LWC6_Ch1 Part 2 - Introduction to the Bodhisattva Perfections Flashcards

Question

What are the three spheres specifically in the context of ethical conduct?

Answer 1

The three spheres of ethical conduct are (1) the agent who abandons the destructive action, (2) the destructive action that is abandoned, and (3) the person with regard to whom the destructive action is abandoned. 37

Answer 2

The practice is made supramundane by the 'unpolluted wisdom' that does not grasp the inherent existence of the sphere of three. 38 This wisdom is also called 'objectless' or 'unapprehendable' because it realizes the emptiness of true existence. 39

Answer 3

A selfish person may be generous now to selfishly reap the karmic 'reward' of wealth in the future. 40 A bodhisattva gives motivated by the pure wish to benefit others and attain awakening, without seeking personal reward. 41

Answer 4

Candrakīrti states, 'All these beings want happiness, but human happiness does not occur without resources.' This establishes the foundational importance of generosity as the cause of resources. 42

Answer 5

Nāgārjuna advises a king to quickly use his resources to build Dharma sites and create merit while healthy, because he stands 'in the midst of death's causes like a lamp in the midst of a storm.' At death, he will be unable to give, and ministers will seek favor with the new king. 43

Answer 6

The advice, from Tsenshap Serkong Rinpoche, implies that if one's practice is genuine, its positive qualities will be evident to others naturally. 44 There is no need to advertise or flaunt one's spiritual attainments or activities. 45

Answer 7

If generosity is practiced without ethical conduct, that merit may ripen in an unfortunate rebirth. 46 For example, one could be reborn as a pampered dog in a wealthy family, enjoying resources but unable to practice Dharma, thus exhausting the merit with no long-term benefit. 47

Answer 8

Candrakīrti likens practicing generosity without the foundation of ethical conduct to frittering away both the principal and the interest on an investment. 48

Answer 9

While householders and monastics may emphasize different perfections, the ultimate goal for all bodhisattvas is the same: the attainment of full awakening for the benefit of all beings. 49

Answer 10

While worldly people abhor difficult situations, a bodhisattva who wants to perfect fortitude greets them with delight. 50 They see difficult people and problems as rare and precious opportunities to strengthen their practice. 51

Answer 11

The primary distinguishing factor is the motivation of bodhicitta. 52 While śrāvakas and solitary realizers may also practice virtues, their motivation is for their own liberation, whereas a bodhisattva's motivation is for the full awakening of all beings. 53

Answer 12

The Tibetan term is pha rol tu phyin pa. 54 It means 'to go beyond to the other shore,' signifying that these practices take one beyond samsāra to the state of full awakening. 55

Answer 13

Candrakīrti's praise for these three practices for householders indicates that they are also the collection of merit, which serves as the cause of a buddha's form body. 56

Answer 14

After giving, a bodhisattva feels no sadness, fear, or sense of loss. 57 Instead, their mind is filled only with happiness from having benefited another. 58

Answer 15

Generosity directly counteracts miserliness by being its opposite. 59 The mental act of wanting to give and the physical act of giving release the mind from the painful, constricted state of stinginess and fill it with joy. 60

Answer 16

It is difficult because in an unfortunate realm, one lacks the freedom and favorable conditions needed to practice ethical conduct, which is the primary cause for higher rebirths. 61 As Candrakīrti warns, once fallen into an abyss, it is very hard to raise oneself out. 62

Answer 17

Even in a simple act, a bodhisattva integrates wisdom by contemplating the emptiness of the three spheres: realizing that the giver (themselves), the gift, and the recipient all lack inherent existence and exist only dependently. 63

Answer 18

Unpolluted wisdom' refers to the wisdom that is not contaminated by the grasping at true or inherent existence. 64 It correctly perceives the empty nature of all phenomena, including the agent, action, and object of any practice. 65

Answer 19

Without fortitude, a bodhisattva will be unable to withstand the challenges of the path, such as harm from others or the suffering of samsāra. 66 They will be prone to anger, which destroys merit and obstructs progress towards enlightenment. 67

Answer 20

Practicing virtues like generosity without the motivation of bodhicitta may lead to temporary happiness or a good rebirth, but it does not become a cause for full and perfect awakening. 68 It remains a mundane action, not a perfection. 69

Answer 21

While generosity is taught first, ethical conduct is foremost because it provides the stable foundation upon which all other virtues and attainments can be built, ensuring that the merit from other practices leads to a favorable rebirth where one can continue on the path. 70

Answer 22

Sugata' is an epithet for the Buddha, meaning 'One Who Has Gone to Bliss' or 'Well-Gone'. 71

Answer 23

The sūtra states that the wise consider a greedy, miserly billionaire to be 'ever poor,' while a penniless person who readily gives whatever they have is considered the 'noblest and richest on earth.' 72 True wealth is defined by generosity, not possessions. 73

Answer 24

Supramundane' means 'beyond the world.' A bodhisattva's practice becomes supramundane when sealed by the wisdom of emptiness, allowing it to lead beyond the cycle of worldly existence (samsāra) to the ultimate goal of buddhahood. 74

Answer 25

Yes, while a householder's lifestyle is more conducive to the first three perfections, all bodhisattvas practice all perfections. 75 By integrating wisdom, any practitioner can use their circumstances to progress on the path to the same goal of full awakening. 76

Answer 26

Pāramitā means 'perfection' or 'fulfillment.' 77 The term implies 'going beyond' to the other shore, indicating that these practices transport a being from the shore of samsāra to the other shore of full awakening. 78

Answer 27

An ordinary person may see resources as something to accumulate for personal happiness. 79 A bodhisattva sees resources as a result of past generosity and a tool to be used for future generosity, all for the purpose of benefiting others and attaining enlightenment. 80

Answer 28

Candrakīrti explains that even for brutal beings focused on their own aims, practicing generosity will cause desired resources to arise, which in turn helps to extinguish their own suffering. 81

Answer 29

Making offerings to Dharma practitioners, especially compassionate bodhisattvas, creates a karmic connection that enables the giver to receive teachings from them in future lives, thus facilitating progress on the path to liberation. 82

Answer 30

The sūtra states a transformative perspective: 'What I give away is mine; what I keep at home is not mine.' 83 This is because what is given creates lasting merit, while what is kept is temporary and a source of grasping. 84

Answer 31

The sūtra says, 'What I give away has essence; what I keep at home has no essence.' 85 The essence lies in the virtuous karma and mental freedom created by giving, not in the temporary possession of an object. 86

Answer 32

The sūtra concludes its list of comparisons by stating, 'What I give away supports the path to awakening; what I keep at home supports the party of Māra.' 87 Generosity aligns one with enlightenment, while miserliness aligns one with the forces of delusion. 88

Answer 33

One can contemplate the sūtra's points: what is given is no longer a source of fear, grasping, or the need for protection, and it creates merit for the future, whereas keeping the object fosters stress, fear, and attachment. 89

Answer 34

A bodhisattva is free from miserliness and does not seek their own benefit when they give. 90

Answer 35

The 'supreme joy' a bodhisattva feels when seeing others benefit from their actions is not experienced even by śrāvaka and solitary-realizer arhats who abide in the peace of their own nirvāņa. 91

Answer 36

One should give soon after deciding, not letting the gift decay or get damaged. 92 Delaying can diminish the quality of the gift and the spontaneity of the generous intention. 93

Answer 37

Belittling the recipient corrupts the act of giving. 94 Generosity should be performed with a pleasant expression and respect, seeing the recipient as providing an opportunity to practice a perfection. 95

Answer 38

A gift obtained with 'right livelihood' means it was not acquired through harmful or unethical means, such as stealing, cheating, or deception. 96 The purity of the source of the gift is an important part of the practice. 97

Answer 39

The fear is that giving will lead to poverty. 98 Karmically, the opposite occurs: generosity is the very cause for receiving wealth and resources in the future. 99

Answer 40

A bodhisattva on the first ground, who excels in generosity, experiences no physical or mental suffering when giving their body or life. 100 This is due to their great merit and profound wisdom realizing emptiness. 101

Answer 41

A practitioner of fortitude has a calm mind, free of upset and anger, and is able to meet all difficult situations as milestones in their practice rather than as obstacles. 102

Answer 42

The perfection of ethical conduct, specifically the type of 'restraining from destructive actions,' involves abandoning the ten nonvirtuous paths. 103 This includes seven destructive actions of body and speech and the three mental afflictions that motivate them. 104

Answer 43

Wisdom is the crucial element that elevates these practices. 105 It is the understanding of the empty, dependent nature of the agent, action, and object, which prevents attachment and transforms the practice into a cause for full awakening. 106

Answer 44

The joy of a bodhisattva arises from actively benefiting others, which is an outward-focused, compassionate engagement. 107 The peace of an arhat's nirvāņa is primarily focused on the cessation of their own suffering, and thus lacks this particular quality of supreme, altruistic joy. 108

Answer 45

From the perspective of practicing fortitude, a difficult person is a treasure. 109 They provide a rare and valuable opportunity to perfect one's patience, an opportunity that may not arise often when people are kind. 110

Answer 46

The flaw is that this self-centered view is the very source of anger and misery. 111 Seeking vengeance or holding grudges only rules and corrupts one's own mind. 112 True, stable happiness comes from the calm and liberated mind of fortitude. 113

Answer 47

At its root, the ethical conduct of a bodhisattva seeks to relinquish the self-centered attitude, which is the ultimate source of all intentions to harm others. 114

Answer 48

Living as a bodhisattva means paying special attention to practicing the ten perfections, as they are the foremost bodhisattva actions that imbue one's life with compassion, wisdom, and bodhicitta. 115

Answer 49

Flaunting one's practice is contrary to the bodhisattva ideal of being unassuming. 116 Genuine practice speaks for itself through one's actions and qualities, just as a good cook's skill is known by the meal they prepare, not by their advertising. 117

