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object:1.09 - Taras Ultimate Nature
class:chapter
book class:How to Free Your Mind - Tara the Liberator
author class:Thubten Chodron

9
Taras Ultimate Nature

T

ara is the embodiment of the three principal aspects of the path: the
determination to be free, the altruistic intention of bodhichitta, and

the correct view of reality. When we visualize Tara, we begin with the lotus
on which she is seated. The lotus represents the determination to be free
from cyclic existence the cycle of constantly recurring problems and unsatisfactory conditionsand its causes. A lotus grows out of the mud in a pond
and becomes a beautiful ower unsullied by the mud. Similarly, we begin in
the mud of cyclic existence, and through practicing the Dharma we grow
into liberated beings who are untainted by afictions and contaminated
karma.
A at moon cushion rests upon the lotus. This represents the altruistic
intention, the aspiration to become a Buddha in order to best benet all sentient beings. The radiance of the moon is cooling and calming. Similarly,
compassion, which is the root bodhichitta, soothes feelings of alienation and
calms anger.
Tara herself symbolizes wisdom, the correct view of reality, that is, that all
persons and phenomena are empty of inherent existence. Just as Taras radiance illumines the world, the wisdom realizing emptiness dispels the darkness of ignorance and illumines our minds. While the determination to be
free and the altruistic intention motivate us to seek liberation and enlightenment, it is wisdom that completely eliminates the afictions and their seeds.

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Cyclic Existence and the Correct View
Why is meditation on the correct view important? Because we want to be
free from unhappiness, dissatisfaction, and misery. How will meditating on
the emptiness of inherent existence bring us peace and happiness? To answer
that we have to understand the Four Noble Truths the unsatisfactory
nature of cyclic existence, the factors that keep us bound to it, the state of
freedom, and the path to reach it.
Cyclic existence is not something outside of us. It is our body and mind
being under the control of afictionsespecially ignorance and karma.
Cyclic existence is repeatedly taking rebirth under the force of afictions
and karma. Propelled by ignorance, we are born again and again without
choice. We were born with a body that becomes old, gets sick, and dies, and
with a mind that gets upset, spaced out, angry, and lled with desire. Did we
choose this? No. We have the illusion that were in control, but when we look
closely, we see that we didnt choose any of these situations.
Since ignorance is the root of the problem, its important to investigate
it, to know what it is, so that we can determine if it can be eliminated, and if
so, how. The ignorance that is the root of cyclic existence is not the kind of
ignorance that makes someone vote for a foolish political candidate. It is not
the ignorance that doesnt know the capitals of all countries. Its the kind of
ignorance in which we superimpose a type of existence on persons and phenomena that they do not have. This type of existence is called inherent, or
independent, existence. That means that we apprehend things as if they
existed out there objectively, with their own essence, with their own inherent unchanging nature, completely independent of our mind and of everything else.
Not only do we grasp external objects and people and our body and mind
as existing inherently, but we grasp ourselves as existing in this way as well.
When we say, I want this, it feels as if theres a real that is, an inherently
existent I or me there. Dont tell me what to do. It feels as if theres
an objectively existing me that exists by itself, from its own side, under its
own power. Similarly, when we look at phenomena, such as a clock, it seems
as if theres a real clock there. When we see chocolate, we relate to it as real

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chocolate existing from its own side. When were attached to someone, we
think theres an objectively existent, real person out there who is inherently
wonderful. This is the erroneous view of inherent existence.
Due to the stains of ignorance on our mindstream, everything appears
to be real, to have its own separate, independent nature. We assent to this
appearance and grasp at everything as if it existed objectively, out there,
inherently. Prominent among all phenomena is this big I thats at the center of the universe. Innately, we feel that our lifes work is to get everything
that makes this self feel good and to destroy everything that makes the self
feel bad. All sentient beings who havent realized the nature of reality have
this innate feeling. For example, dogs wag their tails at their friends and bark
at their enemies. Similarly, were nice to the people who help us and mean to
the people we dont like. Because we feel that everything has its own nature
and that at the center of it all is this solid me, we think that the way to be
happy is to rearrange the external world. This is the view of ignorance. Were
so used to seeing things, including ourselves, in this way that we dont notice
that its a view. We never question the way we hold things to exist; we just
assume this erroneous view is true.
Under the inuence of ignorance, we then overestimate the qualities of
someone or something. When we overestimate their good qualities, attachment arises; when we overestimate their negative qualities, anger arises.
Motivated by attachment and anger, we engage in many negative actions, or
karma. Underlying this process is self-centeredness, which holds that my happiness is more important than anyone elses. Thus, we desperately try to get
what we want and to get away from or destroy anything that interferes with
our happiness. That leads to acting in harmful ways. These negative actions,
or karma, leave seedstraces of energyin our mindstream. When these
seeds meet the proper conditions, they ripen, bringing more unsatisfactory
experiences. We react to these new experiences with attachment and hostility, thus creating more karma. This is why its called cyclic existence. Under
the inuence of ignorance, our afictions motivate actions that create experiences, and those experiences become the setting in which more disturbing
attitudes and emotions arise, leading to more actions that create further
problematic experiences in which more negative emotions arise. It cycles on

