Ch 7 Part 1- Aspiring and Engaging Bodhicitta Flashcards

Question

What is the object of immeasurable joy meditation?

Answer 1

The object is all sentient beings, rejoicing in their happiness and prosperity, especially their virtuous qualities and liberation.

Answer 2

The object is all sentient beings, seeing them without bias or prejudice, and wishing them to be free from attachment and aversion.

Answer 3

Equanimity helps to dissolve biases and partiality (attachment to friends, aversion to enemies), ensuring that one's loving-kindness and compassion extend to all beings equally, not just those one likes.

Answer 4

Avoid developing indifference or apathy; true equanimity is a balanced, unbiased mind filled with warmth and concern for all.

Answer 5

By genuinely rejoicing in others' happiness, one overcomes envy and opens one's heart to shared well-being.

Answer 6

Typically, one starts with oneself, then extends to loved ones, then neutral beings, then difficult beings, and finally to all sentient beings without exception.

Answer 7

The first step is 'recognizing all sentient beings as one's mother'.

Answer 8

Due to countless rebirths, every sentient being has, at some point, been one's kind mother, providing care and love, fostering a sense of deep connection and gratitude.

Answer 9

The second step is 'recalling their kindness'.

Answer 10

Recalling the kindness shown by mothers, both in this life and countless past lives, such as bearing one, nurturing, protecting, and sacrificing for one's well-being.

Answer 11

The third step is 'wishing to repay their kindness'.

Answer 12

Recognizing that their past kindness was often mixed with ignorance and resulted in suffering, one wishes to liberate them from suffering and lead them to ultimate happiness.

Answer 13

The fourth step is 'loving-kindness (mettā)'.

Answer 14

It is the heartfelt wish for all sentient beings to experience happiness and the causes of happiness, seeing them as one's cherished children.

Answer 15

The fifth step is 'great compassion (mahākaruṇā)'.

Answer 16

It is the intense aspiration for all sentient beings to be free from suffering and the causes of suffering, seeing their plight as unbearable.

Answer 17

The sixth step is 'pure extraordinary intention (adhiśaya)'.

Answer 18

It is the resolve to personally take responsibility for liberating all sentient beings from suffering, beyond merely wishing for it. It is the determination, 'I will cause them to be free from suffering'.

Answer 19

The seventh and final step is 'bodhicitta' itself.

Answer 20

Having cultivated great compassion and the extraordinary intention to liberate all beings, one realizes that only a fully enlightened Buddha can perfectly fulfill this aim, thus aspiring to Buddhahood for their sake.

Answer 21

Great compassion and extraordinary intention are the direct causes.

Answer 22

While not explicitly a numbered step, equanimity is foundational as it helps remove partiality, ensuring the previous steps extend to all beings impartially.

Answer 23

The seven-point instruction focuses on cultivating altruistic love and compassion by reflecting on others' past kindness, leading to the wish for their enlightenment, whereas the other method directly exchanges one's self-cherishing for cherishing others.

Answer 24

The ultimate effect is the generation of genuine bodhicitta, the mind aspiring to unsurpassed enlightenment for the benefit of all sentient beings.

Answer 25

Each step serves as a cause for the subsequent effect, culminating in bodhicitta as the final effect.

Answer 26

what is the primary cause of suffering for sentient beings?,"Nāgārjuna asserts that suffering primarily stems from self-cherishing and ignorance regarding the true nature of reality.

Answer 27

He emphasizes the cultivation of compassion and wisdom, integrating ethical conduct with the understanding of emptiness.

Answer 28

It explains that ethical conduct, motivated by compassion, becomes truly profound and efficacious when understood through the lens of emptiness, as all phenomena, including actions and their results, lack inherent existence.

Answer 29

It refers to a necklace of precious jewels, symbolizing the profound and interconnected instructions on ethics, compassion, and wisdom that lead to supreme enlightenment.

Answer 30

Avoiding the ten non-virtuous actions and engaging in their virtuous counterparts.

Answer 31

Taking life, taking what is not given, and sexual misconduct.

Answer 32

Lying, divisive speech, harsh speech, and senseless chatter.

Answer 33

Covetousness, malice, and wrong views.

Answer 34

Wrong views are fundamentally rooted in holding concepts of inherent existence, which lead to misunderstanding karma and reality.

Answer 35

Abandoning non-virtuous actions leads to positive karmic results, freedom from suffering, and establishes a foundation for higher spiritual attainments.

Answer 36

It encourages treating all beings as one's own child or friend, recognizing their common desire for happiness and freedom from suffering, regardless of their current relationship to oneself.

Answer 37

Mundane ethics, rooted in conventional truth, establish a basis for purification and merit, while transcendent wisdom (emptiness) fully liberates from cyclic existence; both are interdependent for complete enlightenment.

Answer 38

Generosity is presented as a fundamental practice for accumulating merit, counteracting attachment, and fostering an altruistic mind.

Answer 39

He provides advice for rulers to govern ethically, prioritize the welfare of their subjects, and practice compassion, illustrating the application of Buddhist ethics in society.

Answer 40

He advises wise management of wealth, encouraging its use for virtuous purposes and generosity rather than attachment or hoarding.

Answer 41

The *Bodhisattvabhūmi* (Stages of the Bodhisattva) describes the complete path of a bodhisattva, outlining their practices, qualities, and the various stages of their spiritual development.

Answer 42

It is traditionally attributed to Asanga, a prominent figure in the Yogācāra school.

Answer 43

It is primarily structured around the ten *bhūmis* (grounds or stages) of a bodhisattva, detailing the specific perfections (pāramitās) cultivated at each stage.

Answer 44

It is a foundational and comprehensive text for understanding the practical training and spiritual progression of a bodhisattva.

Answer 45

The text emphasizes the accumulation of two collections: the collection of merit (punya-saṃbhāra) and the collection of wisdom (jñāna-saṃbhāra), both essential for attaining Buddhahood.

Answer 46

The collection of merit refers to all virtuous actions, particularly those motivated by bodhicitta, such as generosity, ethical conduct, and patience, which create positive karmic imprints.

Answer 47

The collection of wisdom refers to the cultivation of insight into the true nature of reality, especially emptiness and dependent arising, through study, contemplation, and meditation.

Answer 48

The collection of merit purifies defilements and provides the necessary conditions and conducive environment for practice, while the collection of wisdom directly cuts the root of ignorance and suffering. Both are like the two wings of a bird, both needed for flight.

Answer 49

The *Bodhisattvabhūmi* details how the ten *pāramitās* are cultivated and perfected across the various bodhisattva stages, with each stage emphasizing the mastery of specific perfections.

Answer 50

It stresses that the bodhisattva's motivation is driven by immense compassion for all sentient beings, wishing to liberate them from suffering, and realizing that only a Buddha can fully achieve this.

Answer 51

Tsongkhapa's *Illuminating the Intent* is a commentary on Candrakīrti's *Madhyamakāvatāra* (Entering the Middle Way).

Answer 52

The central theme is the emptiness (śūnyatā) of all phenomena, specifically through the Prasangika Madhyamaka approach.

Answer 53

He views it as the most clear and authoritative exposition of Nāgārjuna's profound view of emptiness and the ten bodhisattva grounds.

Answer 54

It primarily uses *prasanga* (consequence or reductio ad absurdum) arguments to show that phenomena cannot exist inherently, without asserting any independent positive thesis.

Answer 55

Dependent arising is presented as the reason for emptiness: because phenomena arise dependently, they cannot have inherent existence. They are mutually inclusive.

Answer 56

He explains that phenomena exist conventionally, appearing to function, but ultimately lack inherent existence. Emptiness is the ultimate truth, the way things truly are. These two truths are not separate entities but two aspects of the same reality.

