LWC6_Ch1 Part 3 - Introduction to the Bodhisattva Perfections Flashcards
(138 cards)
1
Q
What is the primary qualification a bodhisattva must have to genuinely give their body?
A
A bodhisattva may give their body only when they have absolutely no clinging to it. For them, the act must be as free of attachment, fear, or hesitation as giving away a carrot.
2
Q
At what stage of the path might a bodhisattva attain the ability to give their body?
A
Some bodhisattvas attain the ability to give their body on the path of preparation. Those on the first ground, who excel in generosity, can certainly do so.
3
Q
What is the experience of a first-ground bodhisattva when giving their body or life?
A
A bodhisattva on the first ground does not experience any physical or mental suffering when giving their body or life.
4
Q
According to Nāgārjuna, what eradicates the physical suffering of an advanced bodhisattva?
A
The ‘immeasurable merit’ accumulated by the bodhisattva quickly eradicates physical suffering such as hunger and thirst.
5
Q
According to Nāgārjuna, what eradicates the mental suffering of an advanced bodhisattva?
A
‘Immeasurable wisdom’ that realizes all phenomena are ‘foundationless’ (empty of inherent existence) quickly eliminates mental suffering like attachment, anger, and fear.
6
Q
If advanced bodhisattvas have no personal suffering, why do they feel pain?
A
They feel pain only through their compassion for the world and its suffering beings. This compassionate pain is what motivates them to remain in samsara for a long time to help.
7
Q
How does an ordinary bodhisattva (below the first ground) utilize the physical pain they feel when giving parts of their body?
A
The pain they experience serves to intensify their compassion for other beings who suffer far more, reinforcing their commitment to lead all beings to awakening.
8
Q
What is the primary reason beginners should not physically give their lives or bodies?
A
Beginners should not give their lives because they are not yet capable of controlling their rebirth. It is far more beneficial for them to remain alive and use their precious human life to practice the Dharma.
9
Q
Instead of physically giving the body, what skillful means can a beginner use to train their mind in non-attachment?
A
A beginner can use visualization practices to imagine giving their body, which helps to relinquish attachment. Examples include the inner mandala offering, Chöd, and the Kusali offering.
10
Q
In the inner mandala offering, what does one’s physical trunk become in the visualization?
A
In the inner mandala offering, one’s trunk is visualized as becoming Mount Meru, the center of the idealized universe.
11
Q
In the inner mandala offering, what do one’s hands and feet become in the visualization?
A
One’s hands and feet are visualized as becoming the four great continents of the traditional Buddhist cosmos.
12
Q
In the inner mandala offering, what do one’s eyes become?
A
One’s two eyes are visualized as becoming the sun and the moon.
13
Q
In the inner mandala offering, what is the significance of offering ‘without any sense of loss’?
A
This phrase signifies the core attitude of perfected generosity: a complete release of attachment and grasping, where the giving is done freely and joyfully.
14
Q
What is the purpose of the inner mandala offering prayer asking to be ‘free from the three poisonous attitudes’?
A
The purpose is to dedicate the merit of the imagined offering to overcoming the root causes of suffering: attachment, aversion, and ignorance (the three poisons).
15
Q
What is the purpose of visualization practices like Chöd (Cutting the Ego)?
A
The purpose of practices like Chöd is to provide a skillful method for confronting and ‘cutting’ the self-grasping ego by imagining offering one’s body to others, thereby training the mind in non-attachment.
16
Q
What should one contemplate about the ‘sphere of three’ with each actual or imagined act of giving?
A
With each act of giving, one should remember to contemplate that the agent (the giver), the action (giving), and the object (the gift/recipient) are all empty of inherent existence but exist dependently on one another.
17
Q
What is the first of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The first attachment is ‘attachment that indicates the opposite of that perfection,’ which in the case of generosity is miserliness regarding possessions.
18
Q
What is the second of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The second attachment appears in the form of procrastination, which prevents one from seizing the present opportunity to be generous.
19
Q
What is the third of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The third is ‘attachment to limits,’ such as giving only to certain people, giving small amounts when one could give more, or giving only at certain times.
20
Q
What is the fourth of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The fourth is ‘attachment to the hope for reward,’ which is giving with the expectation of receiving something in return in this life, turning the act into a transaction.
21
Q
What is the fifth of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The fifth is attachment to ‘expecting a beneficial karmic return in future lives.’ This is considered unbecoming for a bodhisattva, whose aim is for the awakening of all, not personal future gain.
22
Q
What is the sixth of the seven attachments from Maitreya’s framework that prevents pure generosity?
A
The sixth is attachment to the ‘self-centered attitude that is a formidable obstacle because it seeks only our own liberation.’ This is countered by renewing one’s bodhicitta motivation.
23
Q
What are the two aspects of the seventh attachment from Maitreya’s framework that undermines purity?
