21335761 XIV Dalai Lama the Key to the Middle Way on Emptiness[1]

8/12/2019 21335761 XIV Dalai Lama the Key to the Middle Way on Emptiness[1]

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The Key to the Middle WayA Treatise on the Realisation of Emptiness

by TENZIN GYATSO, The Fourteenth Dalai Laa

Translated by Jeffrey Hopkins and Lati Rimpoche

with Alexander Berzin, Jonathan Landaw and Anne lein!

[Layout by Jampa Namgyal Milan, Italy, August 2007]

!Translators' Note T!e te"t #as translate$ by Je%%rey &opins, #!o orally retranslate$ t!e (nglis!

into Tibetan %or )eri%i*ation an$ *orre*tion by Lati +impo*!e an$ t!en #ore$ #it! Ale"an$er er-in,

Jonat!an Lan$a#, an$ Anne .lein to impro)e t!e presentation in (nglis!/


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XIV Dalai Lama - The Key to the Middle Way (On Emptiness)

The ey to the "iddle #ay

$ Homa%e to the perfection of wisdom&

$ ' respectf(lly bow down to the )on*(eror,

$ +rotector of all bein%s thro(%h bo(ndless compassion,

$ #ith dominion oer %lorio(s wisdom and deeds, b(t who

$ Like an ill(sion is only desi%nated by words and tho(%hts&

$ ' will explain here in brief terms the essence

$ -f the ambrosia of his %ood speech,

$ The mode of the (nion of emptiness and dependent.arisin%,

$ To increase the insi%ht of those with b(r%eonin% intellect&

't is all abo(t the mind

#e all want happiness and do not want s(fferin%& "oreoer, achiein% happiness

and eliminatin% s(fferin% depend (pon the deeds of body, speech and mind& As the

deeds of body and speech depend (pon the mind, we m(st therefore constr(ctiely

transform the mind& The ways of constr(ctiely transformin% the mind are to

ca(se mistaken states of conscio(sness not to be %enerated and %ood states of

conscio(sness to be both %enerated and increased&

.. #hat are the determinants, in this context, of a bad state of conscio(sness/

A state of conscio(sness, once prod(ced, may initially ca(se o(rseles to become

(nhappy and o(r preio(sly calm mind s(ddenly to become excited or tense& This

may then act as the ca(se of hard breathin%, nero(s sweatin%, illness, and so

forth& 0rom these, in t(rn, bad deeds of body and speech may arise, which

directly or indirectly may also ca(se hardship for others& All states of

conscio(sness that %ie rise to s(ch a ca(sal se*(ence are assi%ned as bad&.. The determinants of %ood states of conscio(sness, on the other hand, are 1(st

the opposite& All states of conscio(sness that ca(se the bestowal of the fr(it

of happiness and peace (pon o(rseles or others, either s(perficially or in

depth, are assi%ned as %ood&

As for ways of ca(sin% mistaken states of conscio(sness not to be %enerated,

there are s(ch means as (nder%oin% brain operations, in%estin% ario(s types of

dr(%s, makin% o(r awareness d(ll as if oercome with drowsiness, and makin%

o(rseles senseless as if in deep sleep& Howeer, apart from only occasional

s(perficial help, these mostly do more harm than %ood from the point of iew of

deep sol(tions&

Therefore, the way of beneficially transformin% the mind is as follows&.. 0irst we m(st think abo(t the disadanta%es of bad states of conscio(sness,

identifyin% them from o(r own personal experience&

.. Then we m(st reco%nise the %ood states of conscio(sness& 'f familiarity with

them is deeloped thro(%h thinkin% a%ain and a%ain abo(t their adanta%es and

abo(t their s(pportin% alidators, then the ario(s types of %ood states of

conscio(sness will become stron%er&

.. This occ(rs thro(%h the force of familiarity and thro(%h these %ood states of

conscio(sness hain% alid fo(ndations and bein% *(alities dependent on the mind

2and th(s capable of limitless deelopment3& Then, it is nat(ral that the

defectie states of conscio(sness will decrease in stren%th& Thereby, in time,

s(re si%ns of %oodness will appear in the mind&

"any s(ch different methods of transformin% the mind hae been ta(%ht by themany %reat teachers of this world, in accordance with indiid(al times and

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places and in accordance with the minds of indiid(al trainees& Amon% these,

many methods of tamin% the mind hae been ta(%ht in the books of the B(ddhists&

0rom amon% these, a little will be said here abo(t the iew of emptiness&

4iews of selflessness are ta(%ht in both B(ddhist ehicles, the "ahayana and the

Hinayana, and with respect to the "ahayana in both s(tra and tantra diisions&

#hen a B(ddhist and a non.B(ddhist are differentiated by way of behaio(r, the

difference is whether or not the person takes ref(%e in the Three Jewels& #hen

they are differentiated by way of iew, the difference is whether or not the

person asserts the iews which are the fo(r seals testifyin% to a doctrine5s

bein% the word of the B(ddha&

The fo(r seals

The fo(r seals are6

$ All prod(cts are impermanent&$ All contaminated thin%s are miserable&

$ All phenomena are empty and selfless&

$ 7irana is peace&

Therefore, all B(ddhists assert that all phenomena are empty and selfless&

.. #ith respect to the meanin% of selflessness, here is a selflessness of

persons, that is the non.existence of persons as s(bstantial entities or self.