Answer 50

A person who accumulates billions but is greedily attached to their wealth and unable to give it away is said by the wise to be 'ever poor in the world.' 118

Answer 51

A penniless person who will readily give whatever they have is said by the wise to be the 'noblest and richest on earth.' 119

Answer 52

Candrakīrti states that since generosity is the cause of resources, and resources are necessary for happiness, the practice of generosity ultimately leads to the 'extinguishment of suffering.' 120

Answer 53

The first type of generosity is giving material possessions or money. 121

Answer 54

The second type of generosity is giving protection from danger and fear. 122

Answer 55

The third type of generosity is giving love and emotional support. 123

Answer 56

The fourth and supreme type of generosity is giving the Dharma. 124

Answer 57

One should give with a pleasant expression, use both hands, give at an appropriate time, and avoid harming or inconveniencing anyone. 125

Answer 58

One can encourage others by inviting them to join in making a gift or an offering. 126

Answer 59

Improper ways include giving a little at a time when you could give all at once, belittling the recipient, or giving harmful objects like weapons or poison. 127

Answer 60

The karmic connection from making offerings to compassionate bodhisattvas enables the giver to receive teachings from them in future lives, which helps one progress on the path. 128

Answer 61

The sūtra says, 'What I give away will bring pleasure at another [future] time; what I keep at home will [only] bring pleasure right now.' 129

Answer 62

The sūtra states, 'What I give away does not need to be protected; what I keep at home must be protected.' 130

Answer 63

The sūtra explains, '[My] desire for what I give away will be exhausted; [my] desire for what I keep at home increases.' 131

Answer 64

The sūtra says, 'What I give away I do not think of as mine; what I keep at home I think of as mine.' 132

Answer 65

The sūtra states, 'What I give away is not a source of fear; what I keep at home causes fear.' 133

Answer 66

Nāgārjuna advises giving 'while healthy,' because at the time of death, one loses independence and is unable to give away possessions. 134

Answer 67

Many ordinary beings do not give because they do not immediately see the results of their generosity. 135 Bodhisattvas, in contrast, give freely without seeking their own benefit, motivated by compassion. 136

Answer 68

Due to their great merit, bodhisattvas on the first ground do not experience any physical pain when giving away their body or life. 137

Answer 69

Due to their profound wisdom realizing emptiness, bodhisattvas on the first ground experience no mental suffering when giving their body. 138

Answer 70

The first type of ethical conduct is restraining from destructive actions, which means abandoning the ten nonvirtues and abiding in any precepts one has taken. 139

Answer 71

The second type of ethical conduct is gathering virtue, which involves taking every possible opportunity to enhance the collections of merit and wisdom. 140

Answer 72

The third type of ethical conduct is benefiting sentient beings, which means enacting one's love and compassion by helping those in need. 141

Answer 73

The sequence is (1) restraining from harm, which (2) establishes the foundation for engaging in virtue, which in turn (3) enables one to work for the welfare of sentient beings. 142

Answer 74

Naturally negative actions are actions that, when done by ordinary beings, are almost always motivated by afflictions, such as the ten nonvirtues. 143

Answer 75

Keeping one's precepts—whether prātimokṣa, bodhisattva, or tantric—is of crucial importance as it forms the core of the ethical conduct of restraining from destructive actions. 144

Answer 76

The first gate is not knowing what to abandon and what to practice, such as being ignorant of the ten nonvirtues or the precepts one has taken. 145

Answer 77

The second gate is lacking respect for the precepts and not thinking that ethical conduct is important, which leads to not caring about the effects of one's actions. 146

Answer 78

The third gate is carelessness and heedlessness, where one may know the precepts but fails to monitor their behavior due to a lack of mindfulness and introspective awareness. 147

Answer 79

The fourth gate is having strong afflictions that overwhelm one's ethical restraint, forcing one into harmful actions. 148

Answer 80

The antidote is to learn the ten nonvirtues and the precepts and commitments you have taken, and to study them well. 149

Answer 81

The antidote is to develop faith and respect for the precepts by understanding the disadvantages of unethical behavior and the benefits of ethical conduct,150 and by staying near virtuous role models. 151

Answer 82

The antidote is to be careful and conscientious, cultivating mindfulness of the precepts and developing introspective awareness to monitor one's own thoughts and emotions. 152

Answer 83

The antidote is to learn the specific counter-forces for the afflictions (e.g., fortitude for anger, contemplating impermanence for attachment) and to apply them consistently in meditation and daily life. 153

Answer 84

Integrity is the mental factor that abandons negativities based on holding to one's own values and sense of self-respect. 154

Answer 85

Consideration for others is the mental factor that abandons negativities out of a concern for not wanting others to lose faith in oneself, the Dharma, or humanity in general. 155

Answer 86

It is said that a special, pleasant fragrance naturally surrounds people who have pure ethical conduct, which is perceptible to others. 156

Answer 87

Ethical conduct is like a dike because it holds one back and prevents one from getting involved in a harmful situation. 157

Answer 88

Ethical conduct is like a lamp because it illuminates the dark corners of the mind, allowing one to see and clean out impurities. 158

Answer 89

A bodhisattva on the second ground, who excels in ethical conduct, is free from even subtle ethical misdeeds, whether they are awake or asleep. 159

Answer 90

The danger is that the merit from generosity will ripen in an unfortunate realm, where it cannot be used for Dharma practice and will be exhausted without long-term benefit. 160

Answer 91

For ordinary beings, ethical conduct is the primary cause for attaining higher rebirths. 161

Answer 92

For those on the śrāvaka, solitary realizer, and bodhisattva paths, ethical conduct is the cause of the 'highest goodness'—liberation and full awakening. 162

Answer 93

In this life, ethical conduct brings a lighter heart with less regret and remorse. 163 Others trust you and feel relaxed in your presence, and even animals can feel the difference. 164

Answer 94

The key principle is to guide others to develop the skills to remedy their own problems, rather than simply fixing their external situations. 165 The goal is to give them confidence and skills to create virtue, not to make them dependent. 166

Answer 95

The first group is those who are suffering or ill, who can be helped by giving assistance such as preparing food, visiting them, or providing hospice care. 167

Answer 96

The second group is people who are obscured or ignorant of how to help themselves, who can be guided by explaining proper behavior or counseling them on practical skills. 168

Answer 97

The third group is those who need help to realize their desires, who can be aided by helping them move homes, plan events, or think ahead to future needs. 169

Answer 98

The fourth group is sentient beings who are afraid, in danger, or about to be killed, which includes actions like buying an animal destined for slaughter or intervening in a dispute. 170

Answer 99

The fifth group is people who are grieving the loss of a loved one or social position, who can be helped by consoling them, listening, and helping with daily errands. 171

Answer 100

The sixth group is the poor and needy, who can be helped by giving material aid respectfully and encouraging them to see their own value as human beings. 172

Answer 101

The seventh group is those who need a place to stay, such as the poor, Dharma practitioners, travelers, and stray animals. 173

Answer 102

The eighth group is people who want to be in harmony, who can be benefited by teaching them good communication skills and encouraging forgiveness and reconciliation. 174

Answer 103

The ninth group is those who want to follow the path, who can be assisted by helping them make offerings, study the Dharma, go on pilgrimage, or meet qualified teachers. 175

Answer 104

The tenth group is those acting negatively or about to do so, who may be helped by preventing the action, explaining its drawbacks, or offering spiritual counsel. 176

Answer 105

The eleventh group is those who can only be helped by a demonstration of supernormal powers, which can be used if one has them and all other methods have failed. 177

Answer 106

If your motivation is corrupt (e.g., seeking fame, power, or offerings), your virtuous appearance amounts to nothing more than using others to fulfill worldly desires, and the action is not a true perfection. 178

Answer 107

Arrogance about one's purity increases self-grasping, which is the very thing ethical conduct is meant to decrease. 179 It sabotages one's efforts and can lead to the degeneration of one's practice. 180

Answer 108

Even if one's external conduct is perfect, if one 'propounds a self' or views the practices with the apprehension of inherent existence, the ethical conduct is considered faulty because it is based on grasping at 'I' and 'mine'. 181

Answer 109

A bodhisattva's practice of ethics is not done out of fear, stupidity, doubt, confusion, or for the sake of their own private nirvāņa. 182

Answer 110

The upholding of precepts is carried out solely for the sake of all beings, for success on the Buddha's path, and for gaining the qualities of buddhahood. 183

Answer 111

It qualifies as the perfection of ethical conduct when the practice is based on the 'unfindability of either misdeed or non-misdeed'—that is, when it is sealed by the wisdom realizing emptiness. 184

Answer 112

As Nāgārjuna explains, the existence of a precept (e.g., not to kill) depends on the existence of the corresponding misdeed (killing). 185 If there were no such misdeed, there would be no need for the precept. Thus, they exist dependently. 186

Answer 113

It means that when we search for the inherent, independent essence of a phenomenon, we cannot isolate anything that is it. 187 For example, an action like lying depends on a motivation, a speaker, a statement, etc., but none of these components alone 'is' the lie. 188

Answer 114

Śāntideva points out the irony that we passively endure the harm caused by our internal enemies (the afflictions) but react with anger to external ones. 189 He states that patiently enduring afflictions is an 'inappropriate and shameful time for patience' and that we should exert ourselves to overcome them, which is the true practice of fortitude. 190

Answer 115

A bodhisattva needs to perfect their fortitude to become a buddha, and this requires difficult people and situations. 191 Since such opportunities are not always common, they are greeted with delight as a chance to make progress on the path. 192

Answer 116

Anger makes one miserable. 193 As Śāntideva notes, with a mind full of hatred, one cannot find peace, joy, or happiness, and cannot even sleep well. 194

