuine concern for all beings, whereas indifference is apathy or lack of concern.

Answer 173

To provide a stable and clear mind capable of realizing emptiness and manifesting enlightened activities, thereby serving the ultimate goal of benefiting all sentient beings.

Answer 174

On the path of seeing, the bodhisattva directly and non-conceptually apprehends emptiness, which is the first time they fully sever the root of afflictive obscurations.

Answer 175

The three higher trainings (ethics, concentration, wisdom) are fundamental practices that systematically purify the mind, develop mental stability, and cultivate insight, leading to liberation and omniscience.

Answer 176

He explains that phenomena are established solely through dependent designation and valid conventional cognition, without any inherent self-establishment.

Answer 177

It is the ignorance that apprehends phenomena as inherently existent, which is the root cause of all suffering and cyclic existence.

Answer 178

Right view is the understanding of karma, dependent arising, and emptiness, leading one away from wrong views and towards liberation.

Answer 179

Non-attachment to phenomena (due to understanding their emptiness) allows the bodhisattva to engage fully in the world for others' benefit without being defiled or bound by worldly concerns.

Answer 180

The cause is recalling the kindness of others and wishing to repay that kindness.

Answer 181

water, fire, air)?, "He argues that they are mutually dependent and cannot exist as independent, self-sufficient entities, demonstrating their empty nature.

Answer 182

Calm abiding is the development of single-pointed concentration and mental stability, while insight is the penetrative wisdom that analyzes the nature of reality, particularly emptiness.

Answer 183

These are the ten perfections cultivated by bodhisattvas that lead to the corresponding powers of a Buddha, such as the power of aspiration and the power of analysis.

Answer 184

The ultimate goal is to lead practitioners to the full realization of emptiness and the attainment of Buddhahood for the benefit of all sentient beings.

Answer 185

They are the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering.

Answer 186

He shows that each aggregate is dependently arisen and not inherently existent, and that no 'person' can be found apart from these empty aggregates, thus demonstrating the self's emptiness.

Answer 187

Non-conceptualization is the mind's ability to directly perceive emptiness without engaging in conceptual overlays or dualistic thought, which is the nature of ultimate wisdom.

Answer 188

An Arhat achieves liberation from cyclic existence for themselves by eliminating afflictions, while a Buddha achieves full enlightenment and omniscience for the benefit of all sentient beings.

Answer 189

It states that a ruler should govern with great compassion, seeing all subjects as their own children, ensuring their welfare and protecting them from harm.

Answer 190

Patience leads to the elimination of anger, the accumulation of immense merit, and the ability to endure any hardship on the path without discouragement, ensuring irreversible progress.

Answer 191

He argues that the world is merely a collection of dependently arisen phenomena and lacks any inherent, independent existence as a unified entity.

Answer 192

They are the Dharmakaya (truth body), Sambhogakaya (enjoyment body), and Nirmanakaya (emanation body), representing the ultimate wisdom, communication, and compassionate manifestation of a Buddha.

Answer 193

It refers to the beginningless habit of mind to spontaneously superimpose an imagined inherent existence onto phenomena, which is the object of negation for the wisdom realizing emptiness.

Answer 194

It is the foundational commitment, the heartfelt wish to achieve Buddhahood for the sake of all sentient beings, without which the Mahayana path cannot truly begin.

Answer 195

He shows that neither action nor actor can inherently exist independently, as they are mutually defined and dependently arisen, thus they are empty of inherent nature.

Answer 196

It is the path where the bodhisattva cultivates the highest wisdom, leading to complete and perfect omniscience, which is the wisdom of a Buddha.

Answer 197

Meditative absorption enables the mind to achieve profound stability, clarity, and one-pointedness, which is essential for penetrating insight into the nature of reality.

Answer 198

By actively cultivating joy in the good qualities and happiness of others, one directly undermines the root of envy and fosters a more expansive and altruistic mind.

Answer 199

Self-liberation (Arhatship) is freedom from cyclic existence for oneself, while Buddhahood is complete enlightenment with omniscience and boundless compassion for the benefit of all beings.

Answer 200

It describes the ten specific powers (like knowing all phenomena, all karmic results, all paths) that a Buddha possesses, resulting from the perfection of their wisdom and compassion.

Answer 201

Even after realizing emptiness, a bodhisattva's compassion remains constant and active, propelling them to work tirelessly for the benefit of all sentient beings without ever ceasing.

Answer 202

It advocates for speaking truthfully, kindly, meaningfully, and in a way that promotes harmony, avoiding lying, divisive speech, harsh words, and senseless chatter.

Answer 203

Prasangika uses only *prasanga* (consequence) arguments to refute inherent existence, while Svatantrika uses independent syllogisms (*svatantra*) to establish the non-inherent existence of phenomena.

Answer 204

It is the final path of Buddhahood, where all obscurations are eliminated, and there is nothing further to learn or abandon in terms of practice or realization.

Answer 205

He demonstrates that movement cannot inherently exist within the mover, the moved, or elsewhere, because all these are mutually dependent and empty of inherent nature.

Answer 206

It means that phenomena are empty of inherent existence precisely because they arise dependently, and that dependent arising itself is the reason for their emptiness.

Answer 207

The union refers to the inseparable practice of method (compassion and skillful means leading to the accumulation of merit) and wisdom (the realization of emptiness leading to the accumulation of wisdom).

Answer 208

Wisdom from hearing (scriptural study), wisdom from contemplation (intellectual analysis), and wisdom from meditation (direct realization).

