Ch2-Qualities of the Buddha, Dharma, and Saṅgha Flashcards
Following in the Buddha's Footsteps (161 cards)
1
Q
A
2
Q
What are the Four Kinds of Self-Confidence (Four Fearlessnesses) of a Buddha?
A
Confidence in complete awakening, destroying all pollutants, correctly identifying obstructions, and teaching a path leading to cessation of duḥkha.
3
Q
What is the purpose of the Four Kinds of Self-Confidence?
A
They allow the Buddha to teach Dharma with complete fearlessness and self-confidence, free from doubt.
4
Q
What accusation can no one validly make regarding the Buddha’s claim of full awakening?
A
That he is not fully awakened regarding certain things.
5
Q
Why can’t the Buddha be accused of not having destroyed all pollutants?
A
Because he has perfectly realized reality and cleansed his mind completely of all pollutants.
6
Q
What ensures the Buddha’s motivation for teaching is pure?
A
He has abandoned greed, competition, conceit, and jealousy.
7
Q
According to the Sanskrit tradition, what obstructions does the Buddha correctly identify?
A
Afflictive obscurations preventing liberation, and cognitive obscurations obstructing full awakening.
8
Q
What is the significance of the Buddha’s ability to state confidently that his teachings lead to nirvāṇa?
A
His teachings have been practically verified by many disciples who have attained awakening.
9
Q
What two purposes do the Four Kinds of Self-Confidence serve?
A
Two pertain to the Buddha’s own welfare (full awakening, destroying pollutants), and two to the welfare of others (correct identification of obstructions, path leading to cessation of duḥkha).
10
Q
What are the Ten Powers of the Tathāgata?
A
Exceptional knowledges enabling the Buddha to perform special functions like teaching sentient beings skillfully and establishing Dharma in the world.
11
Q
What does the first of the Ten Powers of the Tathāgata enable the Buddha to understand?
A
The possible as possible and the impossible as impossible.
12
Q
How does the Buddha know karma according to the second power?
A
He understands precisely the results of actions undertaken in past, present, and future.
13
Q
What is meant by ‘destinations’ in the third power of the Tathāgata?
A
Various types of rebirth (e.g., hell beings, animals, humans) and nirvāṇa.
14
Q
What does the fourth power of the Buddha involve?
A
Understanding the world with its many different elements (dhātus).
15
Q
What does the fifth power of the Buddha allow him to understand?
A
The diverse inclinations and interests of sentient beings.
16
Q
What aspect of beings does the sixth power of the Buddha reveal?
A
The disposition and strengths of their faculties (faith, effort, mindfulness, concentration, wisdom).
17
Q
What does the seventh power of the Buddha encompass?
A
Understanding defilement, cleansing, and emergence regarding meditative states.
18
Q
What does the eighth power enable the Buddha to recollect?
A
His manifold past lives in detail.
19
Q
What does the ninth power involve seeing with divine vision?
A
How beings die and are reborn according to their karma.
20
Q
What does the tenth power of the Buddha involve knowing?
A
Liberation of mind and wisdom free from all pollutants.
21
Q
What are the Eighteen Unique Qualities of a Buddha generally?
A
Qualities not shared by arhats, such as flawless physical actions, speech, mindfulness, equanimity, and omniscient wisdom.
22
Q
What are the three categories of the Eighteen Unique Qualities of a Buddha?
A
Six unshared behaviors, six unshared realizations, three unshared awakening activities, and three unshared pristine wisdoms.
23
Q
What characterizes the Buddha’s mindfulness according to his unique qualities?
A
It is effortless, uninterrupted, and continuously aware of all beings’ past, present, and future circumstances.
24
Q
What does the Buddha’s pristine wisdom regarding the past, present, and future imply?
A
He knows the karmic outcomes of beings’ actions without implying predetermination.
25
How does the Buddha surpass śrāvaka and solitary-realizer arhats?
His wisdom is purified completely of pollutants, latencies, and he continuously acts from great compassion.
26
What is special about the Buddha’s physical actions according to his unique qualities?
They automatically benefit sentient beings, and he emanates bodies appropriate for their spiritual needs.
27
Why is the Buddha’s speech always appropriate and beneficial?