Answer 117

It destroys the merit accumulated over one hundred eons and requires them to train in the six perfections again for as many eons as they had moments of hatred. 195

Answer 118

They must 'wear the armor from the beginning' (start the path over) for as many eons as they held angry thoughts, and it creates the cause to be born in the hells. 196

Answer 119

When a non-bodhisattva gets angry at a bodhisattva, the virtue they have created over one thousand eons is undermined. 197

Answer 120

Since we are not always able to identify who is a bodhisattva and who is not, it is to our advantage to restrain our anger toward all beings to avoid the severe negative karmic consequences of getting angry at a bodhisattva. 198

Answer 121

Anger creates the cause for an ugly body in future lives and leads one to be associated with 'the unholy' (nonvirtue), making one unattractive to others. 199 In contrast, fortitude leads to beauty and being dear to holy beings. 200

Answer 122

Anger 'robs discrimination that knows right and wrong.' 201 Under the influence of malice, one's ability to think clearly is blurred, leading to poor decisions and harmful actions. 202

Answer 123

The first type is the fortitude that is undisturbed by harm from others. 203

Answer 124

The second type is the fortitude of voluntarily accepting suffering. 204

Answer 125

The third type is the fortitude of certitude about the Dharma. 205

Answer 126

Śāntideva says that patiently enduring our own internal enemies—the afflictions like hatred and craving—is an inappropriate and shameful time for patience. 206 True fortitude is directed at conquering these, not tolerating them. 207

Answer 127

Retaliating does not cure our pain or stop the harm. 208 It often gives a false sense of power that leads to greater harm, as the other party will likely escalate the conflict. 209 Furthermore, it creates the karmic cause for more suffering in the future. 210

Answer 128

The harm someone does to us now is due to our own previously created destructive karma ripening. 211 The other person and their actions are the cooperative condition for that karma to manifest. 212

Answer 129

If a fault is real, there is no reason to get angry. 213 One should simply acknowledge it, just as one would acknowledge having a nose if someone pointed it out. 214

Answer 130

If an accusation is untrue, there is no reason to be angry. 215 It is like someone saying you have horns on your head; you can simply provide the correct information without emotional upset. 216

Answer 131

It is essential to distinguish between the action and the person. 217 One can and should censure a harmful action as wrong or inappropriate, but it is a mistake to label the person as evil, because they have buddha potential and are acting out of their own suffering and confusion. 218

Answer 132

The real troublemaker is the afflictions in the other person's mind, which harm them as much as, if not more than, they harm you. 219 The compassionate response is to oppose the affliction, not hate the person. 220

Answer 133

Yes. Refraining from anger does not mean always being passive. 221 In certain situations, the skillful way to benefit others and quell harm may involve acting assertively or aggressively, but it must be motivated by compassion, not malice or spite. 222

Answer 134

The problem is that if our anger becomes virtuous simply because we believe our view is correct, then everyone's anger would become virtuous, as everyone in a conflict thinks they are right. 223 True righteous action is based on compassion, not on the conviction that one's own anger is justified. 224

Answer 135

Fierce deities symbolize taking strong, wrathful action against one's own anger and negative emotions. 225 They represent the power of wisdom recognizing the danger of afflictions and acting decisively to overcome them, all based on an underlying compassionate motivation. 226

Answer 136

When asked by Śakra, the Buddha replied that he approves of killing anger. 227 He described anger as having a 'poisoned root and honeyed tip,' and said that by slaying it, 'one does not sorrow.' 228

Answer 137

The lesson is the power of humility and kindness over aggression. 229 The other gods' malicious criticism only made the yakṣa more handsome, while Śakra's humble and respectful introduction made the yakṣa become ugly and disappear. 230

Answer 138

Continuing to hold a grudge or wish them harm runs counter to the bodhisattva spirit, creates destructive karma for oneself, and impairs one's own physical and mental well-being. 231

Answer 139

The two kinds of fools are: (1) one who does not see a transgression as a transgression, and (2) one who, when another is confessing a transgression, does not pardon them. 232

Answer 140

The two kinds of wise people are: (1) one who sees a transgression as a transgression, and (2) one who, when another confesses a transgression, pardons them in accordance with the Dharma. 233

Answer 141

It means actively transforming experiences of physical or mental pain into the path, rather than just repressing anger and fear. 234 It involves seeing suffering as the result of past karma and using it to develop positive qualities like renunciation and compassion. 235

Answer 142

Remembering that pain is the result of one's own past destructive karma helps one accept the present experience. 236 By refraining from anger in response, the old karma is exhausted without creating new causes for future suffering. 237

Answer 143

The principal cause is one's own past destructive karma. 238 The external factor, such as a person, weapon, or illness, is merely the cooperative condition that allows the principal cause to ripen. 239

Answer 144

No. While their illness may be the result of past karma, telling them this directly is not compassionate. 240 The teaching on karma is primarily for one's own reflection to transform one's own attitude toward suffering. 241

Answer 145

Experiencing suffering directly can reinforce the understanding that as long as one is in samsāra, such pain will inevitably occur. 242 This deepens renunciation and strengthens the resolve to attain liberation. 243

Answer 146

Suffering can crush arrogance and make one a kinder and humbler person. 244 This is beneficial because one is happier and has better relationships when not considering oneself above others. 245

Answer 147

Experiencing misery firsthand opens one's heart to others in similar situations. 246 It fosters a deeper understanding of their pain and the feeling that suffering, regardless of whose it is, is something to be eliminated. 247

Answer 148

If a situation can be remedied, one should simply do what is necessary to fix it. 248 There is no reason to be unhappy, complain, or get angry. 249

Answer 149

If a situation cannot be remedied, there is no use in being unhappy about it. 250 One should accept it, maintain a balanced mind, and turn one's attention to something useful. 251

Answer 150

This is the ability to happily continue learning and practicing the Dharma for as long as it takes to fathom its deep meanings, especially when facing difficult concepts like emptiness that challenge one's core beliefs. 252

Answer 151

Fear may arise because the realization of emptiness directly challenges the very root of self-grasping ignorance, which is the foundation of one's ordinary identity. 253 When its sovereignty is challenged, the egoic mind reacts with fear. 254

Answer 152

The first object is the excellent qualities of the Three Jewels, which is the object of faith and confidence. 255

Answer 153

The second object is the emptiness of persons and phenomena, which is the object to be realized. 256

Answer 154

The third object is the magnificent powers of the buddhas and bodhisattvas, which is the object of aspiration. 257

Answer 155

The fourth object is the causal virtuous actions and their resultant attainments, which is the object to be adopted. 258

Answer 156

The fifth object is the causal misdeeds and their resultant obstacles and duḥkha, which is the object to be abandoned. 259

Answer 157

The sixth object is awakening itself, which is the object of meditation that is the goal to attain. 260

Answer 158

The seventh object includes the training paths engaged in with bodhicitta, which is the object of meditation that is the means for attaining the goal. 261

Answer 159

The eighth object is the twelve branches of scriptures and all the meanings contained in them, which is the object of further practice through learning and reflection. 262

Answer 160

This is the direct, non-conceptual realization of emptiness. 263 It is a profound form of fortitude because one can endure anything by seeing that all phenomena are unborn and unceasing, like space. 264 It is considered the highest form of certitude about the Dharma. 265

Answer 161

Their mind will never regress, even if they were cut into tiny pieces for ten million eons. 266 Because they perceive selflessness, they have no afflictions. 267

Answer 162

When the fortitude of the nonarising of phenomena is perfected, it also becomes the perfection of wisdom. 268

Answer 163

The seven are: (1) attachment to the opposite of the perfection (e.g., miserliness), (2) attachment in the form of procrastination, (3) attachment to limits in one's practice, (4) attachment to hope for reward in this life, (5) attachment to expecting karmic return in future lives, (6) attachment to the self-centered goal of one's own liberation, and (7) attachment of grasping at true existence. 269

Answer 164

The first is attachment that is the direct opposite of the perfection, which in the case of generosity is miserliness regarding possessions. 270

Answer 165

The second is attachment that appears as procrastination, which prevents one from seizing the present opportunity to be generous. 271

Answer 166

The third is attachment to limits, such as giving only a little when one could give more, or being limited in who one gives to. 272 It prevents one from practicing wholeheartedly. 273

Answer 167

The fourth is attachment to the hope for reward or acknowledgment in this life. 274 This turns giving into a transaction, and leads to disappointment if expectations are not met. 275

Answer 168

The fifth is attachment to expecting a beneficial karmic return in future lives. 276 While good results may come, a bodhisattva's motivation should be for awakening for all, not for their own future benefit. 277

Answer 169

The sixth is the attachment of the self-centered attitude that seeks only one's own liberation from samsāra. 278 This is countered by renewing one's bodhicitta motivation. 279

Answer 170

The seventh is the attachment that undermines the purity of the practice, which has two aspects: (1) being tinged by the latencies of stinginess, and (2) grasping at the true existence of the agent, action, and object. 280

Answer 171

A bodhisattva's generosity is compared to a snake shedding its skin: there is no regret. 281

Answer 172

A bodhisattva's generosity should be like a deer, who has no sense of ownership over the grass it eats or the forest it lives in. 282

Answer 173

The first is the supreme basis, which is practicing generosity based on bodhicitta. 283

Answer 174

The second is supreme things, which means giving all that can be given, or at least maintaining the aspiration to give away everything. 284

Answer 175

The third is the supreme aim, which is giving to all sentient beings for the sake of their temporal happiness and ultimate benefit. 285

Answer 176

The fourth is supreme skillful means, which is when generosity is informed by nonconceptual wisdom of emptiness (or for beginners, a correct conceptual understanding). 286

Answer 177

The fifth is supreme dedication, which is dedicating the merit from practicing generosity to the full awakening of oneself and all other beings. 287

Answer 178

The sixth is supreme purity, which is stopping both the afflictive and cognitive obscurations through the practice. 288

