Dalai Lama Audio Teachings on Tibetan Buddhism Podcast

As the students who requested these teachings are mainly English-speaking Buddhists from Singapore, Malaysia and Indonesia of Chinese descent, His Holiness spoke in English about his commitment to promote secular human values and religious harmony. While positive mental attitudes can overcome physical suffering, material prosperity does not eliminate mental misery. The clash of opposing forces inherent in phenomena is the basis for transformation, and the first counterforce to mental suffering is compassionate loving kindness. Biology, not religion, dictates our reliance on love and compassion. Secular science, medicine and philosophy along with the major religious traditions can promote these human values to counter global and personal troubles. For the individual, faith solely in one’s own religion or truth is valid. For the varied dispositions of the many, multiple expressions of truths are necessary. Respect for all the truths that promote human values is essential. His Holiness then introduced analytical bases for Buddhist spiritual practice (the evolutionary law of causation and selflessness) and the authors of this teaching’s subject texts, Nagarjuna and Kamalashila.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.

The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given. The one method that eliminates the afflictive defilements (rooted in ignorant grasping) and their respective karma is non-dual meditative concentration on the sole antidote, the wisdom of emptiness. Buddha led disciples to that wisdom by teaching progressively subtler levels of selflessness, so only logical reasoning can determine which view is internally consistent and which leave residues of deceptive appearance. All Buddhists accept the basic selflessness that is a lack of an autonomous substantial person. Some hold emptiness to be the non-duality of subject and object, but cling to the true existence of mind. Others assert that all phenomena lack true existence, being posited by non-deceptive subjective minds, but hold that mind to be findable on the basis of its own characteristics. The true Middle Way propounds the harmony of emptiness (all phenomena lack even a slight degree of independent existence, leaving no ground for attachment and aversion) and dependent origination. Since all phenomena are dependently originated (not objectively existent), all phenomena are empty (of intrinsic existence). Being empty, no independent, self-characterized phenomena can be found; everything is dependently originated (implying a mode of existence). Thus the two extremes of nihilism (nothing exists) and eternalism (something for self-grasping to hold) are easily avoided. The Bodhisattva Ethics commentary guides Bodhisattva vow-holders’ introspective examination of the thoughts, motivations and judgments underlying their activities. The Bodhisattva vows should be studied and understood before they are taken (unlike self-liberation and tantric vows), so a detailed examination of their benefits, qualities and grounds for infractions along with detailed description of all aspects of the Bodhisattva vows ceremonies is given.