The Determination to be Free Flashcards
Chapter 9 (203 cards)
1
Q
What is ‘The Determination to Be Free’?
A
The development of the determination to be free from cyclic existence, also known as renunciation.
2
Q
What analogy does the chapter use to illustrate the importance of knowing the faults of samsara to develop the determination to be free?
A
The analogy of a prison inmate who clearly lists the faults of being incarcerated and thus develops a strong determination to be free and makes a plan for release.
3
Q
What does the chapter suggest is the result of clearly knowing the faults of rebirth (e.g., through the twelve links)?
A
It leads to a strong determination to be free from cyclic existence.
4
Q
Once the determination to be free is generated, what are the subsequent steps mentioned?
A
Seeking liberation, learning its characteristics, understanding the causes to attain it, creating those causes, and persevering until genuine freedom is attained.
5
Q
What are two main benefits of meditating on the twelve links of dependent origination, according to the chapter, which supports the determination to be free?
A
It leads to a deep understanding of causal dependence and emptiness, and their compatibility.
6
Q
How does meditating on dependent origination (causal dependence) help one avoid the two extremes, thus supporting a balanced determination to be free?
A
It helps to avoid absolutism (eternalism) by seeing that nothing arises independently, and nihilism by seeing that causes do produce effects, which clarifies the nature of samsara that one wishes to be free from.
7
Q
What does understanding the dependent nature of each link of the twelve links reveal about samsara, relevant to renunciation?
A
That each link, and thus our entire samsaric existence, is dependent on specific causes and conditions and does not arise independently or from a permanent cause, making it changeable and escapable.
8
Q
How does understanding the dependent nature of the twelve links counteract the view of a permanent, independent self that might hinder true renunciation?
A
It shows that our existence is a process of conditioned links, without a fixed, independent entity undergoing them, which makes the idea of liberating a ‘solid self’ from a ‘solid samsara’ more nuanced.
9
Q
What does the chapter say about the view of bodhisattvas regarding cyclic existence in relation to maturing living beings, and how does this relate to their renunciation?
A
Bodhisattvas view cyclic existence as a beneficial field for maturing beings. Their renunciation is not of helping beings in samsara, but of being personally bound by its afflictions and karma.
10
Q
Do bodhisattvas view great nirvāṇa (the cessation of arhats) as beneficial for their goal of maturing beings?
A
No, from the perspective of their compassionate aim to mature all beings, a bodhisattva does not see an arhat’s nirvana (which involves cessation of rebirths) as the ultimate way to benefit others continuously.
11
Q
What is the limitation if bodhisattvas themselves continue to take rebirth under the control of afflictions and karma, even if they wish to help others?
A
Their ability to benefit others will be extremely limited, and they cannot accomplish their own goal of full awakening or help others fully if they are still personally afflicted.
12
Q
What kind of nirvana do bodhisattvas seek, which reflects their profound determination to be free yet also to benefit all beings?
A
Non-abiding nirvana (apratiṣṭhita-nirvāṇa).
13
Q
What are the two extremes that a bodhisattva with non-abiding nirvana is free from, demonstrating a unique form of renunciation?
A
They are free from samsara (the extreme of continued suffering due to their own afflictions and karma) and from the personal peace of an arhat’s nirvana (the extreme of solitary peace without maximal benefit to others).
14
Q
According to Bhāvaviveka’s Heart of the Middle Way, why do bodhisattvas not remain in cyclic existence (in the ordinary, afflicted sense)?
A
Because they see the faults of cyclic existence (due to their wisdom having generated renunciation of personal entrapment).
15
Q
According to Bhāvaviveka, why do bodhisattvas not remain in (an arhat’s) nirvana, despite their renunciation of samsara?
A
Because they care for others (due to their great compassion).
16
Q
What is the resolve of bodhisattvas regarding remaining in cyclic existence, according to Bhāvaviveka, and how does this demonstrate skillful renunciation?
A
They resolve to remain in cyclic existence (through chosen, controlled rebirths as emanations) in order to fulfill the needs of others, demonstrating a renunciation of personal ease for the sake of altruism.
17
Q
What is the Sanskrit term often used for ‘the determination to be free’ or ‘renunciation’?
A
Niḥsaraṇa or naiṣkramya.
18
Q
What is the Tibetan term for ‘the determination to be free’ or ‘renunciation’?
A
Nges ‘byung (nges-par ‘byung-ba).
19
Q
What is the literal meaning of the Tibetan term ‘nges ‘byung’?
A
‘Definitely arising’ or ‘definitely emerging’ (from the causes of suffering and suffering itself).
20
Q
What are we seeking to ‘definitely emerge’ from when cultivating the determination to be free?
A
All forms of duḥkha (suffering) and its root causes (karma and afflictions) that characterize cyclic existence in all its realms.
21
Q
Is the determination to be free primarily an external action of abandoning things, or an internal state of mind?
A
It is primarily an internal state of mind, a deep and stable aspiration for liberation.
22
Q
What is the full scope of what one determines to be free from?
A
All of cyclic existence, from the lowest hell realms to the highest god realms, including all pleasant and unpleasant experiences within it.
23
Q
Why must the determination to be free include even the highest samsaric realms, such as formless realm god states, which are temporarily blissful?
A
Because these realms, though free from gross suffering, are still conditioned by karma, impermanent, subject to the pervasive duḥkha of conditioning, and do not offer true, lasting liberation from suffering.
24
Q
Which type of duḥkha is most crucial to understand and turn away from for developing the most profound and stable determination to be free?
A
The pervasive duḥkha of conditioning, as it underlies all samsaric existence, even states of temporary pleasure or neutrality.
25
How does understanding the duḥkha of pain (obvious suffering) contribute to the initial stages of determining to be free?
Experiencing or witnessing gross suffering such as illness, loss, or mental anguish naturally motivates a wish to escape such overt miseries.
26
How does understanding the duḥkha of change (suffering of impermanent pleasure) motivate a deeper determination to be free?
Realizing that even samsaric pleasures are unreliable, transient, and ultimately lead to dissatisfaction when they cease helps to reduce attachment to worldly happiness as a final goal.
27
How does understanding the pervasive duḥkha of conditioning establish the most stable and comprehensive determination to be free?
Recognizing that our very existence under the control of afflictions and karma, with contaminated psycho-physical aggregates, is fundamentally unsatisfactory provides a complete reason to seek liberation, irrespective of temporary feelings of pleasure or pain.
28
What is a primary method or practice for generating the determination to be free?