Answer 57

The ten *bhūmis* are the ten stages of a bodhisattva's path, each characterized by the perfection of specific *pāramitās* (perfections) and an increasing realization of emptiness.

Answer 58

The perfection of wisdom (prajñāpāramitā) is increasingly emphasized, as deeper insight into emptiness marks higher *bhūmis*.

Answer 59

They are the two essential wings of the Mahayana path: compassion motivates the bodhisattva to act for others' benefit, while wisdom provides the correct understanding of reality to effectively do so.

Answer 60

He refutes extreme views such as nihilism (that nothing exists at all) and eternalism (that things inherently exist), emphasizing that emptiness is the middle way, the absence of inherent existence, not total non-existence.

Answer 61

The full Sanskrit title is *Madhyamakāvatāra*.

Answer 62

Candrakīrti lived in the seventh century CE and was a key exponent of the Prasangika Madhyamaka school of Buddhist philosophy.

Answer 63

Its purpose is to introduce the reader to the profound view of emptiness as taught by Nāgārjuna, guiding them through the bodhisattva grounds and their associated perfections.

Answer 64

He explains that phenomena operate conventionally for ordinary beings while, ultimately, they lack inherent existence. Both truths are necessary for a complete understanding of reality and the path.

Answer 65

He refutes the existence of a self-cognizing consciousness, arguing that consciousness itself cannot be its own object of apprehension.

Answer 66

He stresses that great compassion (mahākaruṇā) is the fundamental root of the Mahayana path, preceding and motivating the cultivation of wisdom.

Answer 67

Understanding these arguments is crucial for realizing emptiness, which is the direct antidote to the root of cyclic existence (ignorance).

Answer 68

*Madhyamakāvatāra* serves as an authoritative commentary and a systematic introduction to the profound teachings of emptiness found in Nāgārjuna's root verses.

Answer 69

He employs various analogies, such as dreams, illusions, and reflections, to illustrate how phenomena appear to exist but are empty of inherent nature.

Answer 70

He explains that while they achieve a form of liberation from cyclic existence, their *nirvāṇa* is incomplete compared to that of a Buddha, as they have not fully eliminated the subtle imprints of ignorance or perfected their compassion.

Answer 71

The full Sanskrit title is *Mūlamadhyamakakārikā* (Root Verses on the Middle Way).

Answer 72

Its primary aim is to demonstrate that all phenomena are empty of inherent existence (svabhāva) through logical reasoning.

Answer 73

He primarily employs *reductio ad absurdum* (prasanga) arguments to show the inconsistencies arising from the assumption of inherent existence.

Answer 74

The Middle Way is defined as avoiding the two extremes of eternalism (belief in inherent existence) and nihilism (belief in total non-existence).

Answer 75

For Nāgārjuna, emptiness is precisely dependent arising; phenomena are empty of inherent existence *because* they arise in dependence on causes, conditions, and other phenomena.

Answer 76

He argues that things cannot be produced from themselves, from others, from both, or from neither, thereby demonstrating that all production is dependently originated and lacks inherent nature.

Answer 77

It is considered the foundational text of the Madhyamaka school and has profoundly influenced all subsequent Mahayana philosophical traditions, particularly on the topic of emptiness.

Answer 78

He explains that while ultimately empty of inherent existence, phenomena function conventionally. The two truths (conventional and ultimate) are not contradictory but are two aspects of the same reality.

Answer 79

He states that *nirvāṇa* is the cessation of mental fabrications and the apprehension of reality as empty of inherent existence; it is not a separately existing entity.

Answer 80

He argues that past, present, and future cannot exist inherently or independently, as they are defined in relation to each other, thus demonstrating their empty nature.

Answer 81

what is the ultimate benefit of understanding dependent arising?,"Understanding dependent arising leads directly to the realization of emptiness, which is the antidote to all suffering and the path to liberation.

Answer 82

It refers to the cessation of conceptual elaborations and mental fabrications that arise from clinging to inherent existence, leading to a state of profound peace.

Answer 83

He deconstructs the concepts of 'going', 'gone', and 'yet to go', showing that none can inherently exist independently, as they rely on each other and are therefore empty.

Answer 84

He argues that there is no inherent, independent self that exists apart from the aggregates (form, feeling, discrimination, compositional factors, consciousness), thus demonstrating the self's emptiness.

Answer 85

Without understanding emptiness, compassion can be limited by clinging to the inherent existence of suffering beings and the one who liberates, leading to subtle clinging; emptiness ensures the compassion is unconditioned and boundless.

Answer 86

He famously states that there is no distinction between *saṃsāra* and *nirvāṇa*; from the ultimate perspective of emptiness, their inherent natures are identical.

Answer 87

He demonstrates that causes and effects are mutually dependent and cannot exist inherently. A cause cannot produce an effect if it inherently exists prior to or independently of the effect, and vice-versa.

Answer 88

One remains caught in the cycle of existence (saṃsāra) due to continued clinging to inherent existence, which is the root of all suffering.

Answer 89

His teachings on emptiness provide the correct view for insight meditation (vipassanā), guiding practitioners to analyze phenomena and realize their lack of inherent existence, thereby cutting the root of ignorance.

Answer 90

The Eightfold Negation refers to Nāgārjuna's refutation of eight extreme views: production, cessation, annihilation, permanence, coming, going, oneness, and diversity, all of which are based on clinging to inherent existence.

Answer 91

The primary motivation is great compassion, aspiring to liberate all sentient beings from suffering and lead them to unsurpassed enlightenment.

Answer 92

Those who practice the *sūtra* path and those who practice the *tantra* path.

Answer 93

Dharma, Sangha) for a Mahayana practitioner?,"Taking refuge is the foundation of all Buddhist practice, providing direction and protection on the path to liberation.

Answer 94

It extends to giving fearlessness, giving Dharma, and ultimately giving wisdom that leads to liberation.

Answer 95

Ethical conduct is the basis for higher meditative concentrations and wisdom, preventing actions that would harm oneself and others, and promoting positive karma.

Answer 96

Patience enables one to endure hardships, remain undisturbed by harm, and overcome anger, which is a significant obstacle to enlightenment.

Answer 97

Joyous effort is the enthusiastic and sustained exertion in virtuous activities, preventing laziness and discouragement on the long path to Buddhahood.

Answer 98

It is cultivated through practices like calm abiding (śamatha) to achieve mental stability and clarity, which then serves as a basis for insight.

Answer 99

Meditative concentration provides the stable, clear mind necessary for developing penetrative wisdom into the true nature of reality, such as emptiness.

Answer 100

The ultimate purpose is to complete the two collections—merit and wisdom—which are necessary to attain the fully enlightened state of a Buddha for the benefit of all beings.

Answer 101

The central theme is the perfection of wisdom (prajñāpāramitā), which is the direct realization of emptiness.

Answer 102

Emptiness refers to the lack of inherent existence or self-nature of all phenomena; it does not mean non-existence.

Answer 103

They provide the profound wisdom necessary to cut the root of cyclic existence (ignorance) and attain Buddhahood, which is motivated by compassion.

Answer 104

It is a root text that systematically outlines the stages of a bodhisattva's path to enlightenment according to the Prajñāpāramitā Sutras, especially focusing on the progressive realizations of wisdom.

Answer 105

Maitreya, through Asanga.

Answer 106

It outlines eight types of 'clear realization' or 'realizations of the path,' which detail the progressive stages of understanding emptiness and developing the bodhisattva qualities.

Answer 107

The *Ornament* serves as a systematic outline or 'commentary in verse' to the vast and often seemingly disjunct teachings found in the Prajñāpāramitā Sutras.