Answer 179

One can contemplate the six supremacies one by one before, during, and after the act of giving to transform it from an ordinary, mundane act into a deeply meaningful bodhisattva practice. 289

Answer 180

It is unwise to give when you know the gift will be used to feed a harmful addiction, like drugs or alcohol. 290 In such cases, not giving the object but helping the person find treatment is the true act of kindness. 291

Answer 181

Giving children everything they desire can impair their ability to function later in life, as they may take things for granted and be unable to handle frustration. 292 Teaching them to be generous and to resolve conflict is more helpful. 293

Answer 182

No. The precept refers to situations where a person is in desperate need, directly asks for help, and has no one else to turn to. 294 When faced with many requests, one can pick those whose causes are most touching and make prayers for the others. 295

Answer 183

By graciously accepting another's gift, help, or support, you are giving them the opportunity to take delight in their own generosity. 296 Rebuffing their gift out of pride or unworthiness is a form of stinginess on your part. 297

Answer 184

One should open one's heart to accept their kindness, neither exploiting nor rejecting it. 298 One can admire their kind action and rejoice in their merit, which can inspire one to 'pay it forward.' 299

Answer 185

The Buddha advises to humbly explain to the person that one's own virtue is still immature and subject to grasping, and to ask for their forgiveness while resolving to overcome this hindrance in the future. 300

Answer 186

One should be practical and avoid giving so much that one becomes a burden on others. 301 A bodhisattva's practice must be sustainable. 302

Answer 187

The strength of one's kind motivation is the most important factor, not the size or monetary value of the offering. 303

Answer 188

A bodhisattva may give their body only when they have absolutely no clinging to it. 304 For them, the act is like giving away a vegetable, with no attachment, fear, or hesitation. 305

Answer 189

Some bodhisattvas attain this ability on the path of preparation, and those on the first ground (the path of seeing) can do so without suffering. 306

Answer 190

Ordinary beings still cling to their bodies and cannot control their rebirth. 307 It is wiser for them to maintain their precious human life and use it to practice the Dharma. 308

Answer 191

One can practice imagining giving the body through visualizations like the inner mandala offering, where parts of the body are transformed into a purified universe and offered to the holy beings. 309

Answer 192

The mantra is Idam guru ratna mandala kam nirya tayami. 310

Answer 193

The verse signifies offering one's body, wealth, enjoyments, and even the objects of one's attachments, aversions, and ignorance, without any sense of loss, and asking to be inspired to be free from the three poisonous attitudes. 311

Answer 194

The practice of Cutting the Ego (Chöd) and the Kusali offering in Vajrayoginī practice are also helpful visualizations for this purpose. 312

Answer 195

When miserliness arises, one can counteract it by recalling that one will have to separate from one's possessions at death anyway, so it is better to use them for virtue now by giving them away, at least in the imagination. 313

Answer 196

Examples include providing medical services, teaching Dharma to the incarcerated, aiding refugees, volunteering in homeless shelters, tutoring at-risk youth, and providing legal services for immigrants. 314

Answer 197

Actions like recycling, researching renewable energy, planting trees, and helping endangered species are all included in the generosity of protecting others from the dangers of a degraded environment. 315

Answer 198

Giving the Dharma is said to be the supreme form of generosity because it enables others to create the causes for both their own temporary happiness and their ultimate, lasting happiness of liberation and awakening. 316

Answer 199

The greatest risk is having a corrupt motivation, such as seeking fame, wealth, or respect. 317 Sharing the Dharma with a corrupt motivation can cause widespread and long-term harm if it leads people to practice incorrectly. 318

Answer 200

It means sharing Dharma instructions or advice without expecting special treatment, respect, or offerings in return. 319

Answer 201

No. There are many ways, such as chanting mantras so others can hear, reading texts to the ill or dying, contributing to the printing of Dharma books, and volunteering at a Dharma center. 320

Answer 202

One can share the essence of Dharma methods for working with emotions or building healthy relationships without using any Buddhist terminology. 321 These common-sense instructions can be applied by people of any or no religion. 322

Answer 203

Nāgārjuna describes it as being 'done with the realization that the act of giving is neither produced nor destroyed,' and conducted in a state that is unconditioned and nirvāṇa-like. 323

Answer 204

A bodhisattva's giving is inexhaustible for three reasons: (1) it is 'coated with nirvāṇa-like reality-concordant wisdom,' (2) it is done for all beings, and the number of beings is inexhaustible, and (3) it is for the sake of the Buddhadharma, which is immeasurable and boundless. 324

Answer 205

This is a special one-day practice of ethical conduct done with a bodhicitta motivation, creating great merit. 325 The precepts resemble the eight one-day prātimokṣa precepts and are good to do on Buddhist holy days. 326

Answer 206

The eight are: (1) killing, (2) stealing, (3) sexual behavior, (4) lying, (5) intoxicants, (6) sitting on high or luxurious beds, (7) using scents, cosmetics, jewelry, singing, or dancing, and (8) eating after midday. 327

Answer 207

The auxiliary precepts specify to abandon not helping these eleven groups when able. 328 The perfection of ethical conduct takes a more active stance, emphasizing paying special attention to helping them. 329

Answer 208

One should try to act in accordance with others' wishes as long as they are not harmful, but one should not use their wishes ('my friends asked me to') as a rationalization for being distracted from Dharma practice. 330

Answer 209

The prayer says: 'By having the flawless ethics of the Dharma law, pure ethical conduct, and ethical conduct without conceit, may I complete the perfection of ethical conduct.' 331 This highlights the need to avoid arrogance in one's practice. 332

Answer 210

The sūtra says: 'Fortitude is the first and foremost path. The Buddha regarded this as supreme in his teachings.' 333 This emphasizes the foundational importance of patience. 334

Answer 211

The sūtra states, 'One who has left the household life yet annoys others is not called a renunciant.' 335 This indicates that non-harming and patience are essential to the identity of a monastic. 336

Answer 212

With fortitude, one has the mental calmness and strength to face challenges directly rather than retreating. 337 This transforms difficulties from being obstacles into being integral milestones in one's spiritual practice and development. 338

Answer 213

The sutra states that fortitude is the first and foremost path, which the Buddha regarded as supreme in his teachings. 339

Answer 214

Nāgārjuna states that immeasurable merit and wisdom quickly eradicate the suffering of both body and mind. 340

Answer 215

Bodhisattvas do not engage in misdeeds that cause unfortunate rebirths where such suffering is common. 341 Due to their merit, they have no such suffering in their future lives. 342

Answer 216

They quickly eliminate mental suffering, such as attachment, anger, and fear, by realizing through wisdom that all phenomena are 'foundationless' or empty of inherent existence. 343

Answer 217

They feel pain through their compassion for the world. 344 Their attention is so focused on the suffering of others that they willingly remain in samsara for a long time to help them. 345

Answer 218

The pain they experience serves only to intensify their compassion for other sentient beings, who experience far greater pain, and it reinforces their commitment to lead all beings to awakening. 346

Answer 219

Reacting with anger and violence to harm—which is the ripening of past karma—only creates new destructive karma, ensuring that one will experience more suffering in the future. 347

Answer 220

By responding with fortitude, the previous destructive karma is exhausted without creating new causes for suffering. 348 Instead, one creates the constructive karma that comes from practicing fortitude. 349

Answer 221

One can consider that the destructive karma ripening now as a smaller suffering could have otherwise ripened as a series of horrible rebirths with far more intense pain. 350 This perspective makes the present hardship more acceptable. 351

Answer 222

Just as a woman in labor willingly bears pain for the sake of the baby, a practitioner can willingly bear hardship knowing it will prevent greater future suffering and enable progress toward the ultimate goal of awakening, a state free from all suffering. 352

Answer 223

One can reflect that phenomena like anger, illness, or harmful actions do not arise from their own power but are the result of causes and conditions. 353 They are impermanent and will end as soon as their causal energy is exhausted. 354

Answer 224

Just as a toddler's fuss arises from causes and conditions rather than a deliberate intention, an adult's anger often arises because they are under the control of their afflictions, which in turn arise due to other conditions. 355 Both are under the control of factors beyond their immediate choice. 356

Answer 225

When a dear one dies, remembering the teaching that all conditioned things are impermanent allows one to apply that truth to the situation, accept the reality of the friend's death, and calm the mind. 357

Answer 226

The four branches are the basis (the object of the action), the attitude (the motivation and recognition), the performance (the action itself), and the completion (the final result of the action). 358

Answer 227

One should also help (1) those who trust and are attracted to you, by showing them the Dharma, (2) those who are praiseworthy, by pointing out their good qualities, and (3) those who want to learn the Dharma, by practicing the four ways of attraction. 359

Answer 228

When hesitating to give, one can contemplate that the object is not truly 'mine' in an ultimate sense and that giving it frees oneself from the burden of protecting it and the fear of it being lost or broken, replacing that stress with the pleasure of giving. 360

Answer 229

You can contrast the painful, stressful, and fearful mental state of clinging to an object with the happy, free, and joyful mental state that arises from the thought and act of giving. 361

Answer 230

After giving away items to a charity, one should feel joy in one's heart. 362 Rejoicing in one's own virtue strengthens the habit of generosity and multiplies the merit. 363

Answer 231

Misery has a hard time touching them because they practice fortitude, which means they do not allow emotions like anger, resentment, and vengeance to inhabit and control their minds. 364

Answer 232

The bodhisattva's approach is to oppose the unjust or harmful action while simultaneously cultivating genuine compassion for the person committing it, recognizing that they are acting out of their own afflictions. 365

Answer 233

Yes. On a private, inner level, one can view a person through the lens of their potential and cultivate compassion. 366 On a public, conventional level, one can and must oppose their harmful policies and actions. There is no conflict between these two views. 367