Repeatedly contemplating the disadvantages and faults of cyclic existence.
29
What are the 'six disadvantages of cyclic existence' often contemplated?
1. The uncertainty of our situation, 2. Having no lasting satisfaction, 3. Repeatedly abandoning the body at death, 4. Repeatedly taking rebirth without choice, 5. Repeatedly changing status from high to low, 6. Experiencing fundamental suffering and loneliness alone.
30
How does reflecting on 'uncertainty' in samsara (e.g., of rebirth, relationships, possessions) foster the determination to be free?
Recognizing that nothing in samsara is stable or reliable, and our future is unpredictable under the sway of karma, undermines attachment to samsaric security.
31
How does reflecting on 'no lasting satisfaction' in samsara foster this determination?
Realizing that no amount or type of worldly pleasure, wealth, power, or status brings ultimate, enduring contentment reduces our obsessive striving for these as final goals.
32
How does reflecting on 'repeatedly abandoning the body at death' foster this determination?
Contemplating the inevitable suffering of death, the painful separation from loved ones and all we hold dear, in life after life, diminishes attachment to this current body and worldly life.
33
How does reflecting on 'repeatedly taking rebirth without choice' foster this determination?
Understanding that we have been born and have died countless times, propelled by ignorance and karma without any real control over the process, motivates a strong wish to end this helpless cycle.
34
How does reflecting on 'repeatedly changing status from high to low' foster this determination?
Seeing how beings fluctuate between fortunate and unfortunate rebirths, from powerful gods to suffering hell-beings, demonstrates the inherent instability and lack of ultimate security in any samsaric attainment.
35
How does reflecting on 'experiencing suffering and major life events alone' foster this determination?
Realizing that ultimately we face our deepest sufferings, the moment of death, and the transition to the next life without true companionship from others in samsara motivates seeking a reliable and ultimate refuge beyond samsara.
36
What are the 'eight worldly concerns' (jig rten chos brgyad) and how does reflecting on our enslavement to them aid the determination to be free?
Attachment to gain, pleasure, praise, and good reputation, and aversion to their opposites (loss, pain, blame, and bad reputation). Seeing how these eight worldly dharmas constantly bind us to hope, fear, and emotional turmoil fosters the wish for freedom from such worldly vicissitudes.
37
How does contemplating the 'specific sufferings of the six realms of existence' (hell-beings, hungry ghosts, animals, humans, demigods, gods) deepen the determination to be free?
Vividly imagining and understanding the particular types of intense and subtle suffering prevalent in each realm, a comprehensive aversion to all states within samsara is cultivated.
38
What specific sufferings of hell-beings (narakas) are contemplated to develop revulsion towards causes like hatred?
Unbearable and prolonged experiences of intense heat, extreme cold, being crushed, pierced, dismembered, and constantly revived to endure more suffering, all resulting from powerful negative karma created by strong anger and hatred.
39
What specific sufferings of hungry ghosts (pretas) are contemplated to develop revulsion towards causes like miserliness?
Overwhelming and unceasing hunger and thirst, having huge stomachs and pinhole mouths, being unable to find or consume sustenance, and experiencing powerful frustration and despair, resulting primarily from past miserliness, greed, and covetousness.
40
What specific sufferings of animals are contemplated to develop revulsion towards causes like pervasive ignorance?
Being preyed upon by other animals, constant fear and anxiety, stupidity and lack of understanding, exploitation and abuse by humans, and suffering intensely from heat, cold, hunger, thirst, and disease, resulting primarily from a predominance of pervasive ignorance in past lives.
41
What specific sufferings of human beings are contemplated, beyond the general ones of birth, aging, sickness, and death?
The suffering of not getting what one desires, the suffering of encountering what one dislikes, the suffering of separation from loved ones and pleasant things, and the suffering of having contaminated aggregates that are a basis for all other pains.
42
What specific sufferings of demigods (asuras or titans) are contemplated, despite their power and resources?
Intense jealousy and envy towards the gods (devas), leading to constant conflict, warfare, and mental torment, despite possessing considerable power, longevity, and pleasures.
43
What specific sufferings of desire realm gods (devas) are contemplated, despite their immense sensual pleasures?
Constant distraction by overwhelming pleasures, leading to a lack of motivation for Dharma practice, and the profound mental suffering of foreseeing their own death, the loss of their divine status, and their subsequent often lower rebirth when their good karma is exhausted.
44
What are the subtle sufferings of the form and formless realm gods, even if they are free from gross pain?
Though free from gross suffering and immersed in deep meditative states, they are still subject to subtle impermanence, the pervasive duḥkha of conditioning (being part of samsara), and eventual rebirth in lower realms when their specific meditative karma and extremely long lifespan end.
45
How does reflecting on 'impermanence' (anityā) in all its forms, not just death, contribute powerfully to the determination to be free?
Seeing that all compounded phenomena, including our bodies, minds, relationships, possessions, achievements, and even entire universes, are constantly changing, decaying, and will eventually cease, radically reduces attachment to them as sources of lasting security or happiness.
46
How does reflecting on the 'twelve links of dependent origination' specifically generate and strengthen the determination to be free?
By revealing the precise, impersonal causal mechanism driven by ignorance and karma that locks us into the inescapable cycle of birth, suffering, and death, it clearly demonstrates the nature of our imprisonment and underscores the urgent need to break this chain reaction.
47
How does this determination differ from ordinary worldly 'ambition' or a mere 'determination to succeed' in conventional terms?
Worldly ambition seeks to achieve success, happiness, or status *within* the confines of samsara. The determination to be free recognizes the ultimate futility of such pursuits and seeks complete liberation *from* samsara altogether.
48
Is the determination to be free an inherently 'sad' or 'depressing' state of mind, or can it be conjoined with peace?
No, when it is genuine and based on wisdom, it is not a depressing state. While it acknowledges suffering, it is often accompanied by a profound sense of peace, clarity, courage, and even a joyful aspiration for the attainable state of freedom.
49
What is the crucial relationship between the 'determination to be free' and developing 'faith' (śraddhā) in the Three Jewels (Buddha, Dharma, Sangha)?
Recognizing the pervasive suffering of samsara and generating a sincere wish to be free from it naturally leads one to seek a reliable refuge and path, thus fostering deep faith in the Buddha who showed the way to liberation, the Dharma as that actual path and its goal, and the Sangha who exemplify it.
50
How does the determination to be free from samsara form the 'entryway' or 'gateway' to all authentic Buddhist paths, whether Hinayana or Mahayana?
