The Key to the Middle Way

A 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 &op'ins, #!o orally retranslate$ t!e (nglis!
into Tibetan %or )eri%i*ation an$ *orre*tion by Lati +impo*!e an$ t!en #or'e$ #it! Ale"an$er ,er-in,
Jonat!an Lan$a#, an$ Anne .lein to impro)e t!e presentation in (nglis!/
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 o,er %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%& "oreo,er, achie,in% 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(cti,ely
transform the mind& The ways of constr(cti,ely 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(rsel,es to become
(nhappy and o(r pre,io(sly calm mind s(ddenly to become excited or tense& This
may then act as the ca(se of hard breathin%, ner,o(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 %i,e 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(rsel,es 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 o,ercome with drowsiness, and makin%
o(rsel,es senseless as if in deep sleep& Howe,er, 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 disad,anta%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 de,eloped thro(%h thinkin% a%ain and a%ain abo(t their ad,anta%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 ha,in% ,alid fo(ndations and bein% *(alities dependent on the mind
2and th(s capable of limitless de,elopment3& Then, it is nat(ral that the
defecti,e 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 ha,e been ta(%ht by the
many %reat teachers of this world, in accordance with indi,id(al times and
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XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
places and in accordance with the minds of indi,id(al trainees& Amon% these,
many methods of tamin% the mind ha,e 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 di,isions&
#hen a B(ddhist and a non.B(ddhist are differentiated by way of beha,io(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&
$ 7ir,ana 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& Howe,er, if (nderstandin% is de,eloped with
respect to the lower systems, this ser,es 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
di,ision of the "adhyamika into 8,atantrika 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 e,en 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 positi,e or the ne%ati,e&
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
! [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
explained abo,e&
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 <)at(hsatya=& The )ittamatra
school of tenets relies mainly on the s(tras of the last wheel of doctrine, s(ch
as the >nra,ellin% of the Tho(%ht 8(tra <8amdhinirmocana=& The "adhyamika school
relies mainly on the s(tras of the middle wheel of doctrine, s(ch as the H(ndred
Tho(sand 8tanza +erfection of #isdom 8(tra <8atasdhasrikapra1naparamita=& There
are ways of presentin% the three series of wheels of doctrine from the point of
,iew of place, time, s(b1ect and trainee 2b(t this is not a place for s(ch a
len%thy disc(ssion3&
+ro,isory and ;efiniti,e Teachin%s
'f it were necessary to differentiate the stat(s and depth of the schools5
different ,iews in dependence on script(ral a(thority, then, since the
indi,id(al s(tras each say that the system which it teaches is the s(perior
system, we may wonder which script(re sho(ld be held as tr(e& 'f one script(re
were held to be tr(e, we wo(ld then wonder how the other discordant s(tras
sho(ld be considered& B(t, if the modes of tr(th of one s(tra and the non.tr(th
of the others were necessarily pro,able only by script(ral a(thority, then the
process wo(ld be endless& Therefore, the differentiation of the s(periority and
inferiority of ,iews m(st rely only on reasonin%&
Th(s, the "ahayana s(tras say that it is necessary to distin%(ish what re*(ires
interpretation and what is definiti,e& Thinkin% of this, B(ddha says in a s(tra6
$ "onks and scholars sho(ld
$ #ell analyse my words,
$ Like %old 2to be tested thro(%h3 meltin%, c(ttin% and polishin%,
$ And then adopt them, b(t not for the sake of showin% me respect&
The 0o(r Reliances
'n his -rnament of the "ahayana 8(tras <"ahdyanas(tralamkara= "aitreya commented
well on the meanin% of B(ddha5s tho(%ht in that statement and set forth the fo(r
reliances6
.. !& -ne sho(ld not rely on the person of a teacher, b(t on the tenets or
doctrines that he teaches&
.. ?& -ne sho(ld not rely merely on the e(phony and so forth of his words, b(t
on their meanin%&
.. @& #ith respect to the meanin%, one sho(ld not rely on those teachin%s that
re*(ire interpretation& 8(ch interpretation wo(ld be necessary if there were
some other non.explicit base in the teacher5s tho(%ht, if there were a p(rpose
for the teachin%5s bein% stated in interpretable form, and if the explicit words
of the teachin% were s(sceptible to ref(tation& -ne sho(ld rely, rather, on
those teachin%s that ha,e definiti,e meanin%, that is, which do not re*(ire
interpretation&
.. A& #ith respect to the definiti,e meanin%, one sho(ld not rely on a d(alistic
conscio(sness, b(t on a non.concept(al wisdom&
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XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
#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(lti,ates 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& "oreo,er, 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(rsel,es 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% deri,es from an ob,io(s experience&
The ob1ect of ne%ation
:(estion6 0or the sake of impro,in% the mind what is the (se of de,elopin% ,alid
co%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 impro,ement 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(lti,ated sin%le.pointedly& 7ot m(ch stren%th, howe,er, is achie,ed by
1(st that alone& Especially for de,elopin% 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 in,ol,e reasonin%& 0(rther, it is not s(fficient
for the ob1ect to ha,e reasons in %eneral9 the meditator himself m(st know them
and ha,e fo(nd a con,iction in them& Therefore, it is impossible for the
s(perior type of practitioner not to ha,e 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 recei,e
the f(ll benefit of whate,er 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,
competiti,e 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 ha,e a composite of learnedness, a sense of practical
application and %oodness, witho(t ha,in% learnedness destroy the sense of
practical application or ha,in% the sense of practical application destroy
learnedness&