Answer 209

It is the direct realization of emptiness, which is paramount because it is the only antidote to ignorance, the root of all suffering, leading directly to liberation and omniscience.

Answer 210

Ethical discipline purifies the mind of gross defilements, creating a sense of inner peace and freedom from remorse, which are conducive to sustained meditative concentration and insight.

Answer 211

The bodhisattva's aspiration is the ultimate expression of their great compassion, as they realize that only a fully enlightened Buddha possesses the complete capacity to liberate all sentient beings.

Answer 212

Self-cherishing is considered the root cause of all suffering and the primary obstacle to developing genuine altruism and ultimately to attaining Buddhahood.

Answer 213

He argues that an agent cannot inherently exist without an action, nor an action without an agent; they are mutually dependent and thus empty of inherent nature.

Answer 214

It is the ability to maintain one-pointed concentration on any virtuous object, free from mental dullness or agitation, which provides the foundation for insight and profound realizations.

Answer 215

He systematically searches for the inherent chariot in its parts, the collection of parts, or separate from the parts, concluding that it cannot be found, thus proving it is merely dependently designated.

Answer 216

The selflessness of persons (pudgala-nairātmya) refutes an inherent self, leading to arhatship, while the selflessness of phenomena (dharma-nairātmya) refutes inherent existence of all phenomena, leading to Buddhahood.

Answer 217

Valid cognition is crucial for correctly identifying the object of negation and for establishing the conventional existence of phenomena, preventing both nihilism and eternalism.

Answer 218

They are impermanence, suffering, selflessness, and peace (or emptiness).

Answer 219

Giving Dharma (teaching) is considered the supreme generosity because it liberates beings from suffering by providing the path to enlightenment.

Answer 220

To gradually eliminate all subtle obscurations (afflictive and to omniscience) through repeated habituation to the direct realization of emptiness, leading to full Buddhahood.

Answer 221

Great compassion is the engine that propels the bodhisattva to seek Buddhahood, as they realize that only a fully enlightened being can perfectly benefit all sentient beings.

Answer 222

He analyzes its three phases (going, gone, yet to go) and shows that none can inherently exist, as they are mutually dependent, proving movement's emptiness.

Answer 223

It is the mind of a Buddha, which is fully awakened, omniscient, and completely free from all defilements and obscurations, able to spontaneously benefit all beings.

Answer 224

He argues that the senses cannot inherently exist without their objects or corresponding consciousnesses, demonstrating their mutual dependence and emptiness.

Answer 225

It means that phenomena appear to exist but lack inherent existence, like an illusion, which allows for their functionality without reification and serves as a key analogy for emptiness.

Answer 226

They include deceiving one's spiritual master, making others regret virtuous deeds, speaking disparagingly of the Mahayana, and deceiving sentient beings.

Answer 227

It is a common object of focus to develop one-pointed concentration, observing the breath to stabilize and clarify the mind.

Answer 228

The Mahayana path is motivated by universal compassion for all sentient beings leading to full Buddhahood, while Hinayana paths aim for individual liberation from cyclic existence.

Answer 229

It states that causing harm to any living being, no matter how small, leads to negative karmic results, and that compassion motivates the abandonment of all harmful actions.

Answer 230

It refers to the progressive stages of eliminating both the afflictive obscurations and the obscurations to omniscience as a bodhisattva advances through the *bhūmis*.

Answer 231

The omniscience of all aspects (Buddha's omniscience), the omniscience of paths, and the omniscience of individual knowledge (Arhat's knowledge).

Answer 232

It is the direct, non-conceptual realization of emptiness, and its object is the ultimate truth—the emptiness of inherent existence of all phenomena.

Answer 233

He argues that elements like earth, water, fire, and wind cannot inherently exist because they are mutually dependent and cannot be defined independently of each other.

Answer 234

These are the immense, altruistic vows taken by bodhisattvas to work tirelessly for the liberation of all sentient beings until everyone is freed from cyclic existence.

Answer 235

He argues that 'coming' cannot inherently exist without 'going' and vice-versa, demonstrating their mutual dependence and emptiness of inherent nature.

Answer 236

Suffering arises from causes, primarily grasping and ignorance, illustrating the principle of dependent arising.

Answer 237

Meditative concentration creates a stable, clear, and pliable mind, which is essential for engaging in the analytical investigation that leads to the realization of emptiness.

Answer 238

It is the first of the five paths where a bodhisattva achieves a direct, non-conceptual realization of emptiness, irreversibly entering the true Mahayana path.

Answer 239

It is the unique resolve to personally take responsibility for freeing all sentient beings from suffering, beyond merely wishing for their freedom, leading to bodhicitta.

Answer 240

It is the absence of inherent existence in all phenomena, meaning they are merely designated upon their basis and are not truly existent from their own side.

Answer 241

It counters envy, generates merit for oneself, and expands one's altruistic heart by genuinely delighting in the good fortunes and virtues of others.

Answer 242

He argues that the doer cannot exist independently of the deed, nor the deed independently of the doer; they are mutually dependent and thus empty of inherent existence.

Answer 243

Purifying negative karma through ethical conduct, repentance, and dedication removes obstacles to spiritual progress and creates the necessary conditions for wisdom and higher realizations to arise.

Answer 244

It advises against consuming intoxicants as they cloud the mind, hinder virtuous conduct, and lead to negative karmic results.

Answer 245

It is the final path of Buddhahood, where all obscurations are eliminated, and there is nothing further to learn or abandon in terms of practice or realization.