s(fficient entities& This is asserted by all fo(r B(ddhist schools of tenets6

4aibhasika, 8a(trantika, )ittamatra and "adhyamika&

.. The )ittamatrins assert, in addition, a selflessness of phenomena that is an

emptiness of ob1ects and s(b1ects as different entities&

.. The "adhyamikas assert a selflessness of phenomena that is an emptiness of

inherent existence&

The meanin% of the iews of the lower and hi%her schools of tenets differs

%reatly in coarseness and s(btlety& Howeer, if (nderstandin% is deeloped with

respect to the lower systems, this seres as a means of deep ascertainment of

the hi%her iews9 therefore, it is ery helpf(l to do so& Here, selflessness is

to be disc(ssed in accordance with the "adhyamika system, and within the

diision of the "adhyamika into 8atantrika and +rasan%ika, in accordance with

the +rasan%ika system&

The 0o(r 8chools of Tenets

:(estion6 ;id the Blessed -ne set forth all these different schools of tenets/

'f he did, on what s(tras do each rely/ Also, does the difference of stat(s and

depth of the schools of tenets necessarily depend on script(ral a(thority/

Answer6 The different iews of the fo(r schools of tenets were set forth by the

Blessed -ne himself in accordance with the mental capacities of his trainees,

whether s(perior, middlin%, or low& 8ome trainees were likely to fall into iews

of nihilism or were in dan%er of losin% faith if ta(%ht selflessness& 0or them

B(ddha een ta(%ht the existence of a self in some s(tras& Also, some trainees

were likely to %o either to the extreme of eternity or to the extreme of

annihilation if B(ddha answered their *(estions in the positie or the ne%atie&

0or them B(ddha did not say either 5exists5 or 5does not exist5, b(t remained

silent, as in the case of the fo(rteen inexpressible iews& Also, with respect

to the modes of selflessness, B(ddha set forth many forms as was briefly

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explained aboe&

The s(tras on which each of the schools relies are as follows& The 4aibhasika

and 8a(trantika schools of tenets rely mainly on the s(tras of the first wheel

of doctrine, s(ch as the 8(tra on the 0o(r Tr(ths nraellin% of the Tho(%ht 8(tra


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#e need to %et a concept(al (nderstandin% of emptiness thro(%h reasonin%

#ith respect to a non.concept(al wisdom that apprehends a profo(nd emptiness,

one first c(ltiates a concept(al conscio(sness that apprehends an emptiness,

and when a clear perception of the ob1ect of meditation arises, this becomes a

non.concept(al wisdom& "oreoer, the initial %eneration of that concept(al

conscio(sness m(st depend solely on a correct reasonin%& 0(ndamentally,

therefore, this process traces back solely to a reasonin%, which itself m(st

f(ndamentally trace back to alid experiences common to o(rseles and others&

Th(s, it is the tho(%ht of ;i%na%a and ;harmakirti, the kin%s of reasonin%, that

f(ndamentally a reasonin% deries from an obio(s experience&

The ob1ect of ne%ation

:(estion6 0or the sake of improin% the mind what is the (se of deelopin% alidco%nisers and states of conscio(sness that realise the presentations of iews of

emptiness/ #hat practitioners need is a sense of practical application and

%oodness9 it is the scholars who need to be learned&

Answer6 There are many sta%es in the improement of the mind& There are some in

which analysis of reasons is not necessary, s(ch as when tr(stin% faith alone is

to be c(ltiated sin%le.pointedly& 7ot m(ch stren%th, howeer, is achieed by

1(st that alone& Especially for deelopin% the mind into limitless %oodness, it

is not s(fficient merely to familiarise the mind with its ob1ect of meditation&

The ob1ect of meditation m(st inole reasonin%& 0(rther, it is not s(fficient

for the ob1ect to hae reasons in %eneral9 the meditator himself m(st know them

and hae fo(nd a coniction in them& Therefore, it is impossible for the

s(perior type of practitioner not to hae intelli%ence& 8till, if we were forced

to choose between a sense of practical application and learnedness, a sense of

practical application wo(ld be more important, for one who has this will receie

the f(ll benefit of whateer he knows& The mere learnedness of one whose mind is

not tamed can prod(ce and increase bad states of conscio(sness, which ca(se

(npleasantness for himself and others instead of the happiness and peace of mind

that were intended& -ne co(ld become 1ealo(s of those hi%her than oneself,

competitie with e*(als and pro(d and contempt(o(s towards those lower and so

forth& 't is as if medicine had become poison& Beca(se s(ch dan%er is %reat, it

is ery important to hae a composite of learnedness, a sense of practical

application and %oodness, witho(t hain% learnedness destroy the sense of

practical application or hain% the sense of practical application destroy

learnedness&

)oncernin% the improement of the mind, in order to ascertain the meanin% of a

selflessness or of an emptiness, it is necessary to ascertain first the meanin%

of 1(st what a phenomenon is empty of when we refer to 5an emptiness5& The

Bodhisatta 8antidea says in his En%a%in% in the Bodhisatta ;eeds


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Emptiness means emptiness of inherent existence

