His Holiness explains the four vehicles (the Human & Divine, Brahman, Sravaka/Hearer & Pratyekabuddha/Solitary Realizer, and Bodhisattva vehicles) to present a third interpretation of Nagarjuna�s rendition of the Bodhisattva aspiration (to free, save, relieve and help all beings).  His Holiness notes that the union of no more learning stage of Buddhahood depends upon the subjective clear light which can only be attained through highest yoga tantra practices.  Turning to Kamalashila's text which sets out the prerequisites for calm abiding and special insight meditation on conventional Bodhicitta and the wisdom of Emptiness, His Holiness discusses the mental states that arise spontaneously (afflictive emotions which disturb the mind) to dominate our physical and verbal actions.  The foundation practice of Buddhism is to stop the seven naturally negative acts (because they cause harm) of body and speech by targeting the three mental delusions that trigger those seven:  covetousness, ill will, and wrong views concerning the consequences of actions. The root of all delusions and non-virtues (the mind grasping at true existence) must be thoroughly investigated. His Holiness explains how to identify the delusions as our true enemy and how to defeat them (by relying upon dependent origination and the law of causation to enhance the forces that counter the mental afflictions).

His Holiness expounds on the causes and conditions required to attain Buddhahood as set out by Kamalashila:  the basis (nature of reality, the two truths), path (wisdom and method collections) and fruit (Buddha's truth and form bodies). Ultimate (i.e., final mode of things and events) truth is the mere negation of absolute reality, the one/same taste of all phenomena (not the source of phenomena).  Conventional truth is the dependently originated multiplicity of phenomena each of which is mentally imputed upon a basis that is other than itself.  The profound experience of dissolution (ultimate suchness) is generated by thorough critical analysis; not by faith, nor by hardheaded adherence to texts that cannot be taken literally.  The difficult paths of method (based upon conventional reality) and wisdom (the dissolution of all elaborations in the sphere of ultimate reality) that respectively give rise to the fruit of a Buddha�s form and truth bodies are driven by great compassion.  His Holiness presents interpretations of Buddha�s teachings on the Four Noble Truths respecting the basis, path and fruit.  As phenomena may be manifest, slightly hidden or extremely hidden to us, we need guidelines to assess the reliability of teachers.  One who possesses only wisdom attains only solitary peace, but one who possesses bodhicitta (a mind that cherishes others more than self), which transforms all practices into causes for inevitably attaining Buddhahood, will gain wisdom.  His Holiness explains the seed of bodhicitta, which is the biologically innate compassion (the love that binds social animals together); aspects of attachment and aversion required for biological survival; and tantric meditations that take anger (but not ill will) �into the path�.  His Holiness elaborates how wisdom can develop our inborn affection into great compassion and the genuine renunciation of bodhicitta.  He discusses aspects of cyclic existence: the continua of the physical world, the samsaric realms (in relation to levels of consciousness), human evolution, and the beginningless reincarnation of mental continua (versus causeless or random production of a first moment of mind).