Answer 108

Dreams are often used as an analogy to illustrate the illusory nature of phenomena—they appear real but lack inherent existence, similar to how phenomena in waking life are empty.

Answer 109

The Nyingma tradition emphasizes the direct and experiential realization of primordial purity and spontaneous presence, viewing emptiness not as mere negation but as the luminous, unconditioned nature of mind.

Answer 110

Conceptual emptiness is an intellectual understanding, while experiential emptiness is the direct, non-dual realization of reality, free from mental constructs, which is the ultimate goal of wisdom practice.

Answer 111

This aspiration transforms all one's actions, making them causes for enlightenment and encompassing the vast scope of benefiting countless beings.

Answer 112

Taking these vows formally commits one to the specific trainings of the bodhisattva path, providing a framework for ethical conduct and dedicated practice.

Answer 113

Bodhicitta confers both temporary benefits (like good rebirths and worldly success) and ultimate benefits (like liberation and full enlightenment).

Answer 114

It shifts the focus from self-preoccupation to the welfare of others, naturally leading to greater joy, less anxiety, and a more meaningful life.

Answer 115

Equanimity helps to overcome attachment to loved ones and aversion to enemies, extending compassion impartially to all beings, without bias.

Answer 116

Pity can contain an element of condescension or despair, whereas true compassion is an active, empowered wish for others to be free from suffering, coupled with the determination to help.

Answer 117

When one’s mind is filled with great compassion for others, one's own suffering seems insignificant in comparison, making it easier to bear and transcend.

Answer 118

what is the 'effect' of recalling kindness and wishing to repay it?,"The effect is the arising of loving-kindness, wishing for all beings to have happiness.

Answer 119

Ordinary compassion wishes beings to be free from suffering, while great compassion entails taking personal responsibility to free all beings from suffering and its causes, with the resolve 'I will do it'.

Answer 120

It transforms the mere wish for others to be free from suffering into a firm resolve to personally undertake the immense task of liberating them, leading directly to the ultimate aspiration for Buddhahood.

Answer 121

Understanding dependent arising reveals that actions and their consequences are not arbitrarily established but are interconnected, reinforcing the importance of ethical conduct as a cause for future happiness.

Answer 122

It advises recognizing the impermanence and unsatisfactory nature of sense pleasures, encouraging detachment and the pursuit of higher, lasting happiness.

Answer 123

Forbearance is crucial for overcoming anger and resentment, enabling one to endure difficulties and maintain a virtuous mind in the face of adversity.

Answer 124

even insects?,"It stems from the recognition that all beings equally desire happiness and freedom from suffering, making the avoidance of harm a fundamental ethical principle.

Answer 125

A monarch who upholds Dharma ensures peace, prosperity, and the spiritual well-being of their kingdom, setting a virtuous example for their subjects.

Answer 126

The *Bodhisattvabhūmi* details aspiring bodhicitta (the wish for enlightenment) and engaging bodhicitta (the actual practice of the path).

Answer 127

It teaches that wisdom is paramount, as it discerns the ultimate nature of reality (emptiness), which is the direct antidote to ignorance and the basis for full enlightenment.

Answer 128

Skillful means refers to the bodhisattva's ability to adapt their teachings and actions to the specific needs and capacities of sentient beings to effectively lead them to liberation.

Answer 129

It highlights the immense scope of the bodhisattva's commitment to benefit all sentient beings over countless aeons, requiring immense perseverance and dedication.

Answer 130

The ten stages represent the progressive levels of realization and perfection of the bodhisattva qualities, culminating in Buddhahood.

Answer 131

He explains that phenomena exist conventionally as mere appearances, valid for everyday interaction, but this does not imply inherent existence.

Answer 132

It aims to prove the non-existence of inherent existence (*svabhāva*), which is the object negated by the wisdom realizing emptiness.

Answer 133

Correct reasoning, particularly *prasanga* arguments, is essential to dismantle mistaken conceptions of inherent existence and arrive at an accurate realization of emptiness.

Answer 134

He clarifies that appearances are not negated by emptiness; rather, their *mode of existence* (inherent existence) is negated. Phenomena appear dependently, yet are empty of inherent reality.

Answer 135

The ultimate goal is to generate direct, non-conceptual realization of emptiness, which cuts the root of ignorance and leads to full enlightenment.

Answer 136

The two truths (conventional and ultimate) provide a framework for understanding how phenomena appear to exist and function (conventional) while simultaneously being empty of inherent existence (ultimate).

Answer 137

He demonstrates that causes and effects are mutually dependent and cannot exist independently, showing their empty nature.

Answer 138

according to Candrakīrti?,"The object of negation is inherent existence (*svabhāva*), not the phenomena themselves. It is the imagined intrinsic reality of things that is refuted.

Answer 139

To cut the root of ego-clinging and clinging to the inherent existence of actions, which is crucial for liberating from cyclic existence and for perfecting altruistic activities.

Answer 140

It systematically lays out the progressive stages of a bodhisattva's journey, linking the realization of emptiness with the perfection of various virtues.

Answer 141

Nāgārjuna generally avoids making positive assertions about the nature of reality; instead, he primarily uses *reductio ad absurdum* to expose the contradictions in holding inherent existence.

Answer 142

Clinging to these extremes prevents one from realizing the true nature of reality (emptiness) and keeps one trapped in suffering.

Answer 143

He demonstrates that each of the five aggregates (form, feeling, discrimination, compositional factors, consciousness) is empty of inherent existence, and therefore, no inherently existing 'self' can be found within them.

Answer 144

To dismantle all conceptual fabrications and lead the practitioner to a direct, non-conceptual realization of emptiness, thereby achieving liberation from suffering.

Answer 145

From the ultimate perspective, *saṃsāra* and *nirvāṇa* are identical in their empty nature; the difference lies only in one's conceptual overlay and clinging.

Answer 146

The primary obstacle is ignorance, specifically the ignorance that apprehends phenomena as inherently existing.

Answer 147

Realizing that all beings are interconnected and arise dependently fosters a deeper, more pervasive sense of compassion, as one sees the interconnectedness of all suffering and happiness.

Answer 148

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

Answer 149

Because it directly cuts the root of cyclic existence (ignorance) and leads to the ultimate freedom of Buddhahood.

Answer 150

By thoroughly establishing the emptiness of all phenomena, it lays the correct philosophical ground for understanding the nature of deities, mandalas, and transformational practices in Tantra, ensuring they are not reified.

Answer 151

The suffering of suffering (pain), the suffering of change (unstable happiness), and the pervasive suffering of conditioned existence.

Answer 152

It fosters immense gratitude and a deep sense of connection, making the wish to repay their kindness by leading them to enlightenment a natural inclination.

Answer 153

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

Answer 154

The strong altruistic motivation of bodhicitta creates immense merit, which acts as a condition for wisdom to arise and develop more rapidly.

Answer 155

Boundless loving-kindness, boundless compassion, boundless joy, and boundless equanimity.

Answer 156

Right livelihood means engaging in occupations that do not harm others, promoting ethical conduct in all aspects of life.

Answer 157

Moral discipline brings inner peace, self-control, and freedom from remorse, creating a conducive state for meditation and wisdom.

Answer 158

It is the enthusiastic and sustained exertion in all virtuous activities, without regret or fatigue, enabling the bodhisattva to persevere on the long path.

Answer 159

Understanding the basis of imputation clarifies that phenomena are merely designated upon their parts or aspects, preventing the reification of an inherent self.

Answer 160

It refers to the two truths: conventionally, things are real (functional); ultimately, they are not real (empty of inherent existence), avoiding the extremes.