:(estion6 -f what is it that a phenomenon is empty/

Answer6 2#hen we +rasan%ikas speak of an emptiness, we are not referrin% to the

sit(ation in which one ob1ect is empty of some other existent entity& Th(s3

tho(%h we may commonly speak of an 5empty rainbow5, since the rainbow is empty

of anythin% tan%ible, this type of an emptiness is not what we hae in mind&

2This is beca(se anythin% tan%ible can exist separate from an empty rainbow9

and, moreoer, there is still somethin% positie abo(t this rainbow empty of

anythin% tan%ible, s(ch as its hain% colo(r&3 Tho(%h we may also speak of

5empty space5, since space is empty of anythin% physical, this too is not an

example of what we mean by an emptiness 2altho(%h here there is nothin% else

positie implied abo(t space, which is the mere absence of anythin% physical&

This is beca(se here too anythin% physical can exist separate from empty space&3

Rather, when we speak of a phenomenon as bein% empty, we are referrin% to its

bein% empty of its own inherent existence 2which does not exist at all, let

alone exist separate from the phenomenon& 'n one respect, then, there is a

similarity here in that 1(st as a rainbow is nat(rally empty of anythin%

tan%ibleDit neer has been tan%ibleDso too, a phenomenon is nat(rally empty of

its own inherent existenceD it neer has had inherent existence&3 0(rther, it is

not that the ob1ect of the ne%ation 2inherent existence3 formerly existed and is

later eliminated, like the forest which existed yesterday and which is b(rned by

fire today, with the res(lt that the area is now empty of the forest& Rather,

this is an emptiness of an ob1ect of ne%ation 2inherent existence3, which from

be%innin%less time has neer been known alidly to exist&

Also, with respect to the way in which a phenomenon is empty of the ob1ect of

ne%ation, it is not like a table top bein% empty of flowers& 2There, the ob1ect

of the ne%ation, flowers, is an entity separate from the base of the ne%ation,

the table top& #ith the ob1ect of the ne%ation bein% inherent existence,

howeer, we are not ne%atin% an entity separate from the base of the ne%ation, a

phenomenon, b(t rather we are ne%atin% a mode of existence of the base of the

ne%ation itself& Th(s3 we mean that the base of the ne%ation, a phenomenon, does

not exist in the manner of the ob1ect of the ne%ation, its own inherent

existence& Therefore, witho(t ascertainin% 1(st what the ob1ect of the ne%ation

is of which phenomena are empty, that is, witho(t ascertainin% the meas(re of

what self is in the theory of selflessness, we cannot (nderstand the meanin% of

an emptiness& A mere ac(ity witho(t any sense of 5The ob1ect of the ne%ation is

this5 and 5't is not that5 is (tterly not the meanin% of an emptiness&

'%norance of the emptiness of inherent existence is the root ca(se of all bad

consciso(snesses and their conse*(ential s(fferin%

:(estion6 #hat is the (se of %oin% to all the tro(ble of first (nderstandin%

what somethin% definitely non.existent 2inherent existence3 wo(ld mean if it

were existent9 and then, after that, iewin% it as definitely non.existent/

Answer6 't is common worldly knowled%e that by beliein% (ntr(e information to

be tr(e we fall into conf(sion and are harmed& 8imilarly, by beliein% phenomena

to be inherently existent when in fact they are not inherently existent, we are

also harmed& 0or example, with respect to the different ways in which there can

be a conscio(sness of 5'5, there is a definite difference between the way the

'F is apprehended when desire, hatred, pride and so forth are %enerated based

on this 'F, and the way the 'F is apprehended when we are relaxed witho(t any

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of those attit(des bein% manifest& 8imilarly, there is the mere conscio(sness

that apprehends an article in a store before we b(y it, and there is the

conscio(sness apprehendin% that article after it has been bo(%ht, when it is

adhered to as 5mine5 and %rasped with attachment& Both these conscio(snesses

hae the same ob1ect, and in both cases the mode of appearance of the article is

the appearance of it as inherently existent& Howeer, there is the difference of

the presence or absence of o(r adherin% to it as inherently or independently

existent&

Also, when we see ten men, 1(st from merely seein% them it appears to (s that

ten men exist there ob1ectiely or inherently9 howeer, there is no certainty

that we will %o on to adhere at that time to this appearance of ten ob1ectiely

or inherently existent men and posit tr(th to it& 2'f we were to posit tr(th to

the appearance of these men as bein% inherently existent, the process of doin%

so wo(ld be as follows&3 0or either ri%ht or wron% reasons, a stron% tho(%ht

2based on hain% conceied these ten men to be inherently existent3 will be

%enerated, which incorrectly considers one from amon% these ten men as %ood or

bad& At that time, o(r intellect will falsely s(perimpose on the appearance of

this man a %oodness or badness that exceeds what act(ally exists& ;esire and

hatred will then be %enerated, and conse*(ently we will adhere at that time to

this ob1ect 2the appearance of an inherently existent %ood or bad man3 ti%htly

from the depths of o(r mind as tr(e, most tr(e&

Therefore, a conscio(sness conceiin% inherent existence precedes any bad

conscio(sness, leadin% it on by the nose, and also accompanies, or aids, many

other bad conscio(snesses as well& Th(s, if there were no i%norance conceiin%

inherent existence, then there wo(ld be no chance for desire, hatred and so

forth to be %enerated& 8ince that is so, it is important to identify the

be%innin%less emptiness of the ob1ect of the ne%ation, which is to say, it is

important to identify as non.existent that non.existent entity 2inherent

existence3 which has neer alidly been known to exist& -nce we hae made this

identification, it is necessary to %enerate coniction in it as well& The

p(rpose of this process is to cease the arisin% of incorrect tho(%hts,

inexha(stible like ripples on an ocean, which arise thro(%h the force of the

appearance of inherent existence as existent, een tho(%h it is non.existent,

and thro(%h the force of the adherence to that false appearance as tr(e& As

7a%ar1(na says in the ei%hteenth chapter of his 0(ndamental Text )alled 5#isdom


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exist in the manner of appearin% as arieties of dependent.arisin%s& They appear

this way witho(t passin% beyond the sphere or condition of hain% 1(st this

nat(re of bein% (tterly non.inherently existent& Therefore, all phenomena hae

two entities6 one entity that is its s(perficial mode of appearance and one

entity that is its deep mode of bein%& These two are called respectiely

conentional tr(ths and (ltimate tr(ths&

The 8(perior


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8imilarly, if phenomena had no deep mode of bein% other than their external or