Without this fundamental aspiration to leave cyclic existence and attain liberation, one's practices, however virtuous they may appear, may not truly be directed towards enlightenment but only towards better conditions or temporary benefits within samsara.
51
What is the indispensable role of 'wisdom' (prajñā) in transforming mere weariness or aversion towards problems into a genuine and stable determination to be free?
Wisdom understands the underlying nature of samsara (impermanence, suffering, selflessness) and critically comprehends the possibility and means of liberation, making the determination robust, well-grounded, and not just an emotional reaction.
52
Can someone possess truly great compassion (mahākaruṇā) for all beings without first developing the determination to be free for themselves?
It is said to be very difficult for compassion to become truly profound, impartial, and effective (great compassion) if one does not also deeply see the need for one's own liberation from the same samsaric conditions that afflict all other beings. One's own renunciation fuels deeper empathy.
53
How does a Bodhisattva's determination to be free differ in its ultimate scope and motivation from that of a Sravaka or Pratyekabuddha aiming for arhatship?
While all renounce samsara, a Bodhisattva's determination is ultimately aimed at attaining full Buddhahood, the most complete form of freedom, specifically to be perfectly equipped to liberate all sentient beings from samsara, not just to achieve personal nirvana.
54
Why is 'non-abiding nirvana' (apratiṣṭhita-nirvāṇa) the specific goal for a Bodhisattva rather than the nirvana of an Arhat, and how does this relate to their renunciation?
An Arhat's nirvana involves cessation of personal rebirth and a profound peace, which from a Mahayana perspective limits their continuous ability to actively benefit beings in samsara. Non-abiding nirvana transcends both the extreme of being bound by samsaric suffering (due to wisdom and renunciation) and the extreme of a solitary peace (due to compassion), allowing for ongoing, skillful, compassionate activity in the world.
55
How does the determination to be free provide the essential motivation for undertaking and persevering in the 'three higher trainings' (ethical conduct, meditative concentration, and wisdom)?
The sincere desire to be free from all facets of samsara makes one clearly see the necessity of engaging in ethical conduct to stop creating causes of suffering, meditative concentration to tame the mind, and wisdom to eradicate the root of ignorance.
56
How does this determination help one to overcome the various forms of laziness (kausīdya) that obstruct Dharma practice?
A strong and heartfelt wish for liberation naturally counteracts the tendency towards indolence, attachment to trivial worldly activities, or feelings of discouragement, by providing a powerful and inspiring long-term goal.
57
What is one common misconception about the determination to be free regarding one's duties and responsibilities in the conventional world?
A common misconception is that it means abandoning family, work, or all social engagement. True determination to be free is primarily a profound mental shift; how it manifests externally can vary greatly. One can still fulfill conventional responsibilities with a transformed, non-attached, and compassionate motivation.
58
How can developing the determination to be free lead to a more ethical, responsible, and compassionate way of living within the world, rather than a withdrawal from it?
By reducing self-centered clinging and aversion, and by seeing the faults of samsara as affecting all beings, one is naturally more inclined to act with kindness, honesty, integrity, and a genuine wish to benefit others and alleviate suffering.
59
What does it mean to cultivate the determination to be free 'day and night,' or continuously?
It implies developing a stable and pervasive aspiration that consistently informs one's thoughts, attitudes, and actions throughout all activities, not just during formal meditation sessions, making liberation the guiding principle of one's life.
60
How does reflecting on the 'precious human rebirth' with its specific 'leisures and endowments' become a powerful support for generating the determination to be free?
Recognizing the incredibly rare opportunity and unique capacity this particular human life offers for understanding and practicing the Dharma to attain liberation, and its impermanent nature, motivates one to be determined not to waste this chance in meaningless samsaric pursuits.
61
What is the potential danger of having a determination to be free that is focused only on escaping one's current, immediate problems or discomforts?
Such a determination may be superficial, conditional, and liable to fade when immediate problems are temporarily resolved or pleasant conditions arise, without addressing the underlying root causes and pervasive nature of samsaric suffering.
62
How is the genuine determination to be free inextricably linked to 'letting go' of attachments to samsaric objects, experiences, and states of being?
The strong and clear wish for liberation from the entirety of cyclic existence naturally leads to a progressive willingness and ability to release the attachments, clingings, and graspings that bind one to samsara.
63
Is it possible to 'force' the arising of the determination to be free, or must it arise naturally from deep understanding and conviction?
While diligent effort in contemplation and study is essential, genuine determination to be free is not something that can be forced; it arises authentically from developing profound insight into the nature of samsara and the genuine possibility of liberation, leading to heartfelt conviction.
64
How can reflecting on the 'impermanence of friends, relatives, and all loved ones' cultivate a deeper determination to be free from samsara's inherently transient nature?
Seeing that all relationships, no matter how cherished, are temporary and subject to inevitable separation due to changing conditions, impermanence, and death can significantly reduce clinging and highlight the urgent need for a more stable and ultimate refuge beyond such samsaric uncertainties.
65
What is the specific 'suffering of uncertainty' pervasive in samsara, and how does recognizing it fuel the determination to be free?
The constant uncertainty regarding our future rebirths, the kinds of experiences we will face, when and how death will occur, and the unreliability of worldly happiness creates a profound sense of existential groundlessness that powerfully motivates seeking the certainty and security of liberation.
66
How does the Buddhist determination to be free fundamentally differ from 'wanting to die,' nihilistic despair, or thoughts of suicide?
Wanting to die or suicidal thoughts are often expressions of extreme aversion to current suffering, rooted in afflicted states like depression and a nihilistic misunderstanding that annihilation is an escape. The determination to be free is a positive, wisdom-based aspiration for a state of ultimate well-being (nirvana/enlightenment) that transcends all suffering and its causes, and is rooted in the understanding that such a state is attainable.
67
What is the crucial role of a 'qualified spiritual mentor' (guru or kalyāṇamitra) in guiding a practitioner to correctly cultivate the determination to be free?
A qualified spiritual mentor provides authentic teachings on the nature of samsara and liberation, offers specific meditative techniques for contemplation, clarifies doubts, inspires by example, and provides personal advice on how to effectively and gradually develop this essential aspiration without falling into extremes.
68
How does a thorough understanding of the 'nature and function of afflictions' (as detailed in Chapter 4 of the series) strengthen and inform the determination to be free?
Seeing clearly how fundamental afflictions like ignorance, attachment, and aversion are the direct internal causes of all suffering and bondage in cyclic existence naturally leads to a resolute wish to be completely free from their powerful and destructive influence.