Answer 234

The key is the motivation. 368 Forceful action can be a skillful means if it is backed by genuine compassion and free from any malice, spite, or hostility. 369

Answer 235

If other antidotes fail, one with a tantric empowerment can visualize themself as a fierce deity and direct that aggressive energy toward their own anger. 370 The force is directed at the affliction, not at oneself as a person, transforming the anger's energy. 371

Answer 236

The 'poisoned root' refers to the underlying hatred and aversion that give rise to anger. The 'honeyed tip' may refer to the momentary, deceptive feeling of power or justification that anger can provide before its painful consequences manifest. 372

Answer 237

Śāntideva points out that anger alienates even those who are close to you. 373 'Friends and relatives are disheartened; though drawn by my generosity, they will not trust me.' This shows how anger destroys social harmony. 374

Answer 238

It highlights that the bodhisattva path is accessible to all, not just monastics. 375 Lay practitioners can make significant progress by focusing on the virtues that naturally align with their interactive lives in society. 376

Answer 239

Being unassuming prevents the arising of pride and arrogance, which corrupt virtue and increase self-grasping. 377 A true bodhisattva's qualities are demonstrated through their actions, not through advertisement. 378

Answer 240

Candrakīrti states that if one has freedom and a favorable rebirth but does not practice ethical conduct to 'hold oneself back,' one will fall into an abyss and lose control. 379 Thus, ethical conduct is the very means of protecting one's freedom. 380

Answer 241

While related, 'giving a gift' usually refers to giving to equals or those in need. 381 'Making an offering' typically refers to giving to a superior object of respect, such as the Three Jewels or one's spiritual mentor. 382 Both are acts of generosity. 383

Answer 242

Fortitude in this case is not about changing the external situation, but about changing one's internal reaction. 384 It is the wisdom to accept what cannot be remedied and maintain a balanced, peaceful mind, thereby freeing oneself from useless suffering and anger. 385

Answer 243

Realizing that a misdeed is 'unfindable' under ultimate analysis destroys the grasping at it as a solid, truly existing thing. 386 This does not negate its conventional existence or harmful effects. Instead, it removes the conceptual fixation and allows one to deal with actions and their consequences with wisdom and compassion, rather than guilt or arrogance. 387

Answer 244

Being easily satisfied, for example by offering a little when one is capable of more, is a form of 'attachment to limits.' 388 This is one of the seven attachments that prevent a practice from becoming a true, wholehearted perfection. 389

Answer 245

It brings coolness by reducing the 'fire' of guilt and remorse that comes from harmful actions. 390 A mind free from the heat of these negative emotions is naturally peaceful and cool. 391

Answer 246

It means that due to a serious transgression, like getting angry at a higher bodhisattva, they lose their progress on the path and must begin their training in the six perfections all over again from the very start of the path of accumulation. 392

Answer 247

Wisdom's role is to understand that the suffering is the result of one's own past karma and to see the benefits of the experience, such as strengthening renunciation and compassion. 393 This cognitive reframing is what allows for voluntary acceptance rather than mere endurance. 394

Answer 248

Anger clouds the mind and robs one of the ability to discriminate right from wrong. 395 Fortitude, as the antidote to anger, maintains a calm and clear mind, which is the necessary basis for wise decision-making and clear thinking. 396

Answer 249

Rejoicing in one's merit after giving is a way to strengthen the virtuous habit, multiply the positive potential of the action, and feel a sense of wholesome happiness that encourages further practice. 397

Answer 250

Unconditioned' means it is not dependent on worldly motivations like hope for reward or fear of loss, and it is not tainted by grasping at inherent existence. 398 This directly aligns with the definition of a supramundane practice, which is free from such conditionings and attachments. 399

Answer 251

The ultimate purpose is not just to solve their immediate problems, but to guide them to engage in constructive attitudes and actions themselves. 400 It is to empower them to create their own causes for happiness. 401

Answer 252

Beyond not retaliating, a bodhisattva's fortitude involves actively transforming the situation into a cause for delight and spiritual growth. 402 They use the harm as a catalyst to deepen their compassion and get closer to enlightenment, thus benefiting all beings. 403

Answer 253

The offering verse in the inner mandala practice explicitly asks for inspiration 'to be free from the three poisonous attitudes' (attachment, aversion, ignorance). 404 Generosity, especially when sealed by wisdom, is a direct antidote to attachment (miserliness) and the ignorance of self-grasping. 405

Answer 254

A bodhisattva avoids conceit because they understand that pure ethics are the proper way to be, not a special accomplishment to be proud of. 406 Furthermore, arrogance increases the very self-grasping that ethical conduct is meant to diminish. 407

Answer 255

Śāntideva's analysis demonstrates that anger is profoundly detrimental to one's own mental well-being, leading to a lack of peace, joy, happiness, and sleep. 408 This aligns with the modern understanding that chronic anger and hostility are harmful to mental and physical health. 409

Answer 256

An act of giving (generosity) can be done without harming anyone (ethical conduct) and while remaining calm even if the recipient is ungrateful (fortitude). 410 If done with bodhicitta and an awareness of emptiness, it becomes an integrated practice of all three perfections. 411

Answer 257

The ultimate benefit is not just a higher rebirth, but the creation of a stable foundation for all good qualities, which enables unceasing progress on the path to the 'highest goodness'—the full awakening of a buddha. 412

Answer 258

A misdeed (like killing) and a precept (not to kill) are dependently arisen; one does not exist without the other. 413 The precept is established in dependence on the existence of the action it prohibits. Neither has an independent, self-contained existence. 414

Answer 259

A fatalistic attitude suggests events are predetermined and unchangeable. 415 This is incorrect. While past karma creates tendencies and situations, one can always act in the present to prevent harm, mitigate its effects, and create new, positive karma through skillful actions motivated by wisdom and compassion. 416

Answer 260

While often used interchangeably, 'patience' can sometimes imply passive waiting or endurance. 'Fortitude' carries a stronger connotation of mental strength, courage, and the resolute ability to withstand adversity, which aligns well with the active, transformative nature of the practice described. 417

Answer 261

When faced with a stressful situation, one can ask, 'Can I do something about this?' 418 If yes, then getting stressed is inefficient; one should just act. If no, then getting stressed is useless; one should practice acceptance. 419 This logic can be applied to reduce unnecessary mental suffering. 420

Answer 262

It means they do not create self-imposed boundaries on their generosity. 421 They are not easily satisfied with giving a little when they can give more, or giving only at certain times or to certain people. They strive to make their generosity boundless. 422

Answer 263

If one realizes that the 'I' who is keeping the precept, the 'precept' itself, and the 'action' being abandoned are all empty of inherent existence, there is no solid basis for pride. 423 Arrogance requires a solidly existing self who is 'better' than others, a concept that this wisdom dismantles. 424

Answer 264

Mistaken intelligence—misunderstanding the Dharma—can inhibit correct practice and lead to actions that cause unfortunate rebirths. 425 The perfections, especially wisdom, are antidotes to this, ensuring one's actions are guided in the right direction. 426

Answer 265

Joyous effort is the enthusiasm and delight in virtue that is necessary to sustain the practice of all the other perfections over the long term, counteracting laziness and discouragement. 427

Answer 266

One can use it as a checklist for self-reflection: 'Do I know my precepts? Do I respect them? Am I being mindful? Are my afflictions strong right now?' By proactively checking these four areas, one can prevent unethical actions before they occur. 428

Answer 267

The ultimate reason is that they have a higher aim and purpose: the full awakening of a buddha for the benefit of all beings. 429 They understand that enduring the short-term difficulties of the path is necessary to achieve this supreme and lasting goal. 430

Answer 268

A bodhisattva's generosity surpasses a śrāvaka's because of its motivation (bodhicitta for all beings, not just self-liberation) and its scope (it is sealed by wisdom, making the merit inexhaustible and aimed at the boundless goal of buddhahood). 431

Answer 269

One can rejoice after an act of generosity, after a day of maintaining pure ethical conduct, and after successfully enduring a difficult situation with fortitude. Rejoicing strengthens the positive habit and amplifies the merit of all virtuous actions. 432

Answer 270

Unshakable resolve is the deep aspiration that powers the practice. The resolve to attain enlightenment for all beings is what gives the practice of generosity, ethics, and fortitude its boundless energy and direction. 433

Answer 271

A worldly person sees an enemy as someone to be defeated or punished. 434 A bodhisattva sees an enemy as their greatest teacher of fortitude, a precious and rare opportunity to perfect their practice, and an object of compassion who is suffering under the influence of their own afflictions. 435

Answer 272

Pure ethical conduct is a necessary prerequisite for developing deep meditative stability. 436 A mind agitated by guilt, remorse, and the consequences of harmful actions cannot easily settle into one-pointed concentration. 437

Answer 273

Holy beings, who value qualities that lead to enlightenment, appreciate and are drawn to those who practice fortitude. 438 This is because fortitude demonstrates a commitment to the path and a mind that is conquering the most destructive afflictions. 439

Answer 274

This is a form of attachment to a reward that turns the act of giving into a business transaction. 440 If the expectation is not met, one feels cheated and complains, when the real problem was the corrupt, self-serving motivation. 441

Answer 275

While understanding karma, a bodhisattva is not motivated by the desire for good personal results, such as a happy rebirth. 442 Their aim is the highest good of full awakening for all, and they dedicate all their merit to that limitless goal, transcending self-centered karmic accounting. 443

Answer 276

Wisdom, particularly the ability to discern what to practice and what to abandon, acts as a guide for all the other perfections. 444 It ensures that generosity is helpful, ethical conduct is pure, fortitude is well-applied, and so on, directing all practices toward the correct goal. 445

Answer 277

Compassion is both a motivator for and a result of fortitude. 446 Compassion for the person harming you prevents anger from arising. 447 Enduring suffering yourself deepens your compassionate understanding of the suffering of others. 448

