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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 use appearances to prove existence； but here we are clearing away that very notion of existence by appearance。 The reasoning set forth here is that if something appears to our senses； or to our consciousness； at the moment that appears； we understand that object in a causal way； that is to say； it appears as an object because there is an object possessor； it appears in a certain way because of certain causes and conditions。 So we are seeing that object as an object which is lacking any kind of autonomous existence。 Thus just through the object appearing to our mind； any notion of the object existing in and of itself bees； as the text reads； cleared away； or removed。
Then 'voidness clears away the extreme of non…existence' … so here then 'voidness clearing away the extreme of non…existence' … what is meant by that is in order for us to talk about the emptiness of something； that 'something' has to exist as the basis of our discussion； or analysis。 So for example； if we use the example of a sprout … and a sprout being empty of inherent existence … the basis upon which we are going to prove； or set forth； emptiness is the sprout； and it is negating a false perception of that sprout； and through that； we negate that false perception。 We cannot talk about the emptiness of a non…existent phenomena； for example saying the emptiness of the horn of a rabbit； or the emptiness of the child of a barren woman； because for that we don't have any basis on which to prove emptiness。 If there is no basis upon which to prove the lack of or the emptiness of a false perception then we cannot possibly prove that。 So then the text reads 'when you understand the arising of cause and effect from the viewpoint of voidness' （that is to say when you understand these two simultaneously） 'you are not captivated by either view。' 'Either view' here then referring to the extremes of permanence； or annihilation … 'permanence' referring to the ignorance or confusion which grasps at true or autonomous existence； or in simpler terms grasps on to the object which we are trying to negate； and then the extreme of 'annihilation' … which has cut away too much； too much so that there is no ability for the workings of cause and effect and so forth。
Encouragement to practice
The final stanza of the root text reads：
Son； when you realise the keys of the principles of the path；
depend on solitude and strong effort and quickly reach the final goal。
So this is an exhortation to engage in the practice of these three important parts of spiritual practice through depending upon living in a quiet … or living in solitude and then exerting great effort with the practice of these three important points。 'Quickly reaching the final goal' refers to achieving the various states of nirvana。 And then we see in the last line in Tibetan （but it is the first line in English） … 'Son； when you realise the keys' … 'Son' here then is a term which refers to Ngawang Drakpa； who was a disciple of Lama Tsong Khapa； the author of this text； and because he was such a close disciple； Lama Tsong Khapa referred to him as being like his child。
Dedicating merit
So then we e to the conclusion of our time together。 I have offered you this abbreviated mentary on The Three Principal Aspects of the Path and you have listened to this； so all of us have gathered some positive potential； or merit； and now it is extremely important to dedicate this merit。 So what should be the object towards which we are dedicating this merit？ So nowadays in the world there are a lot of problems； we are living in a very degenerate time； so it would be good if we could direct our positive potential towards the well…being of all other sentient beings； to the joy and bliss of others。
And with regard to the Buddhadharma … which Shantideva mentions in The Bodhicaryavatara is like the cool nectar which quells the heat of the sufferings of sentient beings … then for this holy Dharma to spread in the ten directions。 And in order for the Dharma to spread in the ten directions depends upon those who are renowned as the upkeepers of the Dharma； so then we should pray for the long life of such luminaries as His Holiness the Dalai Lama； and the person who is in charge of all the FPMT centres； Lama Zopa Rinpoche； we should pray for his long life and also that all his exalted wishes； especially the building of the huge Maitreya statue； be acplished quickly； because as you may know； Rinpoche has a lot of obstacles with the building of the statue； so it would be excellent if we could dedicate our positive potential towards fulfilling Rinpoche's wishes。 So then in essence； dedicating the merit towards the spreading of the Dharma and then in addition to that to the benefit and the bliss of all sentient beings。 So it's not that we recite a prayer and then instantly everything bees fine； but rather it may help if we dedicate our positive potential in such directions； so it's an excellent practice if we do that。 And as I mentioned earlier then； the dedication of merit is extremely important because without it； there is every chance that we could fall into some state of negative emotion and then through that； destroy our roots of virtue。 So it's important then to continually make these roots of virtue and merit； and then to continually strive to recognise and then abandon negative states of mind。