)oncernin% the impro,ement 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
Bodhisatt,a 8antide,a says in his En%a%in% in the Bodhisatt,a ;eeds
<Bodhicarya,atara, 'B& !AC=6
$ #itho(t identifyin% the imp(ted thin%
$ 'ts non.existence cannot be apprehended&
J(st so, witho(t ascertainin% that of which a phenomenon is empty, an
(nderstandin% of its emptiness does not de,elop&
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XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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 ha,e in mind&
2This is beca(se anythin% tan%ible can exist separate from an empty rainbow9
and, moreo,er, there is still somethin% positi,e abo(t this rainbow empty of
anythin% tan%ible, s(ch as its ha,in% 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
positi,e 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 ne,er has been tan%ibleDso too, a phenomenon is nat(rally empty of
its own inherent existenceD it ne,er 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 ne,er 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,
howe,er, 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 belie,in% (ntr(e information to
be tr(e we fall into conf(sion and are harmed& 8imilarly, by belie,in% 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
E'F is apprehended when desire, hatred, pride and so forth are %enerated based
on this E'F, and the way the E'F is apprehended when we are relaxed witho(t any
# [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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
ha,e the same ob1ect, and in both cases the mode of appearance of the article is
the appearance of it as inherently existent& Howe,er, 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 ob1ecti,ely or inherently9 howe,er, there is no certainty
that we will %o on to adhere at that time to this appearance of ten ob1ecti,ely
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 ha,in% concei,ed 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 concei,in% 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 concei,in%
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 ne,er ,alidly been known to exist& -nce we ha,e made this
identification, it is necessary to %enerate con,iction 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, e,en 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
<+ra1na.nama.m(lamadhyamakakarika, B4'''& A.G=6
$ #hen the tho(%ht of the internal
$ And the external as 5'5 and 5mineH
$ Has perished, %raspin% ceases
$ And thro(%h that cessation birth ceases&
$ #hen actions and afflictions cease, there is liberation9
$ They arise from false conceptions, these arise
$ 0rom the elaborations 2of false ,iews on inherent
$ Existence39 elaborations cease in emptiness&
The Two Tr(ths
'nherent existence has ne,er been ,alidly known to exist9 therefore, it is
impossible for there to be any phenomenon that exists thro(%h its own power&
8ince it is experienced that mere dependent.arisin%s, which are in fact empty of
inherent existence, do ca(se all forms of help and harm, these are established
as existent& Th(s, mere dependent.arisin%s do exist& Therefore, all phenomena
$ [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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 ha,in% 1(st this
nat(re of bein% (tterly non.inherently existent& Therefore, all phenomena ha,e
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 respecti,ely
con,entional tr(ths and (ltimate tr(ths&
The 8(perior <Arya= 7a%ar1(na says in his 0(ndamental Text )alled 5#isdom5
<BB'4& I=6
$ ;octrines ta(%ht by the B(ddhas
$ Rely wholly on the two tr(ths,
$ )on,entional and worldly tr(ths
$ And tr(ths that are (ltimate&
Also, the %lorio(s )andrakirti says in his 8(pplement to <7a%ar1(na5sJ 5
Treatise on the "iddle #ay <"adhyamaka,atara, 4'& ?@= 6
$ 2B(ddha3 said that all phenomena ha,e two entities,
$ Those fo(nd by percei,ers of the tr(e and of the false9
$ -b1ects of percei,ers of the tr(e are realities,
$ -b1ects of percei,ers of the false are con,entional tr(ths&
The di,isions of (ltimate tr(ths will be briefly explained below& )on,entional
tr(ths themsel,es are di,ided into the real and the (nreal 1(st from the point
of ,iew of an ordinary worldly conscio(sness& )andrakirti says <8(pplement, 4'&
?A.?G=6
$ Also those which percei,e falsities are said to be of two types,
$ Those with clear senses and those ha,in% defecti,e ones&
$ A conscio(sness ha,in% a defecti,e sense is said to be
$ #ron% in relation to one with a sense that is so(nd&
$ -b1ects realised by the world and apprehended
$ By the six non.defecti,e senses are only tr(e
$ 0rom a worldly point of ,iew, the rest are presented
$ As (nreal only from the ,iewpoint of the world&
The p(rpose of knowin% th(s the presentation of the two tr(ths is as follows&
8ince it is (tterly necessary to be in,ol,ed with these appearances which brin%
abo(t ,arieties of %ood and bad effects, it is necessary to know the two
nat(res, s(perficial and deep, of these ob1ects to which we are related& 0or
example, there may be a c(nnin% and decepti,e nei%hbo(r with whom it is always
necessary for (s to interact and to whom we ha,e related by way of an estimation
of him that accords only with his 2pleasant3 external appearance& The ,ario(s
losses that we ha,e s(stained in this relationship are not d(e to the fa(lt of
o(r merely ha,in% interacted with that man& Rather, the fa(lt lies with o(r
mistaken manner of relatin% to him& 0(rther, beca(se of not knowin% the man5s
nat(re, we ha,e not estimated him properly and ha,e thereby been decei,ed&
Therefore, if that man5s external appearance and his f(ndamental nat(re had both
been well known, we wo(ld ha,e related to him with a reser,e appropriate to his
nat(re and with whate,er corresponded to his capacities, and so forth& Had we
done this, we wo(ld not ha,e s(stained any losses&
The "iddle #ay between existence and non.existence
% [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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 con,entional
modes of appearance are tr(e 1(st as they appear, and to place confidence in
them& Howe,er, 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& #hate,er 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% ob1ecti,ely& Therefore, all conscio(snesses are mistaken except for the
wisdom that directly co%nises emptiness&
Emptiness doesnFt deny the possibility of ,alid con,entional 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 con,entionally existent phenomena, s(ch as forms
and so on/ -r, does this mean that since the criterion for a phenomenon5s