Answer 278

Giving something away with non-attachment breaks the cycle of craving for that object. 449 Keeping and grasping an object reinforces the habit of attachment and leads to the desire for more and better things, an endless cycle. 450

Answer 279

Even for selfish individuals, the act of generosity creates the cause for them to receive resources in the future. 451 Having resources helps to alleviate their suffering from poverty and deprivation, which is a benefit regardless of their initial motivation. 452

Answer 280

The final advice is to remember that one is 'practicing' generosity. 453 The expectation is not to be perfectly generous from the beginning, but to gradually improve through practice, remembering the adage, 'practice makes perfect.' 454

Answer 281

The verse says: 'In all actions I will examine my mind, and the moment a disturbing attitude arises, endangering myself and others, I will firmly confront and avert it.' 455 This highlights the constant need for mindfulness and introspective awareness. 456

Answer 282

Wrong views, one of the ten nonvirtues, can destroy the foundation of one's ethical conduct. 457 For example, believing that actions have no consequences would eliminate any reason to restrain from harm, leading to a cascade of negative actions. 458

Answer 283

It signifies that their ethical conduct has become so deeply ingrained and spontaneous that it is no longer dependent on conscious, effortful monitoring. 459 Their mindstream is naturally pure. 460

Answer 284

One can review the list and actively look for opportunities in one's daily life to help people who fall into these categories—such as offering a kind word to someone who seems down (grieving), helping a coworker who is struggling (ignorant of means), or donating to a food bank (poor and needy). 461

Answer 285

It is a form of patience because it requires enduring the mental hardship and uncertainty that can arise when studying profound and difficult topics that challenge one's worldview. 462 It is the ability to persist with study and reflection without giving up out of frustration or fear. 463

Answer 286

The verse, 'as long as this enemy [the afflictions] is not slain... I shall never give up exerting myself,' expresses the core of bodhisattva fortitude. 464 It is an unwavering, courageous commitment to conquering one's own inner demons, no matter how long it takes. 465

Answer 287

The irony is that you are harming yourself far more than they ever could. 466 Their action may cause temporary pain, but your anger destroys your own peace, creates negative karma for future suffering, and ruins your virtue. 467

Answer 288

It shows that actions can be perfectly valid and effective on the conventional level (giving helps people) while being completely devoid of inherent, independent existence on the ultimate level. 468 The two truths are not contradictory but two sides of the same reality. 469

Answer 289

This is the core of the bodhicitta motivation. 470 A bodhisattva has relinquished the self-centered quest for their own peace and has dedicated all their efforts, including every act of generosity, ethics, and fortitude, to the singular goal of bringing every other being to enlightenment. 471

Answer 290

Fortitude provides the stable, calm mind that can withstand hardship. 472 Joyous effort provides the enthusiastic energy to delight in that practice. 473 Fortitude prevents one from stopping due to adversity, while joyous effort propels one forward with delight. 474

Answer 291

Understanding karma, they know their good qualities are the result of past causes, not a basis for pride. 475 Understanding emptiness, they know there is no solid, inherently existing 'I' to be arrogant in the first place. 476

Answer 292

The spiritual mentor is the one who teaches the practitioner what to practice and what to abandon, explains the benefits of the perfections, and provides the living example of a bodhisattva's conduct, inspiring the student to practice. 477

Answer 293

Because pure ethical conduct ensures a continuous series of fortunate rebirths with excellent conditions. 478 This allows the practitioner to continually practice and create more virtue, which creates more fortunate rebirths, in a positive, unceasing spiral of progress toward awakening. 479

Answer 294

The key takeaway is that aggression and criticism are often counterproductive, while humility and kindness can be surprisingly powerful in disarming conflict and transforming difficult situations. 480

Answer 295

Generosity directly opposes attachment/greed. 481 Fortitude directly opposes anger/aversion. 482 Ethical conduct, when guided by wisdom, opposes the ignorance that underlies all harmful actions. 483

Answer 296

The final goal is not just personal liberation, but the attainment of the 'sphere of inconceivable wisdom—protector of the world,' a state of full buddhahood from which one can benefit all beings most effectively. 484

Answer 297

This phrase, from Nāgārjuna, means that the act of giving is performed with the direct understanding of emptiness (the 'reality-concordant wisdom'). 485 This makes the practice 'nirvāṇa-like' because it is free from the conceptual grasping and afflictions that characterize samsaric actions. 486

Answer 298

Abandoning the ten nonvirtues is the core of the first type of ethical conduct (restraining from harm). 487 Actively doing the opposite of the nonvirtues is part of the second type (gathering virtue). 488 Helping others avoid the ten nonvirtues is part of the third type (benefiting beings). 489

Answer 299

They stay in the world long not because they are trapped, but because their overwhelming compassion for the suffering of worldly beings motivates them to remain in samsara to help, even when they have the wisdom to leave. 490

Answer 300

Stoicism often involves enduring hardship with a sense of resignation or grim determination. A bodhisattva's fortitude is not grim; it is based on a joyful and compassionate mind that actively uses hardship as a tool for spiritual growth and to deepen their connection with others. 491

Answer 301

The four ways of gathering disciples (giving, speaking kindly, teaching according to need, and living consistently) are the active expression of the perfections, particularly generosity and ethical conduct, used to attract and benefit others. 492

Answer 302

Rejoicing in another's virtue is a powerful way to practice generosity with the mind. It overcomes jealousy (a form of miserliness regarding others' good fortune) and creates immense merit for oneself without costing anything. 493

Answer 303

Seeking one's own nirvāņa is considered a self-centered goal from the Mahāyāna perspective. 494 A bodhisattva has taken a vow to attain the far greater goal of full buddhahood for the sake of all beings, and thus must abandon the lesser, more selfish aim. 495

Answer 304

Our ordinary experience is built on the implicit assumption of a solid 'me' (agent) doing a solid 'action' to a solid 'other' (object). 496 The 'sphere of three' framework provides an analytical tool to break down this illusion and see that all three components are empty, interdependent, and not inherently real. 497

Answer 305

The advice is to humbly admit to the person asking that one's 'roots of virtue are immature' and that one is 'still subject to thoughts of not giving.' This demonstrates humility by honestly acknowledging one's limitations without shame or self-denigration, while still aspiring to improve.

Answer 306

An ārya bodhisattva on the first ground or higher experiences no physical pain due to their vast accumulation of merit. An ordinary bodhisattva, who has not yet reached the first ground, does feel physical pain.

Answer 307

An ordinary bodhisattva uses the physical pain they feel to intensify their compassion for other sentient beings who experience far greater suffering in realms like the hells. The pain reinforces their commitment to attain awakening.

Answer 308

Being a kind recipient is a practice of generosity because it gives another person the opportunity to experience the joy of giving. Rejecting their gift out of pride or unworthiness is a form of stinginess that can hurt or demoralize the giver.

Answer 309

Giving money to someone who will use it to feed their addiction is not a true act of kindness because it facilitates self-harm. Wise generosity involves assessing the repercussions of the action and finding a way to be genuinely helpful, such as helping them enroll in a treatment program.

Answer 310

The giving is inexhaustible because its objects are inexhaustible. It is performed for the sake of all beings, and the number of beings is limitless. It is also for the sake of the Buddhadharma, which is immeasurable and boundless.

Answer 311

The 'supreme basis' is practicing generosity founded upon the motivation of bodhicitta, the compassionate aspiration to attain awakening for the benefit of all beings.

Answer 312

'Supreme things' means that one gives all that can possibly be given. When one's resources are limited, it means maintaining the constant aspiration to be able to give away everything without reservation.

Answer 313

The 'supreme aim' is to give to all sentient beings without exception, for the purpose of bringing them both temporary happiness and the ultimate benefit of enlightenment.

Answer 314

'Supreme skillful means' is when the act of generosity is informed and guided by wisdom. For an ārya bodhisattva, this is non-conceptual wisdom, while for a beginner, it is a correct conceptual understanding of emptiness.

Answer 315

'Supreme dedication' is the practice of dedicating all the merit created from the act of generosity specifically to the goal of the full awakening of oneself and all other beings.

Answer 316

'Supreme purity' refers to the ultimate result of the practice, which is the elimination of both the afflictive obscurations (disturbing emotions) and the cognitive obscurations (misconceptions about reality).

Answer 317

The attachment that is the direct opposite of generosity is miserliness regarding possessions. To practice pure generosity, one must be 'not attached' in this way.

Answer 318

This attachment manifests as delaying the act of giving. A pure practitioner is 'unattached' to procrastination and seizes the present opportunity to be generous.

Answer 319

Attachment to limits prevents one from practicing wholeheartedly. It manifests as being easily satisfied with offering a little, or setting boundaries on who, when, or what one is willing to give. Pure practice is 'never attached' to such limits.

Answer 320

This is the attachment of giving with the expectation of receiving something in return, turning generosity into a transaction. A pure practitioner is 'not at all attached' to such hopes.

Answer 321

While good results may come, a bodhisattva's aim is the supreme goal of awakening for all, not their own personal future benefit. Expecting a personal karmic reward is a self-centered attachment that is 'not attached' in pure practice.

Answer 322

This is the attachment to seeking only one's own liberation (nirvāṇa). A pure practitioner is 'unattached' to this goal, having replaced it with the bodhicitta motivation for the awakening of all.

Answer 323

The two aspects are: (1) being tinged by the subtle latencies of stinginess that obscure the mind, and (2) grasping at the true or inherent existence of the agent, object, and action of giving.

Answer 324

It is compared to the snake's state of having no regret after shedding its skin. A bodhisattva's giving is similarly free from any sense of loss or regret.

Answer 325

While primarily a practice of merit, ethical conduct creates the stable, peaceful mind necessary for developing the concentration and wisdom that constitute the collection of wisdom. It creates the proper 'field' for wisdom to grow.