Answer 246

The generation stage (kye-rim) purifies ordinary appearances and develops pure vision, while the completion stage (dzog-rim) directly realizes emptiness through subtle energy practices, both grounded in the Madhyamaka view.

Answer 247

It is the wisdom that directly realizes the emptiness of inherent existence, serving as the ultimate antidote to ignorance and the guide for all other perfections.

Answer 248

Conventional validity means phenomena appear and function effectively in the world, enabling cause and effect (including karma), without implying inherent existence, thus allowing for the path to exist.

Answer 249

He demonstrates that the self cannot be found as inherently existing within any of the five aggregates, nor separate from them, concluding it is merely a dependent designation.

Answer 250

Analytic meditation involves sustained, reasoned investigation of phenomena to determine their lack of inherent existence, leading to a direct, non-conceptual realization of emptiness.

Answer 251

They cultivate boundless loving-kindness, compassion, joy, and equanimity, thereby expanding the heart to genuinely wish for the happiness and freedom from suffering of all sentient beings impartially.

Answer 252

It outlines the progressive levels of spiritual development where a bodhisattva increasingly perfects the pāramitās and deepens their realization of emptiness, culminating in Buddhahood.

Answer 253

It is considered a non-virtuous action of speech because it wastes time, distracts from meaningful activities, and does not contribute to one's own or others' spiritual growth.

Answer 254

It refers to the purity of the giver, the gift, and the recipient, all being understood as empty of inherent existence, which perfects the generosity.

Answer 255

He argues that the world is merely a conceptual designation based on its components (aggregates, elements, sense fields), none of which inherently exist, thus the world itself is empty.

Answer 256

To generate deep gratitude for the care and support received from countless beings in past lives, which naturally leads to the wish to repay their kindness.

Answer 257

He shows that causes cannot inherently produce effects if they are either identical to or completely separate from effects, demonstrating their mutual dependence and empty nature.

Answer 258

It is the path where a bodhisattva repeatedly habituates to the direct realization of emptiness, gradually eliminating the subtle obscurations and perfecting the virtues.

Answer 259

He explains that Madhyamaka negates only the imagined inherent existence of phenomena, not their conventional, functional existence, thereby avoiding nihilism.

Answer 260

It is the direct, unmediated apprehension of emptiness that transcends all conceptual frameworks and dualistic thought, being the ultimate and unerring insight.

Answer 261

It explains that taking what is not given creates negative karma, leads to poverty and loss in future lives, and undermines trust in society.

Answer 262

Aspirational prayers reinforce and deepen the resolve to achieve Buddhahood for others' sake, providing a continuous source of motivation and direction on the path.

Answer 263

Wisdom (the direct realization of emptiness) is called the mother because it is the essential condition for attaining Buddhahood; without it, full enlightenment cannot be achieved.

Answer 264

He demonstrates that each aggregate (form, feeling, discrimination, compositional factors, consciousness) lacks inherent existence when analyzed, and thus no inherently existing 'self' can be found within them.

Answer 265

They are the path of accumulation, path of preparation, path of seeing, path of meditation, and path of no more learning (Buddhahoood).

Answer 266

Calm abiding develops one-pointed concentration and mental stability, providing a clear and pliable mind that is free from agitation and dullness, which is essential for higher insight.

Answer 267

He demonstrates that past, present, and future are mutually dependent and cannot inherently exist independently of each other, thus they are empty of inherent nature.

Answer 268

Conceptual understanding is an intellectual apprehension based on reasoning, while non-conceptual understanding is a direct, experiential realization free from mental constructs.

Answer 269

They are the pairs of opposites (gain/loss, pleasure/pain, praise/blame, fame/disrepute) that bind one to cyclic existence when clung to; transcending them leads to liberation.

Answer 270

Rejoicing in the virtuous deeds of oneself and others creates positive karmic imprints, counters envy, and increases one's own merit and spiritual growth.

Answer 271

Right livelihood involves engaging in occupations that do not cause harm to others and are consistent with ethical principles, thereby promoting a virtuous life.

Answer 272

He exhaustively searches for an inherent self in the aggregates, finding none, and concludes that the self is merely designated in dependence on the aggregates.

Answer 273

It is the path that leads to freedom from cyclic existence (saṃsāra) and all its sufferings, primarily through the elimination of ignorance and afflictions.

Answer 274

Skilful means refers to the bodhisattva's ability to adapt their teachings, actions, and methods to the diverse needs and capacities of sentient beings to effectively lead them to liberation.

Answer 275

earth, water, fire, wind)?, "He demonstrates that each element is defined in relation to others and cannot exist independently, showing their mutual dependence and emptiness of inherent nature.

Answer 276

Dedicating merit ensures that all positive actions contribute to the enlightenment of all sentient beings, preventing one's merit from being limited to individual liberation and strengthening altruism.

Answer 277

It is the subtle, beginningless habit of mind to apprehend phenomena as truly existing from their own side, which is the primary object to be refuted by the wisdom realizing emptiness.

Answer 278

It is the omniscience of a Buddha, who simultaneously and directly knows all phenomena, both conventional and ultimate, in all their aspects, without any obstruction.

Answer 279

Forbearance allows one to remain undisturbed by difficulties, criticism, and suffering, preventing anger and resentment from arising, thus fostering inner peace and mental well-being.

Answer 280

Equanimity helps to overcome biases and partiality (attachment to friends, aversion to enemies), allowing one's compassion and loving-kindness to extend equally to all sentient beings without exception.