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and on and on. The root of the cycle is the ignorance that misapprehends
how things exist, the ignorance that grasps at true, or inherent, existence.
In this way, it becomes clear that the origin of our unhappiness is not
our boss, landlord, ex-husband, or ex-wife. The source of all confusion and
unhappiness in our lives is this misapprehension of how phenomena exist
and how the self exists.
What, then, is the correct view? It is the wisdom that sees how things
actually exist, the wisdom that is free from all fantasized ways of existence.
This wisdom knows the lack, or emptiness, of inherent existence. It sees the
absence of things existing under their own power, independent of other factors. Since the way ignorance apprehends things and the way wisdom apprehends things are exactly the opposite, they cant both be manifest in the mind
at the same time. Just as water extinguishes re, wisdom extinguishes ignorance. Because ignorance is a misapprehension, an erroneous awareness, it
can be counteracted. Thus, when wisdom understands how things actually
exist, it overcomes ignorance. If ignorance apprehended things correctly, it
couldnt be eliminated. But since it misapprehends how things exist, the wisdom perceiving how phenomena exist can extinguish it. The more we understand the correct view and habituate our minds with it, the more ignorance
diminishes until its totally eradicated and can never again appear in our mind.
When a tree is uprooted, its branches wither and die. Similarly, once ignorance is totally eliminated, anger, attachment, jealousy, arrogance, fear, and
anxiety can no longer arise because they are all rooted in ignorance. When
these afictions cease, contaminated actions no longer are created, thus the
suffering that they cause ceases forever. Thats why understanding emptiness, the correct view, is so important: Its the direct antidote to the very
root of all unsatisfactory circumstances. By deepening that view and familiarizing our minds more and more with reality, we purify the mind and
become arhats and Buddhas.

Interpretable and Definitive Teachings
The Buddha gave teachings for forty-ve years after he attained full enlightenment. Being a skillful teacher, he knew peoples dispositions and interests

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and taught according to their level of understanding. Thus, he did not explain
the ultimate nature of reality in the same way to everyone. To skillfully guide
them, he taught some people only what they were able to absorb and accept
at that time. It was only to fully qualied and mature disciples that he
explained the denitive and complete view. For this reason, not all sutras
describe the ultimate nature of phenomena in exactly the same way.
After the Buddha passed away, loose groups formed, based on particular
sutras and their presentations of the ultimate nature, or selessness. Later
commentators, using reasoning and analysis, identied certain presentations
of selessness as interpretable and others as denitive. Interpretable explanations or sutras give a provisional description of emptiness that requires
further interpretation in order to reach the nal view, the Buddhas actual
intent or meaning. Others are denitive that is, the view of emptiness they
present is the nal or deepest one.

What Doesnt Exist: The Negated Object
The Tibetans categorized holders of various Buddhist philosophical views in
India into four schools of tenets. One of the distinguishing differences
between them is the negated object, sometimes translated as the object to
be refuted or the object to be negated. This is the object we believe in
that doesnt, in fact, exist. The negated object is what the correct view sees
as non-existent.
There are different levels of subtlety of negated objects, and its interesting to examine our mind to see how each one appears in our minds. The
grossest negated object is an unchanging (permanent), unitary (partless), and
autonomous (independent) self. This is the self, person, or I that is similar
to the Christian idea of soul or the Hindu idea of atmanan essence that is
really us. The rst quality, permanent or unchanging, means it doesnt cease
or change in any way. Do you have the feeling that there is some soul inside
you that doesnt change at all, a soul that is who you are? We may think this
essence or soul doesnt change, but simply goes somewhere else when we
die. That is, we are the same person if were in a male body one life and a
female body the next.