He knows each being's disposition and teaches the Dharma accordingly, accurately, and compassionately.
28
How does the Buddha’s mind uniquely benefit beings?
His mind effortlessly and continuously cognizes all phenomena motivated solely by compassion.
29
What does the Buddha's knowledge of future possibilities indicate about karma?
It is not predetermined; different actions lead to different outcomes, known precisely by the Buddha.
30
Why does the Buddha not experience fatigue or decline in joyous effort?
His joyous effort to benefit beings arises from great compassion and is inexhaustible.
31
What does 'Bhagavān' signify when describing the Buddha?
It signifies he has destroyed defilements, possesses extraordinary qualities, and transcends cyclic existence.
32
What is the significance of the epithet 'Tathāgata'?
It signifies the Buddha as one who has realized ultimate reality ('thusness') and teaches reality accurately.
33
Why is the Buddha called 'Arhat'?
Because he has completely destroyed all afflictions, making him a worthy and accomplished being.
34
What does 'Completely and Perfectly Awakened One' mean?
The Buddha has thoroughly realized all phenomena and awakened from ignorance completely.
35
What does 'Perfect in Knowledge and Good Conduct' indicate about the Buddha?
He possesses complete wisdom and ethical purity, and skillfully practices concentration.
36
What does the epithet 'Sugata' indicate about the Buddha’s achievements?
He has perfectly traversed the noble eightfold path, achieving the blissful state of nirvāṇa.
37
What is meant by 'Knower of the World'?
He fully comprehends conditioned existence, individual inclinations, and the universe’s complexity.
38
Why is the Buddha the 'Supreme Guide of Beings to Be Tamed'?
Because he skillfully leads even the most difficult beings towards liberation and awakening.
39
What is meant by the Buddha being a 'Teacher of Devas and Humans'?
He effectively guides both celestial and human beings, who have optimal conditions for spiritual progress.
40
What does 'Glorious Victor Śākyamuni' signify?
He belongs to the Śākya clan, has achieved complete victory over all obscurations, and embodies glorious qualities.
41
What is the purpose of recollecting the Buddha’s qualities regularly?
It deepens faith, admiration, and inspiration to practice the path to awakening.
42
Why can no one accuse the Buddha of incomplete awakening?
He has attained complete knowledge of all phenomena, eliminating all possible grounds for such an accusation.
43
What distinguishes the Buddha's abandonment of pollutants from other practitioners?
He has removed both gross and subtle pollutants along with their latencies completely and irreversibly.
44
How does the Buddha respond to mistaken claims regarding obstructions on the path?
By confidently and clearly explaining and verifying through experience that such obstructions genuinely prevent awakening.
45
Why is it impossible to validly claim that the Buddha’s teachings do not lead to liberation?
Countless disciples have directly followed his teachings and attained liberation, proving their effectiveness.
46
What qualities characterize the Buddha’s abandonment of pollutants?
Complete, irreversible, and free from any subtle latencies or residues.
47
Why is the Buddha’s proclamation of his awakening and pollutant destruction considered fearless?
It is backed by direct, unmistaken knowledge and complete self-confidence.
48
What aspect of the Buddha's realization assures his teachings' efficacy in destroying duḥkha?
His direct realization and eradication of all causes of duḥkha, ensuring his teachings lead directly to liberation.
49
What is the practical importance of the Buddha’s self-confidence in teaching Dharma?
It ensures he teaches without hesitation or doubt, providing reliable and authoritative spiritual guidance.
50
What does the Buddha’s second self-confidence explicitly negate?
Any accusation that he claims falsely to have destroyed pollutants.
51
What accusation is invalid regarding the Buddha's teachings and their outcome?
That the Dharma he teaches fails to lead practitioners to the complete destruction of suffering.
52
How does the Buddha's knowledge of past, present, and future karma help sentient beings?
He can precisely guide beings according to their specific karmic predispositions and outcomes.
53
What makes the Buddha's speech uniquely suitable for each listener?
It arises from omniscient wisdom that precisely knows each being’s inclinations and capacities.
54
What is the unique power of knowing all destinations (gati)?
The Buddha precisely knows all rebirth possibilities and the exact karmic paths leading to each.
55
Why does the Buddha's recollection of past lives enhance his teachings?