A
The seventh attachment has two aspects: (1) being tinged by the subtle latencies of stinginess that obscure the mind, and (2) grasping at the true existence of the agent, object, and action.
24
Q
How does Nāgārjuna describe the wisdom that perfects a bodhisattva’s generosity?
A
Nāgārjuna describes it as a kind of giving that is ‘coated with nirvāņa-like reality-concordant wisdom.’ This wisdom understands the empty nature of the act.
25
According to Nāgārjuna, how does practicing generosity 'for the sake of all beings' make the merit inexhaustible?
Because the number of sentient beings is inexhaustible, the intention to benefit them all gives the act of giving a scope that is also inexhaustible, making its resulting merit boundless.
26
According to Nāgārjuna, how does practicing generosity 'for the sake of the Buddhadharma' make the merit inexhaustible?
Because the Buddhadharma is immeasurable and boundless, dedicating one's generosity to its preservation and propagation gives the act a purpose that is equally vast, making its merit inexhaustible.
27
When is it considered unwise generosity to give what is asked for?
It is unwise when one knows the gift will be used to facilitate harm, such as giving money to a person with a drug or alcohol problem that will be used to feed their substance abuse.
28
In the case of an addict asking for money, what is the most helpful action according to the principles of wise generosity?
The most helpful action is not to give the money, but to help the person enroll in a treatment program, acting out of care and concern rather than anger or stinginess.
29
Why is giving children whatever they want an example of unwise generosity?
It can impair their ability to function in society later on, as they may take possessions for granted, expect all their wishes to be fulfilled, and not learn how to deal with frustration.
30
What is a more helpful form of generosity toward children who are quarreling over a toy?
Teaching them methods to resolve conflicts nonviolently is much more helpful than simply stepping in to fix the external situation. It gives them a lifelong skill.
31
What is the key to making a wise decision when asked for help?
Each situation must be examined individually, taking into account one's motivation, one's actual capability, and the likely short-term and long-term repercussions of the action.
32
Is there fault if one has the wish to give but is unable to?
No, if one has the genuine wish to give but is unable to for a valid reason (such as lack of resources or the gift being harmful), there is no fault. The mental state is most important.
33
How does Nāgārjuna's verse 'what is called immeasurable merit...' explain why advanced bodhisattvas don't suffer?
The verse explains that immeasurable merit and wisdom work together to quickly eradicate both physical and mental suffering. Merit prevents physical hardship in future lives, and wisdom eliminates mental afflictions by seeing reality correctly.
34
Why must a beginner bodhisattva acknowledge their limitations when unable to give a requested item?
Acknowledging one's limitation ('my roots of virtue are immature') is a skillful way to handle the situation without feeling ashamed or denigrating oneself, while also avoiding the fault of giving when it would cause oneself excessive hardship.
35
What is the danger of giving so much away that you become a burden to others?
The danger is that you neglect your own well-being to such an extent that you can no longer take care of yourself, thereby becoming a burden on the very people you wish to help. The practice must be practical and sustainable.
36
What is the significance of the mantra 'Idam guru ratna mandala kam nirya tayami'?
This is the traditional mantra for offering the mandala. Reciting it concludes the visualization practice and symbolically 'sends forth' (*niryatayami*) the imagined offering of the universe to the 'precious (*ratna*) guru' and the field of merit.
37
How does the inner mandala offering verse address the three poisonous attitudes?
The verse concludes with the request, 'inspire me and others to be free from the three poisonous attitudes,' directly linking the act of ultimate generosity to the purification of attachment, aversion, and ignorance.
38
Why is it beneficial to recall that you will eventually have to separate from your resources anyway?
This reflection counteracts miserliness by putting attachment into perspective. Since you will have to part with everything at death, it is far more logical and beneficial to use those resources for virtue now through giving than to cling to them until they are lost.
39
What is Śāntideva's advice in the verse 'Without any sense of loss...'?
Śāntideva advises to mentally give up one's body, enjoyments, and all virtues of the three times for the sake of benefiting all beings, doing so without any feeling of loss or regret.
40
According to Śāntideva, after aspiring to give away everything, to whom is it best to give?
Śāntideva states, 'When I give away everything it is best to give to sentient beings [now].' This directs the practice of generosity toward the immediate and ultimate welfare of others.
41
How does Candrakīrti's statement 'he sees with knowledge others' pain' explain the compassion of an ordinary bodhisattva?
Candrakīrti explains that when an ordinary bodhisattva feels the pain of giving their body, they use that direct experience to understand and empathize with the much greater pain of beings in hells and other suffering states.
42
Why does the text recommend donating organs after death as a modern form of body-giving?
It is a safe way for ordinary individuals to practice the generosity of giving the body, as it is done when the body is no longer needed and can be of immense benefit to others, without the practitioner needing the advanced realization to control their rebirth.