Answer 161

what is the fundamental error that leads to suffering in cyclic existence (saṃsāra)?,"The fundamental error is the apprehension of phenomena, including the self, as inherently existent.

Answer 162

He argues that an action cannot inherently exist without an agent, nor an agent without an action, demonstrating their mutual dependence and thus lack of inherent nature.

Answer 163

Misunderstanding emptiness as nothingness (nihilism) can lead to abandoning virtuous actions and belief in karma, hindering liberation.

Answer 164

Just as an illusion appears real but lacks true existence, phenomena appear to exist inherently but are empty of such a nature.

Answer 165

The root of cyclic existence is the ignorance that apprehends inherent existence.

Answer 166

While they function conventionally, he argues that even their conventional existence is not established inherently, but merely by convention, dependent on valid cognition.

Answer 167

present, future)?,"He demonstrates that past, present, and future are interdependent and cannot exist independently; the present depends on past/future, and vice versa, proving their empty nature.

Answer 168

Great compassion is the root of the Mahayana path, while the realization of emptiness is the method to achieve liberation for the sake of that compassion. Both are inseparable.

Answer 169

He analyzes its parts (wheels, axle, body, etc.) and shows that the chariot is not any of its parts, nor separate from its parts, thus it is merely designated in dependence upon its parts.

Answer 170

Refuting the inherent existence of the self eliminates the primary object of self-cherishing and the root of afflictions, which is crucial for liberation.

Answer 171

what distinguishes the Prasangika Madhyamaka from other Madhyamaka sub-schools?,"The Prasangika school solely employs *prasanga* (consequence) arguments to refute inherent existence, without asserting any positive philosophical thesis of their own.

Answer 172

It refers to the fact that the person, like all phenomena, is empty of inherent existence and is merely designated in dependence upon the aggregates.

Answer 173

It is a cessation that is not attained through direct analytical realization of emptiness but is a mere absence, for example, the absence of future suffering because its causes have ceased.

Answer 174

He teaches that *samatha* provides the stable and clear mind necessary for *vipassanā*, which then analyzes phenomena to realize their emptiness.

Answer 175

Tsongkhapa explains that conventional truths are appearances that function for worldly interaction, while ultimate truth is the emptiness of inherent existence. They are interdependent and non-contradictory.

Answer 176

Incorrectly identifying the object of negation can lead to nihilism (negating even conventional existence) or to not truly negating inherent existence, both of which are detrimental to realization.

Answer 177

He explains that due to beginningless ignorance, phenomena automatically appear to have inherent existence, like an illusion, even though they do not.

Answer 178

Tsongkhapa's commentary extensively clarifies the precise meaning of emptiness, the distinction between the two truths, and the subtle points of Madhyamaka reasoning.

Answer 179

He argues that form is not inherently one or many, nor is it the same as its parts or different from them, thus demonstrating its emptiness.

Answer 180

Reasoning is used to eliminate conceptual elaborations and mistaken notions, leading the mind to the direct, non-conceptual realization of emptiness.

Answer 181

He argues that motion cannot inherently exist because if it did, the goer would already be gone, or not yet gone, showing that the concept of 'going' collapses under analysis.

Answer 182

He demonstrates that causes and effects are mutually dependent and cannot be inherently produced or exist independently of each other, thus they are empty.

Answer 183

He analyzes suffering to show that it too is empty of inherent existence, meaning it is not a fixed, inherently existing entity but arises dependently, and thus can be ceased.

Answer 184

He argues that the eye cannot inherently see forms, nor can forms be inherently seen by the eye, demonstrating their mutual dependence and emptiness of inherent existence.

Answer 185

The extreme of permanence is the mistaken belief that phenomena or the self have an eternal, unchanging, inherent essence.

Answer 186

The extreme of annihilation is the mistaken belief that phenomena or the self cease to exist utterly and completely without any continuum after death.

Answer 187

how does the realization of emptiness lead to fearlessness?,"When one realizes that phenomena are empty of inherent existence, the basis for fear and attachment, which arises from apprehending things as truly existent, is eliminated.

Answer 188

It refers to the ultimate reality of emptiness, which is beyond conceptual apprehension and dualistic thought.

Answer 189

He shows that fire cannot exist without fuel, nor fuel without fire; they are mutually dependent and thus empty of inherent existence.

Answer 190

Rebirth occurs through dependent arising, without any inherently existing self or soul migrating; it is a continuum of causes and effects that are empty of inherent nature.

Answer 191

what is the relationship between the 'four noble truths' and emptiness?,"The four noble truths are fundamentally understood through the lens of emptiness; suffering, its origin, cessation, and the path are all empty of inherent existence, making them dependently arisen and thus amenable to change.

Answer 192

eye, ear)?,"He argues that sense faculties cannot exist independently of their objects or consciousness, demonstrating their empty nature.

Answer 193

From the ultimate perspective, saṃsāra (cyclic existence) and nirvāṇa (liberation) are not inherently different; their distinction is merely conventional, and both are empty of inherent existence.

Answer 194

It signifies the absence of inherent, independent existence in all phenomena, meaning they are empty of any intrinsic nature.

Answer 195

He explains that even the concept of 'emptiness' itself is empty of inherent existence, preventing one from reifying emptiness into a new ultimate truth.

Answer 196

It is the state achieved when one ceases to conceptually elaborate on phenomena as inherently existent, leading to the ultimate peace of *nirvāṇa*.

Answer 197

By providing the profound wisdom of emptiness, it enables bodhisattvas to eliminate the root of suffering for themselves and others, perfecting the wisdom perfection.

Answer 198

He teaches that the ultimate truth (emptiness) cannot be understood without relying on the conventional truth; they are interdependent and essential for complete understanding.

Answer 199

He argues that there is no movement without a mover, no mover without movement, and no distinct 'start' or 'end' to movement, demonstrating its dependent and empty nature.

Answer 200

Clinging to any view, even a 'correct' one, as inherently true prevents ultimate liberation, as liberation requires transcending all conceptual fabrications.

Answer 201

what is the importance of 'ethical conduct' for the well-being of society?,"Ethical conduct fosters peace, stability, and harmony within society, reducing conflict and promoting mutual respect.

Answer 202

It states that ethics without wisdom can lead to virtuous actions that are still bound by cyclic existence, while wisdom without ethics lacks the basis for genuine compassion and merit.

Answer 203

He advises a king to levy taxes justly and moderately, ensuring they do not burden the populace excessively and are used for the welfare of the kingdom.

Answer 204

Rejoicing in others' virtues (muditā) counteracts envy and generates merit for oneself, contributing to an altruistic mind.

Answer 205

Tonglen is a practice where one takes on the suffering of others and gives them all happiness and its causes, deeply cultivating compassion and altruism.

Answer 206

concentration, wisdom) in the *Precious Garland*?,"They are the essential components of the path to liberation and enlightenment, with each training building upon the previous one.

Answer 207

It urges rulers and individuals to establish laws and practices that prevent harm to all beings, recognizing their inherent right to happiness and freedom from suffering.

Answer 208

It advises against excessive attachment to possessions, encouraging generosity and recognizing the impermanence of material wealth.

Answer 209

His advice on governance emphasizes the well-being of the populace through ethical rule, reflecting the bodhisattva's commitment to benefiting all beings.

Answer 210

Faith provides the initial impetus and confidence in the teachings, while wisdom provides the ultimate understanding that liberates one from suffering.

Answer 211

The collection of merit (*puṇyasaṃbhāra*) and the collection of wisdom (*jñānasaṃbhāra*).

Answer 212

Patience enables a bodhisattva to endure hardships, criticism, and aggression without anger, which is a major obstacle to spiritual progress.