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The second quality, unitary or partless, means this soul doesnt have parts.
Its indivisible. Its one solid package. The third quality, autonomous, means
that its independent of our body and mind. It is also independent of causes
and conditions. The soul is not inuenced by other factors.
Many of us were brought up with this idea of a soul, or a real self. The
view of a true soul may be very comforting to some people. Someone who is
afraid of death may comfort himself by thinking, Theres something thats
me that doesnt die. I am just transported out of this body and will go to
heaven. Although the person may nd this view soothing, according to the
Buddha such an unchanging soul doesnt exist. For this reason, it is called a
negated object, and the concept that grasps it is called a misconception. This
isnt our only false conception of the self, but it is the grossest. If we search
to nd such an unchanging, unitary, autonomous self, we cant nd it.
People believe in some things that dont exist. The belief in the existence
of a soul or an unchanging self exists. That belief exists, but a soul or self
doesnt exist. Thus, there are two things: (1) the negated object, which
doesnt exist, and (2) the conception grasping at that negated object, which
does exist.
A bit more subtle than an unchanging, unitary, autonomous self is the
next level of negated object, the self-sufcient, substantially existent self or
person. Two different analogies are used to describe it. Both deal with the
relationship between the self, person, or I, on the one hand, and the aggregates the body and mindon the other. Lets examine if we hold ourselves
to exist in either of these ways. In the rst analogy, the self resembles a shepherd and the aggregates resemble sheep. The I is the shepherd that takes
charge and bosses the aggregates around, which, like sheep, follow along.
The I takes charge and guides the body and mind. Just as the sheep depend
on the shepherd, who is a separate agent, to move, the body and mind depend
on the I, which is something separate from them, to control them. Do we
have that feeling about ourselves? Do we feel that there is a real I somewhere that is the boss or leader in charge of the body and mind?
Another analogy regarding the relationship between the aggregates and
the self is that the aggregates are like salespeople and the self is like the head
salesperson. The salespeople depend on the head salesperson. The head sales-

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person is their leader, but isnt totally separate from them. He, too, is a salesperson. Similarly, the I is chief and is the boss of the aggregates, but its not
completely different from the body and mind. Here the feeling is that the
mental consciousness the consciousness that thinks and mentally perceivesresembles a head salesperson. The mental consciousness is the I
that bosses the aggregates around. The mental consciousness is itself an
aggregate, but its still the head of the aggregates. It exists among them but
is more important.
In European philosophy there was the idea of a homunculusa little person in our pituitary gland that was the I or person. The homunculus was in
the body but was also the boss of the body and mind. This reminds me of the
scene from The Wizard of Oz in which the wizard puts on a ery display, a big
ego trip, until Toto, the little dog, pulls back the curtain and exposes the person pulling all the switches. The feeling of the self-sufcient substantially
existent self is that there is an important person who is running the show,
someone who pulls the switches and makes the body and mind act. We have
a feeling that there is a real me that is in control; that theres a little
homunculus in there controlling the body and mind. Theres a wizard behind
the curtain pulling the levers, making it all happen. This is the second level
of misconception.
A further level of misconception is grasping at an inherently existent self,
sometimes called a truly existent self. This is the ignorance that is the root of
cyclic existence according to the Prasangika tenet system, the Middle Way
Consequence school, which is said to be the most accurate philosophical
view. The negated object, an inherently existent self, appears to be mixed
with the body and mind but also has its own nature. It doesnt appear as separate from the body and mind, but it doesnt appear to be one with the body
or mind either. It is somehow independent but also its mixed in. We feel
that there is an I in here, a self or real person somewhere in this body. Its
not separate from the body and mind; but its not totally unied with the
body or mind either.
There is the feeling of a real me, as in Dont tell me what to do! and
a real my, as in My reputation is at stake! How does the I that doesnt
want to be told what to do appear to exist? It seems to exist under its own

