The morning session opens with the Chinese students reciting the Heart Sutra and a four-line dedication prayer. After welcoming the students, His Holiness gives an introductory overview of the entire path to buddhahood by commenting on the Chinese dedication prayer and a sutra verse (“Whoever sees dependent origination sees the dharma . . .�). Focusing on the unique Buddhist views of the self and the two levels of dependent origination (causal and imputational), he explains how they respectively relate to the two truths, the method and wisdom aspects of the bodhisattva path, and the rupa and dharma kayas.

The afternoon session begins with His Holiness giving extensive answers to students’ questions about topics raised in the morning: whether the two truths are independently existent (since they are not the result of the karma or enlightened activities) and the meaning and function of valid cognition. Then His Holiness explains that Nagarjuna introduces the topic of his text (ultimate bodhicitta per the Madhyamika/Middle Way) by citing a verse from higher yoga tantra that speaks of the profound meditation by the subjective clear light (the subtlest level of a person’s consciousness and energy as meditator) and the objective clear light (the object of meditation, wisdom realizing ultimate truth). He shows how Nagarjuna engenders understanding of ultimate truth by refuting mistaken views of the self asserted by philosophies of non-Buddhist (as independent, eternal and unitary) or non-Madhyamika Buddhist tenets (as self-sufficient/substantially established and the Cittamatrin/Mind Only view that refutes subject/object duality of consciousness and external phenomena but clings to truly existent mind). His Holiness explains why only a correct understanding of ultimate bodhicitta can uproot the fundamental misperception of reality which is the root of all our sufferings.

At the start of the morning session His Holiness answers questions about the role of gurus on the path and antidotes to laziness. Then he continues explaining the Nagarjuna text by focusing on the harmony between the conventional and ultimate nature of phenomena and each person’s buddha nature. Emptiness does not mean non-existence. Our practical well-being is enhanced by countering the appearance of independent existence with the wisdom of dependent origination. Repeating the mantra of Amitabha as a prayer to a sky-dwelling Buddha of Boundless Light is popular, but the real Amitabha is actualized by those who realize emptiness directly with the subtlest level of consciousness. The bodhicitta mind that leads to such realization is based on valid cognition not wishful daydreaming. His Holiness then introduces Kamalashila and his text, a practical manual for implementing the Bodhisattva Path.

In the afternoon session His Holiness answers questions about methodical study of Je Tsongkhapa’s Lam Rim Chen-mo and support for His Holiness’ mission for Tibet. His Holiness begins explaining Kamalshila’s text and the requisites for developing bodhicitta. Compassion is the root, and the variety that fuels bodhicitta is generated from its complement, genuine renunciation. First, identify the source of one’s own suffering (forced cyclic rebirth of aggregates), its causes (afflictions and their karmic fruit) and cure (valid wisdom). Genuine renunciation demarcates Buddhist morality and virtue. From this, expand awareness of others’ suffering, counter narrow prejudice with equanimity, deepen gratitude towards all beings and the cherishing resolve. Remember that dharma practice is a 24-hour undertaking that is recharged in meditation and teaching sessions.

In the morning session His Holiness focuses on bodhicitta generated from the seed of compassion watered by the true wisdom that counters obsessive self-cherishing. He explains the rational for generating bodhicitta by “equalizing and exchanging� narrow egoism for a mind that cherishes others and how that replaces the causes of suffering with true joy based on verses 73-89 of Nagarjuna’s text. Turning to Kamalashila’s text, His Holiness explains the methodical process for generating an aspiration for bodhicitta and strengthening that mind into the genuine/spontaneous determination, the entrance into the Bodhisattva path.

In the afternoon session His Holiness answers questions about whether it is proper for monks to receive teachings from women, whether students may study Tibetan language from a devotee of the controversial Shugden spirit, why mental transformation is not apparent despite faithful morning meditation practice, and what practices are recommended for devotees in addition to fervent prayers for His Holiness’ long life. His Holiness continues his commentary on Kamalashila’s text by discussing the mind of ultimate bodhicitta, its basis in the combined meditations of calm abiding and special insight, and the requisites for developing that meditation practice.