43
How does the perfection of generosity on the first ground of the bodhisattva path function?
On the first ground, a bodhisattva excels in the perfection of generosity to such a degree that they can give away anything, including their own body and life, without experiencing any physical or mental suffering.
44
What is the 'attachment' that is the direct opposite of fortitude or patience (*kṣānti*)?
The direct opposite of fortitude is anger, resentment, and the inability to remain calm in the face of harm or suffering.
45
What is the 'attachment' that is the direct opposite of ethical conduct (*śīla*)?
The direct opposite of ethical conduct is the intention to harm others and the engagement in nonvirtuous actions, rooted in a self-centered attitude.
46
How does giving without the seven attachments from Maitreya's framework lead to a 'regret-free' practice?
Abandoning these seven attachments—such as hope for reward, procrastination, and grasping at true existence—purifies the motivation completely. When giving is done with a pure, selfless mind, there is no basis for regret to arise later.
47
What is the connection between wisdom and avoiding the 'attachment to limits' in generosity?
Wisdom understands the boundless nature of sentient beings' needs and the boundless goal of enlightenment. This vast perspective naturally counteracts the small-minded tendency to place limits on one's generosity.
48
How does the wisdom realizing emptiness counteract the fifth attachment, 'expecting a karmic return'?
Wisdom realizing emptiness sees that the agent, action, and object are all devoid of inherent existence. This undermines the solid sense of a 'me' who will receive a future reward, shifting the focus from personal gain to the selfless act itself.
49
How does contemplating the 'sphere of three' fulfill the antidote to the seventh attachment in Maitreya's framework?
The seventh attachment is grasping at the true existence of the agent, action, and object. Contemplating the emptiness of this very 'sphere of three' is the direct antidote, as it deconstructs the illusion of their inherent existence.
50
What is the role of 'non-conceptual wisdom' in Asanga's fourth supremacy of 'supreme skillful means'?
For an advanced bodhisattva, non-conceptual wisdom is the direct realization of emptiness. This wisdom is the 'skillful means' because it guides the act of giving, ensuring it is free from all grasping and delusion, thus making it perfectly effective.
51
How does 'supreme dedication' (the fifth supremacy) protect the merit of generosity?
Dedicating the merit to the full awakening of all beings protects it from being destroyed by subsequent anger or wrong views. It also directs the virtue toward the highest possible goal, preventing it from being 'spent' on lesser, temporary results.
52
What is the meaning of being 'stuck in taking things as I and mine' for a beginner bodhisattva?
This phrase describes the deeply ingrained habit of self-grasping ignorance. It is the tendency to see oneself ('I') and one's possessions ('mine') as solid, real, and inherently existent, which is the primary obstacle to true generosity.
53
What is the significance of Nāgārjuna's statement that advanced bodhisattvas have 'no such suffering in other rebirths'?
It highlights the power of merit to shape future experience. By refraining from misdeeds and accumulating vast merit, bodhisattvas create the causes for rebirths that are naturally free from the physical hardships that plague ordinary beings.
54
How can one practice generosity toward the environment?
One can practice generosity toward the environment by giving protection through actions like recycling, helping endangered species, planting trees, or taking injured wild animals to a sanctuary. These actions protect countless beings from the danger of a degraded habitat.
55
What is the problem with giving with the motivation to 'obtain fame and wealth'?
This motivation corrupts the act of giving. It is not true generosity but a selfish strategy using others to achieve one's own worldly goals.
56
According to Nāgārjuna's quote, how is giving material gifts similar to giving the Dharma?
They are similar in that the purity of the mind is paramount. If one fails to maintain a wholesome mind, the giving of either material gifts or the Dharma lacks its true virtue and blessing.
57
Why is giving Dharma teachings for payment described as 'the worst kind of business'?
It is described this way because it commercializes the most precious gift, which should be given freely out of compassion. It corrupts the pure motivation of benefiting others, turning the sacred act of sharing the path to liberation into a simple financial transaction.
58
How can chanting mantras to children be an act of giving the Dharma?
It places the sound of the Dharma and its blessings in their mindstream, planting positive seeds that can ripen into a connection with the teachings later in life.
59
How does rejoicing in another's generosity help one to 'pay it forward'?
Admiring and rejoicing in another's kindness creates a positive and inspired state of mind. This joy and appreciation can invigorate us and motivate us to emulate their good deeds by being generous to others in turn.
60
What is the danger of feeling 'obliged' when receiving a gift?
Feeling obliged can create a sense of burden and prevent one from accepting the gift with an open heart. It shifts the focus from the giver's kindness to a transactional sense of debt, which hinders the joyful exchange that generosity should be.
61
Why is it important to contemplate your good fortune as a result of past generosity?