Answer 213

A bodhisattva's mind is characterized by great compassion, boundless altruism, and an unwavering commitment to achieving Buddhahood for all beings.

Answer 214

On the first ground, a bodhisattva achieves their first direct realization of emptiness, leading to immense joy and irreversibility on the path.

Answer 215

It teaches that true wisdom realizing emptiness is beyond conceptual thought and dualistic apprehension.

Answer 216

Aspiration is the wish for enlightenment, while a vow is a formal commitment to undertake the specific practices that lead to it.

Answer 217

A bodhisattva's wisdom, while realizing the same emptiness, is imbued with greater scope and power due to being perfected on the basis of vast compassion and skillful means.

Answer 218

The ultimate aim is to overcome all attachment to self and possessions, and to develop an innate, boundless generosity for the benefit of others.

Answer 219

It outlines the progressive states of concentration achieved through *samatha* practice, leading to increasing stability, clarity, and bliss.

Answer 220

To develop the mental stability and clarity necessary to gain profound insight into reality and to manifest skillful means for the benefit of others.

Answer 221

Great compassion purifies negative karma, overcomes self-cherishing, and accelerates the accumulation of merit and wisdom, leading directly to bodhicitta.

Answer 222

It involves recognizing that all beings equally desire happiness and freedom from suffering, thereby dismantling the bias of self-cherishing and fostering impartiality.

Answer 223

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

Answer 224

It progressively cultivates an altruistic mind through steps like recognizing kindness, recalling kindness, wishing to repay kindness, loving-kindness, great compassion, and extraordinary intention, culminating in bodhicitta.

Answer 225

It brings immense peace of mind, happiness, and transforms ordinary actions into powerful causes for enlightenment, reducing anxiety and self-preoccupation.

Answer 226

Directly contemplating the various forms of suffering (of suffering, change, and pervasive conditioned existence) in others stirs a powerful, unbearable sense of compassion.

Answer 227

Aspiring bodhicitta is the wish, while engaging bodhicitta is the actual undertaking of the bodhisattva vows and practices.

Answer 228

Its immense merit and purifying power protect the practitioner from obstacles, delusions, and negative karmic forces.

Answer 229

Taking refuge is a foundational commitment to the Three Jewels, with the ultimate aim of achieving Buddhahood for the benefit of all sentient beings.

Answer 230

Equanimity eliminates bias, partiality, and prejudice, ensuring that one's loving-kindness and compassion extend equally to friends, enemies, and strangers.

Answer 231

Candrakīrti argues that if only mind exists, then external objects cannot be established, and if mind is also empty of inherent existence, then the 'mind-only' assertion itself collapses under analysis.

Answer 232

Mipham emphasizes that the two truths are mutually dependent and inseparable, explaining how phenomena appear conventionally while being ultimately empty.

Answer 233

It refutes the idea that phenomena can inherently produce themselves, which is fundamental to understanding dependent arising and the lack of inherent existence.

Answer 234

He breaks down the chariot into its components, demonstrating that the chariot itself is not inherently discoverable but is merely designated in dependence on its parts.

Answer 235

The ultimate goal is to achieve a non-conceptual, direct realization of emptiness, which cuts the root of ignorance and leads to Buddhahood.

Answer 236

Understanding their emptiness prevents reifying the path and fruit, ensuring that the practice itself is free from grasping and leads to unconditioned liberation.

Answer 237

He shows that causes cannot inherently produce effects if they are either identical to or totally separate from their effects, revealing their dependent nature.

Answer 238

Appearances are the conventional way phenomena manifest, and while they appear to exist, their ultimate nature is emptiness of inherent existence.

Answer 239

Mipham emphasizes that just as a bird needs two wings, a bodhisattva needs both immense compassion and profound wisdom to achieve Buddhahood.

Answer 240

He asserts that phenomena are conventionally valid in their functionality and appearance to unanalyzing minds, even though they are ultimately empty of inherent existence.

Answer 241

Dharma, Sangha) in Mahayana practice?,"They are the ultimate sources of refuge, guidance, and support on the path to enlightenment.

Answer 242

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

Answer 243

It is the ability to remain unperturbed by suffering, harm, and criticism, transforming them into opportunities for spiritual growth.

Answer 244

Joyous effort is the enthusiastic and sustained exertion in all virtuous activities, overcoming laziness and discouragement on the long path to Buddhahood.

Answer 245

It develops mental stability and one-pointedness, enabling the mind to clearly perceive the nature of reality and to apply skillful means effectively.

Answer 246

Wisdom is the direct realization of emptiness, which is the direct antidote to ignorance and the essential component for attaining full liberation and omniscience.

Answer 247

They integrate ethical conduct, meditative development, and wisdom, allowing the bodhisattva to accumulate the two collections (merit and wisdom) and purify defilements.

Answer 248

It is comprised of the great compassion wishing all beings free from suffering, and the wisdom realizing emptiness.

Answer 249

Recognizing the kindness of all sentient beings (e.g., as mothers in past lives) fosters a deep sense of gratitude, which motivates the desire to repay their kindness through seeking enlightenment for their benefit.

Answer 250

It aims to remove both the obscurations of afflictions (which prevent liberation) and the obscurations to omniscience (which prevent full Buddhahood), through wisdom and merit respectively.

Answer 251

They are called the 'mother' because they give birth to all Buddhas and Bodhisattvas by providing the wisdom of emptiness, which is essential for enlightenment.

Answer 252

It is a systematic exposition of the hidden meanings of the Prajñāpāramitā Sutras, outlining the paths and stages of a bodhisattva.

Answer 253

It outlines the specific practices and realizations associated with each stage, showing how the initial aspiration progresses to full engagement in the perfections.

Answer 254

It is the direct, unmediated realization of emptiness, free from all conceptual overlay, which is the ultimate goal of wisdom practice.

Answer 255

It details how a Buddha, having attained full enlightenment, spontaneously and effortlessly engages in countless activities to benefit sentient beings.

Answer 256

Wisdom arising from hearing, wisdom arising from contemplation, and wisdom arising from meditation.

Answer 257

It is the direct, non-conceptual realization of emptiness that is attained through sustained meditative practice, directly cutting the root of ignorance.

Answer 258

It views emptiness as the primordial purity or unconditioned nature of mind, which is not merely a void but has a luminous, cognizant quality.

Answer 259

It is the first of the five paths, where a bodhisattva directly perceives emptiness for the first time, leading to immense joy and irreversibility on the path.

Answer 260

It is the path where the bodhisattva repeatedly habituates to the realization of emptiness, gradually eliminating the subtle defilements and obscurations.

Answer 261

Bodhicitta is the mind (citta) aimed at awakening (bodhi) through wisdom and compassion for the benefit of all sentient beings.

Answer 262

The two components of Bodhicitta are the aspiration to benefit others and the enlightenment aspiration.

Answer 263

such as Atisha's Bodhipathapradipa?,The basic meaning is the lofty motivation to "strive to bring a complete end to all the sufferings of others along with their own suffering," resulting from deep compassion for the suffering of others.

Answer 264

Aspiring bodhicitta is a genuine wish or aspiration to attain enlightenment for the benefit of all beings.

Answer 265

Aspiring bodhicitta is like wishing to go to a destination, such as Prague or Delhi.

Answer 266

Engaging bodhicitta involves actually undertaking the practices in line with one's aspiration, such as the Six Perfections.

Answer 267

Engaging bodhicitta is like actually undertaking a journey, such as buying a ticket and getting on a plane to Delhi.

Answer 268

Aspiring bodhicitta is the wish or intention to achieve Buddhahood for others' benefit, while engaging bodhicitta is the active undertaking of practices to accomplish that goal by taking bodhisattva vows.