Answer 281

He argues that the knower (subject) cannot exist independently of the known (object), nor the known without the knower; they are mutually dependent and thus empty of inherent existence.

Answer 282

It is the wisdom of a Buddha that comprehends all the different paths and stages that lead to liberation and enlightenment, enabling them to guide sentient beings effectively.

Answer 283

The suffering of pain (physical/mental pain), the suffering of change (impermanent happiness that turns to suffering), and the pervasive suffering of conditioning (existence under the sway of karma and afflictions).

Answer 284

He demonstrates that no inherently existing self can be found when analyzing the five aggregates, thus the self is merely a dependent designation and empty of inherent nature.

Answer 285

It transforms all ordinary actions into causes for enlightenment, purifies vast amounts of negative karma, and accelerates one's spiritual progress.

Answer 286

He clarifies that the two truths are not separate entities but are two aspects of the same reality, inseparable like the two sides of a coin, with ultimate truth being the nature of conventional truth.

Answer 287

It is the initial path where one accumulates vast merit and develops a conceptual understanding of emptiness through study and contemplation, laying the groundwork for direct realization.

Answer 288

Renunciation is the sincere wish to be free from cyclic existence and its sufferings, motivating one to abandon the causes of suffering and pursue liberation.

Answer 289

Right speech involves avoiding lying, divisive speech, harsh words, and senseless chatter, and instead engaging in truthful, kind, harmonious, and meaningful communication.

Answer 290

It signifies that a Buddha, having realized emptiness, does not remain in a solitary peace but, motivated by great compassion, manifests continuously in cyclic existence to benefit sentient beings without being defiled.

Answer 291

He argues that the eye cannot inherently see without forms, nor forms be inherently seen without the eye; they are mutually dependent and thus empty.

Answer 292

It is the path where the conceptual understanding of emptiness is refined, leading to an increasing proximity to direct realization, prior to actually seeing emptiness directly.

Answer 293

Contemplating impermanence helps to loosen attachment to worldly phenomena, reduces grasping, and fosters a sense of urgency to practice Dharma.

Answer 294

He demonstrates that if causes inherently existed before effects, they would cease to be causes when effects arise, and if they existed simultaneously, they would not be cause and effect; thus they are empty.

Answer 295

To achieve the direct, non-conceptual realization of emptiness, which is the ultimate antidote to ignorance and the necessary condition for attaining omniscience and Buddhahood.

Answer 296

Non-conceptual means free from dualistic apprehension, from the conceptual overlay of subject and object, and from the reification of inherent existence.

Answer 297

karuṇā, muditā, upekṣā) in generating bodhicitta?, "They are the boundless states of mind that cultivate universal love, compassion, joy, and equanimity, essential for expanding one's altruism to encompass all sentient beings without bias.

Answer 298

It describes the continuous cultivation of wisdom (realizing emptiness) and method (perfections) across the bodhisattva grounds, gradually eliminating subtle obscurations until Buddhahood.

Answer 299

To recognize that even seemingly neutral experiences are tainted by suffering due to their impermanent and dependently arisen nature, motivating renunciation of cyclic existence.

Answer 300

It advises against sexual activity that causes harm, is non-consensual, or breaks one's vows, emphasizing purity and respect in relationships.

Answer 301

This refers to the state of full Buddhahood, where there are no more obscurations to eliminate and no more practices to cultivate, as all enlightened qualities are perfected.

Answer 302

He demonstrates that they are merely conceptual designations based on dependently arisen phenomena and their relation, lacking any inherent reality.

Answer 303

It is the practical path (right view, intention, speech, action, livelihood, effort, mindfulness, concentration) that leads directly to the cessation of suffering and the realization of liberation.

Answer 304

He demonstrates that each of the five aggregates (form, feeling, discrimination, compositional factors, consciousness) is dependently arisen and lacks inherent existence, meaning no inherent self can be found within them.

Answer 305

Tsongkhapa's approach provides a clear, step-by-step methodology for understanding and realizing emptiness, integrating scriptural study, logical reasoning, and meditative practice.

Answer 306

Analogies (like dreams, illusions, reflections) help to illustrate how phenomena appear vividly yet lack inherent existence, making the abstract concept of emptiness more accessible.

Answer 307

Dedicating all accumulated merit for the benefit of all sentient beings ensures that one's positive actions serve the ultimate altruistic goal of Buddhahood.

Answer 308

They refer to the purity of the basis, path, practitioner, and result, all understood in terms of emptiness, signifying their non-inherent nature.

Answer 309

Right action involves abandoning killing, stealing, and sexual misconduct, and instead engaging in life protection, generosity, and pure conduct.

Answer 310

Great compassion, the heartfelt wish for all beings to be free from suffering, gives rise to the extraordinary intention to personally bring about their liberation, which then culminates in bodhicitta.

Answer 311

It is the complete path of a bodhisattva, leading to full omniscience and liberation for all sentient beings, distinguished from partial or individual liberation paths.

Answer 312

He demonstrates that movement cannot inherently exist in the past, present, or future, nor can it exist separate from them, thus it is empty.

Answer 313

The vow is a formal commitment to the bodhisattva deeds, providing a powerful structure and continuous motivation to fulfill the aspiration for enlightenment for others.

Answer 314

He states that if the self were identical to the aggregates, it would be multiple and impermanent like them; if different, it would be unobservable, thus neither holds true.