s(perficial mode of bein%, and if th(s the way they appeared and the way they

existed were in a%reement, then it wo(ld be s(fficient to hold that conentional

modes of appearance are tr(e 1(st as they appear, and to place confidence in

them& Howeer, this is not so& Tho(%h phenomena appear as if tr(e, most tr(e,

(ltimately they are not tr(e& Therefore, phenomena abide in the middle way, not

tr(ly or inherently existent and also not (tterly non.existent& This iew, or

way of iewin%Dthe knowled%e of s(ch a mode of bein%, 1(st as it isD is called

the iew of the middle way&

#ith respect to this, the way in which there is no inherent existence or self is

as follows& #hateer ob1ects appear to (s nowDforms, so(nds and so forth which

are co%nised by the eyes, ears and so on, or ob1ects co%nised by the mind, or

ob1ects of experience and so forthDthese ob1ects are the bases of ne%ation, in

relation to which the ob1ect of that ne%ation, inherent existence, is ne%ated&

They appear to be inherently existent, or existin% as independent entities, or

existin% ob1ectiely& Therefore, all conscio(snesses are mistaken except for the

wisdom that directly co%nises emptiness&

Emptiness doesnFt deny the possibility of alid conentional tr(ths K laws,

sciences

:(estion6 2'f all those conscio(snesses that are not directly co%nisin%

emptiness are mistaken, does this mean that3 there are no alid co%nisers which

co(ld certify the existence of conentionally existent phenomena, s(ch as forms

and so on/ -r, does this mean that since the criterion for a phenomenon5s

existin% conentionally wo(ld hae to be its existin% for a mistaken, pererse

conscio(sness 2rather than its existin% for a alid co%niser3, it wo(ld follow

that the non.existence of any phenomenon co(ld not occ(r 2beca(se any phenomenon

co(ld be co%nised by a mistaken conscio(sness3/

Answer6 't is not contradictory for a conscio(sness to be mistaken, on the one

hand, beca(se ob1ects appear to it as if they inherently existed, and, on the

other, for it to be alid, beca(se it is not deceied with respect to its main

ob1ect& 0or example, a is(al conscio(sness perceiin% a form is indeed a

mistaken conscio(sness beca(se the form appears to it as inherently existent&

Howeer, to the extent that it perceies the form as a form and does not

conceie the form to be inherently existent, it is a alid co%niser& 7ot only

that, b(t a is(al conscio(sness perceiin% a form is also a alid co%niser with

respect to the appearance of the form and een with respect to the appearance of

the form5s seemin% to be inherently existent& All d(alistic conscio(snesses,

therefore, are alid direct co%nisers with respect to their own ob1ects of

perception, beca(se in the expression, 5a conscio(sness knowin% its ob1ect5, a

conscio(sness refers to a clear knower which is %enerated in the ima%e of its

ob1ect thro(%h the force of the appearance of its ob1ect&

0(rther, the criterion for a phenomenon5s existin% conentionally is not merely

its existin% for a mistaken, pererse conscio(sness& 0or example, an appearance

of fallin% hairs manifestly appears to the is(al conscio(sness of someone with

cataract& Beca(se his conscio(sness has been %enerated in the ima%e of fallin%

hairs, it is a alid, direct co%niser with respect to that ob1ect of perception&

Howeer, since the fallin% hairs, which are the basis of s(ch an appearance, are

(tterly non.existent, the conscio(sness is deceied with respect to its main

ob1ect& Th(s, beca(se this conscio(sness of fallin% hairs is directly

contradicted by a conscio(sness with a alid mode of perception, it is asserted

to be a wron% conscio(sness& How co(ld existin% for this mistaken conscio(sness

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be the criterion for a phenomenon5s existin% conentionally/

'n short, it is said that tho(%h there is no phenomenon that is not posited by

the mind, whateer the mind posits is not necessarily existent&

#hen a phenomenon appears th(s to be inherently existent, if the phenomenon

existed in the same way as it appeared, then the entity of its inherent

existence wo(ld necessarily become clearer when its mode of existence was

caref(lly analysed& 0or example, een in terms of what is widely known in the

world, if somethin% is tr(e, it becomes clearer and its fo(ndation more firm the

more one analyses it& Therefore, when so(%ht, it m(st definitely be findable&

'f, on the contrary, it is false, then when it is analysed and so(%ht, it

becomes (nclear, and in the end it cannot stand (p& 7a%ar1(na5s +recio(s arland


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$ 7ot fire, not wind, not space,

$ 7ot conscio(sness and not all of them9

$ #hat person is there other than these/

Emptiness of body M mind

0(rther, with respect to the statement, 5' saw L(cky5s body,5 seein% merely the

external skin from amon% the many parts of the body, flesh, skin, bones and so

forth, f(nctions as seein% his body& Een if the blood, bones and so forth are

not seen, it does not mean that the body is not seen& To see a body it is not

necessary to see all of the body9 seein% een a small part can f(nction as

seein% the body& Howeer, sometimes by the force of %eneral c(stom, if a certain

amo(nt is not seen, it cannot f(nction as a seein% of the body& As aboe, if the

body is diided into its indiid(al parts, le%s, arms and so on, a body is not

fo(nd& Also, the le%s and arms can be diided into toes and fin%ers, the toes

and fin%ers into 1oints and the 1oints into (pper and lower portions9 these canbe diided into small parts and een the smallest parts into parts correspondin%

with the directions& #hen they are diided in this way, none of these entities

are findable& Also, if the smallest particle were directionally partless, that

is, if it had no sides, then no matter how many directionally partless particles

were collected, they co(ld neer be arran%ed side by side to form a mass&

0(rthermore, L(cky is said to be happy or (nhappy accordin% to whether his mind

is at ease or not& #hat is this mind which is the basis of this determination/

't does not exist as anythin% physical, it lacks anythin% tan%ible, any ob1ect

can appear to it, and it exists as an entity of mere knowin%& 0(rther, it is

like this when it is not analysed9 b(t when it is analysed, it is (nfindable&

#hen L(cky5s mind is happy, the entity of that mind is what is to be analysed&

'f it is diided into indiid(al moments, there is no mass that is a composite

of the many former and later moments& At the time of the later moments, the

former moments hae ceased9 therefore, the former ones hae %one and their

conscio(s entity has disappeared& Beca(se the f(t(re moments hae not yet been

prod(ced, they are not existin% now& Also, the sin%le present moment is not

separate from what has already been prod(ced and what has not yet been prod(ced&

Therefore, when it is so(%ht th(s, one is (nable to establish a present

conscio(sness& #hen the happy mind, which is the ob1ect disc(ssed in 5His mind

is happy,5 is so(%ht, it is (tterly (nfindable& 'n short, happy and (nhappy

minds and so forth are desi%nated to a mere collection of their own former and

f(t(re moments& Een the shortest moment is imp(ted to its own parts9 it has the

indiid(al parts of a be%innin% and an end& 'f a moment were partless, there

co(ld be no contin((m composed of them&

Emptiness of external ob1ects

8imilarly, when an external ob1ect s(ch as a table appears to the mind, a

nat(rally existent or independent table appears& Let (s analyse this table by

diidin% it into a whole and parts& 'n %eneral, the table is p(t as the base of

its *(alities, and by examinin% its *(alities s(ch as shape, colo(r, material

and size, we can speak of its al(e, *(ality and so forth& 0or example, when we

say 5This table is %ood, b(t its colo(r is not %ood,5 there is a table that is

the base of the estimation of the *(ality of its colo(r& A base of *(alities

that possesses these *(alities does 2conentionally3 exist, b(t the *(alities

and parts indiid(ally are not themseles the base of the *(alities& Also, after

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eliminatin% the *(alities and parts, a base of these *(alities is not findable&