69
How does a deep understanding of 'karma, its inescapable results, and the subtle workings of its seeds and latencies' (as detailed in Chapter 5 of the series) reinforce the determination to be free?
Recognizing the intricate and relentless way in which past actions (karma) driven by afflictions create unavoidable future experiences within samsara, and how subtle karmic seeds and afflictive latencies perpetuate this cycle endlessly, profoundly deepens the resolve to transcend this entire karmic system of cause and effect that defines samsara.
70
What is the often overlooked 'joyful aspect' or 'sense of relief' associated with the genuine arising of the determination to be free?
The profound relief, sense of lightness, and emergent joy that come from beginning to turn away from the exhausting, stressful, and ultimately fruitless pursuit of samsaric happiness, and orienting oneself towards a genuinely liberating and purposeful goal.
71
Why is it said in Buddhist teachings that the determination to be free should be as urgent and focused 'like a deer escaping a trap' or 'someone whose hair is on fire seeking water'?
These analogies emphasize the critical need for an immediate, focused, and unwavering effort to break free from the dangerous and all-consuming snares of cyclic existence, recognizing its inherent perils and the limited time available in a precious human life.
72
How does the sincere cultivation of the determination to be free naturally lead one to simplify one's life and reduce unnecessary complexities?
When liberation becomes the clear and overriding priority, many worldly complexities, ambitions, and unnecessary material pursuits are recognized as distractions or obstacles, leading to a voluntary and often joyful simplification of one's lifestyle and mental preoccupations.
73
What is the direct and reciprocal relationship between developing the 'determination to be free' and sincerely 'taking refuge' in the Three Jewels (Buddha, Dharma, and Sangha)?
The sincere wish to be irrevocably free from the all-encompassing sufferings of samsara (renunciation) leads one to seek reliable and ultimate protection and guidance. This guidance and protection are found exclusively in the Buddha (the enlightened guide), the Dharma (the actual path and its resultant freedom), and the Sangha (the community of practitioners who embody and support the path). Conversely, genuine refuge deepens renunciation.
74
How does 'reflecting on the specific benefits and qualities of liberation (nirvana)' act as a powerful positive cause for generating the determination to be free from samsara?
Understanding the profound peace, untainted freedom from all suffering, cessation of afflictions, and the lasting, unconditioned happiness that characterizes nirvana provides a compelling and inspiring motivation to strive for it by resolutely turning away from the defects of samsara.
75
Can one possess a 'partial' determination to be free (e.g., wishing to be free from gross suffering like poverty or illness, but not from subtle conditioning or pleasant samsaric states)?
Yes, the determination to be free often develops in stages. Initially, one might primarily wish to be free from obvious, tangible pains and difficulties. As wisdom and understanding deepen through practice, this aspiration expands to include renouncing even pleasant but conditioned states and the most subtle forms of pervasive conditioned suffering.
76
What is the traditional 'measure' or unmistakable sign that one has truly and authentically generated the determination to be free in one's mindstream?
The traditional measure is when one feels as little spontaneous attraction or clinging to the pleasures and allurements of all levels of samsaric existence (from the highest heavens to the lowest hells) as a prisoner feels towards the meager 'comforts' or routines of their prison cell, and when a constant, unfeigned, and spontaneous wish for complete liberation arises day and night, irrespective of one's immediate external circumstances.
77
How does the 'prison inmate' analogy used in the chapter particularly highlight the crucial point that liberation is something to be actively 'planned for,' 'understood,' and 'worked towards,' not just passively wished for?
Just as an inmate who truly desires freedom doesn't just sit and hope, but actively learns about legal processes, studies, makes plans for release, and works towards parole, a spiritual practitioner with genuine renunciation must actively learn about the nature of liberation, understand the path, and diligently cultivate the causes (ethics, concentration, wisdom) to attain it.
78
In the prison analogy, what is the 'freedom' that an inmate seeks, and how is this analogous to the 'spiritual liberation' sought by a Dharma practitioner?
The inmate seeks freedom from physical confinement, loss of liberty, and the myriad miseries of prison life. The spiritual practitioner, through the determination to be free, seeks a far more profound liberation from the universal prison of cyclic existence, with its confinement by afflictions, karma, and the entire spectrum of duḥkha.
79
What is the potential danger of 'spiritual materialism' or 'spiritual bypassing' if one lacks a genuine, foundational determination to be free?
One might engage in spiritual practices, acquire Dharma knowledge, or even attain certain meditative experiences primarily for ego-gratification, worldly reputation, psychological comfort, or subtle forms of samsaric gain, rather than for genuine and complete liberation from samsara. This can lead to self-deception and prevent true spiritual progress.
80
How does the Mahayana perspective subtly but significantly shift the 'ultimate focus' or 'purpose' of the determination to be free?
While the necessity of personal liberation from samsara is fully understood and forms a crucial basis, the primary focus for a Mahayanist shifts. Their determination to be free is ultimately geared towards attaining the perfect enlightenment of Buddhahood, not merely for their own sake, but because Buddhahood represents the ultimate capacity to effectively liberate all other sentient beings from the entirety of samsara.
81
In Bhāvaviveka's verses, when it is stated that 'bodhisattvas see the faults of cyclic existence, they do not remain here [in samsara],' what does this 'not remaining' primarily refer to concerning their mental state and karmic condition?
It refers to their profound mental freedom, detachment, and non-clinging to samsara. They are not bound or trapped in cyclic existence by the force of their own personal afflictions and polluted karma, because their wisdom has understood and renounced samsara's conditioned and unsatisfactory nature.
82
And what does 'they do not remain in nirvāṇa' primarily refer to?
It refers to their compassionate refusal to settle into a solitary peace while other beings suffer; they choose continued engagement for others' benefit.
83
What is the 'resolve to remain in cyclic existence' for a bodhisattva, if they have renunciation?
It is a resolve born of compassion and skillful means, to take rebirth in a controlled way to benefit others, not a rebirth driven by personal afflictions and karma.
84
How does understanding 'causal dependence' from the twelve links show that liberation is possible?
If suffering arises from causes (like ignorance), then by removing the causes, suffering can cease. It's not a fixed, unchangeable state.
85
How does understanding 'emptiness' from the twelve links (via undermining ignorance) show that liberation is possible?
Understanding that the self and phenomena lack inherent existence undermines the very basis of grasping and clinging, which are the roots of samsara.