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power. Its really there. It doesnt depend on anything. Dont boss me
around! That I doesnt appear to depend on the body or the mind. It
doesnt appear to depend on causes and conditions, or on parts, or on the
mind that conceives it, or on the label that the mind gives it. That me is
there under its own power; it is the lord ruler of the universe. So dont tell
the ruler of the universe what to do! We feel, How dumb others are! They
try to tell me what to do. Dont they know better? I know whats best. Everyone should do things my way. Such a strong feeling of I is the ignorance
grasping at an inherently existent I. The I that is grasped at is the negated object.
Another example of how the I appears is the feeling, Poor me! Were
very good at feeling sorry for ourselves: Poor me. Nobody loves me. Nobody
appreciates me. Im always left out. They dont invite me. Everybody else
gets the good things. Im the inferior one. They dont respect me. Poor me.
Do you ever have this feeling of poor me? How does the self, the I,
appear to exist at that time? It appears to be quite solid. It feels as if there is
a solid person that is denitely worthy of the pity of the entire universe.
Poor me. Im so stupid. I cant do anything right. My brother and sister
always get more attention than me. Theyre more successful, and Im a failure. The way that the I appears to exist when we feel poor me is the
negated object.
When were sunk into the mental state of poor me, we feel the I
exists as it appears, as a real me that inherently and indisputably is to be
pitied. We dont think of that I as being a hallucination created by ignorance.
Similarly, if someone tried to point out to us that we should question the
existence of the me in Dont tell me what to do! wed tell him that we
exist and he should stop telling us what to do! We not only misconceive how
the I exists, but we also think that misconception is accurate. We dont
even realize the level of ignorance and misapprehension we have. Thats why
problems and confusion abound in our lives. We have no idea how much
ignorance pervades our mind.

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Searching for the Negated Object
Lets search for the person who is poor me. If such an inherently existent
person in fact exists, we should be able to nd him or her. Can we identify
who or what we are and draw a line around that, saying, This is me? Who
is poor me? Where can we nd poor me? If we cut our body open, does
poor me come out? Who is this poor me that we so whole-heartedly
believe exists? We live our lives as if theres somebody solid and real who is
poor me, but who do we nd when we search?
Is there some part of our body that is poor me? Neither the skin, muscles, bones, nor organs is me. Is the brain me? If there is a brain on the
table in front of us, is a person there?
Lets examine our mind. Is there some part or aspect of our mind thats
me? We cant identify one of the sense consciousness esvisual, auditory,
olfactory, gustatory, or tactileor the mental consciousness as who I am.
None of our emotions or thoughts is who we are. They are simply passing
mental events.
Is the I separate from our body and mind? If so, we could locate a person totally separate from that persons body and mind. But that is not possible. Who is the me who doesnt want to be told what to do? The next time
someone tells us what to do and we feel so strongly that an independent I
exists, lets try to nd it. We have a strong feeling that there is a real I but
when we search for it, its difcult to pinpoint anything as being me.
Buddhist texts describe a number of different methods to search for an
inherently existent I. Chandrakirti explained one using a cart as an example of the I and the relationship between the cart and its parts as an example of the relationship between the I and its components, the body and
mind. Using the example of an external object helps us to search for inherently existent objects, for we not only grasp at our self as truly existent but
at everything around us as truly existent. We relate to chocolate, cars, other
people, careers, possessions, our body and mind, all as if they were inherently
existent, as if there were something there that was really them.
Living in the seventh century, Chandrakirti used the example of a cart
because that was an object to which people were attached. Ones cart was

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important for ones livelihood. These days we can substitute a car. Whats
the relationship between the car and its parts? To identify a car that is ndable upon analysis, well have to nd it either among its parts or separate
from its parts. Theres no third place it could be. There are seven ways by
means of which we can examine the relationship between the car and the
parts of the car:
1. Is the car inherently one with its parts?
2. Is the car inherently separate, or different, from its parts?
3. Does the car inherently possess its parts?
4. Does the car inherently depend upon its parts?
5. Do the parts inherently depend upon the car?
6. Is the car the collection of the parts?
7. Is the car the arrangement of the parts?
If the car inherently exists, it should be found in one of these seven ways.
1. Is the car inherently one with its parts?
Think of that bmw youve dreamed of owning. If it were inherently one and
the same as its parts, since there is one car, there should be only one part. But
the bmw has more than one part. Or if there were many parts to a bmw, then
there would also be many bmws. That doesnt work either. If the car and its
parts were inherently the same, there should be either one part since there is
one car or many cars since there are many parts. Neither of these is possible.
If we look through all the parts the engine, axle, tires, spark plugs, hood,
seat, and so forthcan we identify one of them as the car? The steering wheel
is not the car. Would you say Look at my bmw and point to a steering wheel
on the ground? No. Thus, the car is not inherently one and the same as its parts.
2. Is the car inherently separate, or different, from its parts?
If the car were inherently different from its parts, the car and the parts would
have absolutely no relationship; they would be totally distinct and unrelated.
Are the parts and the car totally unrelated? Can the car break down without
one or more of its parts breaking? Can the car go somewhere without its