Answer 269

how is bodhicitta defined?,Bodhicitta is the aspiration to bring about the welfare of all sentient beings and to attain buddhahood for their sake.

Answer 270

The two aspects are focusing on sentient beings with altruism and the aspect of focusing on one's own enlightenment.

Answer 271

Bodhicitta is born of compassion, the desire to free all beings from suffering, even those who wish us harm.

Answer 272

The broader motivation of achieving one's own enlightenment "in order to help all sentient beings" is the best possible motivation for any action.

Answer 273

The Six Perfections (Pāramitās) only become true "perfections" when they are done with the motivation of bodhicitta.

Answer 274

Bodhicitta is regarded as the single path followed by all the buddhas of the past, present, and future.

Answer 275

according to the Ornament of True Realization?,Bodhicitta in aspiration (the wish to attain Buddhahood) and Bodhicitta in action (diligence in the two aspects of bodhicitta, being the means for accomplishing Buddhahood).

Answer 276

Relative bodhicitta refers to the compassion that makes one want to embark on the bodhisattva path and treat all beings with kindness.

Answer 277

Ultimate bodhicitta is the complete realization of the wisdom of selflessness, embodying the truth that there is no separation between 'me' and another.

Answer 278

Relative bodhicitta keeps us grounded in reality (suffering exists, we can help), while ultimate bodhicitta empowers genuine help by imbuing every action with wisdom and unconditional compassion.

Answer 279

Compassion is the mind that wishes for beings to be free from suffering, while bodhicitta takes this further by wishing for them to be free from suffering and its causes and brought to the ultimate state of enlightenment.

Answer 280

Merely wishing to become a Buddha for the benefit of others, and pledging never to abandon this aim until it is achieved.

Answer 281

The pledged state of aspiring bodhicitta involves a promise to train in five actions to help one never to lose their resolve.

Answer 282

1. Recalling the advantages of bodhicitta daily. 2. Reaffirming this motivation three times each day and night. 3. Striving to strengthen networks of positive force and deep awareness. 4. Never giving up trying to help anyone.

Answer 283

1. Stopping ever deceiving spiritual teachers, parents, or the Triple Gem. 2. Stopping ever faulting or being contemptuous of bodhisattvas. 3. Stopping ever causing others to regret anything positive they have done. 4. Stopping ever being hypocritical or pretentious.

Answer 284

The Four Immeasurables (Loving-Kindness, Compassion, Joy, Equanimity) are a main aspect for arousing Bodhicitta.

Answer 285

One first develops the "immeasurable intention" of wishing, "How wonderful it would be if everybody could be free from suffering," then the "immeasurable aspiration," "May they be separated from their suffering," and next the "immeasurable exceptional resolve," "May I myself bring this about".

Answer 286

To arouse bodhicitta, one needs to reverse the usual pattern of thinking by slowly transforming self-cherishing into an attitude of cherishing others.

Answer 287

The wisdom of selflessness is needed to eradicate self-cherishing.

Answer 288

what is the thought of a bodhisattva who gives rise to bodhicitta?,The bodhisattva thinks, "I will ensure that you are freed from suffering and its causes, and that you have happiness and its causes, and that you all reach the precious level of enlightenment".

Answer 289

Bodhicitta, the awakened mind, is known to have two aspects: aspiring (in intention) and active (practical engagement).

Answer 290

Bodhicitta is the single path followed by all the buddhas of the past and future, the essence of the practice of present buddhas, and the ground of the Mahāyāna path.

Answer 291

A "herder bodhicitta" is when a bodhisattva strives to deliver beings to awakening first, like a herder lets all their sheep into the pen first.

Answer 292

A "ferryman bodhicitta" is when a bodhisattva travels to and enters enlightenment together with the beings they are ferrying.

Answer 293

The intention of benefiting all living beings, and in order to do this, the intention to work to achieve the enlightened state of a Buddha.

Answer 294

It is extremely important for those seeking enlightenment to cultivate the inseparable union of the wisdom realizing selflessness and great compassion.

Answer 295

Through the practices of generosity, discipline, patience, diligence, meditation, and wisdom (the Six Perfections).

Answer 296

To increase the power of one's wish that every situation (talking, listening, working, preparing meals) contributes to the awakening of all beings.

Answer 297

Bodhi means "awakening" or "enlightenment".

Answer 298

Citta means "that which is conscious," referring to the mind or consciousness.

Answer 299

It is also sometimes translated as "the thought of enlightenment".

Answer 300

The text mentions four causes, four conditions, and four strengths in relation to bodhicitta.

Answer 301

The awareness that aspires to attain liberation and equanimity.

Answer 302

This is a method for generating bodhicitta, which includes steps like recognizing all beings as your mothers and recollecting their kindness.

Answer 303

It is a method where one develops an equal concern and wish to benefit everyone, including friends and enemies, by prioritizing others' welfare over one's own.

Answer 304

Bodhicitta fuels a deep motivation to alleviate the suffering of others in tangible, systemic ways, transforming spiritual practice into action.

Answer 305

Engaged Buddhism is a modern movement inspired by traditional teachings that brings the aspiration of bodhicitta into the world by addressing suffering caused by social, political, and environmental injustice.

Answer 306

Giving without expectation of reward, solely to free people from suffering and help them reach enlightenment.

Answer 307

An attitude such as: "May this gift of my service be a cause, for the benefit of all beings, for them to be free from suffering and attain enlightenment".

Answer 308

No giver, no recipient, no gift – all is embraced with the wisdom of emptiness.

Answer 309

To appreciate the extraordinary importance of all sentient beings and feel unbearable compassion when they suffer, leading to a deep urge to free them from pain.

Answer 310

The wisdom of selflessness is extremely important for eradicating self-cherishing and transforming one's attitude towards others.

Answer 311

By gradually extending an equal concern and wish to benefit everyone, including friends, enemies, and strangers.

Answer 312

By recalling the advantages of the bodhicitta motivation and rededicating their hearts to enlightenment and others three times each day and night.

Answer 313

relative and ultimate?,Relative bodhicitta is the compassion that makes one want to embark on the bodhisattva path and treat all beings with kindness. Absolute bodhicitta is the realization that all phenomena are essentially empty.

Answer 314

Contemplating the buddhas, contemplating the inherent dangers of the body, cultivating compassion for sentient beings, and aspiring for the supreme result (Buddhahood).

Answer 315

The first chapter of the Ornament explains the exalted knower of aspects by way of ten topics.

Answer 316

It is the first step in cultivating great kindness and compassion towards all sentient beings.

Answer 317

Recollecting their kindness.

Answer 318

The wish to repay their kindness.

Answer 319

Love (wishing for others to have happiness and its causes).

Answer 320

Great compassion (wishing for others to be free from suffering and its causes).

Answer 321

Wholehearted resolve (taking responsibility to free all beings).

Answer 322

Bodhicitta (the mind aspiring to enlightenment for the benefit of all beings).

Answer 323

The wish, "How wonderful it would be if everybody could be free from suffering".

Answer 324

The wish, "May they be separated from their suffering".

Answer 325

The resolve, "May I myself bring this about".

Answer 326

The Mahayana path cultivates the inseparable union of the wisdom which realizes selflessness and great compassion.

Answer 327

By using every situation, like changing a baby diaper or answering emails, to contribute to the awakening of all beings, turning them into practices.

Answer 328

It replaces self-centered desires with aspirations focused on the well-being of others, changing one's whole outlook, actions, and reactions.

Answer 329

To attain enlightenment for the benefit of all beings, allowing one's actions to enhance bodhicitta.

Answer 330

Self-cherishing is the root cause of many problems, and transforming it into cherishing others is crucial for developing bodhicitta.

