By Lama Zopa Rinpoche
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Additional info for A Chat About Heruka
Here, the object is emptiness, which is also empty of inherent existence. The non-dual transcendental wisdom sees, or enters, the object, emptiness, exactly as it is. This is what EVAM means. SHRI emphasizes this as well. In exactly the same way the object emptiness exists, the subject (the transcendental wisdom of great bliss) has also abandoned all objects of the concept of inherent existence-it has completely abandoned all inherently existent objects. The concept of inherent existence, on the other hand, apprehends all phenomena as existing from their own side.
Everything that appears from there as not merely labeled by the mind, including the base, does not exist. In other words, the base, the parts of each phenomena, down to the atoms of which it is composed, all appear to be real, to be out there, existing independently of the mind that labels them. When you think of atoms, you think of real atoms-there's an atom on the base of the atom. There's a real atom appearing from there. Even this is totally empty. It is not there.
The proof that an object exists is that it is merely labeled by the mind in dependence upon a valid base. We have to be satisfied with that. There is nothing more there than that which is merely labeled by the mind in dependence upon a valid base, and this is sufficient for something to exist. People, actions, and objects perform functions that exist in mere name, and we can experience their effects-happiness or suffering. Although karma exists merely in name, we still experience happiness and suffering as the results of virtuous and nonvirtuous actions respectively.
A Chat About Heruka by Lama Zopa Rinpoche