Answer 315

It refers to the inseparable practice of the accumulation of merit (method: compassion, skillful means, perfections) and the accumulation of wisdom (realizing emptiness), both essential for Buddhahood.

Answer 316

To dismantle the ingrained habit of self-cherishing and foster a mind that values the happiness of others as much as, or more than, one's own.

Answer 317

It describes the ten specific powers (such as knowing all phenomena, all paths, all defilements and purifications) that a Buddha possesses as a result of perfecting wisdom and compassion.

Answer 318

Right livelihood means earning one's living in a way that does not harm oneself or others, and that aligns with Buddhist ethical principles.

Answer 319

bodhisattva, tantric) and their significance?, "They are progressive levels of ethical commitment, providing frameworks for individuals to purify their conduct and engage in increasingly profound practices for liberation and enlightenment.

Answer 320

He demonstrates that causes and effects are mutually dependent and cannot inherently exist either as identical or as completely separate entities, thus they are empty.

Answer 321

It is the final path, representing full Buddhahood, where all obscurations are eliminated, and there is nothing further to learn, abandon, or accomplish.

Answer 322

He shows that neither can inherently exist without the other; the perceiver is defined by what it perceives, and vice versa, demonstrating their mutual dependence.

Answer 323

It means that from the ultimate perspective, cyclic existence and liberation are not inherently distinct; their difference lies in one's conceptual overlay and ignorance, not in their ultimate nature.

Answer 324

He clarifies that conventional and ultimate truths are not separate realities but two aspects of the same phenomenon, existing simultaneously; a phenomenon's conventional appearance is inseparable from its ultimate emptiness.

Answer 325

Non-conceptual wisdom is the direct, unmediated apprehension of emptiness, free from all mental constructs and dualistic appearances, serving as the ultimate antidote to ignorance.

Answer 326

Uncontaminated compassion is purely altruistic, free from any subtle motivation of self-interest, making it boundless and truly effective in leading others to enlightenment.

Answer 327

It explains that harsh speech causes discord, resentment, and negativity, leading to karmic consequences and hindering harmonious relationships.

Answer 328

Aspiring bodhicitta is the wish, cultivated through methods like the seven-point instruction, while engaging bodhicitta is the active undertaking of the bodhisattva deeds, primarily the six perfections.

Answer 329

To recognize the pervasive nature of suffering in cyclic existence, which generates renunciation and motivates one to seek liberation for oneself and others.

Answer 330

He argues that each element (e.g., earth, water) is defined in relation to the others and cannot exist independently, demonstrating their dependent and empty nature.

Answer 331

It refers to the progressive elimination of mental defilements (afflictions and obscurations to omniscience) through ethical conduct, meditation, and wisdom.

Answer 332

He demonstrates that the seen cannot exist without a seer, nor the seer without the seen; they are mutually dependent and thus empty of inherent existence.

Answer 333

It is the ingrained habit of mind to apprehend phenomena as truly existing from their own side, which is the object of negation for the wisdom realizing emptiness.

Answer 334

It is the profound resolve to personally take responsibility for freeing all sentient beings from suffering, which is the direct cause for generating bodhicitta.

Answer 335

It refers to the Buddha's perfect knowledge of all aspects of all phenomena, allowing them to comprehend the unique dispositions and needs of every sentient being.

Answer 336

It emphasizes the importance of truthful speech, avoiding lies that cause harm, undermine trust, and create negative karma.

Answer 337

Aspirational vows serve as powerful commitments that continually reinforce the resolve to achieve Buddhahood for the sake of all sentient beings, sustaining the bodhisattva through immense difficulties.

Answer 338

He systematically analyzes each aggregate and shows that none can inherently exist independently or as a collection, demonstrating that any self imputed upon them is empty of inherent existence.

Answer 339

This is the final stage of Buddhahood, where all defilements and obscurations have been completely eliminated, and there is nothing further to learn or abandon.

Answer 340

A bodhisattva works tirelessly in all three realms of existence (desire, form, formless) to liberate sentient beings from suffering, without being bound by these realms.

Answer 341

He demonstrates that a result cannot inherently exist independently of its cause, nor a cause independently of its result, thus they are mutually dependent and empty.

Answer 342

It signifies a direct, unmediated apprehension of the ultimate nature of reality, free from any conceptual or dualistic thought patterns.

Answer 343

Renunciation is the sincere wish to be free from cyclic existence and its causes, motivating one to engage in ethical conduct, meditation, and wisdom practices.

Answer 344

It outlines the specific ways in which the wisdom realizing emptiness is cultivated and perfected through the various stages of the bodhisattva's path, leading to omniscience.

Answer 345

Right intention involves intentions of renunciation, non-ill-will, and non-harming, forming the basis for virtuous thoughts and actions.

Answer 346

speech, mind)?, "They are actions purified by bodhicitta and perfected with wisdom, leading to the accumulation of vast merit and the elimination of defilements.

Answer 347

He argues that if the aggregates were inherently existent, they would be either ultimately one or ultimately many, both of which are untenable under analysis, demonstrating their emptiness.

Answer 348

Afflictive obscurations are mental afflictions (like attachment, anger, ignorance) that bind one to saṃsāra, while obscurations to omniscience are subtle imprints of dualistic appearance that prevent full Buddhahood.

Answer 349

He demonstrates that the past cannot inherently exist because it is defined only in relation to the present and future, proving its dependent and empty nature.

Answer 350

Reasoning is used to eliminate mistaken conceptual elaborations and to lead the mind to a direct, non-conceptual realization of emptiness by systematically refuting inherent existence.

