Ch 7 Part 3- Aspiring and Engaging Bodhicitta Flashcards

Question

How does Candrakīrti use the analogy of a 'dream' to explain emptiness?

Answer 1

He explains that just as phenomena in a dream appear real but are ultimately empty of inherent existence, so too are all phenomena in waking life ultimately empty of inherent reality.

Answer 2

It is the practice of abstaining from all non-virtuous actions and engaging in virtuous ones, providing the stable foundation for all higher meditative states and the accumulation of merit.

Answer 3

It suggests avoiding speech that is not beneficial, timely, or truthful, and instead encourages speech that promotes Dharma, harmony, and meaningful communication.

Answer 4

Dedicating all accumulated merit for the benefit of all sentient beings ensures that one's positive actions lead to universal enlightenment, preventing limited individual liberation and strengthening altruism.

Answer 5

He explains that phenomena, though empty of inherent existence, are still conventionally valid and functional, allowing for the operation of karma and the existence of the path to liberation.

Answer 6

The ten stages represent the progressive levels of realization of emptiness and perfection of the pāramitās, culminating in full Buddhahood, each marked by profound spiritual growth.

Answer 7

It is the path where a conceptual understanding of emptiness is developed through extensive study and contemplation, leading to a strong intellectual conviction prior to direct realization.

Answer 8

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

Answer 9

It is the truth of the origin of suffering (samudaya), which states that suffering arises from causes, primarily grasping and ignorance, illustrating dependent arising.

Answer 10

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 11

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

Answer 12

To recognize that self-cherishing is the source of all suffering and obstacles, motivating one to reverse this ingrained habit and cultivate altruism for true happiness.

Answer 13

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

Answer 14

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

Answer 15

It describes the Dharmakāya (truth body), Sambhogakāya (enjoyment body), and Nirmāṇakāya (emanation body), representing the ultimate wisdom, enjoyment, and compassionate manifestation of a Buddha.

Answer 16

Non-attachment ensures that generosity is pure, free from any clinging to the giver, gift, or recipient, thereby maximizing its merit and leading to freedom from cyclic existence.

Answer 17

They are gain and loss, pleasure and pain, praise and blame, fame and disrepute. Transcending them frees one from worldly attachments.

Answer 18

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 19

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 20

concentration, wisdom) in the Mahayana path?, "They are the essential components that systematically purify the mind, develop mental stability, and cultivate penetrative insight, leading to liberation and omniscience.

Answer 21

He demonstrates that senses cannot inherently exist independently of their objects or corresponding consciousnesses, proving their mutual dependence and emptiness.

Answer 22

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 23

It refers to the progressive elimination of both the afflictive obscurations and the obscurations to omniscience as a bodhisattva advances through the *bhūmis*, leading to perfect purity.

Answer 24

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

Answer 25

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 from suffering.

Answer 26

It advises a ruler to govern ethically, prioritize the welfare of their subjects, avoid excessive taxation, and promote Dharma, demonstrating the application of Buddhist ethics in society.

Answer 27

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

Answer 28

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

Answer 29

Recognizing the constant change and impermanence of phenomena helps to undermine the notion of their inherent, unchanging existence, leading towards the understanding of emptiness.

Answer 30

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

Answer 31

He argues that if causes and effects were inherently existent, they would either be identical (no production) or totally separate (no relationship), both of which are untenable, proving their dependent nature.

Answer 32

They are impermanence, suffering, selflessness, and peace (or emptiness). These features serve as objects of contemplation to develop insight.

Answer 33

A Buddha's compassion is non-conceptual, spontaneous, and boundless, arising naturally from their realization of emptiness and their complete elimination of self-cherishing.

Answer 34

It teaches 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 35

It refers to the practices of compassion and skillful means (including generosity, ethics, patience, joyous effort, and meditative stabilization), which are essential for accumulating merit.

Answer 36

Correctly identifying the object of negation (inherent existence) is paramount to avoid falling into the extreme of nihilism (negating conventional existence) or eternalism (failing to negate inherent existence).

Answer 37

Aspiring bodhicitta is the wish for enlightenment for others, which is the basis; engaging bodhicitta is the actual undertaking of the bodhisattva deeds (perfections) to fulfill that aspiration.

Answer 38

He shows that neither can inherently exist independently of the other; the doer is defined by the deed, and vice versa, demonstrating their mutual dependence and emptiness.

Answer 39

To recognize that all conditioned phenomena, even seemingly pleasant ones, are inherently tainted by suffering due to their impermanent and dependently arisen nature, fostering renunciation of saṃsāra.

Answer 40

Pratimoksha vows (individual liberation), bodhisattva vows (to benefit all beings), and tantric vows (samayas), representing progressive levels of commitment.

Answer 41

He argues that they are merely conceptual designations based on dependently arisen phenomena and their relations, lacking any inherent, independent reality when analyzed.

Answer 42

Even after realizing emptiness and achieving high spiritual attainments, a bodhisattva's compassion for sentient beings remains constant and active, propelling them to work tirelessly for others' liberation.

Answer 43

It differentiates between the omniscience of all aspects (Buddha's omniscience), the omniscience of paths, and the omniscience of individual knowledge (Arhat's knowledge), detailing their scope.

Answer 44

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

Answer 45

He emphasizes that both method (compassion, perfections leading to merit) and wisdom (emptiness realization leading to wisdom collection) must be practiced in conjunction and be inseparable for complete Buddhahood.

Answer 46

Dharma, Sangha) for a Mahayana practitioner?, "Taking refuge is the fundamental commitment that provides direction, protection, and a spiritual foundation for all Buddhist practice, especially when motivated by bodhicitta.

Answer 47

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

Answer 48

He systematically demonstrates that each of the five aggregates (form, feeling, discrimination, compositional factors, consciousness) is dependently arisen and lacks inherent existence, thus the self imputed upon them is also empty.

Answer 49

He argues that senses cannot inherently exist without their objects, nor objects without senses; they are mutually dependent and thus empty of inherent existence.

Answer 50

This practice cultivates deep gratitude and a profound sense of connection, which naturally leads to the wish to repay their kindness by guiding them to ultimate happiness.

Answer 51

It is the first of the five paths where a bodhisattva achieves a direct, non-conceptual realization of emptiness, marking their irreversible entry into the true Mahayana path.

Answer 52

To develop profound mental stability and one-pointedness, which serves as the necessary foundation for deep insight into emptiness and for manifesting skillful means to benefit others.