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parts coming along? The car and its parts are linked; they are related. If the
car is sold, so are its parts. If they were inherently separate and unrelated, we
could sell all the parts without selling the car or we could sell the car without selling the parts that comprise it. Neither of these is possible.
The car and its parts are neither inherently one nor inherently separate.
How does that seem to you? Do you think, Wait a minute. I know theres a
real car there. Its somewhere inside but separate from its parts. We just
havent found it yet. If that thought arises, your analysis is working. Its
challenging your deeply held belief.
3. Does the car inherently possess its parts?
There are two ways of possessing something: (1) possessing it the way we
possess a dog, that is, the two things are separate and unrelated; or (2) possessing it the way we possess our ear, that is, the two things are related.
Does the car possess its parts in either of those ways? If the car possessed
its parts the way we possess a dog, then the parts and the car would be separate and unrelated. We determined in point 2 above that the car and its parts
are not inherently separate. If the car possessed the parts the way we possess
our ear, then they would be related. Are they inherently related? Are they
inherently one? No, we determined in point 1 above that theyre not exactly
the same thing. So the car does not inherently possess its parts. Conventionally, we can say, The car has parts, but here were searching for inherent, not conventional, possession.
4. Does the car inherently depend upon its parts?
5. Are the parts inherently dependent upon the car?
These two points examine the dependent relationship of the car and its parts.
The car is the thing that is dependent, and the parts are the basis upon which
the car depends. The car is the labeled object and its parts are the basis of
labeling. Sometimes the dependent thing is called the supported and the
basis is called the support, in which case the car is the supported and the
parts are the support. Is this relationship between support and supported an inherent one?
In a case of inherent dependence, the above two questions could be

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reworded: Does the car exist inherently in its parts? Do the parts exist inherently in the car? These questions are founded upon seeing the car and its parts
as inherently different and separate.
Sometimes when we think of that object parked on the street, it seems
that the parts are prominent, that the parts came rst and the car came afterwards. First we notice the parts, and then we pay attention to the car that
appears to be in them. An analogy of this type of relationship is a lion and a
jungle. The jungle is prominent, and in it a lion struts around. The parts are
analogous to the jungle and the car to the lion. The car exists somewhere in
those parts, roaming around in the parts. The parts are more extensive and
the car is there inside them.
At other times, it seems that the car is prominent and the parts are not as
important. First we notice the car, and then we ll it in by realizing all the
parts are there. We may change the tire, but an inherently existent car is still
there. One analogy for this relationship between the car and its parts is yogurt
in a bowl. The car resembles the bowl, and the parts resemble the yogurt contained in it. First there is the bowl, then we put yogurt in it and the yogurt
takes the shape of the bowl. Another analogy is a forest and snow: The forest is the parts, but the snow covers all the parts. It spreads over the parts
and is more extensive than they are. Sometimes we feel that way about the
car: Car-ness covers all the parts.
We may never have examined our ways of looking at things in such depth
before. Try to be aware of this as you perceive various objects throughout
the day. Check up if you see the relationship between an object and its parts
in different ways at different times.
If the car were inherently dependent upon its parts or the parts inherently dependent upon the car, the car and its parts would be two unrelated
objects like a jungle and a lion, a bowl and yogurt, or a forest in snow. However, in point 2 we refuted the possibility of the car and its parts being totally
independent of each other.
The car and the parts depend on one another because one cant exist
without the other. We cant have a car without having the parts of the car, and
we cant have the parts of the car without having the car. Someone might
say, This is a spare tire that isnt attached to a car but its still a car part, so

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the parts come rst and then theres the car. This is true if were talking on
the conventional level. Since we already know the names and concepts car
and car parts, we look at a tire and call it a car part. But before cars were
ever made, if a tire were there, we wouldnt call it a car part because we
would have no notion of a car. Only when various things come together do
we say car and car parts. We cant have one without the other. The car
and its parts are dependently related. The car and its parts depend on each
other, but they dont inherently depend on each other. If they are dependently related, they cannot be inherently related because the two are opposite.
6. Is the car the collection of the parts?
We might say, The collection of the parts is the car. It seems that after we
put all the parts together, we have the car, so the collection itself is the car.
If it were, we could collect all the parts in a heap the axle, tires, engine,
hood, pistons, distributor, transmission, seats, glove compartmentand
there would be a car. Can you drive a heap of parts at a junkyard? The collection of all the parts may exist, but if the parts arent assembled in a certain
fashion, there isnt a car. Instead, theres a mess. So the collection of the parts
is not the car.
7. Is the car the shape of the parts?
If we arrange the tires, pistons, and so forth in a certain shape, is that shape
a car? The shape of each individual part is not a car. When we put these parts
together, each one does not take on a new shape, so we still cannot say that
the shape of the parts is a car. Furthermore, if the shape were the car, we
should be able to drive the shape, but thats impossible.
Weve examined seven different ways that an inherently existent car could
relate to its inherently existent parts. Can we nd a truly existent car that
exists in any of those ways? When we analyze, we cant nd an inherently
existent car in relationship to its parts no matter how we look at it. We cant
nd a real car in or among its parts, and we cant nd a real car totally separate from its parts.
What, then, is the relationship between the car and its parts?