Answer 351

They are the actual practices (generosity, ethics, patience, joyous effort, concentration, wisdom) that a bodhisattva undertakes to fulfill their aspiration to attain Buddhahood for the benefit of all sentient beings.

Answer 352

It serves as an introduction to Nāgārjuna's Mūlamadhyamakakārikā, guiding students through the tenets of the Middle Way philosophy.

Answer 353

what is the *Middle Way* (Madhyamaka) free from?,It is free from the two extremes of eternalism (śāśvatavāda) and nihilism (ucchedavāda).

Answer 354

The ultimate nature of phenomena, particularly emptiness (śūnyatā), as taught by Nāgārjuna.

Answer 355

Conventional truth (saṃvṛti-satya) is the way things appear to ordinary minds, while ultimate truth (paramārtha-satya) is their true nature, emptiness, devoid of inherent existence.

Answer 356

Conventional truths are valid for interaction in the world, while ultimate truths reveal the actual mode of existence of phenomena.

Answer 357

Emptiness is the absence of inherent existence (svabhāva) in all phenomena, meaning nothing exists by itself, independently.

Answer 358

Emptiness does not mean that phenomena do not exist at all, but that they do not exist inherently; they exist dependently.

Answer 359

Through rigorous logical analysis (prasanga), demonstrating that phenomena cannot exist inherently from any perspective (self-production, other-production, both, or neither).

Answer 360

The principle that all phenomena arise in dependence on causes and conditions, parts, and conceptual imputation.

Answer 361

Because phenomena arise dependently, they cannot have independent, inherent existence; their existence is conditional and relational.

Answer 362

It provides the essential wisdom needed to perfect the *Prajñāpāramitā* (Perfection of Wisdom).

Answer 363

Compassion motivates the bodhisattva to liberate all beings from suffering, while wisdom (realizing emptiness) provides the means to genuinely do so by eradicating the root of suffering, which is ignorance of reality.

Answer 364

The Svātantrika school asserts that phenomena have a conventionally established inherent existence, proposing autonomous (svatantra) inferences to prove emptiness.

Answer 365

The Prāsaṅgika school, championed by Chandrakīrti, rejects any form of inherent existence, even conventionally, and uses *reductio ad absurdum* (prasanga) arguments to demonstrate the absurd consequences of inherent existence.

Answer 366

Chandrakīrti argues that even conventionally, phenomena do not inherently exist, and that autonomous inferences are problematic because they assume an inherently existent subject and object.

Answer 367

The absence of an inherently existent, independent self or soul in individuals.

Answer 368

The absence of inherent existence in all phenomena, whether internal (mind, body) or external (objects).

Answer 369

Understanding both is necessary to eradicate all levels of ignorance and attain complete liberation from cyclic existence and omniscience.

Answer 370

Reasoning is used to dismantle misconceptions about inherent existence, thereby clearing the way for the direct experience of emptiness.

Answer 371

To lead the practitioner to a non-conceptual realization of emptiness, which is the wisdom that frees from suffering.

Answer 372

The Buddha-nature is the inherent purity of the mind, which is ultimately empty of inherent existence, yet possesses the potential for all enlightened qualities.

Answer 373

It perfects the wisdom aspect of the bodhisattva path, allowing for effective and non-reverting progression towards Buddhahood.

Answer 374

Cognition that is valid within the realm of conventional appearances, even if those appearances lack ultimate inherent existence.

Answer 375

If phenomena existed inherently, they would not need causes and conditions, as inherent existence implies independent existence, which is contradicted by observation.

Answer 376

A chariot is merely a collection of parts and a label; there is no inherently existing "chariot" separate from its parts. This illustrates the lack of inherent existence through part-whole analysis.

Answer 377

Conventional truths, while functional, are ultimately deceptive in their appearance of inherent existence to an ignorant mind.

Answer 378

It refers to the ultimate mode of existence of phenomena, which is emptiness, free from all conceptual elaborations and inherent existence.

Answer 379

It correlates the increasing realization of emptiness with the progress through the bodhisattva stages, highlighting how wisdom perfects each stage.

Answer 380

Renunciation of cyclic existence is the initial motivation, providing the foundation for engaging with the deeper teachings of emptiness.

Answer 381

The deeper one realizes emptiness, the greater one's compassion becomes, as one understands the illusory nature of suffering and the true potential for liberation for all beings.

Answer 382

The direct realization of emptiness, free from all conceptual elaborations, which is the wisdom aspect of a Buddha's mind.

Answer 383

By analyzing the mind's constituents and moments, showing that no inherently existing "mind" can be found separate from its parts or moments.

Answer 384

Phenomena appear to exist inherently but are ultimately empty of inherent existence, similar to an illusion which appears real but is not.

Answer 385

It allows a practitioner to engage with the world with compassion without being conceptually entangled by its appearances of inherent existence.

Answer 386

Prāsaṅgikas establish ultimate truth by refuting inherent existence, and conventional truth is what remains after this refutation, functioning without inherent existence.

Answer 387

The lack of inherent identity in persons and the lack of inherent identity in phenomena.

Answer 388

It focuses on the *Prajñāpāramitā* (Perfection of Wisdom) and the direct realization of emptiness.

Answer 389

By repeatedly searching for inherent existence in phenomena and failing to find it, one eventually develops a direct experience of its absence.

Answer 390

To eradicate the deepest level of ignorance, which is the grasping at inherent existence.