Answer 53

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

Answer 54

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

Answer 55

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

Answer 56

compassion, joy, equanimity) and their function?, "They are boundless mental states that cultivate impartial altruism, serving as a foundational practice to expand one's heart and prepare the mind for generating bodhicitta.

Answer 57

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 therefore be ceased.

Answer 58

Right action involves abandoning killing, stealing, and sexual misconduct, and instead engaging in life protection, generosity, and pure conduct, leading to favorable rebirths and spiritual progress.

Answer 59

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 due to their wisdom and compassion.

Answer 60

He clarifies that phenomena are empty of inherent existence precisely *because* they arise dependently; dependent arising is the reason and sign for emptiness, and they are mutually inclusive.

Answer 61

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

Answer 62

The ultimate aim is the attainment of complete Buddhahood (omniscience and boundless compassion) for the perfect liberation of all sentient beings from cyclic existence.

Answer 63

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

Answer 64

Uncontaminated compassion is purely altruistic, free from any subtle motivation of self-interest or a dualistic apprehension of a separate self and others, making it boundless and truly effective.

Answer 65

He demonstrates that identity cannot inherently exist without difference, nor difference without identity, as they are mutually dependent concepts, thus proving their emptiness.

Answer 66

A Buddha's compassion is non-conceptual, spontaneous, and boundless, arising naturally from their profound realization of emptiness and their complete elimination of self-cherishing.

Answer 67

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

Answer 68

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

Answer 69

Generosity, ethical discipline, patience, joyous effort, meditative concentration, and wisdom.

Answer 70

He systematically analyzes each aggregate (form, feeling, discrimination, compositional factors, consciousness) to show that none are inherently existent individually or as a collection, demonstrating that any self imputed upon them is empty.

Answer 71

It means that even the concept of 'emptiness' itself is empty of inherent existence, preventing one from reifying emptiness into a new ultimate truth or clinging to it.

Answer 72

Aspirational prayers help to reinforce and deepen the wish for enlightenment for all beings, keeping the motivation strong over time and dedicating all efforts towards this goal.

Answer 73

He demonstrates that if origination and cessation were inherently existent, they would be illogical and contradictory, thus proving they are empty and dependently arisen.

Answer 74

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

Answer 75

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

Answer 76

Right intention involves intentions of renunciation, non-ill-will, and non-harming, forming the basis for virtuous thoughts and actions, and aligning with the bodhisattva's altruistic motivation.

Answer 77

It is the beginningless, ingrained habit of mind to spontaneously project and apprehend phenomena as truly existing from their own side, which is the precise object to be refuted by the wisdom realizing emptiness.

Answer 78

Contemplating impermanence helps to reduce attachment to worldly phenomena, overcome grasping, and foster a sense of urgency to practice Dharma, recognizing the fleeting nature of all conditioned things.

Answer 79

He argues that if the self were inherently identical to the aggregates, it would be multiple and impermanent; if entirely different, it would be unobservable, thus neither is tenable, proving its empty nature.

Answer 80

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

Answer 81

It is the profound resolve to personally take on the responsibility of freeing all sentient beings from suffering, which is the direct cause for generating bodhicitta and sustains the bodhisattva throughout the path.

Answer 82

He demonstrates that neither can inherently exist without the other; the seen is defined by the seer, and vice versa, proving their mutual dependence and emptiness.

Answer 83

Non-conceptual wisdom is the direct, unmediated apprehension of emptiness, free from all mental constructs and dualistic appearances, which is the ultimate antidote to ignorance and the direct cause for attaining omniscience.

Answer 84

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

Answer 85

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

Answer 86

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

Answer 87

To dismantle the ingrained habit of self-cherishing, recognizing that all beings equally desire happiness and freedom from suffering, thereby fostering impartiality and universal altruism.

Answer 88

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

Answer 89

The conventional self is merely a designation imputed upon the five aggregates; it exists functionally in conventional reality but lacks any inherent, independently existing nature.

Answer 90

On the path of seeing, the bodhisattva achieves a direct, non-conceptual realization of emptiness, which is the first time they truly cut the root of afflictive obscurations.

Answer 91

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

Answer 92

It systematically outlines the progressive levels of spiritual development, detailing how each of the ten perfections is increasingly perfected and the realization of emptiness deepens through each stage.

Answer 93

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

Answer 94

Aspirational bodhicitta, the fervent wish to attain Buddhahood for others' sake, serves as the fundamental and continuous motivation that sustains a bodhisattva through countless aeons of practice.

Answer 95

He argues that if causes inherently produced effects, they would either exist simultaneously or be entirely separate, neither of which is tenable, demonstrating their mutual dependence and emptiness.

Answer 96

Joyous effort is the enthusiastic and sustained exertion in all virtuous activities, which directly counteracts laziness, discouragement, and hindrances, ensuring continuous progress on the long path to Buddhahood.

Answer 97

He clarifies that phenomena exist conventionally through valid nominal designation and dependently, appearing functionally to an unanalyzing mind, even though they lack inherent reality.

Answer 98

Non-conceptual wisdom directly apprehends emptiness, which is the direct antidote to the fundamental ignorance and the subtle obscurations to omniscience, eradicating them completely.

Answer 99

He clarifies that emptiness avoids eternalism (by refuting inherent existence) and nihilism (by affirming conventional existence), presenting the middle way that is free from both extremes.

Answer 100

Right mindfulness involves constant awareness of one's body, speech, and mind, preventing the arising of non-virtuous actions and cultivating virtuous conduct.

Answer 101

It refers to the progressive elimination of both the afflictive obscurations (klesha-āvaraṇa) and the obscurations to omniscience (jñeya-āvaraṇa) as a bodhisattva advances through the bhūmis.

Answer 102

By meditating on the fact that all beings equally desire happiness and freedom from suffering, one dissolves biases and prejudice towards friends, enemies, and strangers, developing impartial love and compassion.

Answer 103

The collection of merit is the cause for attaining the form body of a Buddha, while the collection of wisdom is the cause for attaining the wisdom truth body, both being essential for complete enlightenment.

Answer 104

He demonstrates that the self is neither inherently identical to nor inherently separate from the five aggregates, thus it is merely designated upon them and lacks inherent existence.

Answer 105

To generate profound gratitude for the countless times all sentient beings have shown kindness in past lives, which naturally leads to the wish to repay their kindness through seeking enlightenment.

Answer 106

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

Answer 107

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

Answer 108

It describes the Buddha's perfect and simultaneous knowledge of all phenomena, both conventional and ultimate, in all their aspects, achieved upon full enlightenment.