Contemplating that your current resources are the result of past giving reinforces your confidence in the law of karma, inspires gratitude, and motivates you to create the causes for future good fortune for yourself and others by being generous now.
62
What is the practical purpose of cleaning out a closet and donating unused items?
This is a practical exercise in non-attachment and generosity. It forces one to confront the thought 'But if I give it away, I won't have it' and actively choose to create merit and benefit others instead of clinging to unused possessions.
63
How does a bodhisattva's generosity toward 'enemies' differ from that of an ordinary person?
An ordinary person would likely not give to an enemy. A bodhisattva, motivated by universal compassion, makes no distinction and gives to enemies just as they would to friends, seeing them all as sentient beings in need of happiness.
64
In the inner mandala offering, what do one's inner organs become?
One's inner organs are visualized as transforming into 'gorgeous offerings that fill the entire sky,' representing the complete and total offering of everything within oneself.
65
What is the connection between 'right livelihood' and the perfection of ethical conduct?
Right livelihood is a core component of Buddhist ethics. Practicing generosity with items obtained through wrong livelihood (e.g., stealing, cheating) would be a direct contradiction of the perfection of ethical conduct. The two must be practiced in harmony.
66
How does Nāgārjuna's description of a bodhisattva's generosity being 'like nirvāṇa' reflect its purity?
Nirvāṇa is the state beyond the afflictions and grasping of samsara. By describing the practice as 'nirvāṇa-like,' Nāgārjuna emphasizes that it is completely unconditioned and free from the mental pollutants (like attachment and ego-clinging) that characterize worldly actions.
67
What is the relationship between giving love and giving protection?
The text states that giving love 'complements giving protection.' They are often practiced in similar situations. While giving protection might address an external threat, giving love addresses the internal suffering of fear, loneliness, or grief.
68
What is the key element that makes giving the Dharma 'pure'?
The key element is a pure mind and wholesome thoughts, specifically praising the Three Jewels and explaining the path correctly with the sole intention of leading beings to enter the Buddha path.
69
What is the connection between the 'seven attachments' and the 'six supremacies'?
The seven attachments are the specific mental hindrances to be abandoned. The six supremacies are the positive qualities and frameworks to be cultivated. Abandoning the seven attachments is the method by which one achieves the six supremacies, leading to perfected generosity.
70
What is the practical value of the advice to 'be like a deer'?
The deer has no sense of ownership over the forest it lives in. This analogy advises us to cultivate a mind free from the grasping sense of 'mine' with regard to our possessions and environment, which is a key to effortless generosity.
71
How is wisdom a 'practical' aspect of generosity?
Wisdom is practical because it allows one to assess a situation and determine the most genuinely beneficial way to give. It prevents one from causing unintentional harm through naive or misguided giving, such as enabling an addiction.
72
Why must a bodhisattva resolve to 'exert' themselves to fulfill others' desires in the future when they are unable to give now?
This resolve is crucial because it prevents the inability to give from turning into complacency or resignation. It maintains the forward momentum of the bodhicitta motivation, ensuring that the current limitation is seen as a temporary obstacle to be overcome.
73
How does Nāgārjuna's quote about 'ministers who shamelessly cease to value you' highlight the urgency of giving now?
This quote paints a vivid picture of the powerlessness of a dying king, whose own ministers are already planning for the future without him. It highlights the stark reality that our control over our resources is temporary and urges us to use them for virtue while we still have the independence to do so.
74
What is the significance of the first ground of a bodhisattva being named 'The Joyful'?
The first ground is named 'The Joyful' (Pramuditā) in large part because the bodhisattva has perfected generosity to such a degree that they experience overwhelming joy in being able to give away anything, including their own body, to benefit others. This joy is a hallmark of their realization.
75
How does the practice of giving the body address the root of self-grasping?
The self-grasping mind's primary object of attachment is the body, which it identifies as 'me.' The practice of giving the body, even in visualization, directly confronts and severs this fundamental attachment, striking at the very root of the ego.
76
What is the deeper meaning of the phrase 'what I keep at home is not mine' from the Inquiry of Ugra Sūtra?
The deeper meaning is that anything we cling to and keep out of miserliness does not truly belong to us because it will inevitably be lost at death. What truly becomes 'ours' is the positive karmic potential and merit created by the virtuous act of giving it away.
77
How does the seventh attachment, 'grasping true existence,' serve as the foundation for the other six attachments?
Grasping at true existence—seeing the giver, gift, and recipient as solid, real entities—is the fundamental ignorance that makes all other attachments possible. If there is a 'real me' and a 'real possession,' then miserliness, procrastination, hope for reward, and other attachments can arise. When this fundamental grasping is removed, the others lose their foundation.
78
What is the relationship between the 'Mahāyāna disposition' and the ability to practice the perfections?