existin% con,entionally wo(ld ha,e to be its existin% for a mistaken, per,erse
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 decei,ed with respect to its main
ob1ect& 0or example, a ,is(al conscio(sness percei,in% a form is indeed a
mistaken conscio(sness beca(se the form appears to it as inherently existent&
Howe,er, to the extent that it percei,es the form as a form and does not
concei,e the form to be inherently existent, it is a ,alid co%niser& 7ot only
that, b(t a ,is(al conscio(sness percei,in% a form is also a ,alid co%niser with
respect to the appearance of the form and e,en 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% con,entionally is not merely
its existin% for a mistaken, per,erse 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&
Howe,er, since the fallin% hairs, which are the basis of s(ch an appearance, are
(tterly non.existent, the conscio(sness is decei,ed 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
& [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
be the criterion for a phenomenon5s existin% con,entionally/
'n short, it is said that tho(%h there is no phenomenon that is not posited by
the mind, whate,er 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, e,en 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 Larland
<Ratna,ali, G?.G@= says6
$ A form seen from a distance
$ 's seen clearly by those nearby&
$ 'f a mira%e were water, why
$ 's water not seen by those nearby/
$ The way this world is seen
$ As real by those afar
$ 's not so seen by those nearby,
$ 20or whom it is3 si%nless like a mira%e&
Let (s %i,e examples
Let (s %i,e an example& #hen it is said and tho(%ht that h(man bein%s sho(ld
ha,e happiness, a h(man who is one who sho(ld ha,e happiness appears boldly to
o(r mind as if existin% in his own ri%ht& To create h(man happiness, one m(st
achie,e the fa,o(rable circ(mstances for physical pleas(res s(ch as food,
clothin%, shelter, medicines and transportation for the body, and the fa,o(rable
circ(mstances for mental pleas(res s(ch as hi%her ed(cation, respectability,
%ood disposition and tran*(ility for the mind& 't is necessary to create a
h(man5s happiness thro(%h physical and mental pleas(res& That bein% so, if we
search, wonderin% what the real h(man is, we find that his body and mind
indi,id(ally are not the h(man, and there is also no identifyin%, 5This is the
h(man,5 separately from these two&
8imilarly, when we ha,e met an ac*(aintance named 5L(cky5, we say, for instance,
5' saw L(cky,5 5L(cky has become old,5 or 5L(cky has become fat&5 #itho(t
analysin% or examinin% those statements, seein% L(cky5s body is said to be
seein% L(cky9 seein% his body weaker is said to be seein% L(cky weaker9 and
seein% his body lar%er is said to be seein% L(cky lar%er& A conscio(sness that
percei,es s(ch witho(t analysis is not a wron% conscio(sness, and these
statements also are not false& 2Howe,er3 when analysis is done, a real L(cky
himself who is the possessor of the body is not to be seen, and his a%ein% and
becomin% fat also cannot stand (p to analysis& 0(rther, with respect to the
%oodness or badness of L(cky5s mind, L(cky is desi%nated as a %ood man or a bad
man& B(t L(cky5s mind itself is not L(cky& 'n short, there is not the sli%htest
part which is L(cky amon% the mere collection of L(cky5s mind and body, his
contin((m, or indi,id(al parts& Therefore, dependent on the mere collection of
L(cky5s body and mind, we desi%nate 5L(cky5& As 7a%ar1(na says in his +recio(s
Larland <IC=6
$ The person is not earth, not water,
'( [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
$ 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& E,en 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% e,en a small part can f(nction as
seein% the body& Howe,er, 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 abo,e, if the
body is di,ided into its indi,id(al parts, le%s, arms and so on, a body is not
fo(nd& Also, the le%s and arms can be di,ided into toes and fin%ers, the toes
and fin%ers into 1oints and the 1oints into (pper and lower portions9 these can
be di,ided into small parts and e,en the smallest parts into parts correspondin%
with the directions& #hen they are di,ided 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 ne,er 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 di,ided into indi,id(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 ha,e ceased9 therefore, the former ones ha,e %one and their
conscio(s entity has disappeared& Beca(se the f(t(re moments ha,e 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& E,en the shortest moment is imp(ted to its own parts9 it has the
indi,id(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
di,idin% 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 2con,entionally3 exist, b(t the *(alities
and parts indi,id(ally are not themsel,es the base of the *(alities& Also, after
'' [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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, moreo,er, 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 2con,entionally3 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 se,en extremes& 0(rther, if the indi,id(al beads are so(%ht as abo,e,
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 7ir,ana, 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
per,ade the directions& Also, B(ddhas and sentient bein%s, cyclic existence and
nir,ana 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 so
prod(ction does exist 2con,entionally3& Howe,er, 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 ne,er be prod(ced& 'f they were prod(ced from themsel,es, 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 themsel,es, they wo(ld be prod(ced from
e,erythin%, both from what are considered con,entionally 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 abo,e3&
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
'2 [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
0(ndamental Text )alled5 #isdom <'& !=6
$ There is ne,er prod(ction
$ Anywhere of any phenomenon
$ 0rom itself, from others,
$ 0rom both, or witho(t ca(se&
Emptiness of ca(sality
Tho(%h it is widely known 2and con,entionally correct3 that ca(ses do prod(ce
effects, let (s analyse these effects& 'f the prod(ced effect inherently
existed, how co(ld it be correct for what already exists to be prod(ced newly/
0or, ca(ses are not needed to create it anew& 'n %eneral, ca(ses con,entionally
do newly create that which has not been prod(ced or which is non.existent at the
time of its ca(ses& Howe,er, if the non.prod(ced were inherently tr(e as non.