Answer 326

The seven destructive actions are the physical and verbal actions (killing, stealing, unwise sexual behavior, lying, divisive speech, harsh speech, idle talk). The ten nonvirtues include these seven plus the three mental afflictions that motivate them (covetousness, malice, wrong views).

Answer 327

Introspective awareness is the faculty that monitors the thoughts and emotions arising in the mind. It is the antidote to carelessness, as it allows one to recognize afflictions and harmful intentions before they translate into action.

Answer 328

Contemplating the impermanent, transient nature of objects, people, and experiences undermines the mind's tendency to cling to them as solid and lasting sources of happiness, thereby reducing attachment.

Answer 329

Jealousy is a painful feeling of resentment toward another's good fortune. Rejoicing is the direct opposite—taking delight in their happiness and success. Cultivating rejoicing actively undermines and replaces the mental habit of jealousy.

Answer 330

Breathing meditation calms the mind and helps to settle distracting or afflictive thoughts like doubt, restlessness, or rumination. A calmer mind is less likely to be overwhelmed by impulses that lead to unethical actions.

Answer 331

Ethical conduct brings delight and peace because it frees the mind from the agitation of active nonvirtue and the subsequent 'fire' of guilt and remorse. A mind that is not causing harm is naturally more peaceful.

Answer 332

This example illustrates the tragedy of wasting merit. The dog enjoys the material results of past generosity (good food, comfort) but is in a rebirth where it cannot practice the Dharma, create new virtue, or progress toward liberation. The merit is exhausted for temporary pleasure alone.

Answer 333

Pure ethical conduct ensures that one's merit ripens in a precious human life with good conditions. From this platform, one can create even more merit, which leads to another good rebirth, and so on. This creates a positive, compounding cycle of spiritual growth.

Answer 334

The primary goal is to steer them toward a virtuous path. This may involve preventing their harmful action, explaining its drawbacks, or offering spiritual counsel to redirect their energy in a constructive way.

Answer 335

Anger clouds the mind and impairs judgment. Fortitude, by creating a calm and stable mental state, provides the clarity necessary for the faculty of discriminating wisdom to function sharply and accurately, allowing one to distinguish right from wrong.

Answer 336

It means their realization is so profound that no amount of external harm or suffering can cause them to abandon their compassionate motivation or lose their wisdom. Their progress on the path becomes irreversible.

Answer 337

Fortitude, by being the direct antidote to anger, prevents one from creating the host of nonvirtuous actions that are motivated by anger. Over time, this practice extinguishes the habit of nonvirtue and its karmic seeds.

Answer 338

The 'shameful patience' is passively tolerating one's own afflictions. Fortitude provides the courage and inner strength to actively confront and slay these internal enemies, rather than surrendering to them.

Answer 339

According to the text, mental suffering arises from 'confusion'—the fundamental ignorance that grasps at a solid self and apprehends phenomena as inherently existent.

Answer 340

Right livelihood is a component of ethical conduct. For generosity to be pure, the gift itself must be obtained through ethical means, not through actions that harm others. Thus, ethical conduct supports the purity of generosity.

Answer 341

Reflecting on the certainty of death and the uncertainty of its timing, as advised by Nāgārjuna, motivates one to use one's resources for virtue now. Since possessions will be left behind anyway, it is far wiser to transform them into merit that will be of benefit.

Answer 342

Fixing their external problem (e.g., taking away the toy they fight over) provides only a temporary solution. Teaching them methods to resolve conflicts nonviolently gives them an internal skill that will help them for the rest of their lives, which is a greater act of generosity.

Answer 343

It is a form of stinginess because one is withholding from the other person the opportunity to practice generosity and experience the joy that comes from giving. It is a subtle form of selfishness rooted in ego.

Answer 344

Fortitude is indispensable for the other two. If one gets angry when a recipient is ungrateful (lack of fortitude), one's generosity is spoiled. If one retaliates when provoked, one's ethical conduct is broken. Fortitude protects and stabilizes the other practices.

Answer 345

Unshakable resolve is the powerful, unwavering aspiration that directs all of one's energy toward the goal of enlightenment for all beings. It is the engine that drives the practice of the other perfections.

Answer 346

This is the core practice of the ethical conduct of restraining from harm. It requires mindfulness to notice the disturbing attitude and introspective awareness to confront it immediately, averting it before it can manifest as a harmful action of body or speech.

Answer 347

Indifference is a lack of respect, which is the second gate of misdeeds. Remembering that the precepts in one's mindstream represent the Buddha helps to counter indifference and cultivate the respect needed to uphold them.

Answer 348

A bodhisattva aims for the ultimate purity of buddhahood. Even subtle misdeeds, which an ordinary person might overlook, create mental obscurations and negative karmic imprints that hinder progress toward this state of complete perfection.

Answer 349

It signifies that the giving is not just for the temporary relief of beings but for the preservation and propagation of the teachings that lead to ultimate liberation. By supporting the Dharma, one's generosity has a boundless and lasting impact.

Answer 350

This practice gathers immense virtue for two main reasons: (1) it involves restraining from multiple potentially negative actions for a 24-hour period, and (2) it is undertaken with the supreme motivation of bodhicitta.

Answer 351

'Sealing' an action means to conclude it with two key practices: (1) contemplating the emptiness of the sphere of three (agent, action, object) to prevent grasping, and (2) dedicating the merit to the full awakening of all beings to direct its power toward the highest goal.

Answer 352

In a modern context, one can help by supporting organizations that protect whistleblowers, intervening in situations of bullying (online or offline), or advocating for policies that protect vulnerable populations from systemic dangers.

Answer 353

Seeking a good reputation makes the practice a means to a worldly end. It corrupts the motivation, turning it from an act of genuine virtue into a self-serving strategy to fulfill one's desire for praise and status.

Answer 354

Fortitude is an internal state of non-anger. It does not mean external passivity. A bodhisattva can and should act assertively to stop injustice, but their action is motivated by compassion for both the victim and the perpetrator, not by personal hatred or anger.

Answer 355

Contemplating the severe negative results of anger—such as ugly rebirths, loss of wisdom, and destruction of merit—acts as a powerful deterrent. It makes one see anger not as a source of power but as a self-destructive poison to be avoided at all costs.

Answer 356

'Righteous anger' is a forceful expression motivated purely by compassion, with no trace of personal malevolence or spite. Actual anger is an affliction, a disturbing emotion rooted in aversion and a biased attachment to one's own side. The distinction lies entirely in the internal motivation.

Answer 357

It means that anger does not arise independently. It is a conditioned phenomenon that comes into being only when its specific causes and conditions—such as a frustrating external event and an internal habit of aversion—come together. It has no power to arise on its own.

Answer 358

The story illustrates that just as a toddler's fuss arises from causes and conditions (hunger, tiredness) rather than a malicious intention, the harmful actions of adults often arise from their being under the control of their afflictions. They are controlled by conditions rather than acting from a place of freedom.

Answer 359

This is the direct realization that all phenomena, from the beginning, have never truly been 'born' or come into existence as solid, independent entities. With this profound insight, there is no solid basis for anything to harm or be harmed, leading to an unshakable state of peace.

Answer 360

Generosity acts as a direct antidote to attachment to wealth and possessions. Ethical conduct, particularly for monastics, acts as an antidote to attachment to family and home. Fortitude acts as an antidote to attachment to one's own comfort and aversion to hardship.

Answer 361

Miserliness, the unwillingness to give, is rooted in fear—the fear of not having enough, the fear of loss. The act of giving, which overcomes miserliness, simultaneously frees the mind from this underlying fear.

Answer 362

Even if you cannot physically give everything, you can cultivate the 'aspiration to give away everything.' This mental practice of generosity is powerful and aligns your mind with the perfection, regardless of your external circumstances.

Answer 363

This is because ethical conduct is the specific cause for obtaining a precious human life, which is the necessary platform for continued practice. Without ethics, merit ripens in lower realms where practice is impossible, thus 'ceasing' the virtuous cycle. With ethics, the cycle compounds and is 'unceasing'.

Answer 364

A bodhisattva's primary goal is to practice the perfections to attain enlightenment for others. Being asked for something is a direct opportunity to fulfill this goal. The joy comes not from the object, but from the successful execution of their core purpose.

Answer 365

'Giving protection' often involves averting an external, physical, or situational danger (e.g., providing shelter, legal aid). 'Giving love' often involves addressing an internal, emotional danger (e.g., providing support to the grieving, abused, or neglected).

Answer 366

A corrupt motivation in giving material aid harms mainly the giver. A corrupt motivation in giving the Dharma, if it leads to teaching incorrectly, can cause widespread and long-term harm to many others, leading them to wrong paths and unfortunate rebirths.

Answer 367

Listening deeply and compassionately to someone who is grieving or going through a difficult time is a form of 'giving love' and emotional support. You are giving them your time, attention, and a safe space to process their suffering.

Answer 368

The danger is that this thought creates a solid sense of 'I' or a self who is the practitioner. This self-grasping is the root of arrogance and pride, which are afflictions that corrupt the virtue of the practice.

Answer 369

Fortitude breaks the cycle of retaliation. When one party harms another, the instinct is to retaliate, which causes the first party to retaliate further. By practicing fortitude and not retaliating, one refuses to participate in this escalation, creating a space for peace.

Answer 370

Anger is a deeply ingrained habitual response. Merely knowing its disadvantages is not enough. One must contemplate them repeatedly in meditation to familiarize the mind with this new perspective, so that when a situation arises, the antidote is readily available and the old habit does not take over.

Answer 371

Forgiveness is a key component of the fortitude that is undisturbed by harm from others. It is the act of letting go of anger, resentment, and the desire for vengeance against someone who has harmed you, which is essential for one's own peace of mind and spiritual progress.

