The most difficult thing—yet most primal—for us to recognize is the unreality of the self. For the sake of promulgating the teachings, the self is referred to as if there were one, until it can become clear that the idea of the self is merely another erroneous thought.

So, when we go about recognizing and refuting appearances, we must not neglect to remember that the self is also another appearance to be refuted.

In fact, where there is no “I”, what of “my mind” and “my thoughts”?

All identifications are imputed by thought, and what is merely imputed by thought ultimately has no more reality than a dream—including thought itself.

One takes oneself to be real, therefore whatever one cognizes is also taken to be real. But the idea of reality—or even unreality—is a concept which depends on the mind for its designation.

All things are conceptually conceived and designated, and thus are empty of real or true or inherent existence of an independent or self-standing or autonomous nature.

So it is by conventional conceptual designation that all things are given their presumed reality. But the one who now recognizes the falsity of the existence of these things is now recognizing that not anything exists in its place: emptiness.

When we recognize that we ourselves are empty—and therefore the mind itself is not a reality—what can actually be imputed that is real?