Answer 391

alongside reasoning?,While reasoning is paramount for understanding emptiness, scriptural authority provides the initial guidance and framework.

Answer 392

The state where the mind is free from all mental constructs and dualistic perceptions, directly perceiving ultimate reality.

Answer 393

He clarifies that emptiness means non-inherent existence, not absolute non-existence, allowing for dependent conventional existence.

Answer 394

Merit accumulation creates the conducive conditions and the enlightened form body, while wisdom leads to the truth body of a Buddha.

Answer 395

Nāgārjuna's root text on the Middle Way, which the *Madhyamakāvatāra* is an introduction and commentary to.

Answer 396

It is the wisdom that perceives emptiness directly, without the duality of subject and object, or any inherent distinctions.

Answer 397

Just as the moon's reflection in water appears to exist but is not inherently real, phenomena appear to exist inherently but are ultimately empty of inherent existence.

Answer 398

Experiences in a dream appear real while dreaming but are ultimately empty of inherent existence, illustrating the nature of conventional reality.

Answer 399

If things inherently produced from themselves, they would never need to be produced. If from others, there's no inherent connection, leading to absurdities like anything producing anything.

Answer 400

It leads to the complete eradication of mental afflictions and the full development of all enlightened qualities.

Answer 401

The inherent existence (svabhāva) of phenomena.

Answer 402

Ignorance is fundamentally the grasping at inherent existence, which is the root of all suffering.

Answer 403

Suffering arises from actions motivated by mental afflictions, which in turn stem from ignorance, the grasping at inherent existence.

Answer 404

The complete cessation of all suffering and its causes, achieved through the direct realization of emptiness.

Answer 405

Understanding emptiness helps one to see that harm and suffering are not inherently existing, allowing for greater patience and equanimity.

Answer 406

By realizing the emptiness of giver, recipient, and gift, one's generosity becomes pure and free from attachment.

Answer 407

By realizing the emptiness of self, action, and object, one's ethical conduct becomes spontaneous and effortless, free from self-grasping.

Answer 408

By realizing the emptiness of effort and its object, one's perseverance becomes untiring and free from discouragement.

Answer 409

By realizing the emptiness of mind, meditation object, and the act of meditating, concentration becomes stable and profound.

Answer 410

Its rigorous insistence on the utter non-existence of inherent nature, even conventionally, and its exclusive use of *prasanga* (consequence) arguments.

Answer 411

It systematically explains how the understanding and realization of emptiness are cultivated across the ten bodhisattva stages.

Answer 412

Accumulating merit and beginning to intellectually understand emptiness.

Answer 413

Intensifying the conceptual understanding and analytical meditation on emptiness.

Answer 414

The direct, non-conceptual realization of emptiness for the first time, achieving the first bodhisattva ground.

Answer 415

Upon reaching this ground, the bodhisattva sees emptiness directly and is no longer subject to falling back into lower paths.

Answer 416

Repeatedly meditating on the emptiness seen on the path of seeing, gradually eliminating subtle defilements.

Answer 417

The final attainment of Buddhahood, where all defilements are eliminated and all enlightened qualities are perfected.

Answer 418

Even the smallest part, an atom, can be divided conceptually or spatially, demonstrating its lack of inherent, indivisible existence.

Answer 419

To those not realizing emptiness, conventional phenomena appear to exist inherently, which is an error in perception.

Answer 420

It is the initial motivation that propels one to seek enlightenment for the benefit of all suffering beings.

Answer 421

Consciousness, like other phenomena, is dependently arisen and lacks inherent existence; it is not a singular, permanent entity.

Answer 422

Conventional reality functions precisely *because* it is empty of inherent existence; its dependent arising allows for cause and effect.

Answer 423

The way things appear to be (conventional) and the way things actually are (ultimate, emptiness).

Answer 424

A magician creates illusions that appear real but are not inherently so, akin to how phenomena appear to exist inherently but are empty.

Answer 425

It is the culminating perfection that guides all the others and is the direct antidote to the fundamental ignorance of inherent existence.

Answer 426

Because they force the opponent to see the absurd conclusions of their own inherent existence claims, without positing a counter-thesis.

Answer 427

To directly realize the ultimate truth of emptiness and thereby achieve liberation and full enlightenment.

Answer 428

They are inseparable; the Buddha's boundless compassion arises spontaneously from the perfect wisdom realizing emptiness.

Answer 429

By asserting that while phenomena are empty of inherent existence, they *do* exist conventionally and functionally.

Answer 430

By refuting any inherently existing, permanent self or phenomena.

Answer 431

The grasping at inherent existence (sva-bhāva-grāha), which is the root of all suffering.

Answer 432

It refers to the highest meaning or purpose, transcending all conventional distinctions and conceptualizations.

Answer 433

It provides the mental clarity and stability necessary for deep analytical meditation on emptiness.

Answer 434

They are like illusions, dream-like, and appear to exist but are empty of inherent existence.

Answer 435

The desire to alleviate the suffering of oneself and all others, rooted in compassion.

Answer 436

Existence, non-existence, both existence and non-existence, and neither existence nor non-existence.

Answer 437

While both paths realize selflessness, the Mādhyamaka path realizes the selflessness of *all phenomena*, not just persons, leading to full omniscience.

Answer 438

Mipham's commentary provides extensive clarification and contextualization, making Chandrakīrti's complex arguments more accessible to Tibetan students.

Answer 439

It systematically explains the ultimate meaning of the Perfection of Wisdom Sutras, emphasizing the non-inherent existence of all phenomena.