prod(ced, it wo(ld be no different from bein% (tterly non.existent9 therefore,
how co(ld it be fit for prod(ction by ca(ses/ As 7a%ar1(na says in his 8e,enty
8tanzas on Emptiness <8(nyatasaptati=6
$ Beca(se it exists, the existent is not prod(ced9
$ Beca(se it does not exist, the non.existent is not prod(ced&
E,erythin% is empty beca(se e,erythin% is dependently arisen, and ,ice ,ersa
'n short, once the existence of somethin% is necessarily dependent on ca(ses and
conditions and on others, then it is contradictory for it to exist
independently& 0or, independence and dependence on others are contradictory& The
:(estions of the in% of 7a%as, Ana,atapta, 8(tra <Ana,ataptana%ara1apariprccha=
says6
$ That which is prod(ced from ca(ses is not 2inherently3 prod(ced,
$ 't does not ha,e an inherent nat(re of prod(ction&
$ That which depends on ca(ses is said to be
$ Empty9 he who knows emptiness is aware&
7a%ar1(na5s 0(ndamental Text )alled 5#isdom <BB'4& !N= says6
$ Beca(se there are no phenomena
$ #hich are not dependent.arisin%s,
$ There are no phenomena
$ #hich are not empty&
Aryade,a says in his 0o(r H(ndred <)at(hsataka, B'4& ?@=6
$ That which has dependent.arisin%
$ )annot be self.powered9 since all these
$ Lack independence there can be
$ 7o self 2no inherent existence3&
'f phenomena were not empty of a f(ndamental basis or of inherent existence, it
wo(ld be (tterly impossible for the ,arieties of phenomena to be transformed in
dependence on ca(ses& 'f they existed by way of their own f(ndamental basis,
then no matter what type of entity they were, %ood, bad and so on, how co(ld
'! [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
they be chan%ed/ 'f a %ood fr(it tree, for instance, were inherently existent by
way of its own entity or its own inner basis, how wo(ld it be tr(e that it co(ld
become bare and (%ly/ 'f the present mode of appearance of these thin%s to o(r
minds were their own inner mode of bein%, how co(ld we be decei,ed/ E,en in the
ordinary world many discrepancies are well known between what appears and what
act(ally is& Therefore, altho(%h be%innin%lessly e,erythin% has appeared as if
it were inherently existent to the mind that is contaminated with the errors of
i%norance, if those ob1ects were indeed inherently existent, their inner basis
wo(ld be 1(st as they appear& 'n that case, when the conscio(sness searchin% for
the inner basis of a phenomenon performed analysis, that inner basis wo(ld
definitely become clearer& #here does the fa(lt lie, that when so(%ht, phenomena
are not fo(nd and seemin%ly disappear/
0(rther, if thin%s inherently existed, it wo(ld be as )andrakirti says in his
8(pplement <4'& @A.@O= 6
$ 'f the inherent existence 2of phenomena3 depended 2on ca(ses, the yo%i
$ Realisin% emptiness3, by denyin% that, wo(ld be destroyin% phenomena9
$ Therefore, 2seein%3 emptiness wo(ld be a ca(se which destroys phenomena,
b(t since
$ This is not reasonable, phenomena do not 2inherently exist3&
$ #hen these phenomena are analysed, they are not fo(nd
$ To abide as other than phenomena with the nat(re
$ -f reality 2ha,in% no inherently existent prod(ction or cessation3 9
$ Therefore, worldly con,entional tr(hs are not to be analysed&
$ #hen reality 2is analysed3 prod(ction
$ 0rom self and other is not admissible,
$ Thro(%h the same reasonin% 2inherently existent prod(ction3 also is not
admissible
$ )on,entionally9 how then co(ld yo(r 2inherently existent3 prod(ction be
2established3/
Th(s, )andrakirti is sayin% that if phenomena existed nat(rally or inherently,
it wo(ld follow that a 8(perior5s meditati,e e*(ipoise realisin% emptiness wo(ld
ca(se the destr(ction of these phenomena& Also, it wo(ld follow that
con,entional tr(ths wo(ld be able to stand (p to a reasoned analysis& 0(rther,
it wo(ld follow that prod(ction wo(ld not be (ltimately ref(ted, and that many
s(tras which teach that phenomena are empty of themsel,es in the sense that they
are empty of their own nat(ral inherent existence wo(ld be wron%& 0or instance,
a "other 8(tra, the Twenty.0i,e Tho(sand 8tanza +erfection of #isdom 8(tra
<+anca,imsatisdhasrikapra1naparamita= says, 5#ith respect to this, 8arip(tra,
when a Bodhisatt,a, a %reat bein%, practises the perfection of wisdom, he does
not see a Bodhisatt,a as real& & & & #hy/ 8arip(tra, it is like this6 a
Bodhisatt,a is empty of bein% an inherently existent Bodhisatt,a& A
Bodhisatt,a5s name also is empty of bein% a Bodhisatt,a5s name& #hy/ That is
their nat(re& 't is like this6 it is not that a form is empty on acco(nt of
emptiness9 emptiness is not separate from a form& A form itself is 2that which
is3 empty9 1(st 2that which is3 empty is also the form&5 0(rther, the asyapa
)hapter in the +ile of Jewels 8(tra <Ratnak(ta= says, 5+henomena are not made
empty by emptiness, the phenomena themsel,es are empty&5 Therefore, all
phenomena lack inherent existence or their own basic fo(ndation&
Emptiness doesnFt mean nihilism
'4 [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
:(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 a,oid that, some who were skilled in means, the
8,atantrika."adhyamika Bha,a,i,eka 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&
Howe,er, they asserted nat(ral or inherent existence con,entionally& 0or those
whose minds co(ld not cope e,en 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 e,en assert
the mere selflessness of persons, and from that, therefore, they deri,e the
necessity of assertin% a permanent, partless, independent person&
E,erythin% 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 ob,io(s experience& -(r own experience