'f there is no s(ch base, then since *(alities are necessarily established in

dependence on a base of *(alities and, moreoer, since a base of *(alities is

necessarily established in dependence on *(alities, the *(alities also will not

exist&

Let (s ill(strate this with the example of a rosary which has one h(ndred and

ei%ht beads& The whole, the one rosary, has one h(ndred and ei%ht beads as its

parts& The parts and the whole are 2conentionally3 different9 yet, when the

parts are eliminated, a rosary cannot be fo(nd& Beca(se the rosary is one and

its parts are many, the rosary is not the same as its parts& #hen the parts are

eliminated, there is no rosary which exists separately9 therefore, it is not

inherently or f(ndamentally different from its parts& Beca(se the rosary does

not exist separate from its parts, it does not inherently depend on its parts,

nor do the parts inherently depend on it& Also, the beads do not inherently

belon% to the rosary& 8imilarly, since the shape of the rosary is one of its

*(alities, this shape is not the rosary& Also, the collection of the beads and

the strin% is the basis in dependence on which the rosary is imp(ted9 therefore,

it is not the rosary& 'f it is so(%ht in this way, a rosary is (nfindable as any

of the seen extremes& 0(rther, if the indiid(al beads are so(%ht as aboe,

that is, as one with their parts, or different from their parts and so forth,

they are (nfindable as well& 0(rthermore, since forests, armies, continents, and

co(ntries are imp(ted to a%%re%ations of many parts, when each is analysed as to

whether it is this or not that, it is (tterly (nfindable&

Emptiness of characteristics, elements, samsara M 7irana, sentient bein%s M

B(ddhas

0(rther, it is extremely clear that %ood and bad, tall and short, bi% and small,

enemy and friend, father and son and so forth are all imp(tations of the one

based on the other& Also earth, water, fire, wind and so on are each imp(ted in

dependence on their parts& 8pace is imp(ted in dependence on its parts, which

perade the directions& Also, B(ddhas and sentient bein%s, cyclic existence and

nirana and so forth are only 1(st imp(ted in dependence on their parts and

their bases of imp(tation&

Emptiness of prod(ction

J(st as it is widely known that, 5An effect is prod(ced from ca(ses,5 soprod(ction does exist 2conentionally3& Howeer, let (s analyse the meanin% of

prod(ction& 'f effects were prod(ced ca(selessly, they wo(ld either always be

prod(ced or wo(ld neer be prod(ced& 'f they were prod(ced from themseles, it

wo(ld be p(rposeless for what has already attained its own entity to be prod(ced

a%ain9 and if what had already been prod(ced is prod(ced a%ain, then there is

the conse*(ent fallacy that its reprod(ction wo(ld be endless& 'f effects were

prod(ced from entities other than themseles, they wo(ld be prod(ced from

eerythin%, both from what are considered conentionally to be their ca(ses and

from what are not 2since both are e*(ally other3& -r, it wo(ld be contradictory

for effects to depend on ca(ses 2for, bein% totally separate, they co(ld not be

inter.related3& +rod(ction from both self and others is not possible either

2beca(se of the fa(lts in both these positions demonstrated separately aboe3&

Th(s, if the meanin% of the desi%nation 5prod(ction5 is so(%ht, prod(ction is

not capable of bein% established& As the 8(perior 7a%ar1(na says in his

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0(ndamental Text )alled5 #isdom


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:(estion6 'f a real man and a dream man, a form and a reflection, a real thin%