Answer 109

Right livelihood means engaging in occupations that do not cause harm to others and are consistent with ethical principles, thereby supporting one's spiritual practice and benefiting society.

Answer 110

He emphasizes that method (compassion, skillful means, merit accumulation) and wisdom (emptiness realization, wisdom accumulation) must be practiced inseparably, like two wings of a bird, for complete Buddhahood.

Answer 111

It is the ability to maintain one-pointed concentration on any virtuous object, free from mental dullness or agitation, which provides the stable mind necessary for penetrating insight and manifesting skillful means.

Answer 112

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

Answer 113

To recognize that self-cherishing is the root cause of all suffering and the primary obstacle to developing genuine altruism, thereby motivating one to abandon it and cultivate cherishing others.

Answer 114

It is the initial path where one accumulates vast merit and develops a conceptual understanding of emptiness through extensive study, contemplation, and practice of the perfections.

Answer 115

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

Answer 116

It describes the Buddha's perfect knowledge of all the different paths and stages that lead to liberation and enlightenment for all sentient beings, enabling them to guide others effectively.

Answer 117

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

Answer 118

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

Answer 119

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

Answer 120

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, reflecting the bodhisattva ideal.

Answer 121

It refers to the progressive elimination of both the afflictive obscurations and the obscurations to omniscience as a bodhisattva advances through the bhūmis, leading to perfect purity.

Answer 122

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

Answer 123

He systematically demonstrates that each of the five aggregates is dependently arisen and lacks inherent existence, and thus no inherent self can be found within them, proving their emptiness.

Answer 124

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

Answer 125

To generate immense compassion (mahākaruṇā) by contemplating the various types of suffering experienced by sentient beings, leading to the resolve to liberate them.

Answer 126

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 127

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 and inner peace.

Answer 128

He demonstrates that if the self were identical to the aggregates, it would be multiple and impermanent; if entirely different, it would be unobservable, thus neither holds true, proving it is merely imputed.

Answer 129

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

Answer 130

Right mindfulness is the faculty that keeps the mind from distraction, preventing forgetfulness of the meditation object, thereby maintaining mental stability and clarity.

Answer 131

Calm abiding develops one-pointed concentration and mental stability, providing a clear and pliable mind that is free from agitation and dullness, which is the necessary foundation for penetrating insight into emptiness.

Answer 132

Contemplating impermanence helps to loosen attachment to worldly phenomena, reduces grasping, and fosters a sense of urgency to practice Dharma, recognizing the fleeting nature of all conditioned things.

Answer 133

Non-conceptual means free from dualistic apprehension, from the conceptual overlay of subject and object, and from the reification of inherent existence; it is a direct, unmediated apprehension.

Answer 134

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 and dependently arisen.

Answer 135

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

Answer 136

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

Answer 137

It is the full, perfect, and unsurpassed awakening of a Buddha, which entails omniscience and the spontaneous ability to benefit all sentient beings, attained for their ultimate liberation.

Answer 138

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 139

Rejoicing in the virtuous deeds and happiness of others generates immense merit for oneself, counters envy, and expands one's altruistic heart, fostering a joyful and expansive mind.

Answer 140

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

Answer 141

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

Answer 142

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, which is the object of negation for wisdom.

Answer 143

It is not a void or nothingness, but the absence of inherent existence, the true mode of being of all phenomena, allowing for their conventional functionality.

Answer 144

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

Answer 145

It advises against speech that causes discord, resentment, and negativity, and instead encourages speech that is kind, pleasing, and promotes harmony.

Answer 146

It signifies that a Buddha, having fully realized emptiness, does not remain in a solitary peace but manifests continuously in cyclic existence out of great compassion to benefit sentient beings.

Answer 147

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

Answer 148

It is the direct realization of emptiness, which is the most crucial perfection as it serves as the guide for all other perfections and is the direct antidote to ignorance.

Answer 149

He systematically analyzes each aggregate (form, feeling, discrimination, compositional factors, consciousness) to show that none can inherently exist individually or as a collection, demonstrating that any self imputed upon them is empty.

Answer 150

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

Answer 151

To generate profound gratitude for the countless times all sentient beings have shown kindness in past lives, which naturally leads to the wish to repay their kindness through seeking enlightenment for their ultimate happiness.

Answer 152

Engaging bodhicitta, through the practice of the six perfections, transforms one's mindstream by gradually purifying all defilements and obscurations, leading to the full realization of Buddhahood.

Answer 153

He demonstrates that the self cannot be found as inherently existing either as identical to or separate from any or all of the five aggregates, thus concluding the self is merely designated on them.

Answer 154

Generosity, practiced with bodhicitta and wisdom, is crucial for accumulating vast merit, overcoming attachment, and developing a boundless mind that is capable of truly benefiting all sentient beings.

Answer 155

He clarifies that phenomena, like illusions, appear vividly and function conventionally, but they are ultimately empty of inherent existence; they are not non-existent but are devoid of intrinsic reality.

Answer 156

ensuring non-regression?, "They are: not abandoning any sentient being, not abandoning the practice of the six perfections, not abandoning the direct realization of emptiness, and not abandoning the great aspiration to Buddhahood.

Answer 157

Correct reasoning, especially the use of *prasanga* arguments, is essential to dismantle mistaken conceptualizations of inherent existence and to arrive at a precise, accurate understanding of emptiness.

Answer 158

It is the path where the bodhisattva repeatedly habituates to the direct realization of emptiness, gradually eliminating the subtle obscurations (both afflictive and to omniscience) and perfecting the virtues.

Answer 159

Right intention involves cultivating intentions of renunciation (from cyclic existence), non-ill-will (towards others), and non-harming, forming the basis for virtuous actions and thoughts.

Answer 160

By meditating on the fact that all beings equally desire happiness and freedom from suffering, equanimity dissolves biases and prejudice (attachment to friends, aversion to enemies), fostering impartial compassion.

Answer 161

Dharma, Sangha) for a Mahayana practitioner?, "Taking refuge is the foundational commitment that provides ultimate direction, protection, and support on the path to liberation and full enlightenment for the benefit of all sentient beings.

Answer 162

He demonstrates that if the self were separate from the aggregates, it would be unobservable and non-functional, thus it is merely designated in dependence on them.

Answer 163

A Buddha's compassion is non-conceptual, spontaneous, and boundless, arising naturally from their profound realization of emptiness and their complete elimination of self-cherishing, enabling effortless benefit for all beings.

