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mething which is impermanent because they e about through relying upon causes and conditions； in an ordinary sense； as they rely on something else to e into existence； they cannot exist permanently； therefore they must be something other than that and the only opposite of that is something that is impermanent。 Therefore our aggregates； our contaminated mind； are something that is impermanent because of being brought about through causes and conditions。 Then with regard to the first of these four aspects； the subject … again； our aggregates； contaminated body and mind … are something which is in the nature of dissatisfaction because they have no freedom。 And so again we can see … we are under the influence of the destructive emotions and karma； and through being bound by destructive emotions and karma； we have no freedom to do what we would like to do in our existence。 Therefore the second syllogism is the subject … one's aggregates … is in the nature of dissatisfaction through being under the influence and control of the destructive emotions and karma。 Then with regard to the third； again the subject is the same … viewing our contaminated aggregates … then seeing them in the nature of something which is undesirable or dirty。 Then through contemplating the nature of those particular objects； we can e to this realisation and understanding。 And then lastly （this is the most important one） the subject … again； the contaminated objects of body and mind … are something which is empty of a self…existence or autonomous existence because a naturally existing； or existing from its own side； self is not something which exists； ie it is pletely fictitious。
So here then through this contemplation； what we e to find is that within all the different schools there are presentations of this selflessness； or this lack of an inherently existing self。 So through all the different schools we can gain a greater picture of what is meant by an inherently existent self； and what the lack of that means； but in essence； and what every philosophical school agrees upon； is that this self…existent self or this autonomous I is something which cannot exist in and of itself； therefore the subject （our contaminated body and mind） lacks an inherently existing self because such an inherently or autonomously existing self is not something which exists。 So these then are the four aspects of this first truth （that is the truth of suffering） and by contemplating the faults of grasping onto something as joyful which is in the nature of suffering； grasping at something as permanent which is actually in the nature of impermanence； grasping at something as clean which is actually in the nature of being dirty； and grasping at something as inherently existent； when in actual fact； it doesn't exist in such a way … through contemplating the faults of those four false views； we can reverse them and through reversing them we can put a stop to the first of the Four Noble Truths； the truth of suffering。
Fully Qualified Renunciation
So going back to our root text we read：
Leisure and opportunity are difficult to find；
there is no time to waste。
Reverse attraction to this life； reverse attraction to future lives；
think repeatedly of the infallible effects of karma and the misery of this world。
So we have just gone through the misery of this world （this can also be translated as 'samsara'； or 'the cycle of contaminated existence'）； and then through the contemplations we have just gone through we can slowly begin to turn our minds away from this life and put them towards thinking about future lives； and then finally； turn our attention away from our future lives and think more of achieving liberation from the cycle of existence。 So through our contemplations on the misery of the world （as it is translated here） what is the sign that we have actually generated the mind striving for liberation？ So we read the next stanza：
Contemplating this；
when you do not for an instant wish for the pleasures of samsara；
and day and night remain intent on liberation；
you have then produced renunciation。
So here then through contemplating the truth of suffering； and then 'when you do not wish for an instant the pleasures of samsara'。 So here it's important to understand what is meant by 'do not for an instant wish for the pleasures of samsara'。 What we can undergo is a strong feeling of renunciation and wishing to be free from the cycle of existence； and then in the next moment we want to do something which is very much within the cycle of existence； or very much concerned with the pleasure of cyclic existence； or samsara。 So this is a sign that we haven't gained the fully qualified wish to achieve renunciation； or the fully qualified wish to achieve liberation from the cycle of existence。 The next two lines read 'and day and night remain intent on liberation； you have then produced renunciation'。 So when we are continually thinking of achieving liberation from the cycle of existence； it is at that moment that we have generated the fully qualified renunciation； at any time during a twenty…four period； we are always concerned with liberation from the cycle of existence … it's at that point we have generated the fully qualified renunciation。 As is mentioned in the Letter to a Friend； we should be like a person whose hair has caught fire； if a person's hair has caught alight； whatever they are doing … whether it be important work or some kind of hobby … that all gets thrown to one side； and one's whole attention and one's whole time and action is concerned only with one thing； that is putting out the fire on one's head。 So in the same way； we should have renunciation like that； within which all other work apart from work which is going to lead us out of the cycle of existence can be easily left aside； and we remain single…pointed and steadfast in our attitude of striving for liberation from the vicious cycle of existence。 So it is at that point that the fully qualified mind … wishing to go forth from the cycle of existence； or renunciation； has been developed in our being； or mind。
Bodhi…Mind
The next stanza then reads：
Renunciation without the pure bodhi…mind does not bring forth
the perfect bliss of unsurpassed enlightenment。
Therefore the wise generate the excellent bodhi…mind。
So here； even if one has generated the fully qualified renunciation （that is to say； wishing to escape from the vicious cycle of existence）； if one doesn't contemplate the dissatisfaction of others； one's kind mother sentient beings； then no matter how much renunciation one has； this is not going to bring about the state of having abandoned the most subtle abandonments； and having gathered together all the most excellent qualities； that is to say； the state of buddhahood； or unsurpassed enlightenment。 Therefore the wise； seeing that being without the bodhi mind （that is to say； bodhicitta） is not going to bring about this state of unsurpassed or highest enlightenment； strive to generate within their existence； or within their mind； this wish to achieve buddhahood for the sake of all sentient beings； this mind of bodhicitta。
So then in order to achieve the state of buddhahood； or unsurpassed enlightenment； one needs two factors … method and wisdom。 So as is quoted in the sutras； method without wisdom is bondage and wisdom without message is again； bondage。 So what this tells is that we cannot achieve buddhahood through just one； either wisdom or method … we need both of them in union to achieve unsurpassed enlightenment。 This is also echoed in Chandrakirti's book The Entrance to the Middle Way where he gives the analogy of the crane … so when a crane flies through the sky； he does so in dependence on both wings； if there is a fault with either of the wings； then the crane will not be able to fly from the east to the west or wherever。 So in the same way； in order for the crane…like individual to 'fly' to the state of omniscience； one needs both 'wings' of method and wisdom unified together in one practice。
This is again mentioned in the Abhisaymamalankara where it says that the final； or ultimate； peace is brought about not through just contemplation on the nature of existence （that is to say； on selflessness）； but rather is brought about through a dual practice of wisdom and method。 We can here see a fault in those foe…destroyers of the hearer lineage in that they practise fully qualified renunciation and in addition to that meditate single…pointedly upon selflessness or suchness； and through that they achieve a lesser state of emancipation； or lesser nirvana。 So then as we are not striving for this lesser nirvana but rather for a higher nirvana； we need to add something else to our practice； and this additional practice which we need to utilise is this mind of great passion or 'the great lord of the minds'。 This practice； in dependence upon which the welfare for all sentient beings is brought about； can thus take us to the end of the path of peace； that is to say； to the highest state of enlightenment。 And if we look at the resultant state； then the various emanation bodies which e forth through the Buddha's activities； again； these solely e about