and a pict(re are the same in that they are not fo(nd when so(%ht, wo(ld it not

follow that there wo(ld be no differences amon% them/ There wo(ld be no

differences as to their tr(th, falsity and so forth& Th(s, what wo(ld be the (se

of searchin% into the iew of emptiness/ 0or, the searcher and the iew itself

wo(ld be none other than non.existent&

Answer6 This to(ches on a diffic(lt point& There is a %reat dan%er that beca(se

of this s(btle point those of immat(re intelli%ence mi%ht fall to a iew of

nihilism& Therefore, to aoid that, some who were skilled in means, the

8atantrika."adhyamika Bhaaieka and his spirit(al sons 2Jnana%arbha,

8antaraksita, amalasila, etc&3, (sed reasonin% to ref(te that phenomena exist

from the point of iew of their own partic(lar mode of s(bsistence and witho(t

bein% established thro(%h their appearance to a fa(ltless conscio(sness&

Howeer, they asserted nat(ral or inherent existence conentionally& 0or those

whose minds co(ld not cope een with this type of tr(thlessness, the )ittamatrin

teachers, 4as(bandh( and so forth, (sed reasonin% to ref(te external ob1ects,

yet asserted that the mind does tr(ly exist& 0or those who co(ld not be essels

of a teachin% of the selflessness of phenomena, the proponents of tr(ly existin%

external ob1ectsDthe 4aibhasikas and 8a(trantikasDasserted in the place of

emptiness a mere selflessness, which is the person5s non.existence as a

s(bstantial or self.s(fficient entity& The non.B(ddhists co(ld not een assert

the mere selflessness of persons, and from that, therefore, they derie the

necessity of assertin% a permanent, partless, independent person&

Eerythin% is merely imp(ted by the mind, b(t not from the mind only

:(estion6 'f it is asserted that phenomena do not exist by reason of their not

bein% fo(nd when the ob1ect imp(ted is so(%ht, that contradicts what is widely

known in the world9 for it %oes a%ainst obio(s experience& -(r own experience

affirms the existence of these phenomena which are all incl(ded in the terms

5enironments5 and 5bein%s5& -(r own experience affirms as well the fact that

arieties of help, harm, pleas(re and pain are prod(ced& Th(s, what is the

meanin% of not bein% able to find s(ch thin%s as self and other, enironments

and bein%s, when we seek these arieties of definitely existent phenomena/

Answer6 The Twenty.0ie Tho(sand 8tanza +erfection of #isdom 8(tra says,

5't is th(s6 this PBodhisattaP is only a name9 this Pperfection of wisdomP is

only a name9 these PformsP, Pfeelin%sP, PdiscriminationsP, Pcompositional

factorsP, and Pconscio(snessesP are only names& 't is th(s6 forms are like

ill(sions& 0eelin%s, discriminations, compositional factors and conscio(snesses

are like ill(sions& 'll(sions also are only names9 they do not abide in places9

they do not abide in the directions& & & & #hy/ 't is th(s6 names are fabricated

and imp(ted to the indiid(al phenomena, names are adentitio(sly desi%nated&

They are all desi%nations& #hen a Bodhisatta, a %reat bein%, practices the

perfection of wisdom, he does not iew names as real& Beca(se he does not iew

them as real, he does not adhere to them& 0(rther, - 8arip(tra, when a

Bodhisatta, a %reat bein%, practises the perfection of wisdom, he thinks th(s6

this PBodhisattaP is only a name9 this Penli%htenmentP is only a name9 this

Pperfection of wisdomP is only a name9 these PformsP are only names9 these

Pfeelin%sP, PdiscriminationsP, Pcompositional factorsP and Pconscio(snessesP are

only names& 8arip(tra, it is th(s6 P'P for example is desi%nated, b(t the P'P is

(napprehendable&5

'n many s(tras and treatises phenomena are all said to be only names& #hen

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imp(ted ob1ects are so(%ht, they are (tterly not there in any ob1ectie way&

This is a si%n that all phenomena are not ob1ectiely existent and are only

established as existin% thro(%h s(b1ectie desi%nations and tho(%hts& Existin%

merely in this way f(nctions as existin%&

Let (s explain this f(rther in fine detail&

0or somethin% to exist conentionally, it m(st satisfy three criteria6

.. !& The ob1ect m(st be %enerally well known to a conentional conscio(sness&

Qet, if merely bein% well known were s(fficient 2to establish the conentional

existence of an ob1ect3, then een the commonly cited 5son of a barren woman5

wo(ld exist& Therefore, for any ob1ect to exist conentionally,

.. ?& 't m(st not be possible for a conentional alid co%niser to contradict

it& Qet, since a conentional alid co%niser cannot ref(te inherent existence

2which otherwise wo(ld exist conentionally by merely the aboe two criteria3,

.. @& 't m(st not be possible for a reasonin% that analyses the (ltimate to

ref(te it either&

Therefore, an entity existin% ob1ectiely witho(t existin% merely thro(%h the

force of s(b1ectie desi%nations is the meas(re or meanin% of what is ne%ated9

it is that of which phenomena are empty in the expression 5emptiness5& 't is

also called 5self or 5ob1ect ne%ated by reasonin%5& 8ince it is (tterly not

known alidly to exist, a conscio(sness that adheres to it as existent is called

an i%norant conscio(sness& 'n %eneral, there are many types of mere i%norance9

howeer, that which is bein% explained here is the i%norance that is the root of

cyclic existence, the opposite of the wisdom that co%nises selflessness&

7a%ar1(na5s 8eenty 8tanzas on Emptiness says6

$ The tho(%ht that phenomena prod(ced

$ 0rom ca(ses and conditions are real

$ #as called i%norance by the Teacher9

$ 0rom it the twele branches arise&

A mere non.existence of the self which is the ob1ect of ne%ation, that is, the

mere non.existence of an inherent existence as apprehended by s(ch an i%norant

conscio(sness, is called a selflessness, a tr(thlessness and an emptiness& J(st

this is the deep mode of s(bsistence or final mode of bein% of all phenomena9

therefore, it is called an (ltimate tr(th& A conscio(sness that co%nises it is

called a conscio(sness co%nisin% an emptiness&

Emptiness of emptiness

:(estion6 8ince emptinesses are (ltimate tr(ths, do emptinesses themseles

exist/

Answer6 An emptiness is the way of bein%, or mode of existence, of the

phenomenon *(alified by it& Therefore, if the phenomenon *(alified by an

emptiness does not exist, there is no emptiness of it& The empty nat(re of a

phenomenon is established in relation to that phenomenon which is *(alified by

this empty nat(re, and a phenomenon *(alified by an empty nat(re is established

in relation to its empty nat(re& J(st as when a phenomenon *(alified by an empty

nat(re is analysed it is not fo(nd, so too when this phenomenon5s empty nat(re

itself is analysed, it is (nfindable as well& Therefore, when we seek the ob1ect

desi%nated as 5an empty nat(re5, this empty nat(re is also not fo(nd& 't merely

exists thro(%h the force of s(b1ectie desi%nation done witho(t analysis& Th(s

it does not inherently exist& The thirteenth chapter of 7a%ar1(na5s 0(ndamental

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Text )alled 5#isdom5


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Emptiness is a non.affirmin% ne%atie

0(rther, 5an emptiness5 is a ne%atie 2an absence3 which m(st be ascertained

thro(%h the mere elimination of the ob1ect of ne%ation, that is, inherent

existence& 7e%aties are of two types6 affirmin% ne%aties in which some other

positie phenomenon is implied in place of the ob1ect of ne%ation, and non.

affirmin% ne%aties in which no other positie phenomenon is implied in place of

the ob1ect of ne%ation& An emptiness is an instance of the latter9 therefore, a

conscio(sness co%nisin% an emptiness necessarily ascertains the mere ne%atie or

absence of the ob1ect of ne%ation& #hat appears to the mind is a clear ac(ity

accompanied by the mere tho(%ht, 5These concrete thin%s as they now appear to

o(r minds do not exist at all&5 The mere lack of inherent existence or mere

tr(thlessness which is the referent ob1ect of this conscio(sness is an

emptiness9 therefore, s(ch a mind ascertains an emptiness& 8antidea5s En%a%in%

in the Bodhisatta ;eeds


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become familiar with this, the ob1ects iewedDself, other, and so forthDappear

as ill(sion.like or dream.like falsities which, altho(%h not inherently

existent, appear to be so&

Benefits of realizin% emptiness6 not bein% fooled by appearances

:(estion6 #hat is the imprint or benefit of s(ch an ascertainment of an

emptiness/

Answer6 7a%ar1(na5s 0(ndamental Text )alled 5#isdom


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A conceier of inherent existence and a conscio(sness that has a contradictory

mode of apprehension are respectiely the eradicated and eradicator& Therefore,

it is nat(ral that if one becomes stron%er, the other will become weaker&

7a%ar1(na5s +raise of the Element of 8(perior :(alities


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$ Existence and of d(ality3 and is at peace&