affirms the existence of these phenomena which are all incl(ded in the terms
5en,ironments5 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, en,ironments
and bein%s, when we seek these ,arieties of definitely existent phenomena/
Answer6 The Twenty.0i,e Tho(sand 8tanza +erfection of #isdom 8(tra says,
5't is th(s6 this PBodhisatt,aP 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 indi,id(al phenomena, names are ad,entitio(sly desi%nated&
They are all desi%nations& #hen a Bodhisatt,a, 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
Bodhisatt,a, a %reat bein%, practises the perfection of wisdom, he thinks th(s6
this PBodhisatt,aP 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
'" [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
imp(ted ob1ects are so(%ht, they are (tterly not there in any ob1ecti,e way&
This is a si%n that all phenomena are not ob1ecti,ely existent and are only
established as existin% thro(%h s(b1ecti,e 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 con,entionally, it m(st satisfy three criteria6
.. !& The ob1ect m(st be %enerally well known to a con,entional conscio(sness&
Qet, if merely bein% well known were s(fficient 2to establish the con,entional
existence of an ob1ect3, then e,en the commonly cited 5son of a barren woman5
wo(ld exist& Therefore, for any ob1ect to exist con,entionally,
.. ?& 't m(st not be possible for a con,entional ,alid co%niser to contradict
it& Qet, since a con,entional ,alid co%niser cannot ref(te inherent existence
2which otherwise wo(ld exist con,entionally by merely the abo,e two criteria3,
.. @& 't m(st not be possible for a reasonin% that analyses the (ltimate to
ref(te it either&
Therefore, an entity existin% ob1ecti,ely witho(t existin% merely thro(%h the
force of s(b1ecti,e 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
howe,er, 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 8e,enty 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 twel,e 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 themsel,es
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(b1ecti,e desi%nation done witho(t analysis& Th(s
it does not inherently exist& The thirteenth chapter of 7a%ar1(na5s 0(ndamental
'# [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
Text )alled 5#isdom5 <B'''& R.I= says6
$ 'f anythin% non.empty existed, then
$ 8omethin% empty wo(ld also exist9
$ 'f the non.empty does not exist
$ At all, how co(ld the empty do so/
$ The )on*(erors said that emptiness
$ 's the remo,er of all 2bad3 ,iews9
$ Those who ,iew emptiness 2as inherently existent3
$ #ere said to be inc(rable&
Also, 7a%ar1(na5s +raise of the 8(pram(ndane <Lokatitastaya= says6
$ 8ince the ambrosia of emptiness is ta(%ht
$ 0or the sake of forsakin% all misconceptions,
$ He who adheres to it 2as inherently existent3
$ 's stron%ly berated by yo( 2the B(ddha3&
Therefore, when a tree, for instance, is analysed, the tree is not fo(nd, b(t
its mode of bein% or emptiness is fo(nd& Then, when that emptiness is analysed,
that emptiness also is not fo(nd, b(t the emptiness of that emptiness is fo(nd&
This is called an emptiness of an emptiness& Th(s, a tree is a con,entional
tr(th, and its mode of bein% is an (ltimate tr(th& 0(rther, when that (ltimate
tr(th becomes the basis of analysis and when its mode of bein% is posited, then
that (ltimate tr(th becomes the basis of *(alification in relation to the
*(ality that is its mode of bein%& Th(s, there is e,en an explanation that in
these circ(mstances an emptiness can be ,iewed as a con,entional tr(th&
Tho(%h there are no essential differences amon% emptinesses, it is said that
emptinesses are di,ided into twenty, ei%hteen, sixteen, or fo(r types in terms
of the bases *(alified by emptiness& Briefly, all are incl(ded within these two
cate%ories6 selflessness of persons and selflessness of other phenomena&
Emptiness is also a con,entional tr(th when reified
:(estion6 How does an emptiness appear to a mind when it ascertains an
emptiness/
Answer6 'f one has a mistaken ,iew of an emptiness, e*(atin% it with a ,ac(ity
which is a nothin%ness, this is not the ascertainment of an emptiness& -r, e,en
if one has de,eloped a proper (nderstandin% of an emptiness as merely a lack of
inherent existence, still, when the ,ac(ity which is a lack of inherent
existence appears, one may s(bse*(ently lose si%ht of the ori%inal
(nderstandin%& This ,ac(ity then becomes a mere nothin%ness with the ori%inal
(nderstandin% of the ne%ation of inherent existence bein% lost completely&
Therefore, this is not the ascertainment of an emptiness either& Also, e,en if
the meanin% of an emptiness has been ascertained, b(t the tho(%ht, 5This is an
emptiness,5 appears, then one is apprehendin% the existence of an emptiness
which is a positi,e thin%& Therefore, that conscio(sness then becomes a
con,entional ,alid co%niser and not the ascertainment of an emptiness& The
)ondensed +erfection of #isdom 8(tra <8ancaya%atha.pra1naparamita= says, 5E,en
if a Bodhisatt,a realises, PThese a%%re%ates are empty,P he is actin% on si%ns
of con,entionalities and does not ha,e faith in the state of non.prod(ction&5
'$ [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
Emptiness is a non.affirmin% ne%ati,e
0(rther, 5an emptiness5 is a ne%ati,e 2an absence3 which m(st be ascertained
thro(%h the mere elimination of the ob1ect of ne%ation, that is, inherent
existence& 7e%ati,es are of two types6 affirmin% ne%ati,es in which some other
positi,e phenomenon is implied in place of the ob1ect of ne%ation, and non.