86
What is the 'compatibility' of causal dependence and emptiness mentioned in the chapter?
Phenomena are empty of inherent existence precisely *because* they are dependently arisen. Their dependence proves their lack of independent, intrinsic nature.
87
How does this compatibility (emptiness and dependent arising) help avoid the extreme of absolutism (eternalism)?
Seeing that things are dependently arisen shows they are not static, permanent, or inherently existing entities.
88
How does this compatibility (emptiness and dependent arising) help avoid the extreme of nihilism?
Seeing that things arise dependently due to causes and conditions shows that cause and effect still function conventionally, and phenomena are not utterly non-existent.
89
Can true determination to be free arise if one still believes in an inherently existent self that seeks freedom?
A preliminary determination can arise. However, the most profound and effective determination to be free is conjoined with the wisdom that understands the self seeking freedom is also empty of inherent existence.
90
How does renunciation act as a 'prerequisite' for the path of accumulation (one of the five Mahayana paths)?
A genuine aspiration to be free from samsara is necessary to truly enter the Mahayana path and begin accumulating the merit and wisdom for enlightenment.
91
What is the difference between renouncing an 'object' and renouncing 'clinging to the object'?
The primary focus of Buddhist renunciation is on renouncing the internal clinging, grasping, and attachment, rather than necessarily abandoning all external objects.
92
Why is it said that without renunciation, any Dharma practice undertaken primarily for worldly benefits (e.g., fame, wealth, health in this life) does not become a cause for liberation?
Because if the motivation is still rooted in attachment to samsaric well-being, the practice, however virtuous, will only ripen as better conditions within samsara, not as progress towards liberation.
93
How does one cultivate renunciation towards 'good reputation' or 'praise'?
By seeing that these are impermanent, dependent on others' fickle opinions, and can lead to pride or anxiety, distracting from genuine inner development.
94
How does one cultivate renunciation towards 'sensual pleasures'?
By reflecting on their fleeting nature, the dissatisfaction that follows when they cease, the effort required to obtain them, and how they can increase craving and attachment.
95
What is the role of 'analytical meditation' in developing renunciation?
Systematically examining the faults of samsara, the nature of suffering, impermanence, and the twelve links to arrive at a reasoned conviction that samsara is to be renounced.
96
What is the role of 'placement meditation' after analytical meditation on renunciation?
To single-pointedly focus on the conviction and feeling of renunciation that arose from analysis, allowing it to sink deeply into the mindstream.
97
How can reading lifestories of past masters who demonstrated strong renunciation inspire one's own practice?
Their examples show that liberation is possible, that renunciation is a key to it, and provide models of dedication and perseverance.
98
What is the 'inner prison' that renunciation seeks to escape, more so than any external circumstance?
The prison of one's own afflictions (ignorance, attachment, aversion) and the karma they create.
99
How does renunciation differ from misanthropy (dislike of humankind)?
Renunciation is not about disliking beings but about disliking the conditioned, suffering state of samsara that all beings (including oneself) are trapped in. It's often accompanied by increased compassion.
100
Why is the 'middle way' important in practicing renunciation (e.g., avoiding extreme asceticism without wisdom)?
Extreme asceticism can harm the body and mind, becoming an obstacle to practice. Renunciation is a mental shift supported by balanced conduct, guided by wisdom.
101
How does renunciation of samsara make one appreciate the 'qualities of nirvana' more deeply?
By clearly seeing the defects of conditioned existence, the peace, freedom, and purity of nirvana become immensely attractive and desirable.
102
What is the 'joy of renunciation'?
The sense of relief, freedom, and lightness that comes from letting go of burdensome attachments and aversions, and aspiring for true liberation.
103
How is 'the determination to be free' a continuous practice, not just a one-time decision?
It needs to be cultivated and reaffirmed regularly, as old habits of attachment and clinging to samsara can easily resurface.
104
Why is it said that if one has strong renunciation, bodhicitta, and wisdom of emptiness, enlightenment is 'in the palm of your hand'?
Because these three principal aspects encompass the entire essence of the Mahayana path and are the direct causes for attaining Buddhahood.
105
How does understanding that 'samsara is beginningless' emphasize the need for renunciation now?
Realizing one has been cycling endlessly due to these causes creates a strong motivation to finally put an end to it in this lifetime.
106
What is the connection between renouncing 'hope and fear' regarding samsaric outcomes and true renunciation?
Attachment to samsara is often fueled by hope for its pleasures and fear of its pains. True renunciation transcends this dualistic clinging by seeing the nature of samsara itself as unsatisfactory.
107
How does the 'determination to be free' lead to a re-evaluation of one's priorities in life?
Activities and pursuits that lead further into samsara lose their appeal, while those that lead towards liberation gain paramount importance.
108
What is the 'taste' of renunciation, as described in teachings?
It's often described as being like someone who has been ill for a long time finally tasting freedom from sickness, or someone in a desert finding an oasis.
109
Can renunciation be developed even if one currently enjoys relatively pleasant samsaric conditions?
Yes, through wisdom, by understanding that even pleasant conditions are impermanent and ultimately part of the pervasive conditioned suffering.
110
How does the story of Prince Siddhartha leaving his palace exemplify the development of renunciation?
His encounters with aging, sickness, and death shattered his complacency with worldly pleasures and ignited his determination to find a state beyond suffering.
111
What is the role of 'contemplating the impermanence of the universe' (as discussed in Chapter 6) in fostering renunciation?
Seeing that even vast universes are impermanent can help to loosen attachment to the seemingly more stable aspects of our own world and life.
112
How does renunciation free up mental energy?
When the mind is not constantly preoccupied with chasing samsaric pleasures or avoiding pains, a great deal of energy is liberated for constructive spiritual practice.
113
What is the difference between 'renouncing the world' and 'renouncing samsara'?
'Renouncing the world' can sometimes imply a physical withdrawal only. 'Renouncing samsara' is a mental attitude of turning away from the entire cycle of conditioned existence and its causes, which is primary.
114
How does the 'determination to be free' differ from a simple wish to 'feel better' temporarily?
Wanting to feel better is often a desire for temporary relief within samsara. The determination to be free is a profound aspiration for ultimate, lasting liberation from the root causes of all suffering.
115
Why is it said that renunciation is the 'foot of meditation'?
Because without a genuine wish to be free from samsara, one lacks the sustained motivation to engage in the deep and transformative practices of meditation required for liberation.
116
How does renunciation help one endure hardships on the Dharma path?