Th(s B(ddha, the Blessed -ne, from his own insi%ht ta(%ht this dependent.arisin%

as his slo%anDshowin% that beca(se phenomena are dependent.arisin%s, they hae a

nat(re of emptiness, free of the ei%ht extremes of cessation and so forth& 'f

B(ddha is th(s seen as a reliable bein% who witho(t error ta(%ht definite

%oodness 2liberation and omniscience3 alon% with its means, one will

conse*(ently see that the Blessed -ne was not mistaken een with respect to

teachin% hi%h stat(s 2the pleas(res of lies as men and %ods3 alon% with its

means&

The %lorio(s ;harmakirti says in his )ommentary on


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fo(ndation any of the forms of ethics for ho(seholders or monks& Then with this

fo(ndation as o(r base, when we are on the path of acc(m(lation, we familiarise

o(rseles a%ain and a%ain with the s(btle, deep and ery meanin%f(l iew of

emptiness explained aboe thro(%h hearin% and thinkin% abo(t it& Thereby, o(r

iewin% conscio(sness %rad(ally deelops into the wisdom which arises from

meditation and which is the (nion of calm abidin% and special insi%ht co%nisin%

an emptiness concept(ally& 'n this way, the path of preparation is attained&

Then, %rad(ally we attain the path of seein%, a tr(e path, a 1ewel of doctrine,

perceiin% emptiness directly& 2Th(s paths in this context are states of

conscio(sness leadin% to a nirana, and3 thro(%h the path of seein% actin% as an

antidote, we be%in to attain tr(e cessations of s(fferin%& These tr(e cessations

are states of hain% (tterly abandoned foreer both tr(e so(rces of s(fferin%,

s(ch as intellect(ally ac*(ired conceptions of inherent existence, as well as

tr(e s(fferin%s, s(ch as rebirths in bad mi%rations& That which is abandoned in

both cases follows a pro%ression of increasin% refinement& Th(s, thro(%h the

path of meditation, which is a f(rther familiarisation with the tr(th, i&e&,

emptiness, already seen, we attain step by step the tr(e cessations, which are

states of hain% (tterly abandoned foreer the innate afflictions, a%ain

be%innin% with the %ross ones& 0inally, when we attain liberation, which is the

state of hain% abandoned the s(btlest of the small afflictions to%ether with

their seeds, the traellin% of o(r own path 2as a Hinayanist3 has finished& Th(s

is realised the sta%e of no more learnin%, a position reached in the Hinayana by

a 0oe ;estroyer 2or arhan, the chief enemy bein% the conception of inherent

existence3&

#hen o(r motiation is to attain hi%hest enli%htenment for the sake of all

sentient bein%s, the wisdoms of hearin%, thinkin%, and meditatin%, directed

towards the meanin% of emptiness, are %enerated in s(ch a way that they are

accompanied by the skilf(l means of the perfections 2%iin%, ethics, patience,

effort, concentration, and wisdom3, which arise from this "ahayana motiation&

The iew becomes more and more profo(nd, and when emptiness is co%nised

directly, the path of seein%, and sim(ltaneo(sly the wisdom of the first sta%e

of the "ahayana, are both attained& The first of the acc(m(lations of wisdom and

merit, which takes one co(ntless aeon 2be%(n on the path of acc(m(lation3, is

th(s completed& As was preio(sly explained, we then be%in to realise the tr(e

cessations, which are states of hain% (tterly abandoned foreer the

intellect(ally ac*(ired conceptions of inherent existence and so on& Then,

d(rin% the seen imp(re Bodhisatta sta%es, the acc(m(lations of merit and

wisdom are amassed oer a second co(ntless aeon& ;(rin% the three p(re sta%es we

be%in the %rad(al abandonment of the obstr(ctions to sim(ltaneo(s co%nition of

all ob1ects of knowled%e& These obstr(ctions are the predispositions that hae

been established by the conception of inherent existence and the s(btle bad

habits prod(ced by them& #hen the third acc(m(lation oer a co(ntless aeon is

completed, a Body of Tr(th, a tr(e cessation, which is the state of hain%

(tterly abandoned foreer all types of defects, is attained& The Three Bodies of

Tr(th, )omplete En1oyment, and Emanation are sim(ltaneo(sly manifested, and the

position of B(ddhahood, which is the perfection of wisdom, loe, and power, is

realised&

"oreoer, if we hae trained o(r mental contin((m well by means of6 ! the

tho(%ht definitely to leae cyclic existence, ? the altr(istic aspiration to

hi%hest enli%htenment, and @ the correct iew of emptiness, and, in addition,

hae the fort(ne of hain% completed well the ca(sal collections of both merit

and wisdom 2then we are *(alified to enter the tantric path3& 'f from amon% the

*(ick paths of 8ecret "antra we adance thro(%h any of the paths of the three

lower tantras, we will become enli%htened more *(ickly 2than had we followed the

s(tra paths alone3& Enli%htenment is speedily attained thro(%h the power of

special means for achiein% a 0orm Body and thro(%h the *(ick achieement of the

yo%a of the (nion of calm abidin% and special insi%ht, and so forth& 0(rther, on

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the path of the fo(rth and hi%hest tantra we learn, in addition to the former

practices, to differentiate the coarse, s(btle, and extremely s(btle winds

2ener%ies3 and conscio(snesses& The extremely s(btle mental conscio(sness itself

is %enerated into the entity of a path conscio(sness, and thro(%h c(ltiatin%

it, the conscio(sness co%nisin% emptiness becomes extremely powerf(l& Th(s, the

hi%hest tantra has the distin%(ishin% feat(re of makin% the abandonment of

obstr(ctions extremely swift&

How to internalise the iew of emptiness

Let (s speak briefly abo(t how to internalise the iew of emptiness& "editation

on the iew of emptiness is done for the sake of abandonin% obstr(ctions9

therefore, a ast collection of merit is needed& 0(rther, to amass s(ch thro(%h

the rite of the seen branches encompasses m(ch and has %reat p(rpose& The seen

branches are prostratin%, offerin%, reealin% o(r own fa(lts, admirin% o(r own

and others5 irt(es, petitionin% the B(ddhas to teach, entreatin% the B(ddhas toremain in the world, and dedicatin% the merit of s(ch to all sentient bein%s&