It enables him to tailor his teachings according to the karmic connections and past experiences of individuals.
56
Why is the Buddha considered free from any mistaken physical actions?
His actions are guided by perfect mindfulness, compassion, and wisdom, benefiting all beings.
57
Why is the Buddha’s equanimity described as perfect?
He perceives all beings equally without bias, yet responds uniquely according to individual needs.
58
Why is the Buddha's aspiration never diminished despite obstacles?
His aspiration arises spontaneously from inexhaustible compassion and complete abandonment of obscurations.
59
How does the Buddha’s wisdom differ from that of arhats regarding dualistic appearances?
The Buddha completely eliminates all cognitive obscurations, enabling non-dual, omniscient perception continuously.
60
What is distinctive about the Buddha’s recollection of past lives compared to other spiritual beings?
He recalls an immeasurable number of past lives clearly, with complete understanding of their implications.
61
How does the Buddha guide beings who have vastly different faculties?
He perfectly assesses their faculties of faith, effort, mindfulness, concentration, and wisdom, teaching accordingly.
62
What aspect of the Buddha’s wisdom makes him the ultimate 'Knower of the World'?
He thoroughly understands conditioned phenomena, individual inclinations, karmic patterns, and the entire cosmos.
63
How does the Buddha teach beings with inferior inclinations?
He skillfully provides teachings that initially help them improve their conditions, gradually guiding them towards liberation.
64
Why is the Buddha uniquely capable of guiding beings of all types?
His omniscient wisdom knows precisely the mental inclinations and karmic conditions of all beings.
65
What enables the Buddha to perfectly adjust his teachings for diverse audiences?
His perfect understanding of beings' faculties and inclinations ensures teachings are precisely appropriate.
66
Why is the Buddha’s speech said to be free from mistaken chatter?
Because he speaks only meaningful, beneficial Dharma tailored specifically to listeners' spiritual needs.
67
What ensures the Buddha never acts out of ignorance or confusion?
His continuous, perfect mindfulness and pristine wisdom.
68
How does the Buddha’s continuous meditative equipoise benefit sentient beings?
It ensures all his teachings and actions arise directly from non-dual wisdom, effectively guiding beings to awakening.
69
Why is the Buddha said to never lose joyous effort?
His joyous effort arises spontaneously from inexhaustible compassion and is unimpeded by mental or physical fatigue.
70
What makes the Buddha's compassion 'inexhaustible'?
His compassion is supported by complete understanding of emptiness and absence of cognitive obscurations.
71
Why is the Buddha's pristine wisdom described as penetrating past, present, and future without obstruction?
Because he directly perceives all temporal dimensions clearly, accurately, and simultaneously.
72
How do the Buddha’s emanation bodies appear to ordinary beings?
They appear ordinary yet are specifically crafted manifestations aimed precisely at the beings' karmic connections and spiritual needs.
73
What allows the Buddha to appear spontaneously wherever beings require guidance?
His perfected realization and complete purification of obscurations, enabling effortless manifestation in countless forms.
74
What differentiates the Buddha's realizations from those of solitary realizers and arhats?
Buddha’s realizations are fully complete, irreversible, and extend beyond mere personal liberation to benefit all sentient beings.
75
Why does the Buddha's meditative stability never deteriorate?
Due to complete purification of afflictive and cognitive obscurations, his meditative state is stable, continuous, and unaffected by conditions.
76
What is the effect of recollecting the Buddha’s qualities according to Tsongkhapa?
It immediately soothes mental distress and inspires confidence, akin to how moonlight alleviates feverish discomfort.
77
Why are gifts offered to the Saṅgha considered highly meritorious?
The Saṅgha’s ethical purity and spiritual attainments make them unsurpassed fields for generating merit.
78
What is the purpose of describing the Buddha’s body as having 'millions of perfect virtues'?
To highlight the extensive positive karma accumulated over countless lifetimes that resulted in the Buddha's perfected physical form.
79
Why is recollecting Buddha, Dharma, and Saṅgha crucial in Buddhist practice?
It deepens faith, encourages practice, and provides mental refuge and spiritual strength in challenging times.
80
What does 'inconceivable' mean when referring to the Dharma Jewel?