Answer 331

It is one of the Six Perfections through which one practices engaged bodhicitta, providing stability for the mind.

Answer 332

It is one of the Six Perfections, essential for sustained practice on the bodhisattva path.

Answer 333

It represents the desire and commitment to free all beings from suffering and bring them to their own state of enlightenment.

Answer 334

By not returning insults or anger, pacifying those who are angry, and accepting apologies, transforming harmful situations.

Answer 335

It involves restraining from actions detrimental to the bodhisattva vow and engaging in virtuous actions.

Answer 336

It is one of the practices for cultivating moral discipline and maintaining a positive attitude.

Answer 337

One should avoid forsaking them, instead offering advice or relieving their guilt.

Answer 338

One should answer them if capable.

Answer 339

One should accept invitations unless motivated by anger, pride, or other negative thoughts.

Answer 340

One should avoid accepting gifts obtained by wrong livelihoods like hypocrisy, hinting, flattery, coercion, or bribery.

Answer 341

It helps eliminate obstacles to the far-reaching attitude of joyous effort.

Answer 342

It is part of the bodhisattva vow, expressing the vast scope of the bodhisattva's commitment.

Answer 343

The vow: "Dharma gates are boundless; I vow to enter them".

Answer 344

The vow: "The Buddha Way is unattainable; I vow to embody it".

Answer 345

It is a radical shift in attitude where one feels unbearable compassion for others' suffering and a deep urge to free them.

Answer 346

With a contemplation on happiness and its causes, followed by wishing for others to have that happiness.

Answer 347

On suffering and its causes and conditions, wishing for others to be free from suffering.

Answer 348

The strong determination to personally work towards the liberation of all beings.

Answer 349

Mere aspiring bodhicitta is merely wishing to become a Buddha, while special aspiring bodhicitta includes a pledge never to abandon this aim, even if it costs one's life.

Answer 350

On the basis of having taken refuge in the Three Jewels and some or all of the five lay precepts, as part of undertaking engaged bodhicitta.

Answer 351

They protect one from actions bringing unhappy results and help attain enlightenment quickly and easily.

Answer 352

It helps to feel one's connection with others more deeply, making it harder to act in a way that may harm them.

Answer 353

It is the perfection that involves realizing selflessness and emptiness, crucial for the "three-fold purity".

Answer 354

Wishing for all beings to be happy and to remain in happiness.

Answer 355

Wishing for all beings to be free from attachment, aversion, and bias, and to remain in equanimity.

Answer 356

To reverse self-cherishing and develop an equal concern and wish to benefit everyone.

Answer 357

To prioritize others' welfare completely, disregarding one's own selfish purposes, and devote oneself totally to the benefit of others.

Answer 358

It is one of the aspects that helps foster the resolve for liberation and benefiting others.

Answer 359

To reach complete and perfect enlightenment for the sake of all sentient beings.

Answer 360

When one practices the bodhisattva's actions (Six Perfections), the bodhicitta that is the union of emptiness and compassion increases further.

Answer 361

A deep urge to do whatever possible to free beings from their pains and to take upon oneself the task of bringing about their welfare.

Answer 362

It is a guide to cultivate bodhicitta (both relative and absolute) so it can arise where it has not arisen, prevent its decline, and cause it to increase.

Answer 363

By helping others as effectively as possible and doing so with as much deep awareness of reality as possible.

Answer 364

It means not abandoning the wish to help, no matter how difficult the person may be.

Answer 365

parents, and the Triple Gem?,It is a training to prevent the decline of bodhicitta in future lives.

Answer 366

Because only Buddhas can be certain who are bodhisattvas, and one should regard everyone purely as teachers, even if they act in crude ways.

Answer 367

It may lead them to never offer help again; instead, one should encourage constructive behavior.

Answer 368

One should take responsibility to help others and always be honest about limitations and abilities, avoiding false hopes.

Answer 369

It encompasses both aspiring and engaging bodhicitta, existing as an aspiration or wish to help all beings.

Answer 370

With faith, one continues to aspire, make wishing prayers, and learn how to best apply oneself to benefit others.

Answer 371

They work together, with conventional bodhicitta keeping one grounded in reality and ultimate bodhicitta empowering genuine help through wisdom.

Answer 372

By contemplating happiness and its causes, then wishing for all beings to experience that happiness and to remain happy.

Answer 373

Bodhicitta—the awakened heart-mind that aspires to attain enlightenment for the benefit of all beings.

Answer 374

Seeing things as they really are and being able to be what one actually is.

Answer 375

If one can transform their reaction, they can transform their experience, especially regarding suffering.

Answer 376

By remembering their kindness, one feels joy and compassion, strengthening patience and reducing anger.

Answer 377

If the heart is large enough, with understanding and compassion, one does not have to suffer even when embracing suffering and injustice.

Answer 378

Revenge is an unwholesome food that keeps one caught in anger and hatred.

Answer 379

To lead all sentient beings to perfect enlightenment.

Answer 380

The aspect of focusing on sentient beings with altruism and the aspect of focusing on one's own enlightenment.

Answer 381

In the Gelugpa tradition, the study of Bodhicitta is mainly based on the explanations provided in the Ornament for Clear Realizations.

Answer 382

The teachings Buddha gave during the initial, intermediate, and later periods of his life.

Answer 383

The teachings given during the initial period.

Answer 384

The teachings given during the intermediate period.

Answer 385

The teachings given during the later period, proclaimed to be of definitive meaning.

Answer 386

The exalted knower of aspects by way of ten topics.

Answer 387

The knower of paths by way of eleven topics.

Answer 388

The knower of bases by way of nine topics.

Answer 389

The training in complete aspects by way of eleven topics.

Answer 390

The peak training by way of eight topics.

Answer 391

The gradual training by way of thirteen topics.

Answer 392

The training in a single instant by way of four topics.

Answer 393

The resultant dharmakaya by way of four topics.

Answer 394

as described in the text?,The fundamental cause of the disturbed mind, not knowing, not seeing, or not understanding fully and clearly "the way it is".

Answer 395

To eradicate what is usually called ignorance, misunderstanding, not knowing, and unclarity.

Answer 396

Unlimited from four angles, based on the understanding that one does not want suffering, and thus other beings do not either.

Answer 397

Wanting to get rid of all problems, all suffering, and all pain, not just specific and minor problems, but every imaginable affliction.

Answer 398

It is based upon unbound and unlimited compassion, an ideal aspiration that leads to becoming an enlightened being.

Answer 399

Since suffering is one's own experience, and partly due to one's reaction, transforming the reaction can transform the experience.

Answer 400

By seeing and experiencing "the way things are," and understanding that experiences of what one wants and doesn't want come and go moment-by-moment.

Answer 401

One can change their way of experiencing, and nothing is harmful as long as there is such experience and confidence.

Answer 402

A bodhisattva is one who has generated the mind of enlightenment (bodhicitta) and is committed to the path of awakening for the benefit of all sentient beings.

Answer 403

Those who have just embarked on the path of engaging in the practices (a new bodhisattva) and those who have entered the definitive stages of practice.

Answer 404

Such a bodhisattva has the intention of benefiting all living beings and, in order to do this, the intention to work to achieve the enlightened state of a Buddha.

Answer 405

It refers to the stages (bhūmi) or levels of the bodhisattva path, through which a practitioner progresses towards complete enlightenment.

Answer 406

It is a foundational text that systematically describes the training and practices of a bodhisattva from the initial generation of bodhicitta to the final attainment of buddhahood.

Answer 407

Bodhicitta of aspiration (pranidhicitta) and bodhicitta of engagement (prasthānacitta).

Answer 408

It is the strong wish or resolve to attain supreme perfect enlightenment for the sake of all sentient beings.