Answer 164

Generosity, ethical discipline, patience, joyous effort, meditative concentration, and wisdom.

Answer 165

He analyzes each aggregate and shows that they are neither inherently one nor inherently many, thus demonstrating their empty nature.

Answer 166

It is to develop profound mental stability and one-pointedness, which provides the necessary foundation for achieving penetrating insight into emptiness and manifesting limitless enlightened activities.

Answer 167

He clarifies that phenomena, though empty of inherent existence, are still conventionally valid and functional, allowing for the operation of karma, ethical choices, and the existence of the path.

Answer 168

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

Answer 169

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

Answer 170

Its immense power, arising from the boundless wish for all beings to be free from suffering, acts as a powerful antidote to accumulated negative karma and prevents future unwholesome actions.

Answer 171

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

Answer 172

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

Answer 173

It is the truth of the origin of suffering (samudaya), which states that suffering arises from causes, primarily grasping and ignorance, illustrating the principle of dependent arising.

Answer 174

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

Answer 175

Right livelihood involves engaging in occupations that do not cause harm to others and are consistent with ethical principles, thereby supporting one's spiritual practice and benefiting society.

Answer 176

Non-conceptual wisdom is the direct, unmediated apprehension of emptiness, free from all mental constructs and dualistic appearances, which is the ultimate antidote to ignorance and the direct cause for attaining omniscience.

Answer 177

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

Answer 178

He clarifies that phenomena, though empty of inherent existence, are still conventionally valid and functional, allowing for the operation of karma and the existence of the path to liberation.

Answer 179

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

Answer 180

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 due to their wisdom and compassion.

Answer 181

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 182

He clarifies that phenomena, like illusions, appear vividly and function conventionally, but they are ultimately empty of inherent existence; they are not non-existent but are devoid of intrinsic reality.

Answer 183

To generate profound gratitude for the countless times all sentient beings have shown kindness in past lives, which naturally leads to the wish to repay their kindness through seeking enlightenment.

Answer 184

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

Answer 185

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

Answer 186

He applies the sevenfold analysis (whether it is one, many, etc.) to the aggregates, demonstrating that no inherently existing self or aggregates can be found, thus they are empty.

Answer 187

The Prajñāpāramitā Sūtras primarily elucidate the profound wisdom of emptiness and the path of the bodhisattva.

Answer 188

It is a root text by Maitreya (or Asaṅga, depending on tradition) that provides a systematic outline and commentary on the vast Prajñāpāramitā Sūtras.

Answer 189

Its purpose is to provide a comprehensive framework for understanding the hidden meanings and progressive stages of realization within the Prajñāpāramitā Sūtras.

Answer 190

The eight topics are: the all-aspect knowledge, the knowledge of paths, the knowledge of bases, the complete training in all aspects, the peak training, the gradual training, the training in a single instant, and the resultant dharmakāya.

Answer 191

It is the omniscient wisdom of a Buddha, which is the ultimate goal of the Mahāyāna path, characterized by knowing all phenomena in all their aspects.

Answer 192

It is the wisdom of a bodhisattva that knows the paths of all three vehicles (Śrāvaka, Pratyekabuddha, and Bodhisattva) and how they lead to their respective goals.

Answer 193

It is the wisdom that knows the foundations or bases of everything, including phenomena of cyclic existence and nirvāṇa.

Answer 194

The *Abhisamayālaṁkāra* explains the various stages of the bodhisattva's path, from generating bodhicitta up to the attainment of Buddhahood, which are correlated with the Ten Bhūmis.

Answer 195

Emptiness is the ultimate nature of all phenomena, meaning they lack inherent existence, and its realization is the core of wisdom.

Answer 196

It refers to the understanding that the paths and realizations are themselves empty of inherent existence, yet they function effectively.

Answer 197

The knowledge of the two truths (conventional and ultimate) and the knowledge of the paths that lead to liberation.

Answer 198

Compassion (karuṇā) serves as the primary motivation for engaging in the bodhisattva path and for realizing emptiness, ensuring wisdom is not merely intellectual.

Answer 199

It means that the realization of emptiness (wisdom) is always imbued with the motivation to benefit all sentient beings (compassion).

Answer 200

It refers to the peak of the path of preparation, where the bodhisattva's understanding of emptiness is at its highest conceptual level, just before direct realization.

Answer 201

It refers to the gradual purification of defilements and the enhancement of realizations that occur throughout the bodhisattva stages after gaining direct insight into emptiness.

Answer 202

It refers to the final training where all remaining subtle obscurations are removed in a single moment, leading to the attainment of full Buddhahood.

Answer 203

It is the ultimate result of the path, the Buddha's Truth Body, which encompasses perfect wisdom and infinite compassion.

Answer 204

It categorizes them according to their level of realization, from ordinary individuals to those on the various bodhisattva paths and finally Buddhas.

Answer 205

The stage where practitioners initially generate bodhicitta and accumulate merit and wisdom through practices like the Six Perfections.

Answer 206

The stage where practitioners enhance their conceptual understanding of emptiness through analytical meditation, preparing for direct realization.

Answer 207

The stage where practitioners directly and non-conceptually perceive emptiness for the first time, becoming an Ārya (noble being) and entering the first bodhisattva bhūmi.

Answer 208

The stage where practitioners repeatedly meditate on the emptiness they have seen, gradually purifying defilements and enhancing their realizations across the remaining bhūmis.

Answer 209

The final stage where practitioners attain full enlightenment, having completely eliminated all defilements and developed all good qualities.

Answer 210

These trainings encompass the entire progressive development of a bodhisattva's qualities and realizations.

Answer 211

It describes the ultimate wisdom as a direct, non-conceptual realization of emptiness, transcending all intellectual constructs.

Answer 212

The Buddha, Dharma, and Saṅgha.

Answer 213

The Sūtras are the direct words of the Buddha, while the *Abhisamayālaṁlāra* serves as a systematic commentary that reveals their hidden meanings.

Answer 214

It is the wisdom that perfectly realizes the emptiness of all phenomena, free from any conceptual or dualistic grasping.

Answer 215

The obscurations of afflictions (kleśāvaraṇa) and the obscurations to omniscience (jñeyāvaraṇa).

Answer 216

Those who analyze by way of aspects, by way of meaning, by way of both, and by way of neither.

Answer 217

It explains the two form bodies: the enjoyment body (sambhogakāya) and the emanation body (nirmāṇakāya), which arise from the accumulation of merit.