Its profound realization and cessation cannot be fully understood through ordinary conceptual thinking.
81
How does recollection of the Buddha help in achieving meditative serenity (śamatha)?
Focusing on the Buddha’s qualities brings mental calm, clarity, and concentration, effectively leading to meditative serenity.
82
What is the significance of the Buddha’s 'Lion's Roar' speech metaphor?
It represents the power of the Buddha’s teachings to overcome wrong views and doubts with fearless clarity.
83
How does the Buddha’s speech benefit beings in various cultures and languages?
It naturally resonates in their own language and mode of understanding, accommodating diverse backgrounds.
84
What quality of the Dharma Jewel makes it a genuine refuge?
It is free from conceptual elaboration, pure, and acts as a direct antidote to suffering.
85
What are the unique aspects of the Sangha Jewel that support refuge?
They have directly realized emptiness and embody qualities that inspire and guide others.
86
Why is the Sangha considered a field of merit?
Supporting the Sangha generates great merit because they are embodiments of Dharma practice and realization.
87
What distinguishes the Buddha’s mind from those of ordinary beings?
His mind is free from afflictive and cognitive obscurations, and pervades all objects of knowledge simultaneously.
88
Why is the Dharma described as 'clear'?
Because it reveals the true nature of reality without distortion, leading to liberation.
89
Why is the Buddha’s body described as having 'rays of light'?
These symbolize the Buddha’s ability to dispel ignorance and illuminate the path to liberation for beings.
90
How does the Buddha’s compassion operate continuously?
It arises spontaneously, without interruption, and pervades all actions to benefit sentient beings.
91
Why is it said that the Buddha’s form bodies do not arise from karma and afflictions?
They arise from the Buddha’s compassion and wisdom, free from any defilements.
92
What are the three unshared pristine wisdoms of the Buddha?
Pristine wisdom of the past, present, and future, comprehending all times without obstruction.
93
How does the Buddha’s pristine wisdom differ from that of an arhat?
The Buddha’s wisdom is non-conceptual, omniscient, and uninterrupted, while an arhat’s is limited and occasional.
94
Why does the Buddha not experience exhaustion while teaching?
His joy and energy for benefiting beings arise from boundless compassion and perfect realization.
95
How does the Buddha’s speech 'overcome all extremists'?
It dispels both eternalist and nihilist views, establishing the middle way of dependent arising and emptiness.
96
Why is the Sangha Jewel indispensable for maintaining the Dharma?
It preserves the lineage of teachings and provides living examples of realization, inspiring practitioners.
97
How does the Buddha’s omniscience allow for skillful means (upāya)?
He knows the unique needs of each being and teaches accordingly, using the most effective methods.
98
Why does the Buddha's mindfulness never lapse?
It is continuous and effortless, based on complete realization and unceasing compassion.
99
How does the Buddha's pristine wisdom illuminate dependent arising?
It sees the interdependent, empty nature of all phenomena directly and completely.
100
Why is the Dharma considered 'non-conceptual'?
Because its ultimate realization transcends ordinary conceptual fabrications and dualistic thought.
101
How does the Buddha's continuous meditative equipoise manifest in activity?
While outwardly active, he remains inwardly in non-dual equipoise, free from conceptual elaboration.
102
Why is the Buddha's compassion said to be 'spontaneous'?
It arises effortlessly without conditions, pervading all his actions and teachings to benefit beings.
103
What allows the Buddha to emanate countless bodies simultaneously?
His perfect accumulation of merit and wisdom, and his complete purification of all obscurations.
104
Why is the Buddha's omniscience described as 'non-dual'?
Because he perceives all phenomena without subject-object division or conceptual elaboration.
105
How does the Buddha’s speech convey multiple meanings simultaneously?
His omniscient mind understands all beings' dispositions, enabling him to teach multiple levels of meaning in one discourse.
106
What is the difference between the Dharma Jewel as ultimate and as transmitted?
Ultimate Dharma is the direct realization of emptiness and true cessations; transmitted Dharma is the scriptural teachings that guide others to realization.
107
Why is the Buddha's wisdom described as 'all-pervasive'?
It encompasses all objects of knowledge—past, present, future, ultimate, and conventional—simultaneously.
108
How does the Buddha guide beings who lack faith?