The strength of the aspiration for liberation makes one willing to undergo difficulties, seeing them as part of the process of achieving a far greater goal.
117
What is the relationship between 'karmic ripening' and the need for renunciation?
Even if one has good karma ripening as pleasant experiences, renunciation understands that these are still within samsara and will eventually exhaust, leading to the need for freedom from the entire karmic cycle.
118
How does the Bodhisattva's vow to 'liberate all sentient beings' implicitly require their own prior or simultaneous development of renunciation?
To effectively guide others out of samsara, the Bodhisattva must themselves deeply understand its faults and have a firm determination to transcend it, not just for themselves but as a basis for their compassionate work.
119
How does reflecting on the 'preciousness and rarity of the Dharma itself' cultivate the determination to practice it by renouncing distractions?
Understanding how rare it is to encounter authentic teachings and have the capacity to practice them motivates one to make the most of this opportunity by prioritizing Dharma over less meaningful samsaric pursuits.
120
Can 'intellectual renunciation' (understanding the faults of samsara) transform into 'heartfelt renunciation'?
Yes, through sustained contemplation, meditation, and integrating the understanding into one's lived experience, intellectual conviction can mature into a deep, emotional, and motivating force.
121
What is the 'greatness' of the determination to be free?
Its greatness lies in its scope (aiming for freedom from all of samsara), its basis (wisdom), and its outcome (leading to ultimate peace and potentially Buddhahood).
122
How does 'attachment to meditative bliss' become an obstacle if not conjoined with renunciation?
If one becomes attached to pleasant states achieved in meditation without a broader determination to be free from all of samsara, one might get stuck in higher samsaric realms (form/formless) instead of achieving liberation.
123
What is the role of 'disgust' or 'revulsion' (saṃvega) in some traditional accounts of developing renunciation?
Contemplating the impurities of the body or the graphic sufferings of samsara can sometimes induce a strong sense of revulsion that powerfully turns the mind away from attachment and towards liberation.
124
How must this 'revulsion' be balanced with wisdom to become genuine renunciation?
It must be guided by an understanding of cause and effect and emptiness, and lead to a constructive path, rather than just becoming a negative state of aversion or despair.
125
What is the 'freedom' that is the ultimate goal of the determination to be free?
Nirvana, the complete cessation of suffering and its causes, a state of true peace and liberation from the cycle of rebirth.
126
In the context of the three principal aspects, how does renunciation provide the 'push' out of samsara?
It's the fundamental motivation that propels one to engage in the practices (like cultivating bodhicitta and wisdom) that lead out of conditioned existence.
127
How does the determination to be free apply to even the most subtle forms of mental 'busyness' and distraction?
Genuine renunciation sees even subtle mental agitation and distraction as part of the unsatisfactoriness of an uncontrolled mind and aspires for the clarity and peace of a liberated mind.
128
Why is it said that without renunciation, it is difficult for compassion to become 'great compassion' (mahākaruṇā)?
If one is still primarily attached to one's own samsaric well-being, the wish for others to be free from suffering will lack the profound depth and scope of great compassion, which is rooted in understanding everyone's equal entrapment.
129
How can one distinguish genuine renunciation from a temporary feeling of being 'fed up' with life?
Genuine renunciation is stable, based on consistent reflection and wisdom, and leads to sustained, constructive action on the path. Being 'fed up' is often reactive, emotional, and may not lead to a clear spiritual direction.
130
What is the relationship between 'hope for samsaric happiness' and the 'determination to be free'?
They are generally inversely proportional. As the determination to be free grows stronger through wisdom, unrealistic hope for lasting happiness within samsara naturally diminishes.
131
How does 'fear of samsaric suffering' contribute to the determination to be free?
A healthy fear, based on understanding the reality of suffering and its causes, can be a powerful motivator to seek liberation. This differs from neurotic fear, which is an affliction.
132
What is the 'object to be renounced' in its fullest sense?
Not just gross suffering, but the entire cycle of contaminated aggregates arising from afflictions and karma.
133
What is the 'manner of renouncing'?
Through understanding samsara's faults and cultivating a heartfelt wish to be free, leading to diligent practice of the path.
134
What is the 'measure of having generated renunciation'?
When one has as little attraction to the pleasures of samsara as a prisoner has to the 'pleasures' of prison food, and a constant, spontaneous wish for liberation day and night.
135
How does renunciation help in dealing with loss and disappointment in life?
By reducing attachment to worldly things and outcomes, the impact of loss and disappointment is lessened, as one's ultimate hope is placed in liberation, not in samsaric success.
136
Can the determination to be free coexist with enjoying conventional, wholesome happiness?
Yes. Renunciation is about abandoning clinging to samsara as an ultimate source of happiness. It doesn't mean one cannot appreciate wholesome joys in life, but one sees them as impermanent and not the final goal.
137
Why is reflecting on the 'equality of self and others in wanting happiness and not wanting suffering' important for extending renunciation towards bodhicitta?
Recognizing this shared disposition helps one to see that just as I wish to be free from samsara, so do all other beings, which is the basis for compassion.
138
How does the 'preciousness of attaining the state of liberation' further fuel the determination to be free?
Understanding the profound peace, freedom, and qualities of nirvana makes the effort to renounce samsara and practice the path seem eminently worthwhile.
139
What is the role of 'ethical self-discipline' (śīla) as an expression of the determination to be free?
By abandoning harmful actions, one stops creating the causes for future suffering in samsara, which is a direct application of the wish to be free.
140
How can engaging in 'purification practices' strengthen the determination to be free?
As negative karma and obscurations are purified, the mind becomes clearer and more receptive to understanding the faults of samsara and the benefits of liberation, thus enhancing renunciation.
141
What is the most significant 'fault of cyclic existence' that the determination to be free targets?
Its fundamentally conditioned and unsatisfactory nature, driven by ignorance and pervaded by suffering, from which there is no true escape without Dharma practice.
142
What is the difference between 'aspirational bodhicitta' and 'engaged bodhicitta' in relation to the determination to be free?
Aspirational bodhicitta is the wish to attain enlightenment for all beings (requiring one's own freedom). Engaged bodhicitta involves actively practicing the perfections, which is fueled by this determination and altruism.
143
How does the 'determination to be free' lead to the 'middle way path,' avoiding extremes of asceticism and indulgence?
Wisdom-based renunciation understands that neither harsh self-punishment nor heedless indulgence leads to liberation, but rather a balanced path of ethics, concentration, and wisdom.
144
What does 'turning away from the eight worldly dharmas' mean in practice for cultivating renunciation?