Answer 372

If one understands that the principal cause of one's suffering is one's own past actions, then there is no logical basis for blaming the external person or situation, which is merely the cooperative condition allowing that karma to ripen. This shifts the focus from external blame to internal responsibility.

Answer 373

It is practiced by patiently persisting with the difficult material, re-reading passages, consulting commentaries, and reflecting deeply without giving in to the frustration or discouragement that says 'this is too hard.' It is the courage to stay with the intellectual challenge.

Answer 374

Afflictions like anger and attachment arise from grasping at phenomena as solid, real, and independent. When one directly realizes that all phenomena are 'unborn' or non-arisen—that they lack any such inherent existence—there is no solid object for the afflictions to grasp onto, and thus they cannot arise.

Answer 375

They provide a practical checklist to elevate any act of giving. Before giving, one can set the 'supreme basis' (bodhicitta) and 'supreme aim' (for all beings). During, one can try to embody 'supreme things.' After, one can apply 'supreme dedication.' This turns simple actions into profound practice.

Answer 376

The latencies of stinginess are the subtle, subconscious habits of miserliness. Even if one gives generously on the surface, these underlying tendencies can subtly corrupt the mind, preventing the practice from being completely pure and wholehearted.

Answer 377

It helps you overcome clinging to the body and its enjoyments. Since separation is inevitable, it is far more meaningful to use the body and possessions for virtue now, such as through imagined offerings or actual donation, than to cling to them until they are forcibly taken away by death.

Answer 378

Unethical actions create negative karma that leads to loss of control and rebirth in unfortunate realms where one has no freedom to practice the Dharma. Ethical conduct prevents this fall, thus protecting one's present and future freedom to pursue enlightenment.

Answer 379

Enthusiasm for virtue is the core of joyous effort. It is not a grim, dutiful effort, but a mind that takes genuine delight and pleasure in creating virtue and benefiting others, which provides the sustainable energy for the path.

Answer 380

Nihilism would claim that because the misdeed is unfindable, it does not exist at all and has no consequences. The Madhyamaka view is that while it is unfindable under ultimate analysis (lacks inherent existence), it still exists conventionally and produces its effects. It avoids both extremes of eternalism (it truly exists) and nihilism (it doesn't exist at all).

Answer 381

This quote from the Heap of Jewels highlights the influence of one's associations. Wise and virtuous companions encourage one toward virtue, while foolish and unvirtuous companions drag one down into harmful actions. It emphasizes the importance of choosing one's company well.

Answer 382

Fortitude reveals that the power of anger is false because it leads to misery and loss of control. The true power lies in the calm, controlled, and clear mind of fortitude, which can skillfully navigate any situation without being overwhelmed by emotion.

Answer 383

Upholding precepts out of fear is a shallow practice that can lead to repression and anxiety. Upholding them out of wisdom—understanding their benefits for oneself and others and their role in attaining awakening—is a deep, joyful, and liberating practice.

Answer 384

The three poisonous attitudes (attachment/covetousness, aversion/malice, and ignorance/wrong views) are the last three of the ten nonvirtuous paths. They are the mental afflictions that motivate the seven physical and verbal nonvirtuous actions.

Answer 385

Māra represents the forces of delusion, ego-clinging, and samsara. Miserliness and attachment support this 'party' by strengthening the ego. Generosity, by relinquishing attachment and dedicating merit to enlightenment, directly undermines Māra's influence and supports the path to awakening.

Answer 386

This analogy teaches urgency and focus. If your own goatee were on fire, you would not be focused on what others are doing; you would be entirely focused on putting out the fire. Similarly, one should be urgently focused on what is happening inside one's own mind and keeping one's own conduct pure, rather than being distracted by the faults of others.

Answer 387

Learning the four branches (basis, attitude, performance, completion) is important because it allows for a precise understanding of when a negative action is 'complete' and thus carries its full karmic weight. This knowledge is essential for practicing ethical restraint with precision.

Answer 388

It is giving protection from the fear and danger associated with poverty, instability, and the inability to provide for her children. It is protecting her and her family from the hardships that arise from lacking essential resources.

Answer 389

This motivation corrupts the act, turning it from supreme generosity into a selfish pursuit of fame and ego-gratification. It pollutes the Dharma and can mislead others if the teachings are colored by one's own ego.

Answer 390

An ordinary person may be discouraged by the length of the path. A bodhisattva, through fortitude and joyous effort, has the courage and determination to practice for 'countless great eons,' understanding that the goal of universal enlightenment is worth any amount of time and effort.

Answer 391

This phrase, from Nāgārjuna's Precious Garland, refers to the state of full buddhahood, which is attained through the simultaneous perfection of all the perfections. This state of inconceivable wisdom allows one to act as the ultimate 'protector of the world.'

Answer 392

This is an instance of the 'fortitude of voluntarily accepting suffering,' where the suffering is mental discouragement. One accepts this feeling without letting it derail the practice, recalling the great purpose of the path and cultivating joyous effort as an antidote.

Answer 393

Because their aim is not their own future happiness, but the complete enlightenment of all beings. Attaching to a personal reward, even a good one, is a subtle form of self-centeredness that falls short of the vast, all-encompassing motivation of bodhicitta.

Answer 394

Mindfulness is the faculty that 'remembers' or keeps the precepts in mind. It is the foundation of ethical conduct because without being mindful of what to abandon and what to practice, one will inevitably be careless and engage in harmful actions.

Answer 395

Generosity is the first of the four ways of gathering disciples. By being generous, a bodhisattva attracts others to them, creating a positive relationship and an opportunity to then guide them by teaching the Dharma.

Answer 396

This highlights the fundamental importance of patience and non-harming on the spiritual path. Without fortitude, one cannot overcome anger, which is one of the most powerful obstacles to both personal peace and the ability to benefit others.

Answer 397

When one understands that the person harming them is not an independent, self-powered agent but is themselves under the control of their own afflictions and past karma, it becomes easier to feel compassion for them rather than anger. One sees their action as a symptom of their own suffering.

Answer 398

Skillfulness, or 'skillful means' (upāya), is one of the ten perfections. It is the wisdom that knows how to apply the other perfections in the most effective way according to the specific needs and disposition of the beings one is trying to help. Without skillfulness, good intentions can sometimes lead to poor outcomes.

Answer 399

Faith and confidence in the qualities of the Three Jewels provide the inspirational foundation for this type of fortitude. Trusting in the goal (Buddha), the path (Dharma), and the guides (Sangha) gives one the strength to persist through the difficulties of study and practice.

Answer 400

Nāgārjuna uses this analogy to convey the precariousness of our precious human life. Just as a lamp's flame is fragile and can be extinguished at any moment by the wind, our life is constantly surrounded by the 'causes of death' and can be lost at any time. This creates a sense of urgency to practice.

Answer 401

Wisdom is often called the 'eye' of the other perfections. Without the guidance of wisdom, the other perfections are 'blind' and cannot lead to the goal of enlightenment. Wisdom is what directs them, purifies them, and makes them supramundane.

Answer 402

The ethical conduct of refraining from harm is considered the 'generosity of fearlessness.' By being trustworthy and non-harming, you give others the gift of being safe and free from fear in your presence.

Answer 403

The self-centered attitude is the root motivation behind the afflictions of greed, hatred, and ignorance. These afflictions, in turn, motivate the ten nonvirtuous actions. Therefore, relinquishing the self-centered attitude is the most profound way to cut the root of all nonvirtue.

Answer 404

An ordinary person views giving away a possession as a 'loss.' A bodhisattva views keeping a possession with miserliness as the true 'loss'—a loss of an opportunity to create merit and benefit another. For them, giving is the ultimate gain.

Answer 405

Miserliness and attachment are deeply ingrained habits. To overcome them, one must repeatedly contemplate the benefits of generosity—such as future resources, the joy of giving, and progress on the path—to create a new, stronger mental habit that can overpower the old one.

Answer 406

Fortitude supports the collection of merit in two ways: (1) it prevents the destruction of previously accumulated merit by the fire of anger, and (2) the act of patiently enduring hardship is itself a powerful virtuous action that creates new merit.

Answer 407

Taking the bodhisattva vow is the formal commitment to attain awakening for all beings. The practice of the six or ten perfections is the actual method for fulfilling that vow; they are the core activities one engages in after taking the precepts.

Answer 408

The supramundane practice, being sealed by wisdom, creates a pure and limitless form of merit. This supreme merit is what serves as the cause for the perfect physical form of a buddha, which is adorned with all the major and minor marks and is capable of benefiting countless beings.

Answer 409

This text is a massive commentary on the Perfection of Wisdom sutras. Citing it shows that even the most 'method' side practice like generosity is ultimately defined and perfected by its integration with the 'wisdom' side of the path, which is the main topic of the Prajñāpāramitā literature.

Answer 410

Recycling, when done with the motivation to protect the environment for the well-being of all future beings, becomes an act of 'giving protection.' It is giving the gift of a safer, healthier world, and when motivated by bodhicitta, it becomes a practice of the perfection of generosity.

Answer 411

Resignation is a passive, often hopeless state of giving up. The fortitude of accepting suffering is an active, courageous mental state based on wisdom. One understands the karmic causes and uses the experience to generate positive qualities like renunciation and compassion, transforming adversity into the path.

Answer 412

Pride arises from a solid sense of 'I' who has accomplished something great. By analyzing the agent ('I'), the action (the virtuous deed), and the object and seeing that all three are empty of inherent existence, the very foundation for pride collapses.

Answer 413

Just as fertile ground is the basis for any crop to grow, a foundation of pure ethical conduct is the necessary basis for all other spiritual qualities and realizations to develop. Without it, other practices will not be stable or lead to their desired results.

LWC6_Ch1 Part 2 - Introduction to the Bodhisattva Perfections Flashcards

(437 cards)