Answer 218

It refers to the training of a bodhisattva who aims to realize all aspects of the path, including the knowledge of all phenomena and the knowledge of the paths.

Answer 219

It is the mother of all Buddhas, giving birth to enlightened beings and their qualities.

Answer 220

Through a gradual process of conceptual understanding, analytical meditation, and eventually direct, non-conceptual realization.

Answer 221

It is the state of a Buddha who has overcome both cyclic existence and the extreme of quiescent nirvāṇa, abiding in neither for the benefit of all beings.

Answer 222

The accumulation of vast merit through virtuous actions serves as the cause for the manifestation of a Buddha's form bodies.

Answer 223

The accumulation of deep awareness (wisdom) through realizing emptiness serves as the cause for the manifestation of a Buddha's truth body (dharmakāya).

Answer 224

A Buddha's activity is spontaneous, constant, and unceasing, arising effortlessly for the benefit of all sentient beings.

Answer 225

A form of meditation that focuses on the ultimate nature of all phenomena, which is emptiness.

Answer 226

It serves as the logical basis for understanding emptiness, as phenomena that arise dependently cannot have inherent existence.

Answer 227

The wisdom that realizes that phenomena do not arise inherently, nor do they cease inherently.

Answer 228

It is a mind free from attachment to friends, aversion to enemies, and indifference to strangers, rooted in the understanding of their ultimate emptiness.

Answer 229

These are the various characteristics and qualities that manifest as a bodhisattva progresses through the stages, reflecting their increasing wisdom and compassion.

Answer 230

One of the five wisdoms of a Buddha, which perfectly reflects all phenomena as they are, without distortion.

Answer 231

One of the five wisdoms of a Buddha, which perceives the equality of all phenomena in emptiness and the equality of all sentient beings.

Answer 232

One of the five wisdoms of a Buddha, which precisely distinguishes all phenomena and their characteristics.

Answer 233

One of the five wisdoms of a Buddha, which spontaneously accomplishes all activities for the benefit of sentient beings.

Answer 234

One of the five wisdoms of a Buddha, which directly realizes the ultimate nature of reality, the dharmadhātu.

Answer 235

It provides the stability and clarity of mind necessary for deeply engaging with and realizing the wisdom of emptiness.

Answer 236

The profound compassion of a Buddha or high-level bodhisattva that cannot be discouraged or overwhelmed by the suffering of sentient beings.

Answer 237

It refers to the radiant wisdom that dispels the darkness of ignorance as a bodhisattva progresses on the path.

Answer 238

They are powerful intentions that guide a bodhisattva's practice and help to actualize their vows to benefit all beings.

Answer 239

Compassion that arises from the understanding of emptiness, free from any inherent dualistic grasping at an inherently existing "sufferer" or "savior".

Answer 240

While it discusses the mind, its ultimate view transcends the inherent existence posited by some Mind-Only interpretations, moving towards the Mādhyamaka view of emptiness.

Answer 241

Mindfulness of body, feelings, mind, and phenomena.

Answer 242

Exertion to prevent non-virtue from arising, abandon arisen non-virtue, produce unarisen virtue, and develop arisen virtue.

Answer 243

Concentration based on aspiration, effort, thinking, and analysis.

Answer 244

Faith, effort, mindfulness, meditative concentration, and wisdom.

Answer 245

The matured forms of the five faculties: power of faith, effort, mindfulness, meditative concentration, and wisdom.

Answer 246

Mindfulness, Dharma investigation, joyous effort, rapture, tranquility, concentration, and equanimity.

Answer 247

Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Answer 248

It is a gradual process of eliminating obscurations through increasing realization of emptiness and cultivation of the perfections.

Answer 249

Actions performed with the motivation of bodhicitta and sealed by the wisdom of emptiness, making them truly transformative.

Answer 250

It helps to conceptually understand emptiness and refute wrong views, paving the way for direct realization.

Answer 251

The direct and immediate realization of emptiness, free from all mental constructs and dualities, attained on the path of seeing.

Answer 252

A Buddha simultaneously perceives conventional appearances and their ultimate emptiness, without contradiction.

Answer 253

The emptiness of inherent existence of all phenomena, beyond conceptual fabrication.

Answer 254

The valid, functional appearances of phenomena, which are nonetheless empty of inherent existence.

Answer 255

The subtle imprints left by the grasping at inherent existence, preventing full, omniscient knowledge of all phenomena.

Answer 256

The mental afflictions (attachment, anger, ignorance, etc.) that prevent liberation from cyclic existence.

Answer 257

The obscurations of afflictions are mainly purified on the path of seeing and meditation, while the obscurations to omniscience are fully purified on the path of no more learning.

Answer 258

The training in the understanding of the nature of phenomena, the training in non-conceptual wisdom, the training in the two truths, and the training in the union of wisdom and compassion.

Answer 259

A Buddha's enlightened activities arise spontaneously and effortlessly, without any need for conscious effort or fabrication.

Answer 260

The complete and perfect knowledge of all phenomena, both conventionally and ultimately, without any limitations.

Answer 261

It presents the entire content of the Perfection of Wisdom sutras in a condensed, systematic outline based on the bodhisattva's journey.

Answer 262

It means "gone to the other shore," signifying that these practices lead one beyond cyclic existence to enlightenment.

Answer 263

It is the analytical meditation that leads to the direct realization of emptiness.

Answer 264

It is the development of single-pointed concentration that provides the stable foundation for insightful meditation.

Answer 265

They are practiced in union; shamatha provides the mental stability, and vipashyana provides the wisdom that penetrates reality.

Answer 266

One of the five wisdoms of a Buddha, which perfectly discerns all phenomena and their specific characteristics.

Answer 267

One of the five wisdoms of a Buddha, which effortlessly accomplishes all actions for the benefit of sentient beings.

Answer 268

Conceptual thought is initially used in analytical meditation to understand emptiness, but is eventually transcended for direct, non-conceptual realization.

Answer 269

The mind is described as fundamentally pure (empty of inherent existence) but temporarily obscured by adventitious defilements.

Answer 270

The attainment of the two kāyas (bodies) of a Buddha: the form bodies (rūpakāya) for the benefit of others and the truth body (dharmakāya) for one's own realization.

Answer 271

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

Answer 272

It succinctly encapsulates the essence of the Prajñāpāramitā teachings, stating that form is emptiness, and emptiness is form.

Answer 273

By systematically analyzing their lack of inherent existence, demonstrating their illusory nature.