The Mahāyāna disposition, characterized by great compassion and appreciation for the Mahāyāna path, is the essential prerequisite or 'suitable basis' for engaging in the perfections. One must have this foundational mindset before one can truly practice generosity, ethics, and fortitude in the way of a bodhisattva.
79
How does understanding emptiness prevent a bodhisattva from feeling a 'sense of loss' after giving?
The wisdom realizing emptiness understands that there was no truly existent 'thing' to be lost and no truly existent 'I' who owned it in the first place. Seeing the dream-like nature of the transaction eliminates the very basis for feeling a sense of loss.
80
What is the role of 'unshakable resolve' (*praṇidhāna*) in the practice of giving the body?
Giving the body, especially for an ordinary bodhisattva who feels pain, requires an immense and unwavering compassionate resolve. It is the power of their vow to benefit all beings, no matter the cost, that allows them to endure the hardship for the sake of a greater purpose.
81
How does the concept of 'right livelihood' connect all three perfections of generosity, ethics, and fortitude?
Generosity requires that gifts are obtained through right livelihood. Right livelihood itself is a core component of ethical conduct (not harming through one's work). Maintaining right livelihood often requires fortitude to resist the temptation of easier, but unethical, ways of making a living.
82
What is the significance of the advice to give 'without harming or inconveniencing anyone'?
This highlights that true generosity is not a thoughtless act. It requires the wisdom to consider the broader context and ensure that one's act of helping one person does not inadvertently cause problems for another, making the practice both compassionate and skillful.
83
How does the practice of the 'inner mandala' offering train the mind in the 'six supremacies'?
The practice trains the mind in: supreme basis (bodhicitta motivation), supreme things (offering the entire universe/body), supreme aim (for all beings), supreme skillful means (visualization and wisdom), supreme dedication (the prayer), and supreme purity (overcoming attachment).
84
What is the psychological benefit of the advice to 'forgive me and not to be upset' when unable to give?
This approach transforms a potentially negative interaction into a positive one. It prevents the person asking from feeling rejected and allows the practitioner to maintain a connection, express their positive intention, and avoid the negative states of guilt or defensiveness.
85
How does the Nāgārjuna verse about the 'lamp in the midst of a storm' serve as a contemplation on impermanence?
The analogy vividly illustrates the fragility and precariousness of our life. A lamp flame is vulnerable and can be extinguished by any gust of wind, just as our life is constantly threatened by countless causes of death. This fosters a sense of urgency to practice now.
86
In what way is 'volunteering in a homeless shelter' an example of both giving protection and giving love?
It is giving protection from the physical dangers of the street (weather, violence). It is also giving love by providing emotional support, human connection, and a sense of dignity to people who are often neglected and grieving their circumstances.
87
Why is a bodhisattva's giving, when sealed by wisdom, considered 'inexhaustible' while an ordinary person's merit can be exhausted?
An ordinary person's merit, created with a limited mind and motivation, produces a limited result that is 'spent' or exhausted, like the pampered dog's good fortune. A bodhisattva's giving, dedicated to the limitless goal of enlightening limitless beings and sealed by the limitless wisdom of emptiness, creates a potential that is equally inexhaustible.
88
How does the practice of 'accepting others' generosity' counteract the subtle pride of a spiritual practitioner?
A spiritual practitioner can sometimes develop a subtle pride in being self-sufficient or being the 'giver' rather than the 'receiver.' Graciously accepting help from others breaks down this egoic stance, fostering humility and recognizing the interdependence of all beings.
89
What is the difference between giving a Dharma book and explaining a Dharma concept in secular terms?
Giving a Dharma book is a direct form of giving the Dharma. Explaining a concept in secular terms is a more skillful form of giving the Dharma, adapting the message to the capacity and interest of the listener without using Buddhist jargon that might alienate them.
90
Why is a bodhisattva who has not yet reached the first ground still considered an 'ordinary' bodhisattva?
They are considered 'ordinary' because they have not yet had a direct, non-conceptual realization of emptiness. Their understanding is still conceptual, and they have not yet transcended the state of an ordinary being to become an ārya (a noble one).
91
How does the contemplation of the emptiness of the 'self' help in the practice of giving the body?
The wisdom that realizes the self is empty of inherent existence dismantles the very foundation of attachment to the body. If there is no solid, truly existing 'self' to be found, then the clinging to the body as 'me' or 'mine' loses its power, making the act of giving it away possible.
92
What is the role of compassion when a bodhisattva contemplates the emptiness of a person who is harming them?
Wisdom may see the person as empty of inherent existence, but this does not negate their conventional suffering. Compassion arises for this conventionally existing being who, due to their own ignorance and afflictions (which are also empty), is creating negative karma and future suffering for themselves.
93
What is the significance of the fact that all six perfections can be practiced within each individual one?