With skillful means, he first helps them develop faith through teachings appropriate to their inclinations.
109
Why is the Buddha's body adorned with the thirty-two major marks?
They are the natural result of his accumulation of merit over countless lifetimes dedicated to benefiting others.
110
What does the Buddha's unshared activity of 'turning the Dharma wheel' entail?
Teaching the Dharma in ways uniquely adapted to beings' capacities, needs, and conditions, beyond what any other being can do.
111
How does the Buddha’s mind remain stable in all circumstances?
It is free from afflictions, conceptual elaborations, and grasping, abiding naturally in equanimity.
112
Why is the Sangha Jewel considered indispensable for preserving the Dharma?
Because realized beings embody the Dharma and ensure its authentic transmission across generations.
113
What distinguishes the Buddha’s aspiration from that of an arhat?
The Buddha’s aspiration is unceasing, universal, and directed toward the liberation of all beings, not just personal liberation.
114
How does the Buddha’s pristine wisdom perceive both conventional and ultimate truths simultaneously?
By directly knowing the empty, interdependent nature of phenomena while fully aware of their conventional appearances.
115
Why is the Buddha’s compassion said to be 'equal for all beings'?
Because it is based on recognizing the equal potential of all beings for awakening and their shared suffering.
116
How does the Buddha’s understanding of dependent arising differ from an ordinary scholar’s?
His understanding is direct, non-conceptual, and integrated with the realization of emptiness, free from intellectual fabrication.
117
What makes the Buddha’s teaching infallible?
It is based on direct realization of reality, free from error, and always aligned with beings' best interests.
118
Why is the Buddha’s continuous equipoise not a state of inactivity?
While in meditative equipoise, he simultaneously engages in activities for the benefit of sentient beings.
119
What makes the Dharma an 'antidote'?
It directly counters and eradicates the causes of suffering, such as ignorance, craving, and clinging.
120
How does the Buddha’s speech manifest according to listeners' needs?
It naturally adapts in clarity, language, tone, and content to resonate with each listener’s understanding and disposition.
121
What ensures the Buddha’s teachings are universally beneficial?
His omniscient understanding of beings' individual capacities, interests, and karmic conditions.
122
How does the Buddha’s realization of dependent arising enhance his reliability as a teacher?
It allows him to teach the middle way free from extremes of eternalism and nihilism, offering a path based on how things actually exist.
123
What is meant by the Buddha’s 'unshared realization of the path'?
It refers to his complete, unique realization of the stages and methods to achieve awakening, not shared by any other being.
124
Why is the Buddha’s realization described as free from 'dualistic appearance'?
Because it is a non-conceptual, direct realization of emptiness, free from the mistaken view of self and other.
125
How does the Buddha’s omniscience directly counteract ignorance?
By illuminating the true nature of reality, showing the absence of inherent existence and the interdependence of all phenomena.
126
What is the significance of the Buddha’s 'inexhaustible activities'?
They arise spontaneously from compassion and wisdom, benefiting beings without fatigue or limitation.
127
Why is the Buddha’s speech described as 'without attachment or aversion'?
It is completely free from self-centered motives, arising solely from compassion to benefit others.
128
What are the three unshared activities of the Buddha?
Teaching the Dharma, bestowing predictions of future enlightenment, and gathering disciples to establish the sangha.
129
Why is the Buddha’s realization of emptiness superior to that of arhats?
It is continuous, integrated with omniscience, and free from even the subtlest obscurations.
130
How does the Buddha’s realization of the past, present, and future aid beings?
It allows him to guide them effectively, knowing the precise consequences of their actions and tailoring teachings accordingly.
131
What is the unique function of the Buddha’s 'pristine wisdom of all modes'?
It comprehends all aspects of reality simultaneously, integrating conventional appearances and ultimate emptiness.
132
Why is the Buddha’s teaching said to lead to 'definite liberation'?
Because it is based on his direct realization of reality, ensuring a reliable path to freedom from suffering.
133
What distinguishes the Buddha’s mind of compassion from ordinary compassion?
It is universal, spontaneous, unceasing, and accompanied by omniscience and skillful means.
134
How does the Buddha’s understanding of beings’ capacities shape his teaching style?