Answer 409

It is the actual undertaking of the practices—the Six Perfections—that lead to the attainment of enlightenment.

Answer 410

Aspiration is the wish, and engagement is the action that follows from that wish, like planning a journey versus actually embarking on it.

Answer 411

Generosity (dāna), ethical discipline (śīla), patience (kṣānti), joyous effort (vīrya), meditative concentration (dhyāna), and wisdom (prajñā).

Answer 412

To gather vast stores of positive force (merit) and deep awareness (wisdom) for the benefit of all beings.

Answer 413

Giving material possessions, Dharma teachings, or fearlessness to sentient beings without attachment or expectation of reward.

Answer 414

Generosity of material things, generosity of Dharma, and generosity of fearlessness.

Answer 415

Generosity of Dharma, as it guides beings towards ultimate liberation from suffering.

Answer 416

The commitment to abstain from non-virtuous actions and to engage in virtuous conduct for the benefit of others.

Answer 417

Discipline of abstaining from non-virtue, discipline of gathering virtuous qualities, and discipline of benefiting sentient beings.

Answer 418

It creates a stable foundation for meditation and prevents actions that would harm oneself or others.

Answer 419

The ability to remain unperturbed by harm, suffering, or difficulty, and to persevere in one's practice.

Answer 420

Patience of not being disturbed by harm, patience of voluntarily enduring suffering, and patience of definitively enduring the Dharma.

Answer 421

It allows one to face challenges, endure difficulties, and overcome obstacles without anger or resentment, essential for helping others.

Answer 422

Enthusiastic perseverance in virtuous activities, without discouragement or laziness, for the benefit of all beings.

Answer 423

The armor-like joyous effort and the joyous effort of applying oneself.

Answer 424

It invigorates and sustains all other practices, preventing them from declining and ensuring their accomplishment.

Answer 425

The ability to keep the mind focused stably and single-pointedly on a virtuous object, leading to profound states of absorption.

Answer 426

It purifies the mind, enhances mental power, and creates the conditions for developing wisdom.

Answer 427

It provides the mental stability and clarity necessary to accurately perceive reality and benefit sentient beings effectively.

Answer 428

The direct realization of the ultimate nature of phenomena, particularly emptiness (śūnyatā), free from all conceptual elaborations.

Answer 429

The wisdom that realizes the ultimate nature of reality (emptiness) and the wisdom that realizes the conventional nature of phenomena.

Answer 430

It is the perfection that guides and illuminates all other perfections, without which enlightenment cannot be attained.

Answer 431

They are not practiced in isolation but are integrated, with wisdom guiding all others, and effort sustaining them, for example.

Answer 432

Compassion is the root of bodhicitta and the primary motivation for engaging in the bodhisattva practices.

Answer 433

Skillful means refers to the various methods and techniques a bodhisattva employs to guide sentient beings to liberation, tailored to their individual needs.

Answer 434

As worthy of profound compassion and respect, recognizing their inherent Buddha-nature and potential for enlightenment.

Answer 435

The accumulations of merit (positive force) and wisdom (deep awareness), which are indispensable for attaining buddhahood.

Answer 436

Merit is gathered through practices like generosity, ethical discipline, and patience, while wisdom is gathered through the practice of wisdom.

Answer 437

These are the ten levels a bodhisattva traverses, each marked by increasing realization and refinement of the perfections.

Answer 438

The Joyous (Pramuditā-bhūmi), where the bodhisattva first fully realizes emptiness and commits to the path.

Answer 439

It is the stage where a bodhisattva becomes irreversible from the path to full enlightenment.

Answer 440

Karma refers to intentional actions (physical, verbal, mental) and their effects, which condition future experiences.

Answer 441

Through sincere confession, regret, resolve not to repeat, and applying antidotes.

Answer 442

Taking refuge in the Buddha, Dharma, and Sangha provides the foundation and direction for all bodhisattva practices.

Answer 443

A spiritual friend provides guidance, inspiration, and support on the path to enlightenment.

Answer 444

They possess ethical discipline, wisdom, compassion, and extensive knowledge of the Dharma.

Answer 445

Disturbing emotions and attitudes such as attachment, anger, ignorance, pride, and jealousy, which are obstacles to liberation.

Answer 446

By applying the antidotes prescribed by the Dharma, primarily through wisdom realizing selflessness and meditative concentration.

Answer 447

Conventional truth refers to the way things appear to ordinary minds, while ultimate truth refers to their true nature, emptiness.

Answer 448

It allows a bodhisattva to function effectively in the conventional world with compassion while maintaining the ultimate view of emptiness.

Answer 449

The understanding that all phenomena arise in dependence on causes and conditions, without inherent existence.

Answer 450

Dependent arising is the logical basis for understanding emptiness; because things are dependently arisen, they are empty of inherent existence.

Answer 451

It is the unwavering wish to free all sentient beings from suffering and its causes, fueling the bodhisattva's entire journey.

Answer 452

The complete cessation of all defilements and the full realization of all positive qualities, leading to omniscience and perfect compassion.

Answer 453

An arhat achieves liberation from cyclic existence for themselves, while a Buddha achieves full enlightenment for the benefit of all beings.

Answer 454

Loving-kindness, compassion, sympathetic joy, and equanimity.

Answer 455

They cultivate an expansive and impartial mind, laying the emotional foundation for the aspiration to help all beings.

Answer 456

To develop single-pointed concentration and mental stability, which is essential for penetrating insight.

Answer 457

To gain profound insight into the ultimate nature of reality, especially emptiness, through analytical meditation.

Answer 458

Shamatha provides the stable foundation upon which vipashyana can effectively investigate the nature of phenomena, leading to wisdom.

Answer 459

It signifies that the perfections are practiced with the motivation of bodhicitta and sealed with the wisdom realizing emptiness.

Answer 460

A set of pledges taken to commit to the bodhisattva path and to work tirelessly for the welfare of all sentient beings.

Answer 461

They provide a strong ethical framework, generate immense merit, and act as a powerful support for one's practice.

Answer 462

Breaking these vows can cause serious setbacks on the path, while upholding them swiftly leads to enlightenment.

Answer 463

Faith in the Three Jewels, the Dharma, and the potential for enlightenment is the initial gateway to the path.

Answer 464

The direct, immediate, and non-dualistic experience of emptiness, free from all mental constructs.

Answer 465

The first of the five paths, where a practitioner generates bodhicitta and begins to gather the two accumulations.

Answer 466

The second path, where a practitioner develops a clear understanding of emptiness through analytical meditation, but has not yet directly perceived it.

Answer 467

The third path, where a practitioner directly perceives emptiness for the first time with non-conceptual wisdom, becoming an Arya (noble being).

Answer 468

The fourth path, where a practitioner repeatedly meditates on the emptiness they have seen, gradually purifying defilements and enhancing realizations.

Answer 469

The fifth and final path, where a practitioner attains full enlightenment, having eradicated all defilements and developed all good qualities.

Answer 470

With profound compassion, understanding that all beings wish to be free from suffering, just as oneself does.

Answer 471

It fosters gratitude and strengthens the motivation to repay their kindness by working for their enlightenment.

Answer 472

The practice of dedicating any accumulated positive force towards the enlightenment of all sentient beings.

Answer 473

It makes the merit boundless and ensures that one's efforts ultimately benefit all beings, not just oneself.

Answer 474

It is a powerful method for purifying negativities and accumulating merit, serving as a comprehensive preliminary practice.

Answer 475

Bowing down to the Buddhas and Bodhisattvas as a sign of respect and humility.

Ch 7 Part 1- Aspiring and Engaging Bodhicitta Flashcards

(499 cards)