Answer 274

While similar to the Mind-Only school, here it refers to phenomena appearing to the mind but ultimately being empty of inherent existence.

Answer 275

The knowledge of the bases of cyclic existence, the bases of nirvāṇa, and the bases that are neither.

Answer 276

It allows the bodhisattva to skillfully guide beings of all three vehicles to their respective liberations, understanding their diverse needs.

Answer 277

The wisdom that directly perceives the ultimate truth of emptiness, which is beyond all conceptual elaborations.

Answer 278

The world of appearances, which functions conventionally but is ultimately empty of inherent existence.

Answer 279

It systematically lays out the steps and types of knowledge needed to progressively realize emptiness through both conceptual and non-conceptual means.

Answer 280

From the realization of emptiness, a Buddha's boundless compassion and skillful means manifest naturally and effortlessly to benefit beings.

Answer 281

The complete knowledge of all phenomena in their every aspect, which is the result of fully purifying both obscurations.

Answer 282

A part of the training that involves discerning the specific characteristics of various phenomena to understand their true nature.

Answer 283

A part of the training that involves realizing the emptiness of inherent characteristics in all phenomena.

Answer 284

Faith in the teachings of emptiness and the path of the bodhisattva provides the initial impetus for practice.

Answer 285

They are irreversible from the path to full enlightenment, having gained direct insight into emptiness.

Answer 286

The *Abhisamayālaṁlāra* is a structured commentary that extracts and clarifies the profound, often diffuse, meaning of the Perfection of Wisdom Sūtras.

Answer 287

The deeply ingrained habit of grasping at inherent existence.

Answer 288

By systematically searching for inherent existence in all phenomena and failing to find it, one develops unwavering conviction.

Answer 289

The understanding that because phenomena arise dependently, they must necessarily be empty of inherent existence.

Answer 290

The Form Body (Rūpakāya) for the benefit of others and the Truth Body (Dharmakāya) for one's own perfect realization.

Answer 291

To guide practitioners to understand the ultimate truth of emptiness (definitive) and to apply provisional teachings (interpretive) appropriately.

Answer 292

The attainment of unsurpassed, perfect, complete Buddhahood.

Answer 293

As a systematic, logical, and increasingly profound journey through various stages of understanding and realization.

Answer 294

Emptiness, the absence of inherent existence.

Answer 295

All phenomena, regardless of their conventional appearances, share the single taste of emptiness.

Answer 296

These are the six perfections plus four additional ones (skillful means, aspiration, power, wisdom), all practiced with the realization of emptiness.

Answer 297

Accumulating wisdom (through understanding emptiness) is the primary cause for attaining the Truth Body (Dharmakāya) of a Buddha.

Answer 298

The complete and irreversible elimination of all obscurations to omniscience.

Answer 299

It is a compassion that sees sentient beings as suffering in an illusory way, motivating tireless effort for their liberation.

Answer 300

It presents them in a highly organized and detailed manner, revealing the inner connections and logical progression of the path.

Answer 301

They provide extensive explanations, clarify difficult points, and elaborate on the subtle meanings, making the root text accessible to students.

Answer 302

The ability to know all phenomena, their causes, conditions, and results, simultaneously and without effort.

Answer 303

A term used to describe the emptiness of all phenomena, emphasizing its all-encompassing nature.

Answer 304

The Buddha's wisdom that perceives all phenomena without any obstruction or hindrance.

Answer 305

Conceptual wisdom involves mental constructs and dualities, while non-conceptual wisdom directly perceives emptiness without such limitations.

Answer 306

A realization that develops as a bodhisattva progresses, allowing them to understand the thoughts and intentions of other beings.

Answer 307

The ultimate wisdom that fully realizes the emptiness of all phenomena, transcending all intellectual constructs.

Answer 308

The *Mūlamadhyamakakārikā* (Root Verses on the Middle Way).

Answer 309

To demonstrate the emptiness (śūnyatā) of all phenomena by refuting any inherent existence or self-nature (svabhāva).

Answer 310

Conventional truth (saṃvṛti-satya) and ultimate truth (paramārtha-satya).

Answer 311

Emptiness is the absence of inherent existence in all phenomena, meaning nothing exists independently or by its own nature.

Answer 312

They are synonymous: because phenomena are dependently arisen, they are empty of inherent existence; and because they are empty, they can arise dependently.

Answer 313

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

Answer 314

He argues that nothing can arise inherently from itself, from other, from both, or from neither, thereby demonstrating that all production is dependently originated and thus empty.

Answer 315

The inherent existence (svabhāva) of phenomena.

Answer 316

Because grasping at inherent existence is the root cause of all suffering and mental afflictions.

Answer 317

The *prasanga* (reductio ad absurdum) method, showing the absurd consequences of assuming inherent existence.

Answer 318

Cessation is also empty of inherent existence; it is the cessation of suffering and its causes, which is itself dependently arisen.

Answer 319

He shows that motion cannot inherently exist in the mover, the path, or the motion itself, demonstrating its dependent nature.

Answer 320

To demonstrate the selflessness of persons (pudgala-nairātmya) by showing that no inherently existing self can be found.

Answer 321

He shows that past, present, and future are dependently related and cannot exist inherently in isolation.

Answer 322

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 323

Nirvāṇa is also empty of inherent existence; it is not a positive entity but the mere cessation of grasping and defilements.

Answer 324

There is not the slightest distinction between samsara and nirvana.

Answer 325

Both samsara and nirvana are empty of inherent existence; their distinction is merely conventional.

Answer 326

Because it eradicates the fundamental ignorance that grasps at inherent existence, which is the root of cyclic existence.

Answer 327

Compassion motivates one to realize emptiness for the benefit of all suffering beings, who are deluded by grasping at inherent existence.

Answer 328

Causes and conditions are themselves empty of inherent existence; they function dependently but are not ultimately real in themselves.

Answer 329

If cause and effect were inherently identical, there would be no production; if inherently different, they could not relate as cause and effect.

Answer 330

Chapter 2.

Answer 331

Chapter 27.

Answer 332

Chapter 25.

Answer 333

Examination of Conditions"?,It refutes inherent production from any of the four conditions (cause, object-support, immediate, predominant).

Answer 334

It refers to phenomena that appear to exist and are valid for ordinary interaction, but only in dependence and without inherent reality.

Answer 335

It refers to the absence of inherent existence, the true mode of being of phenomena, which is realized non-conceptually.