He uses specific examples, analogies, and instructions suited to each person’s mental and karmic disposition.
135
Why does the Buddha’s omniscience enable 'unerring guidance'?
Because he knows the exact conditions, tendencies, and karmic seeds of each being.
136
What ensures the Buddha’s body, speech, and mind remain flawless?
Complete purification of obscurations and perfection of the six perfections, making his actions naturally beneficial.
137
How does the Buddha's unceasing mindfulness support continuous benefit for beings?
It enables him to remain aware of beings’ needs and conditions at all times, ensuring effective assistance.
138
Why is the Buddha’s body described as 'majestic' and 'a field of merit'?
Because it embodies the fruition of boundless merit and inspires reverence, faith, and devotion.
139
What does the Buddha’s knowledge of 'arising and ceasing' of phenomena mean?
It means he fully comprehends the causal processes of samsara and nirvana, knowing how all things come into being and dissolve.
140
How does the Buddha’s realization of dependent arising differ from intellectual understanding?
It is direct, non-conceptual, and integrated with compassion and skillful means.
141
What is the purpose of describing the Buddha’s speech as 'like a Brahmā’s voice'?
It emphasizes the beauty, clarity, and profound impact of his teachings on listeners.
142
How does the Buddha’s speech overcome listeners’ doubts?
By clearly explaining the Dharma based on direct realization, addressing questions and concerns skillfully.
143
What ensures that the Buddha’s teachings do not lead to misunderstanding or harm?
His teachings arise from omniscient wisdom and boundless compassion, ensuring they benefit beings appropriately.
144
Why is the Buddha’s wisdom described as 'boundless like space'?
It pervades all phenomena without obstruction, encompassing all knowledge.
145
How does the Buddha’s pristine wisdom illuminate the nature of reality?
It sees the emptiness of all phenomena and their interdependence directly, without conceptual elaboration.
146
What is the function of the Buddha’s unshared activity of bestowing predictions?
To inspire confidence and guide future Buddhas on the path, ensuring the continuity of the Dharma.
147
How does the Buddha’s compassion manifest in skillful means?
By tailoring teachings to beings’ capacities, using methods that lead them toward liberation step by step.
148
What makes the Buddha’s body 'unimaginably adorned'?
It is the natural result of perfected merit, appearing resplendent with the thirty-two marks and eighty signs.
149
Why is the Buddha’s mind described as 'always in equipoise'?
It abides in the non-dual realization of emptiness, free from conceptual fluctuations.
150
How does the Buddha’s compassion relate to his omniscience?
His compassion is empowered by omniscience, enabling him to help beings without error or limitation.
151
What is the purpose of the Buddha’s unceasing speech?
To continuously guide beings, addressing their doubts and leading them to insight without pause.
152
How does the Buddha teach beings who hold extreme views?
By revealing the middle way, showing the fallacy of both eternalism and nihilism.
153
Why is the Buddha’s wisdom described as 'unhindered by concepts'?
It operates beyond the limits of conceptuality, perceiving phenomena directly as they are.
154
What makes the Buddha’s body a source of merit for beings?
It inspires faith, devotion, and aspiration to practice, generating vast merit for those who venerate it.
155
How does the Buddha’s realization of emptiness differ from intellectual understanding?
It is a direct, non-conceptual, transformative experience that uproots the causes of suffering.
156
Why is the Buddha’s speech said to be 'like the roar of an elephant'?
It conveys the strength, confidence, and clarity of the Dharma, dispelling ignorance and fear.
157
What is the significance of the Buddha’s activity of gathering disciples?
It ensures the preservation of the Dharma and the formation of the Sangha as a field of merit.
158
How does the Buddha’s mind maintain continuous awareness of all beings?
Through omniscience, he perceives all beings’ conditions and needs simultaneously, without effort.
159
Why is the Buddha’s compassion called 'unbiased'?
It is equally extended to all beings, regardless of their actions, nature, or relationship to him.
160
How does the Buddha’s pristine wisdom guide beings to liberation?
By revealing the causes of suffering and the path to freedom, adapted precisely to each being’s capacity.
161
What distinguishes the Buddha’s teaching as 'infallible'?
It leads unfailingly to liberation because it is based on direct, error-free realization.