This shows the integrated and holistic nature of the bodhisattva path. The perfections are not a linear checklist but interwoven qualities of an enlightened mind. Any single virtuous act, when performed perfectly, will contain the elements of all six.
94
How can one apply the framework of the seven attachments to the perfection of ethical conduct?
One could be attached to the opposite (delighting in nonvirtue), procrastinate in keeping vows, have limits on one's ethics (only being ethical when convenient), seek reward for being ethical, and so on. Applying the framework reveals subtle flaws in one's practice.
95
How can one apply the framework of the seven attachments to the perfection of fortitude?
One could be attached to the opposite (anger), procrastinate in applying antidotes, have limits on one's patience (e.g., 'I can tolerate this, but not that'), or practice fortitude with the hope of being praised as a patient person. The framework helps purify the practice.
96
What is the connection between the 'supreme aim' of generosity and the 'unshakable resolve' (*praṇidhāna*) of a bodhisattva?
The 'supreme aim' to give for the benefit of all sentient beings is a direct expression of the bodhisattva's 'unshakable resolve.' The resolve is the foundational vow, and the supreme aim in generosity is the application of that vow in a specific practice.
97
How does the practice of rejoicing in the merit of others help to overcome the 'attachment to limits'?
Attachment to limits often stems from a competitive or self-centered mind ('my merit'). By genuinely rejoicing in the virtue of others, one's mind expands beyond its self-imposed limits and learns to delight in goodness wherever it is found, fostering a more boundless perspective.
98
In the context of 'giving protection,' what is the difference between helping 'refugees' and helping 'immigrants'?
While both may need protection, the term 'refugee' specifically implies someone fleeing danger, persecution, or disaster, directly connecting to 'giving protection from fear.' 'Immigrants' may also need protection from exploitation or legal dangers, but the term is broader. The text includes both to show the wide scope of this practice.
99
Why would a bodhisattva need to be 'consoled' if they have fortitude?
A bodhisattva may need to be consoled when they are 'grieving,' which is a natural human emotion. Fortitude is the antidote to anger and despair, not the elimination of sadness. A bodhisattva still has a human heart, and giving them love and support is a valid practice.
100
How is it possible for a bodhisattva's giving to be 'unconditioned' yet still produce the 'conditioned' result of a buddha's form body?
This relates to the two truths. On the ultimate level, the practice is 'unconditioned' because it is free from the conceptual grasping of an inherently existing cause and effect. On the conventional level, the laws of karma still function, and this pure, unconditioned cause validly produces its corresponding result, a pure form body.
101
What is the danger of misunderstanding the teaching on emptiness in relation to generosity?
A misunderstanding could lead to the nihilistic view that since everything is empty, there is no need to practice generosity, as there is no real giver, gift, or recipient. This negates the conventional reality where actions have consequences and beings suffer, and it completely undermines the compassionate side of the path.
102
How does the inner mandala offering simultaneously perfect both the collection of merit and the collection of wisdom?
It perfects the collection of merit through the immense generosity of the visualized offering. It perfects the collection of wisdom by training the mind to see all phenomena (one's body, the universe) as pure offerings, free from ordinary grasping, and by understanding the empty nature of the agent, action, and object.
103
Why is it said that when an ordinary bodhisattva feels pain, their commitment 'increases'?
Because their compassion is so great, the direct experience of pain makes the suffering of others more real and urgent to them. This heightened empathy strengthens their resolve and increases their commitment to do whatever it takes to free all beings from such suffering.
104
What is the relationship between the 'Mahāprajñāpāramitā Upadeśa' and the practice of generosity?
The text cites this great commentary by Nāgārjuna to define the highest form of generosity, emphasizing that it must be 'coated with... reality-concordant wisdom.' This shows that the deepest understanding of generosity is found within the Perfection of Wisdom teachings.
105
How does a bodhisattva's freedom from 'grasping' differ from mere indifference?
Indifference is a dull, uncaring state that is a form of ignorance. A bodhisattva's freedom from grasping is a dynamic, radiant state born of wisdom. They are fully engaged with the world and filled with compassion, but they do not cling to phenomena as being inherently real.
106
What is the significance of the first ground being the stage where a bodhisattva excels in generosity?
It signifies that generosity is the gateway to the Mahāyāna path. It is the most fundamental expression of the compassionate intention to give of oneself for others, and perfecting it is the first major step into the realized stages of an ārya bodhisattva.
107
How can contemplating the 'seven attachments' serve as a daily mindfulness practice?
One can use the list to check one's motivations throughout the day. 'Am I doing this good deed with the hope of being praised?' (fourth attachment). 'Am I putting off this act of kindness?' (second attachment). This self-examination helps to purify one's mind in real-time.
108
What does it mean for a bodhisattva to be 'not at all attached' to the praise they might receive for their generosity?