Answer 336

By asserting that emptiness is not absolute non-existence but the lack of inherent existence, allowing for conventional functionality.

Answer 337

By refuting any inherently existing, permanent self or phenomena.

Answer 338

It means that phenomena do not possess an unchanging, independent essence or identity from their own side.

Answer 339

It directly links dependent arising with emptiness, making them two sides of the same coin.

Answer 340

Nirvana is the cessation of concepts and proliferation (prapañca), which are rooted in grasping at inherent existence.

Answer 341

as attributed to dependent arising?,Dependent arising is considered the supreme reasoning for establishing emptiness.

Answer 342

despite their emptiness?,Phenomena, though empty, can still perform functions and engage in cause-and-effect relationships.

Answer 343

Ordinary perception is conventionally valid for practical purposes, even if it apprehends phenomena as inherently existent.

Answer 344

The fundamental ignorance that grasps at inherent existence.

Answer 345

He shows they are mutually dependent and cannot inherently exist independently of each other.

Answer 346

To realize emptiness directly and thereby cut off the root of cyclic existence.

Answer 347

Wisdom, the realization of emptiness, is the direct antidote to ignorance and the means to liberation.

Answer 348

A person is a mere designation on the aggregates (body, mind, etc.) and does not inherently exist.

Answer 349

The emptiness of inherent existence of the person.

Answer 350

Suffering arises dependently and lacks inherent nature; it is not a fixed, independent entity.

Answer 351

Even ultimate truth (emptiness) is empty of inherent existence; it is not a reified absolute.

Answer 352

By understanding that sentient beings suffer due to grasping at what is ultimately non-existent, a bodhisattva's compassion deepens.

Answer 353

Emptiness, free from all conceptual elaborations and extremes.

Answer 354

The idea that something inherently arises from something else, which Nāgārjuna refutes.

Answer 355

The idea that something inherently arises from itself, which Nāgārjuna refutes.

Answer 356

Phenomena appear to exist but are ultimately empty of inherent reality, similar to a dream or an illusion.

Answer 357

Ultimate reality, emptiness, is beyond words and concepts, thus sometimes represented by silence.

Answer 358

It is their dependent existence, which is sufficient for them to function in the world.

Answer 359

Nirvana is not something to be *acquired* but the *cessation* of ignorance and defilements, which are already non-inherently existent.

Answer 360

They are not separate entities; ultimate truth is the true nature of conventional phenomena.

Answer 361

Complete liberation from cyclic existence and the attainment of Buddhahood.

Answer 362

The Mādhyamaka (Middle Way) school.

Answer 363

The Buddha, like all phenomena, exists dependently and lacks inherent nature.

Answer 364

Each chapter systematically refutes the inherent existence of a particular phenomenon or concept.

Answer 365

Chapter 3.

Answer 366

Chapter 4.

Answer 367

Chapter 5.

Answer 368

Chapter 6.

Answer 369

Chapter 8.

Answer 370

Chapter 9.

Answer 371

Chapter 10.

Answer 372

Chapter 11.

Answer 373

Chapter 12.

Answer 374

Chapter 23.

Answer 375

Chapter 26.

Answer 376

Nirvana is the peaceful cessation of all conceptual proliferations.

Answer 377

Emptiness itself is also empty of inherent existence; it is not a reified absolute or a 'thing'.

Answer 378

It systematically established the Mādhyamaka view of emptiness, becoming a cornerstone for later philosophical developments in India and Tibet.

Answer 379

Just as space is not a substance but allows for the existence of all phenomena, emptiness (absence of inherent existence) allows for dependent arising.

Answer 380

Realizing emptiness reduces grasping and egoism, fostering greater compassion and altruistic action.

Answer 381

Suffering arises dependently on its causes, which are themselves empty of inherent existence.

Answer 382

He shows that the individual is neither inherently identical with the aggregates nor inherently separate from them.

Answer 383

It leads to the realization of emptiness and reduces grasping at fixed entities.

Answer 384

The Buddha taught that existence is not permanent (eternalism) nor does it cease completely (nihilism), but exists as dependent arising, thus empty.

Answer 385

Logic and reasoning are used as tools to dismantle misconceptions about inherent existence, leading to the direct experience of emptiness.

Answer 386

Reality is beyond all dualistic conceptualizations and inherent existence.

Answer 387

It guides the practitioner to analyze phenomena and ultimately rest in the non-conceptual realization of their emptiness.

Answer 388

To attain omniscience and be able to spontaneously and effectively benefit all sentient beings.

Answer 389

The Prajñāpāramitā Sūtras are the primary scriptural source for Nāgārjuna's philosophical arguments on emptiness.

Answer 390

By refuting inherent production, he shows that phenomena are necessarily empty of inherent existence.

Answer 391

Emptiness is not something created or constructed; it is the ultimate nature of reality as it is.

Answer 392

Ignorance (grasping at inherent existence) leads to attachment, which in turn leads to suffering.

Answer 393

It systematically dismantles all conceptual fabrications, leading the mind towards the direct experience of ultimate reality.

Answer 394

Phenomena exist in dependence on other factors, not in isolation.

Answer 395

It leads to the possibility of their complete cessation.

Answer 396

By providing the profound philosophical basis for the Perfection of Wisdom, which is essential for a bodhisattva's journey.

Answer 397

To free the mind from clinging and dualistic perceptions, leading to liberation.

Answer 398

It means avoiding the extremes of eternalism (inherent existence) and nihilism (absolute non-existence).

Answer 399

Cause and effect are interdependent and empty of inherent existence, yet they function conventionally.

Answer 400

Wisdom (realizing emptiness) enables one to see the root of suffering, which then fuels boundless compassion to liberate others.

Answer 401

It is a crucial tool to dispel misconceptions and prepare the mind for the direct insight into emptiness.

Answer 402

They do not arise inherently from a fixed, independent source.

Answer 403

Qualities cannot exist inherently separate from their substrata, nor can substrata exist inherently without qualities.

Answer 404

The realization that nothing has inherent existence, and everything is dependently arisen.

Answer 405

It provides the correct view (wisdom) that is necessary to guide effective meditation on emptiness.

Answer 406

It refers to the valid mode of existence, either conventionally or ultimately.

Answer 407

Consciousness, like other phenomena, is dependently arisen and empty of inherent existence.

Answer 408

It provides the ultimate understanding of suffering, its cause, cessation, and path, by showing their emptiness of inherent existence.