Answer 440

It is functional and causally effective, even though it lacks inherent existence. It is not an illusion in the sense of being non-existent.

Answer 441

Causality is understood as a form of dependent arising; effects arise dependently on causes, but neither causes nor effects exist inherently.

Answer 442

He avoids both extremes by asserting that emptiness is not a void or an absolute ground, but merely the absence of inherent existence, allowing for conventional functioning.

Answer 443

It helps one to remain impartial and open-minded when analyzing phenomena, freeing the mind from bias.

Answer 444

Whether phenomena are produced from self, from other, from both self and other, or from neither.

Answer 445

Valid cognition refers to what is consistently experienced, but ultimate truth is beyond ordinary conceptual valid cognition; it is realized non-conceptually.

Answer 446

The direct realization of emptiness eradicates the root cause of all mental afflictions, leading to their complete cessation.

Answer 447

It profoundly critiques inherent existence even at the conventional level, impacting how knowledge and perception are understood.

Answer 448

Motion requires a moving object and a path, and analysis shows no inherently existing "motion" separate from these dependently arising factors.

Answer 449

The way phenomena appear to exist to ordinary, unanalyzed perception, which includes an illusory overlay of inherent existence.

Answer 450

To achieve full buddhahood, which is characterized by perfect wisdom (realizing emptiness) and perfect compassion (acting for all beings).

Answer 451

Understanding these principles, even conceptually, can reduce grasping, foster greater compassion, and provide a clearer view of reality.

Answer 452

Suffering, like all phenomena, is empty of inherent existence, meaning it is not a fixed, independent entity but arises dependently and can be ceased.

Answer 453

Chandrakīrti's *Madhyamakāvatāra* systematically elucidates and clarifies Nāgārjuna's terse and profound *Mūlamadhyamakakārikā*.

Answer 454

Once a bodhisattva directly perceives emptiness on the path of seeing, they are guaranteed to reach full enlightenment.

Answer 455

Space is not a concrete entity, yet it allows for the existence and movement of all phenomena, similar to how emptiness is the lack of inherent existence, yet allows for dependent phenomena.

Answer 456

The self is merely a designation on the aggregates (body, mind, etc.) and lacks any inherent, independent existence.

Answer 457

By revealing that suffering beings lack inherent existence, which deepens compassion and prevents discouragement, as liberation is possible.

Answer 458

substantially existent self*?,Analyzing the self as separate from or identical to the aggregates shows it cannot be found, proving its lack of inherent existence.

Answer 459

Commentaries provide essential context, clarify difficult points, and elaborate on the subtle nuances of the root text, making it understandable for practitioners.

Answer 460

It leads to the eradication of all mental afflictions and the full development of wisdom and compassion, culminating in Buddhahood.

Answer 461

and why is it crucial to identify correctly?,"The object of negation is inherent existence (svabhāva), the imagined intrinsic reality of phenomena. Correctly identifying it is crucial to avoid nihilism (negating even conventional existence) or failing to eliminate the root of ignorance.

Answer 462

Great compassion, the heartfelt wish for all beings to be free from suffering, gives rise to the extraordinary intention to personally take responsibility for their liberation, which then culminates in the aspiration for Buddhahood (bodhicitta).

Answer 463

why is it illogical for 'causes' to produce 'effects' if they inherently exist?, "If causes inherently existed, they would either be identical to their effects (no production) or entirely separate (no causal connection), thus demonstrating their empty and dependent nature.

Answer 464

It is the enthusiastic and sustained exertion in all virtuous activities without discouragement or fatigue, enabling the bodhisattva to persevere through countless difficulties for the sake of sentient beings.

Answer 465

He analyzes each aggregate (form, feeling, discrimination, compositional factors, consciousness) individually, showing that none can inherently exist on its own or as a collection, and thus the self imputed upon them is also empty.

Answer 466

Wisdom from hearing (scriptural study), wisdom from contemplation (intellectual analysis), and wisdom from meditation (direct, non-conceptual realization), progressing from conceptual to experiential.

Answer 467

It is the perfect and simultaneous knowledge of all phenomena, both conventional and ultimate, in all their aspects, attained by a Buddha.

Answer 468

Right mindfulness involves being aware of one's body, feelings, mind, and phenomena, which helps one to avoid unwholesome actions and cultivate virtuous ones.

Answer 469

He states that they exist merely by conventional designation, imputed upon their parts or aggregates, without possessing any inherent reality from their own side.

Answer 470

Understanding the two truths prevents extreme views and provides the correct framework for practicing the path: conventionally, actions have results; ultimately, all phenomena are empty of inherent existence.

Answer 471

Taking the bodhisattva vow is a formal commitment to practice the six perfections and dedicate all efforts to the enlightenment of all sentient beings, providing a powerful structure for the path.

Answer 472

On this path, a bodhisattva achieves the first direct, non-conceptual realization of emptiness, leading to immense joy and making their return to cyclic existence irreversible.

Answer 473

He demonstrates that neither can inherently exist independently, as they are mutually defined and dependent, thus showing their emptiness.

Answer 474

Rely on the Dharma, not the person; rely on the meaning, not the words; rely on the definitive meaning, not the interpretable meaning; rely on wisdom, not consciousness.

Answer 475

It stresses the importance of truthful speech, stating that lying causes harm, undermines trust, and leads to negative karmic results, advocating for speech that is honest and beneficial.

Ch 7 Part 2- Aspiring and Engaging Bodhicitta Flashcards

(499 cards)