It means that their inner state of joy and well-being is not dependent on external validation. They give out of pure compassion, and whether they are praised, ignored, or even criticized for it does not disturb their inner peace or diminish their joy in having benefited another.
109
Why is the mind's 'willingness to give' emphasized as the core of generosity, rather than the external act itself?
Because the mind is the source of all actions. One could give a great deal externally but with a poor motivation (e.g., for fame), and it would not be a true perfection. Conversely, one could have a powerful, pure willingness to give but lack the resources. The mental quality is primary because it is what transforms the practitioner and creates the potent karma.
110
How can the act of 'forgiveness' be seen as a form of generosity?
When you forgive someone, you are giving them the gift of being released from the burden of your anger and resentment. You are giving them a fresh start in your relationship. It can also be seen as giving the gift of fearlessness, as they no longer need to fear your retaliation.
111
What is the connection between the 'Kusali offering' and training in non-attachment?
The Kusali offering is a tantric visualization where one imagines cutting up one's body and offering it to various guests. Like Chöd, it is a powerful technique to directly confront and sever the mind's innate clinging to the physical body as 'self.'
112
How does the practice of generosity help one to realize the 'sameness' of self and others?
The act of giving breaks down the rigid boundary between 'me' and 'you,' 'mine' and 'yours.' By prioritizing another's well-being and finding joy in their happiness, one begins to experience the shared desire for happiness that unites all beings, thus realizing a deep sense of sameness.
113
What is the irony in 'belittling the recipient' of a gift?
The irony is that from a bodhisattva's perspective, the recipient is a benefactor providing a precious opportunity to practice a perfection. Belittling them is like insulting a guest who has brought you a priceless treasure. It demonstrates a complete misunderstanding of the nature of the practice.
114
How does the wisdom that sees phenomena as 'foundationless' counteract fear?
Fear arises from perceiving things as solid, threatening, and real. When wisdom sees that all phenomena, including the object of fear and the 'self' who is afraid, are 'foundationless'—lacking any inherent, independent existence—the basis for the fear is removed.
115
What is the significance of the advice to use 'both hands' when giving a gift?
This is a cultural expression of respect and wholeheartedness. Giving with one hand can be seen as casual or dismissive. Using both hands signifies that you are giving your full attention and respect to both the gift and the recipient.
116
What is the deeper implication of Nāgārjuna's advice to 'build Dharma sites'?
On a literal level, it means to support the institutions that preserve the teachings. On a deeper level, it means to build the 'Dharma site' within one's own mindstream by using one's life and resources to create the causes for enlightenment—the ultimate refuge.
117
How does the practice of 'giving love' to abused children fulfill the bodhisattva's aim?
It directly alleviates the immense suffering of some of the most vulnerable beings, fulfilling the bodhisattva's aim of providing temporal happiness. It also helps to heal their minds, potentially preventing cycles of trauma and creating the conditions for them to have a happier future, which aligns with the ultimate aim of leading all beings to peace.
118
What is the relationship between the 'purity of motivation' and the effectiveness of giving the Dharma?
The effectiveness of giving the Dharma is directly tied to the purity of the motivation. If the motivation is pure compassion, the teachings will carry a blessing and power that can genuinely transform the listener's mind. If the motivation is corrupt, the words may be the same, but they will lack this transformative power and may even cause harm.
119
Why is it important for a bodhisattva's generosity to be 'like a deer'?
A deer lives in the forest without a sense of ownership, freely using what it needs without grasping. This analogy teaches a bodhisattva to live in the world and use resources with a similar sense of freedom and non-possession, making giving a natural and effortless activity.
120
How does the practice of generosity with 'supreme dedication' ensure the virtue is not wasted?
Ordinary virtue can ripen as a temporary worldly pleasure and then be exhausted. By dedicating the merit to the supreme, inexhaustible goal of enlightenment for all, the virtue becomes part of that inexhaustible project and cannot be 'wasted' on a lesser, fleeting outcome.
121
In what way does clinging to the body prevent a bodhisattva from fulfilling their potential?
Clinging to the body is a manifestation of the self-centered attitude. As long as this clinging remains, a bodhisattva cannot perform the ultimate acts of generosity and compassion required to accumulate the vast merit needed for buddhahood, thus limiting their ability to ultimately benefit all beings.
122
What is the role of 'courage' in practicing advanced generosity?
Advanced generosity, such as imagining offering one's body or giving when it is difficult, requires great courage. It is the courage to confront one's deepest attachments and fears for the sake of a compassionate ideal.
123
How does the advice to 'rejoice at your merit' while dying support a positive transition?
The state of mind at the time of death is crucial in determining the next rebirth. By rejoicing in the merit created through a life of generosity, one creates a virtuous and joyful state of mind, which propels consciousness toward a fortunate rebirth where one can continue to practice.