affirmin% ne%ati,es in which no other positi,e 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%ati,e 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& 8antide,a5s En%a%in%
in the Bodhisatt,a ;eeds <'B& @A.@G= says6
$ #hen with the tho(%ht 5it does not exist5 the thin% analysed
$ 's not apprehended 2as inherently existent3,
$ How co(ld there stand before the mind an 2inherently existent3 non.thin%
lackin%
$ A base 2that is, an inherently existent emptiness witho(t the ob1ect it
*(alifies3/
$ #hen 2inherently existent3 thin%s
$ And non.thin%s do not stand before the mind,
$ 8ince there is nothin% else 2inherently existent3,
$ Then with the intended ob1ects 2of the conception
$ -f inherent existence3 bein% non.existent, elaborations
$ 2-f d(ality and inherent existence3 are extin%(ished&
'f an emptiness were not a non.affirmin% ne%ati,e b(t were either an affirmin%
ne%ati,e implyin% another phenomenon or a positi,e phenomenon itself, then a
conscio(sness co%nizin% it wo(ld ha,e apprehension 2of an inherent existence3 or
wo(ld be in,ol,ed with si%ns 2of con,entionalities3& Th(s, the possibility of
%eneratin% a concei,er of inherent existence wo(ld not be eliminated& 'n that
case, the wisdom co%nisin% emptiness wo(ld not be the antidote of all
conceptions of inherent existence and wo(ld be incapable of eliminatin% the
obstr(ctions to enli%htenment& Thinkin% of this, 8antide,a says in his En%a%in%
in the Bodhisatt,a ;eeds <'B& !!C.!!!= 6
2:(estion3
$ #hen the analyser analysin% 2whether phenomena inherently exist3
$ Analyses 2and determines that they are empty of inherent existence3,
$ Beca(se the analyser also is to be analysed,
$ #o(ld it not then be endless/
2Answer3
$ 'f the ob1ects of analysis 2all phenomena in %eneral3
$ Ha,e been analysed 2and determined not to exist inherently3,
$ Then 2for that mind3 no 2f(rther inherently existent3 basis 2re*(irin%
more analysis3 exists&
$ Beca(se the bases 2which are the phenomena *(alified by emptiness3 do not
inherently exist,
$ 2An ob1ect of ne%ation3, inherent existence and its ne%ati,e
$ Are not inherently prod(ced, that too is called 2the nat(ral3 nir,ana&
Th(s, ,iewin% a baseDself, other, and so forthDwe ascertain the meanin% of its
bein% essentially or nat(rally at peace, free of inherent existence& 'f we
'% [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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 <BB'4& !I= says6
$ That which is dependent.arisin%
$ #e explain as emptiness&
$ This is dependent imp(tation9
$ J(st this is the middle path&
Th(s, we (nderstand the nat(ral lack of inherent existence to be the meanin% of
dependent.arisin% and (nderstand dependent.arisin% to be the meanin% of the
nat(ral lack of inherent existence& Then, we ascertain that emptiness and
dependent.arisin% accompany each other& Thro(%h the force of this ascertainment,
con,entional ,alid co%nisers properly en%a%e in that which is to be adopted and
cease doin% that which is to be discarded within the context of mere nominal
existence& +er,erse conscio(snesses s(ch as desire, hatred and so forth,
%enerated thro(%h the force of adherin% to ob1ecti,e existence or non.nominal
existence, become %rad(ally weaker and can finally be abandoned&
Let (s explain this a little& 'f the act(al experience of the ,iew of emptiness
has arisen, we can identify within o(r experience that whate,er ob1ects
presently appear to o(r conscio(snesses 2eye, ear and so on3, they all seem to
be inherently existent& #e can then know with certainty how the concei,er of
inherent existence is %enerated, and howDat the time of stron% attention to
these ob1ectsDit adheres to the way they appear, and posits them to be tr(e& #e
will then f(rther know that whate,er afflictions are prod(ced, s(ch as desire,
hatred, and so forth, a concei,er of inherent existence is actin% as their basic
ca(se& "oreo,er, we will ascertain clearly that this concei,er of inherent
existence is a per,erse conscio(sness that is mistaken with respect to its
referent ob1ect& #e will know with certainty how the mode of apprehension of
this conscio(sness lacks a ,alid fo(ndation& #e will also know that its
opposite, a conscio(sness which percei,es a selflessness, is a non.per,erse
conscio(sness and that its mode of apprehension has the s(pport of ,alid
co%nition&
Th(s, the %lorio(s ;harmakirti says in his )ommentary on <;i%na%a5s= 5)ompendi(m
on 4alid )o%nisers5 <+ramana,arttika, )hapter '= 6
$ An ascertainin% mind and a falsely s(perimposin% mind
$ Are entities of eradicator and that which is eradicated&
And <)hapter '=6
$ All 2defects s(ch as desires3 ha,e as their antidote 2the wisdom of
selflessness3
$ 'n that their decrease and increase depend 2on die increase and decrease
of that wisdom3&
$ 8o thro(%h familiarity the mind ass(mes the nat(re of
$ That wisdomDth(s in time me contaminations are extin%(ished&
'& [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
A concei,er of inherent existence and a conscio(sness that has a contradictory
mode of apprehension are respecti,ely 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 <;harmadhat(stotra=