#ith re%ard to the field for amassin% the collection of merit, it is permissible

to do whateer s(its o(r own inclinations, either directin% o(r mind towards the

act(al Three Excellences in %eneral or towards any partic(lar ob1ect of ref(%e

that is is(alised in front of o(rseles& 20or this see the +recio(s arland,

OO.IG in ol(me ? of this series&3

Then, after we petition the ref(%es for help in %eneratin% the iew of emptiness

in o(r contin((m, the way to cond(ct the act(al meditation session is as

follows&

$ 'f initially we meditate on the selflessness of the person, it is said to

be easier for meditation, beca(se the s(b1ect 2is contin(ally present3&

Therefore, we sho(ld ascertain well how the meditator appears to o(r mind in the

tho(%ht, 57ow ' am meditatin% on the iew of emptiness&5 #e sho(ld ascertain

well how the 'F appears to the mind when the 'F experiences pleas(re or pain&

#e sho(ld also ascertain well the mode of the adherence to the 'F& Based on

that, we sho(ld analyse the way the 'F exists as was explained aboe& rad(ally

o(r (nderstandin% and experience of the iew of emptiness becomes more profo(nd,

and when we en%a%e in analysis at that point, the tho(%ht will arise, 5The

independent mode of appearance of the P'P, s(ch as preio(sly appeared, is

(tterly non.existent&5 At that time, we sho(ld set o(r mind sin%le.pointedly for

a period of time on 1(st that clear ac(ity which is the mere ne%atie of the

ob1ect of ne%ation and then perform stabilisin% meditation witho(t analysis& 'f

o(r mind5s mode of apprehension of this clear ac(ity of the ne%ation loosens

sli%htly 2and this ac(ity starts to become a mere nothin%ness3, then we sho(ld

a%ain perform analytical meditation on the 'F as before& Alternately s(stainin%

analytical and stabilisin% meditation th(s seres as a means of transformin% the

mind&

$ 'f thro(%h hain% analysed the 'F a little (nderstandin% of emptiness

arises, we sho(ld then analyse the mental and physical a%%re%ates in dependence

on which the 'F is imp(ted& 't is ery important to analyse well the a%%re%ates

of forms, feelin%s, discriminations, compositional factors, and conscio(snesses

in %eneral and the a%%re%ate of conscio(snesses in partic(lar&

$ 0(rther, it is in %eneral diffic(lt to identify een the conentional

mode of bein% of the mind& -nce the conentional nat(re of the mindDthe mere

clear knowerDhas been identified, then, thro(%h analysin% its nat(re, finally we

will %rad(ally be able to identify the (ltimate nat(re of the mind& 'f that is

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done, there is %reat pro%ress (nlike anythin% else&

$ At the be%innin% we sho(ld meditate for half an ho(r& #hen we rise from

the session and ario(s %ood and bad ob1ects appear, benefit and harm are

manifestly experienced& Therefore, we sho(ld deelop as m(ch as we can the

realisation that these phenomena do not exist ob1ectiely and are mere

dependent.arisin%s of appearances, like ill(sions 2in that they only seem to be

inherently existent3&

$ #e sho(ld meditate in this way in fo(r formal sessions6 at s(nrise, in

the mornin%, afternoon, and eenin%& -r, if possible, we sho(ld meditate in six

or ei%ht or more sessions, sched(lin% them at e*(al interals thro(%ho(t the day

and ni%ht& 'f this is not possible, we sho(ld meditate in only two sessions, in

the mornin% and the eenin%& #hen o(r (nderstandin% and experience of the iew

of emptiness become a little stron%er, ascertainment of the iew will arise

spontaneo(sly d(rin% all actiities, when we are %oin%, wanderin%, sleepin%, or

stayin%& Also, since witho(t a calm abidin% directed toward an emptiness there

is no chance for %eneratin% a special insi%ht that co%nises an emptiness, it is

definitely necessary to seek a calm abidin%& Therefore, we sho(ld learn its

methods from other books&

'f we do not wish merely to know intellect(ally abo(t the iew of emptiness, b(t

rather wish to experience it o(rseles in o(r own contin((m, we sho(ld b(ild a

firm fo(ndation for this thro(%h what has been explained aboe&

Then, accordin% to o(r mental ability we sho(ld hear and consider both the

s(tras and treatises which teach the profo(nd iew of emptiness as well as the

%ood explanations of them by the experienced Tibetan scholars in their

commentaries& To%ether with this, we sho(ld learn to make o(r own ways of

%eneratin% experience of emptiness accord with the precepts of an experienced

wise man&

$ Thro(%h the collections of irt(es arisin% from my effort here

$ "ay all sentient bein%s wishin% happiness, myself and others,

$ Attain the eye which sees reality, free of extremes,

$ And proceed to the land of enli%htenment&

T!is !as been #ritten %or t!e sae o% !elping in general t!ose #it! burgeoning

intelle*t in t!e (ast an$ est an$ in parti*ular t!ose #!o, t!oug! t!ey #is! to

no# t!e )ery pro%oun$ an$ subtle meaning o% emptiness or sel%lessness, eit!er

$o not !a)e t!e opportunity to stu$y t!e great Ma$!yamia boos or *annot rea$

an$ un$erstan$ t!e treatises e"isting in t!e Tibetan language/ T!us, it !as been

#ritten mainly #it! t!e intent o% easy *ompre!ension an$ %or t!e sae o% easy

translation into ot!er languages/ May t!is #!i*! !as been #ritten by t!e

u$$!ist mon, Ten-in 1yatso, bring )irtuous goo$ness/

2End3

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21335761 XIV Dalai Lama the Key to the Middle Way on Emptiness[1]

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