It means consciously reducing one's mental and emotional investment in worldly gain/loss, pleasure/pain, praise/blame, and good/bad reputation.
145
How does 'longing for liberation' differ from afflictive 'craving' (tṛṣṇā)?
Longing for liberation is a wholesome aspiration (chanda) based on understanding and wisdom, directed towards a state beyond suffering. Afflictive craving is rooted in ignorance and leads to more suffering.
146
What is the role of 'contemplating impermanence of the body' in developing renunciation?
Seeing the body as fragile, subject to decay, sickness, and death reduces attachment to it and the sensual pleasures associated with it.
147
How does renunciation provide 'mental space' for Dharma practice?
By reducing the mind's preoccupation with worldly concerns, it creates the internal quiet and focus needed for study, contemplation, and meditation.
148
What is the 'detachment' aspect of the determination to be free?
A loosening of the tight grip of attachment to people, possessions, experiences, and outcomes within samsara.
149
Why is 'effort sustained over a long period' necessary to cultivate a stable determination to be free?
Because samsaric habits and attachments are deeply ingrained from beginningless time and require persistent counter-application of wisdom and contemplation.
150
How does the 'determination to be free' inform one's choices about livelihood and lifestyle?
One may choose a livelihood and lifestyle that are conducive to Dharma practice and ethical principles, minimizing harm and worldly distractions.
151
What is the connection between renunciation and 'taking the essence of human life' (mi lus snying po len pa)?
It means using this precious human existence, with its unique freedoms and endowments, for the highest purpose of achieving liberation, rather than squandering it on trivial samsaric pursuits.
152
How does 'reflecting on being continuously reborn without control' fuel the determination to be free?
The thought of endlessly cycling through various rebirths, driven by karma and afflictions, with no ultimate control or security, can create a strong wish to end this process.
153
What is the 'antidote' to being discouraged when contemplating the vastness of samsara and the difficulty of attaining liberation?
Recalling the Buddha's attainment, the efficacy of the Dharma, the support of the Sangha, and the potential of one's own Buddha nature, combined with joyful effort.
154
How can 'seeing the suffering of others' intensify one's own determination to be free (in order to then help them)?
Empathy for others' suffering in samsara can highlight the urgent need for a path to liberation, both for oneself (to become capable of helping) and for them.
155
What is the 'inner wealth' that comes from developing the determination to be free?
Contentment, peace of mind, freedom from worldly anxieties, and a clear sense of purpose, which are more valuable than any external riches.
156
How does the 'determination to be free' lead to a 'reversal of ordinary priorities'?
What the world typically values (wealth, fame, power, pleasure) is seen as secondary or even an obstacle, while what leads to liberation (wisdom, ethics, compassion) becomes primary.
157
What is the 'ultimate peace' that the determination to be free aspires to?
Nirvana, the complete cessation of all suffering and its causes, a state of unconditioned and unshakeable peace.
158
How does the 'determination to be free' help one to 'die without regret'?
If one has lived a life focused on Dharma and cultivating the path to liberation, rather than just worldly pursuits, there will be less attachment and fewer regrets at the time of death.
159
Why is it said that all happiness and suffering arise from the mind, in relation to cultivating the determination to be free?
Understanding that our experience is shaped by our mental states (afflictions, wisdom) rather than purely external factors allows us to see that transforming the mind by renouncing afflictions is key to ending suffering.
160
How does the 'determination to be free' from samsara inspire 'gratitude towards the Buddha' for teaching the path?
Recognizing the profound problem of samsara and that the Buddha showed the way out evokes deep appreciation and gratitude.
161
What is the role of 'contemplating the nature of mind' in developing a deeper determination to be free?
Understanding the mind's potential for both suffering (when afflicted) and liberation (when purified) can strengthen the resolve to undertake the transformative practices.
162
How can the 'determination to be free' transform 'negative experiences' into catalysts for practice?
Instead of being overwhelmed by difficulties, one with renunciation sees them as further evidence of samsara's faults and uses them to strengthen their resolve to practice.
163
What is the difference between 'renunciation based on fear' and 'renunciation based on wisdom'?
Fear-based renunciation might be temporary and reactive. Wisdom-based renunciation is stable, understanding the fundamental nature of samsara, and is coupled with a positive aspiration for freedom.
164
How does the 'determination to be free' help one to 'live more fully in the present moment'?
By reducing anxieties about future samsaric gains and fears of future samsaric losses, the mind can be more present and engage more meaningfully with current opportunities for practice.
165
What is the 'non-distracted mind' that is cultivated as part of the determination to be free?
A mind that is not constantly pulled away by superficial attractions or aversions, but can remain focused on the goal of liberation.
166
How does 'simplicity of lifestyle' often accompany the development of the determination to be free?
As attachment to worldly things diminishes, the need for many possessions and complex lifestyles also reduces, leading to greater contentment with simplicity.
167
What is the 'ultimate object of refuge' for one who has a strong determination to be free?
The state of Buddhahood, which represents complete freedom from all samsaric suffering and the perfection of all positive qualities.
168
How does the determination to be free from even 'subtle mental constructs' relate to advanced stages of the path?
As practice deepens, renunciation extends to even subtle forms of grasping and conceptual proliferation that obscure the ultimate nature of reality.
169
What is the 'unshakeable resolve' that is part of a fully developed determination to be free?
A firm commitment to attaining liberation that is not deterred by obstacles, doubts, or the length of the path.
170
How does the 'determination to be free' provide the 'energy' for practices that require discipline and effort?
The clarity of the goal and the deep understanding of its necessity fuel the diligence (vīrya) required for sustained practice.
171
What is the 'wisdom seeing the defects of cyclic existence' and how does it generate the determination to be free?
This is the clear understanding of the three types of suffering, impermanence, and selflessness that characterize all states within samsara, which naturally leads to the wish to transcend them.
172
How does the 'determination to be free' lead to a 'lessening of ego-clinging'?
As one turns away from self-centered samsaric pursuits, the preoccupation with 'I, me, mine' begins to diminish, supported by understanding selflessness.
173
What is the role of 'contemplating cause and effect (karma)' as a support for the determination to be free?
Seeing how specific actions lead to specific samsaric results (suffering or temporary pleasure) motivates one to abandon negative causes and cultivate causes for liberation.
174
How is the 'determination to be free' like an 'inner compass' guiding one's life?
It consistently points towards the direction of liberation, helping one to navigate choices and priorities in alignment with that ultimate goal.