124
What is the subtle difference between 'giving the Dharma' and 'teaching the Dharma'?
'Teaching the Dharma' usually implies a formal situation with a qualified teacher and students. 'Giving the Dharma' is a broader category that can include informal acts like sharing advice, chanting mantras, or even just living in a way that embodies the Dharma's principles for others to see.
125
How can one apply the principle of 'not being attached to limits' in a modern professional life?
One can apply it by not limiting one's kindness or helpfulness to just one's own team or department. One can offer assistance, mentorship, or a kind word to colleagues throughout the organization, practicing a more boundless form of professional generosity.
126
Why is the self-centered wish for one's own liberation considered an 'attachment' from the Mahāyāna perspective?
From the Mahāyāna perspective, which is rooted in universal compassion, focusing only on one's own liberation is a subtle and refined form of selfishness. It is an 'attachment' to a limited goal when the far greater, all-inclusive goal of universal enlightenment is possible.
127
How does wisdom prevent generosity from becoming a form of 'enabling'?
Wisdom analyzes the situation and understands the long-term consequences of an action. It sees that simply giving what is requested, without wisdom, can enable destructive behavior (like an addiction). Wise generosity, therefore, seeks to address the root problem in a truly beneficial way.
128
What is the ultimate 'gift' a bodhisattva gives through the perfection of generosity?
While they give material things, protection, and love, the ultimate gift is the gift of the Dharma, which leads to enlightenment. All other forms of generosity are ultimately aimed at creating the conditions for beings to be receptive to this supreme gift.
129
How does the practice of offering the 'inner mandala' help to purify one's perception of the body?
Ordinarily, we perceive the body as a source of pleasure and pain, something to be protected and decorated. The inner mandala practice purifies this perception by training the mind to see the body as a sacred universe, a vessel of immense purity and value that can be offered for the highest purpose.
130
In Nāgārjuna's quote, what is the significance of the phrase 'realizing that [all phenomena] are foundationless'?
'Foundationless' is a synonym for emptiness or lacking inherent existence. The significance is that mental suffering like fear and attachment can only arise when we believe phenomena have a solid, real foundation. When this foundation is realized to be illusory, the suffering that stands upon it collapses.
131
What is the relationship between the practice of 'Cutting the Ego' (Chöd) and the perfection of fortitude?
While primarily a practice of generosity (giving the body), Chöd also requires immense fortitude. It involves the courage to visualize one's own body being dismembered and to remain mentally undisturbed by the terrifying imagery, thereby developing the fortitude to accept suffering and overcome fear.
132
How does the Buddhist concept of generosity differ from the simple idea of 'charity'?
'Charity' often implies a one-way transaction from the wealthy to the needy. The Buddhist perfection of generosity is a universal practice for everyone, rich or poor. It is primarily a mental training to overcome attachment, and the recipient is seen as a benefactor providing the opportunity for this practice, which radically changes the dynamic.
133
What is the connection between the 'unshakable resolve' (*praṇidhāna*) and the ability to give without attachment to reward?
The 'unshakable resolve' is fixed on the supreme goal of enlightenment for all. With such a vast and all-encompassing goal in mind, the desire for small, personal rewards in this life or the next naturally fades into insignificance.
134
How does the wisdom of emptiness support the 'generosity of fearlessness'?
The 'generosity of fearlessness' involves protecting others from danger. The wisdom of emptiness provides the ultimate fearlessness for the practitioner themself. By understanding the empty nature of self and phenomena, one is freed from the deepest existential fears, enabling one to act with great courage to protect others.
135
What is the role of 'shame' (*hrī*) and 'concern' (*apatrapya*) in relation to the seven attachments?
The wholesome mental factors of shame (a personal sense of honor that prevents wrongdoing) and concern for how one's actions appear to others can help counteract the seven attachments. For example, shame might prevent one from giving with a transactional motive, as it would feel dishonorable.
136
How can one practice generosity when one feels they have nothing to give?
One can practice generosity of the mind. One can rejoice in the generosity of others, mentally offer everything in the universe to the Buddhas, and cultivate a powerful wish to be able to give in the future. These mental practices create immense merit and train the mind in the habit of giving.
137
What is the most subtle and difficult attachment to overcome among the seven listed by Maitreya?
The most subtle and difficult is the seventh: grasping at the true existence of the three spheres. All other attachments are based on this fundamental ignorance, and overcoming it requires the direct, non-conceptual realization of emptiness, which is the hallmark of an ārya bodhisattva.
138
How does the practice of advanced generosity prepare a bodhisattva for the perfection of wisdom?
By constantly confronting and letting go of attachment to one's most prized possessions, including the body, the practice of advanced generosity weakens the ego's grip. This loosening of self-grasping creates a mind that is more receptive and prepared to realize the profound truth of selflessness, which is the perfection of wisdom.