says6
$ #hen a metal %arment which has become stained with
$ )ontaminations and is to be cleansed by fire,
$ 's p(t in fire, its stains
$ Are b(rned b(t it is not,
$ 8o, with re%ard to the mind of clear li%ht
$ #hich has the stains of desire and so forth,
$ 'ts stains are b(rned by die fire of wisdom
$ B(t its nat(re, clear li%ht, is not&
The )on*(eror "aitreya5s 8(blime 8cience <>ttaratantra&= says6
$ Beca(se the bodies of a perfect B(ddha are emanated 2to all sentient
bein%s3, beca(se reality
$ 's not differentiated 2since it is the final nat(re of both B(ddhas and
sentient bein%s3,
$ And beca(se 2sentient bein%s3 ha,e the 2nat(ral and de,elopmental3
linea%es 2s(itable
$ To de,elop into a Tr(th Body and a 0orm Body3,
$ Then all embodied bein%s ha,e the B(ddha 7at(re&
Th(s, not only is the (ltimate nat(re of the mind (npoll(ted by contaminations,
b(t also the con,entional nat(re of the mind, that is, its mere clear knowin%,
is (npoll(ted by contaminations as well& Therefore, the mind can become either
better or worse, and it is s(itable to be transformed& Howe,er, no matter how
m(ch one c(lti,ates the bad conscio(snesses that pro,ide a s(pport for the
conception of inherent existence, they cannot be c(lti,ated limitlessly&
)(lti,ation of the %ood conscio(snesses, on the other hand, which are opposite
to those and which ha,e the s(pport of ,alid co%nition, can be increased
limitlessly& -n the basis of this reason, we can ascertain that the stains on
the mind can be remo,ed& Th(s, the final nat(re of a mind that has remo,ed its
stains so that they will ne,er be %enerated a%ain is liberation& Therefore, we
can become certain that liberation is attainable& 7ot only that, b(t 1(st as the
contaminations of the afflictions are remo,able, so are their predispositions as
well& Therefore, we can be certain that the final nat(re of the mind with all
the contaminations of the afflictions and their predispositions remo,ed is
attainable& This is called a non.abidin% nir,ana or a Body of Tr(th& Thereby it
is %enerally established that liberation and omniscience exist&
0rom this we %ain faith in the other teachin%s of the B(ddha
7a%ar1(na5s 0(ndamental Text )alled 5#isdom5 <'& 'n,ocation= says6
$ ' bow down to the perfect B(ddha,
$ The best of teachers, who propo(nded
$ That what dependently arises
$ Has no cessation, no prod(ction,
$ 7o annihilation, no permanence, no comin%,
$ 7o %oin%, no difference, no sameness,
$ 's free of the elaborations 2of inherent
2( [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
$ 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 ha,e 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 e,en with respect to
teachin% hi%h stat(s 2the pleas(res of li,es as men and %ods3 alon% with its
means&
The %lorio(s ;harmakirti says in his )ommentary on <;i%na%a5s= 5)ompendi(m on
4alid )o%nisers5 <)hapter '= 6
$ Beca(se 2it is established by common inference that B(ddha5s word3 is not
mistaken with re%ard to the principal meanin% 2the fo(r tr(ths3,
$ 2;(e to similarity, B(ddha5s word3 can be inferred 2to be not mistaken3
with re%ard to other 2extremely obsc(re s(b1ects as well3&
Also, Aryade,a5s 0o(r H(ndred <)hapter B''= says6
&
$ #hoe,er has %enerated do(bt
$ Towards what is not ob,io(s in B(ddha5s word
$ #ill belie,e that only B(ddha 2is omniscient3
$ Based on 2his profo(nd teachin% of3 emptiness&
'n brief, thro(%h comin% to know the )on*(eror5s script(res as well as their
commentaries, which are all aimed at the achie,ement of hi%h stat(s and definite
%oodness, we will attain faith in them& Thereby, ind(ced by ,alid co%nition, we
will %enerate from o(r hearts faith and respect for the teacher of these
script(res, the Blessed B(ddha, and for his followers, the %reat masters of
'ndia& 8imilarly, we will be able also to %enerate firm, (nchan%able faith and
respect for the spirit(al %(ides who presently teach (s the paths witho(t error
and for the 8pirit(al )omm(nity who are o(r friends abidin% properly on the
paths on which the Teacher himself tra,elled& The master )andrakirti says in his
8e,enty 8tanzas on the Three Ref(%es <Trisaranasaptati= 6
$ The B(ddha, his ;octrine and the 8(preme )omm(nity
$ Are the ref(%es of those wishin% liberation&
Th(s, we will easily %enerate certainty that the Three Ref(%es are the sole
so(rce of ref(%e for those wishin% liberation& Those bothered by s(fferin% will
%o to the Three Excellences for ref(%e and will %enerate a firm, indestr(ctible
attit(de of wishin% for liberation, thinkin%, 5'f ' co(ld only attain
liberationS5 8imilarly, ha,in% (nderstood the s(fferin% condition of all other
sentient bein%s from o(r own experience of s(fferin%, we will %enerate the wish
to establish them as well in liberation, that is&, in emancipation from
s(fferin%, and in omniscience& 0or the sake of accomplishin% this, an extremely
steady and ,ery powerf(l aspiration to enli%htenment, wishin% to attain
enli%htenment o(rsel,es, will be prod(ced, and the ability to %enerate this
attit(de will arise&