Answer 409

Equanimity establishes an impartial mind, free from attachment and aversion towards any sentient being, thereby ensuring that one's loving-kindness and compassion extend equally to all, without bias.

Answer 410

He demonstrates that 'form' cannot inherently exist as distinct from the other aggregates, nor can the other aggregates exist inherently without form, proving their mutual dependence and emptiness.

Answer 411

Ethical discipline purifies the mind of gross defilements, creating the inner peace, absence of remorse, and mental stability necessary for sustained meditative concentration and deeper insights.

Answer 412

He clarifies that phenomena appear vividly and function conventionally, but this appearance is like an illusion, which is empty of inherent existence; they are not non-existent but are devoid of intrinsic reality.

Answer 413

Wisdom (the direct realization of emptiness) is paramount because it is the essential condition for attaining Buddhahood, directly cutting the root of ignorance and leading to omniscience and complete liberation.

Answer 414

He emphasizes that method (compassion, skillful means, merit accumulation) and wisdom (emptiness realization, wisdom accumulation) must be practiced inseparably and simultaneously, like two wings of a bird, for complete Buddhahood.

Answer 415

Right intention involves cultivating intentions of renunciation (from cyclic existence), non-ill-will (towards others), and non-harming, forming the basis for virtuous thoughts and actions, and aligning with altruism.

Answer 416

It refers to the progressive elimination of both the afflictive obscurations (klesha-āvaraṇa) and the obscurations to omniscience (jñeya-āvaraṇa) as a bodhisattva advances through the bhūmis, leading to perfect purity.

Answer 417

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 and guide them effectively.

Answer 418

Aspirational bodhicitta, the fervent wish to attain Buddhahood for others' sake, acts as the fundamental, continuous motivation that transforms all of one's actions into causes for enlightenment.

Answer 419

He demonstrates that elements like earth, water, fire, and wind cannot inherently exist with their attributes (e.g., hardness for earth) as they are mutually dependent, proving their emptiness.

Answer 420

Patience enables a bodhisattva to endure suffering, criticism, and aggression without anger or resentment, which purifies negative karma and prevents mental disturbances, fostering inner peace.

Answer 421

He argues that the knower cannot inherently exist independently of the known, nor the known without the knower; they are mutually dependent, like the two sides of a balance, thus empty.

Answer 422

leading to its weakening or loss?, "They include deceiving one's spiritual master, making others regret virtuous deeds, speaking disparagingly of the Mahayana, and deceiving sentient beings.

Answer 423

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

Answer 424

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

Answer 425

It describes the Buddha's perfect knowledge of all the different paths and stages that lead to liberation and enlightenment for all sentient beings, enabling them to guide others effectively and appropriately.

Answer 426

To generate profound gratitude for the countless times all sentient beings have shown kindness in past lives, which naturally leads to the wish to repay their kindness through seeking enlightenment for their ultimate happiness.

Answer 427

He demonstrates that if the self were identical to the aggregates, it would be multiple and impermanent; if entirely different, it would be unobservable, thus neither holds true, proving it is merely imputed.

Answer 428

He argues that if causes inherently produced effects, they would either exist simultaneously or be entirely separate, neither of which is tenable, demonstrating their mutual dependence and emptiness.

Answer 429

He clarifies that phenomena, though empty of inherent existence, are still conventionally valid and functional, allowing for the operation of karma and the existence of the path to liberation.

Answer 430

Right livelihood involves engaging in occupations that do not cause harm to others and are consistent with ethical principles, thereby supporting one's spiritual practice and benefiting society.

Answer 431

water, fire, and wind by analyzing their attributes?, "He demonstrates that elements cannot inherently exist with their attributes (e.g., hardness for earth) as they are mutually dependent and cannot be defined independently, proving their emptiness.

Answer 432

It describes the Buddha's perfect knowledge of all the different paths and stages that lead to liberation and enlightenment for all sentient beings, enabling them to guide others effectively and appropriately.

Answer 433

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

Answer 434

These are immense, unwavering vows to liberate all sentient beings and to achieve Buddhahood for their sake, providing constant motivation and preventing deviation from the path.

Answer 435

He applies the sevenfold analysis (whether it is one, many, etc.) to the aggregates, demonstrating that no inherently existing self can be found within them, nor are they inherently the self, proving their emptiness.

Answer 436

He demonstrates that 'form' cannot inherently exist as distinct from the other aggregates, nor can the other aggregates exist inherently without form, proving their mutual dependence and emptiness.

Answer 437

Aspirational prayers reinforce and deepen the wish for enlightenment for all beings, keeping the motivation strong over time and dedicating all efforts towards this ultimate altruistic goal.

Answer 438

He argues that if causes inherently produced effects, then either something would arise from nothing (absurd), or from something already existent (no production needed), demonstrating dependent arising and emptiness of production.

Answer 439

Joyous effort 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 440

He clarifies that phenomena exist conventionally through valid nominal designation and dependently, appearing functionally to an unanalyzing mind, even though they lack inherent reality. This allows for karma and the path to function.

Answer 441

To generate profound gratitude for the countless times all sentient beings have shown kindness in past lives, which naturally leads to the wish to repay their kindness through seeking enlightenment for their ultimate happiness.

Answer 442

Correctly identifying the object of negation (inherent existence) is paramount to avoid falling into the extreme of nihilism (negating even conventional existence) or eternalism (failing to negate inherent existence).

Answer 443

Right livelihood involves engaging in occupations that do not cause harm to others and are consistent with ethical principles, thereby supporting one's spiritual practice and benefiting society.

Answer 444

He demonstrates that elements cannot inherently exist with their attributes (e.g., hardness for earth) as they are mutually dependent and cannot be defined independently, proving their emptiness.

Answer 445

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

Answer 446

To develop profound mental stability and one-pointedness, which serves as the necessary foundation for deep insight into emptiness and for manifesting skillful means to benefit others.

Answer 447

He clarifies that phenomena, like illusions, appear vividly and function conventionally, but they are ultimately empty of inherent existence; they are not non-existent but are devoid of intrinsic reality.

Answer 448

Right intention involves cultivating intentions of renunciation (from cyclic existence), non-ill-will (towards others), and non-harming, forming the basis for virtuous thoughts and actions, and aligning with altruism.

Answer 449

Engaging bodhicitta, through the practice of the six perfections, transforms one's mindstream by gradually purifying all defilements and obscurations, leading to the full realization of Buddhahood.

Ch 7 Part 3- Aspiring and Engaging Bodhicitta Flashcards

(473 cards)