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So these quintessential instructions … the six cause and one effect； and this equalising and exchanging self for others … these contemplations are to be emphasised； and if one can practice these as much as possible； this will give great impetus for achieving or generating the mind aspiring to highest enlightenment for the benefit of all sentient beings。 After having generated this mind； we have the basis for engaging in the Bodhisattva activities and whatever kind of activities we are engaging in； for example the practice of the Secret Mantra and so forth； they will bee useful and beneficial； not only to ourselves but to others。 If we engage in the practice of the mantras without this basis of bodhicitta； it's not really going to be of much use and can in some instances be rather harmful or detrimental to one。 So having this practice as the core of our whole being is one which will bring great benefit to one in one's manifold practices。 It is said that if all the wise ones came together and contemplated for aeons and aeons about which is the most beneficial thing for one； they wouldn’t find anything more exalted than this … the mind aspiring to highest enlightenment for the benefit of all sentient beings。 So contemplating thus we should try to bring about a change in our mind through these quintessential instructions。
CORRECT VIEW
So continuing on with our text then； today we are going to cover the subject of the correct view； that is to say； the correct view of reality。 Without this correct view then； it is impossible to sever the root of existence； that is to say； cut the root of the cycle of existence； that is to say； uproot the seed which brings about all the manifest sufferings within Samsara； or within the cycle of existence。 If you ask 'Why is this； what is this cause of the cycle of existence which holds us in its grip？' … that is none other than the ignorance； or the confusion； with regard to the mode of phenomena； that is to say； grasping on to self…existence； or autonomous existence。
To uproot this then； we needs its antidote； or antithesis； which is then this wisdom which cognises the actual nature of phenomena。 When this arises in our continuum； then we can be said to be on our way to getting rid of the root of the cycle of existence； kind of dragging up or tearing up this root of the cycle of existence。 Without this wisdom； it is impossible for us to sever this root of the cycle of existence； therefore it is impossible for us to gain either of the two kinds of enlightenment （that is to say； the enlightenment of the lesser vehicle or the Buddhahood of the greater vehicle） because both of these arise in dependence upon thoroughly shedding the cycle of existence。 So in order to do that； we need to generate this wisdom within our mental continuum； or mind。
The Prasangika Madhyamika view
The viewpoint which I'm going to teach from today is the highest philosophical viewpoint； that is to say； the Prasangika Madhyamika view。 Within this system what we find is that there is a unique presentation of the various grounds and paths。 With regard to the paths then； the Prasangika Madhyamika view holds that the practitioners of the hearer and the Solitary Realiser lineages cognise the emptiness； or the lack of autonomous existence； of phenomena； and through that they achieve the lesser nirvana。 The other philosophical schools； for example； Svatantrika Madhyamika； the Mind Only school and so forth； they say that these persons （that is those of the lesser vehicles lineages） do not cognise the emptiness of phenomena； and because of that； they don't achieve nirvana。 However it is difficult to assert that； so what we have to put forward is that the practitioners of these lesser vehicles； cognise the actual mode of phenomena； or the emptiness of phenomena； and from that viewpoint； we will proceed with the presentation of the Prasangika Madhyamika view。
So here what we are presenting is a view of phenomena； or what is known as the ultimate mode of abiding of phenomena； that is to say； the mode of abiding or the way of abiding of phenomena at its utmost peak。 The reason for talking about the mode of phenomena is that the underlying way of existence of all phenomena； whether animate or inanimate … their final mode of existence is what is going to be presented here。 This mode of phenomena is what is meant when we talk about various classifications of teachings by the Enlightened One。 We can classify the various sutras as belonging to two different categories； that is to say； the sutras of definitive and then interpretative meanings。 So here then if we look at two different kinds of sutra then； for example the sutra which teaches us that all posite phenomena are impermanent； then if we look at the mode of abiding of phenomena we do see that if they are posite； then they are momentarily disintegrating。 This is in one level the mode of that phenomena … that they are momentarily disintegrating。 However there is something that through further analysis will e to light； and that is that the objects in and of themselves … albeit an impermanent object or momentarily disintegrating object … those objects are themselves empty of any kind of autonomous existence； that is to say； empty of any kind of existence from their own side。 So this then is what is meant by 'final' with regard to 'final mode of existence'。 The 'final' here then refers to the ultimate or the empty nature of phenomena。
If you have some doubt about that we can clarify it by quoting another sutra which says that one must kill one's mother and father。 So then we have to explain what is meant by 'killing one's father and mother' here by looking at the twelve links of dependent origination。 So within those twelve； we find that the third and the ninth then are talking about various kinds of karma； so what is meant by 'to kill one's father and mother' is to kill these two types of karma； because Buddha has on numerous occasions made clear that； for a follower of the Buddha； killing is pletely out of the question。 So we need to clarify； we need to interpret； the meaning of those sutras。 Whereas the sutras which present the actual mode of phenomena； that is to