The three le,els of moti,ation
'f o(r moti,ation is that of a Hinayanist, workin% only for o(r own release from
cyclic existence, o(r pro%ress is as follows& 0irst, we establish as o(r
2' [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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(rsel,es a%ain and a%ain with the s(btle, deep and ,ery meanin%f(l ,iew of
emptiness explained abo,e thro(%h hearin% and thinkin% abo(t it& Thereby, o(r
,iewin% conscio(sness %rad(ally de,elops 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,
percei,in% emptiness directly& 2Th(s paths in this context are states of
conscio(sness leadin% to a nir,ana, 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 ha,in% (tterly abandoned fore,er 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 ha,in% (tterly abandoned fore,er the innate afflictions, a%ain
be%innin% with the %ross ones& 0inally, when we attain liberation, which is the
state of ha,in% abandoned the s(btlest of the small afflictions to%ether with
their seeds, the tra,ellin% 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 moti,ation 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%i,in%, ethics, patience,
effort, concentration, and wisdom3, which arise from this "ahayana moti,ation&
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 pre,io(sly explained, we then be%in to realise the tr(e
cessations, which are states of ha,in% (tterly abandoned fore,er the
intellect(ally ac*(ired conceptions of inherent existence and so on& Then,
d(rin% the se,en imp(re Bodhisatt,a sta%es, the acc(m(lations of merit and
wisdom are amassed o,er 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 ha,e
been established by the conception of inherent existence and the s(btle bad
habits prod(ced by them& #hen the third acc(m(lation o,er a co(ntless aeon is
completed, a Body of Tr(th, a tr(e cessation, which is the state of ha,in%
(tterly abandoned fore,er 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, lo,e, and power, is
realised&
"oreo,er, if we ha,e trained o(r mental contin((m well by means of6 ! the
tho(%ht definitely to lea,e cyclic existence, ? the altr(istic aspiration to
hi%hest enli%htenment, and @ the correct ,iew of emptiness, and, in addition,
ha,e the fort(ne of ha,in% 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 ad,ance 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 achie,in% a 0orm Body and thro(%h the *(ick achie,ement of the
yo%a of the (nion of calm abidin% and special insi%ht, and so forth& 0(rther, on
22 [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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(lti,atin%
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 se,en branches encompasses m(ch and has %reat p(rpose& The se,en
branches are prostratin%, offerin%, re,ealin% o(r own fa(lts, admirin% o(r own
and others5 ,irt(es, petitionin% the B(ddhas to teach, entreatin% the B(ddhas to
remain 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 whate,er 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(rsel,es& 20or this see the +recio(s Larland,
AOO.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 E'F appears to the mind when the E'F experiences pleas(re or pain&
#e sho(ld also ascertain well the mode of the adherence to the E'F& Based on
that, we sho(ld analyse the way the E'F exists as was explained abo,e& Lrad(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 pre,io(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%ati,e 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 E'F as before& Alternately s(stainin%
analytical and stabilisin% meditation th(s ser,es as a means of transformin% the
mind&
$ 'f thro(%h ha,in% analysed the E'F a little (nderstandin% of emptiness
arises, we sho(ld then analyse the mental and physical a%%re%ates in dependence
on which the E'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 e,en the con,entional
mode of bein% of the mind& -nce the con,entional 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
2! [24
XIV Dalai Lama - The Key to the Middle Way (On Emptiness)
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 de,elop as m(ch as we can the
realisation that these phenomena do not exist ob1ecti,ely 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 e,enin%& -r, if possible, we sho(ld meditate in six
or ei%ht or more sessions, sched(lin% them at e*(al inter,als 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 e,enin%& #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 acti,ities, 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(rsel,es in o(r own contin((m, we sho(ld b(ild a
firm fo(ndation for this thro(%h what has been explained abo,e&
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 sa'e o% !elping in general t!ose #it! burgeoning
intelle*t in t!e (ast an$ 0est 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$!yami'a boo's or *annot rea$
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 sa'e 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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