175
What is the 'clarity of aspiration' that characterizes a strong determination to be free?
A clear and unambiguous wish for complete liberation from all aspects of cyclic existence, without wavering or compromise.
176
How does the 'determination to be free' from samsara inspire a 'love for the Dharma'?
The Dharma is seen as the precious and indispensable means to achieve the deeply wished-for goal of freedom, leading to profound appreciation and love for the teachings.
177
What is the 'sense of urgency' (saṃvega) that is often generated alongside the determination to be free?
A feeling of pressing need to practice Dharma now, realizing the impermanence of life and the preciousness of the opportunity, before it is too late.
178
How does the 'determination to be free' help to overcome 'procrastination' in Dharma practice?
The strength of the aspiration for liberation and the understanding of samsara's urgency naturally counteract the tendency to put off what is most important.
179
What is the 'non-attachment' to even 'spiritual experiences' if they are not leading to ultimate liberation, for one with true determination?
Even pleasant meditative states or minor insights are not clung to if they become ends in themselves, distracting from the ultimate goal of freedom from all conditioned states.
180
How does the 'determination to be free' provide a 'stable foundation' for the development of bodhicitta?
Only when one has a stable wish for one's own freedom from samsara can the wish to free all other beings (bodhicitta) be equally stable and profound.
181
What is the relationship between the 'determination to be free' and the 'four opponent powers' for purification?
The determination to be free fuels the sincerity of regret (for past actions binding to samsara), the reliance on refuge and bodhicitta, the effort in remedial actions, and the resolve not to repeat such actions.
182
How can 'visualizing the pure lands of Buddhas' strengthen the determination to be free from impure samsaric realms?
Contemplating the perfect qualities and conducive conditions of a pure land can create a strong aspiration to be reborn there to swiftly progress towards enlightenment, thereby reinforcing renunciation of ordinary samsara.
183
What is the 'courage to be different' that may be required when cultivating a strong determination to be free in a worldly society?
The willingness to prioritize spiritual values and practices even if they differ from societal norms or expectations, driven by the conviction in the path to liberation.
184
How does the determination to be free lead to a 'search for authentic spiritual guidance'?
Recognizing the complexity of the path and the depth of samsaric conditioning, one with this determination seeks reliable teachers and teachings to guide them effectively.
185
What is the 'freedom from hope and fear' that is an advanced aspect of the determination to be free?
Transcending the dualistic mind that hopes for samsaric gains and fears samsaric losses, resting in an equanimity born of wisdom and a focus on ultimate liberation.
186
How does the 'determination to be free' help one to 'see through illusions' of worldly happiness?
With the goal of ultimate liberation in mind, the superficial and temporary nature of worldly pleasures and achievements becomes more apparent.
187
What is the 'inner transformation' that is the hallmark of a genuine determination to be free, as opposed to mere external changes?
A profound shift in values, priorities, and mental orientation away from samsara towards liberation, which may or may not involve dramatic external lifestyle changes.
188
Why is it said that the 'determination to be free' is the 'heart of the Sravaka path'?
Because the primary motivation for Sravakas (Listeners) is to achieve their own personal liberation (nirvana) from cyclic existence.
189
How is the 'determination to be free' also the 'heart of the Pratyekabuddha path'?
Pratyekabuddhas also seek personal liberation, often through their own efforts in solitude, driven by a strong renunciation of samsara.
190
And how is the 'determination to be free' an indispensable 'foundation for the Bodhisattva path'?
While Bodhisattvas aim for universal enlightenment, this is predicated on their own deep renunciation of samsara, which allows them to understand and effectively address the suffering of others and purify their own path to Buddhahood.
191
What is the 'exhaustion of interest in samsaric dramas' that accompanies a mature determination to be free?
A state where the mind no longer finds fascination or engagement in the repetitive cycles of worldly conflicts, achievements, and emotional upheavals, seeing them as ultimately pointless.
192
How does the 'determination to be free' from the 'prison of the afflictions' lead to inner peace?
By actively working to understand and counteract afflictions, their disturbing influence on the mind diminishes, leading to greater calm and clarity.
193
What is the 'longing for the state of nirvana' that is the positive counterpart to renouncing samsara?
A deep and joyful aspiration for the unconditioned peace, freedom, and ultimate well-being that characterizes liberation.
194
How does contemplating the 'benefits of developing the determination to be free' reinforce its cultivation?
Understanding that this mental state is the gateway to all spiritual progress and ultimate happiness provides strong encouragement to nurture it.
195
What is the 'wisdom that sees no inherent good in samsara' which underpins strong renunciation?
The profound insight that all conditioned states within cyclic existence, however seemingly pleasant, are ultimately flawed by impermanence and the potential for suffering, lacking any truly reliable or inherent goodness.
196
How does the 'determination to be free' provide 'resilience' in the face of life's challenges?
When one's ultimate hope is not placed in worldly outcomes, temporary difficulties are less likely to cause despair or deviation from the spiritual path.
197
What is the 'clarity about what to adopt and what to discard' that arises from the determination to be free?
One clearly sees which actions, thoughts, and attitudes lead towards liberation (to be adopted) and which lead to further entanglement in samsara (to be discarded).
198
How can reflecting on the 'cycle of the twelve links endlessly repeating' create a profound sense of urgency for the determination to be free?
Visualizing oneself caught in this beginningless and potentially endless chain of conditioned suffering, life after life, can generate a powerful wish to break free immediately.
199
What is the 'non-distracted focus on liberation' that is a characteristic of a mind imbued with strong determination to be free?
The mind consistently orients itself towards the goal of freedom, not easily sidetracked by lesser attractions or temporary concerns.
200
How does the 'determination to be free' from the 'tyranny of the ego' relate to ultimate liberation?
The ego, or self-grasping ignorance, is the root of samsara. The determination to be free from its control is synonymous with the path to enlightenment.
201
What is the 'fearlessness' that can arise from a deep determination to be free and an understanding of emptiness?
Fearlessness in the face of samsaric dangers, including death, because one is no longer clinging to an inherently existent self or worldly phenomena, and is confident in the path to liberation.
202
How does the determination to be free lead to a 'rejoicing in the virtues of others' who are also on the path?
Seeing others strive for liberation becomes a source of inspiration and joy, rather than jealousy, as one shares the same ultimate aspiration.
203
What is the 'ultimate fulfillment' that the determination to be free aims for, beyond temporary satisfactions?
The complete and irreversible cessation of all suffering and the attainment of the perfect peace and wisdom of enlightenment.
