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rrect understanding of the ultimate nature of phenomena。 But you have to understand that this is just the beginning … we are just introducing those initial reasonings； those initial contemplations as a means to inspire you to e to terms with； or try to understand； what is meant by 'the object of negation'； and then through that to try to get into the understanding of the way that phenomena actually exist。 Because if we were just to say … 'Well； we can't find a hall in this place； there is a hall but we can't find it … I've realised emptiness！' … then that would be something that is quite absurd because the realisation of emptiness is something extremely difficult。 A reason for that is that past masters； for example Dignaga； have set forth their various tenets； so we have the four tenets school system and so forth； so these are not idiots； these are individuals who knew what they were talking about。 So this is just an introduction to the lines of reasoning which will eventually； if one pursues them； lead one to a correct understanding。 It's not as if I've said 'this is emptiness and you've got to see this'； and now you've got it because I've just told you this and you have accepted this。
The union of the two realisations of dependent arising and emptiness
So then returning to the root text； it reads：
One who sees the infallible cause and effect
of all phenomena in Samsara and nirvana
and destroys all false perceptions
has entered the path that pleases the Buddha。
So here then when we talk about 'seeing the infallible nature of cause and effect of all phenomena within Samsara and nirvana' … 'samsara' then refers to the cycle of existence within which one is bound by the fetters of the destructive emotions and the actions； or karma； which is generated thereby； 'nirvana' here then refers to an individual who has destroyed the enemy of the gross destructive emotions but not perhaps the subtle imprints； and has achieved the lesser nirvana … we could also include within that category the various pure lands and so forth … so all of these experiences； all these places； e about through the infallible nature of cause and effect。 'Cause and effect' here then … when all the causes are gathered for a result it is very difficult to stop that result ing。 So it is also possible to remove negative causes； that is to say； negative karmas； through the various practices which are set forth and then through that avert such a drastic event； but when all the causes and conditions are in place； then it is very difficult to avert such an effect。
So with regard the cycle of existence； if one engages or encourages the play of the destructive emotions； and the cause of Samsara； that is to say the truth of origin； the truth of the cause of Samsara； it is very difficult to bring about an end to the cycle of existence。 And with regard then to achieving the truth of final cessation … if one is an individual who is fully qualified in meditating upon the ultimate nature of phenomena； that is to say； the empty nature of phenomena； and then through that generates the truth of the path； then it will be very difficult to stop the truth of that … which is the truth of cessation。 So then understanding the mode of the true nature of phenomena destroys all false perceptions。 So here 'false perceptions' refers to grasping at objects as existing as something which they aren't； and then through removing that； generating the wisdom which cognises that as something other； that is to say； as naturally empty of that false mode of existence。 Then that individual is one who is said to have entered the path that pleases the Enlightened One； or the Buddha。
The next stanza reads：
Appearances are infallible dependent origination；
voidness is free of assertions。
As long as these two understandings are seen as separate；
one has not yet realised the intent of the Buddha。
So here then there are two understandings … first of all that appearances （whatever appears to our five senses） are dependently originated； they have arisen in dependence upon something other than them； and then the voidness； or the empty nature； of that object。 If they are seen as something lacking a single entity； that is to say； lacking a single unity； then one is perceiving them in a wrong fashion； because these two （what is written here as） two ways of existing of phenomena are in actuality one entity。 So then seeing them as other that is not the intent of the Buddha； so whilst one is seeing them in such a way one has not； as the text says； realised the intent of the Enlightened One。
The next stanza reads：
When these two realisations are simultaneous and concurrent；
from a mere sight of infallible dependent origination
es certain knowledge that pletely destroys all modes of mental grasping。
At that time； the analysis of the profound view is plete。
So here then when one has these two realisations of dependent arising and emptiness arising simultaneously within one's mind … from just seeing the sight； as it is said here； of infallible dependent arising … through cognising the emptiness at the same time as that es the 'certain knowledge' … 'certain' with regard to the actual mode of phenomena； and then through that understanding of the correct or the true way or natural way of existence es the negation； or the removal； of the grasping onto autonomous existence； and then through this negation； one arrives at the state where the basis for the destructive emotions has been destroyed； so as the text says ' es certain knowledge that pletely destroys all modes of mental grasping'。 So at that time then； one's analysis of the profound view； that is to say； the view of emptiness； is plete。
So the next stanza reads：
Appearances clear away the extreme of existence；
voidness clears away the extreme of non…existence。
When you understand the arising of cause and effect from the viewpoint of voidness；
you are not captivated by either extreme view。
So here then it's a rather unique presentation because if we look below the Prasangika Madhyamika philosophical school we find that the majority of the other schools us