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Things Exist But Not Inherently
Since we cannot nd a car after searching for it with ultimate analysis, does
that mean the car does not exist? No. The car exists, but not inherently. We
get in the car and drive somewhere every day, so the car must exist. Neither
the car nor its parts exist inherently, but both exist conventionally. The car
is merely labeled in dependence upon its parts. We cant nd a car in the parts,
and we cant nd the car separate from the parts. The car exists by being
merely labeled in dependence upon its parts.
When we say merely labeled, it means theres nothing ndable there
when we analyze and search for a real thing that is it. It means that aside from
the label that is given to these parts, we cant nd something that is a car.
Theres not an inherently existent car there, but there isnt no car either. Can
you sense that when we say car, car is a label that is given in dependence
upon the arrangement of these parts in a certain way so that can perform the
function of carrying people and things somewhere? The car exists by being
merely labeled in dependence on the parts. Its not one of the parts; its not
one with all the parts; its also not totally separate from the parts. Theres no
independently existent car to be found when we search with ultimate analysis, but there is a conventionally existent car that we can use to drive somewhere.
If we could nd a car that existed from its own side without depending
on anything, we would be able to isolate some discrete object and say, This
is the car. That would mean that an ultimately existent car would be there,
because that car could be found when we analyzed and looked for something
that was it. However, we just investigated in seven ways and couldnt nd
anything that existed in that way. But when we dont analyze and just accept
things as they appear to us, we can say, Lets get in the car and go to the
Dharma center. There is a car to drive and it takes us there. That car is the
conventionally, or nominally, existent car. It exists as a label given in dependence upon other things that are arranged in a certain way. So the car is nothing more than whats labeled in dependence on these parts. Theres no real
car there, but there is a car there. We drive the car, but we cant nd the car
when we search for its ultimate existence.

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Thus, it is said that the car is empty of ultimate or inherent existence,
but it exists conventionally. How does it exist conventionally? It exists
dependently by depending on its parts and upon the mind conceiving and
labeling car. The car exists dependently and does not exist independently
or inherently. We give the name car, but the object labeled car is not a
real car from its own side independent from our mind and the label given it.
The problem is that we forget that we labeled car, and instead think theres
a truly existent car that exists from the side of the parts. Then we get attached
to it. We dont become attached to a car thats a mere label because theres
nothing inherently there to get attached to. Thus, realizing the ultimate
nature, emptiness, liberates the mind from attachment, anger, jealousy, pride,
confusion, and all other afictions.

What Carries the Karmic Seeds?
In the same way that there is not an inherently existent car, there is not an
inherently existent person that can be found when analytically sought. Go
back to the seven points and substitute I for car, and body and mind for
parts. What is the relationship between the person and his or her body and
mind? On the one hand, if we were inherently one and the same as our body,
we couldnt say, Im thinking, because the body doesnt think. If we were
inherently one and the same as our mind, we couldnt say, Im walking,
because our mind cant walk. Are we the collection of the body and mind? If
neither the body nor the mind is inherently me, how could the two of them
together become a person who is ndable under analysis? For example, if an
apple isnt a pen and a carrot isnt a pen, how could the collection of these
two non-pens become an inherently existent pen?
On the other hand, if we were inherently different from our body and
mind, the I and the body and mind would be totally unrelated. In that case,
our body and mind could be on one side of the room and we could be on the
other. In sum, however much we search trying to nd an inherently existent
person that is a real, truly existent me, we are unable to identify anything.
This is the meaning of saying, The I is empty of inherent existence.
Does that mean that we dont exist? Clearly not; I wrote these words and

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how to free your mind

you are reading them. Both of us exist. However, we dont exist as a solid
soul or Self that is the essence of me. Instead, we exist dependently. The I
exists by being merely labeled in dependence upon the body and mind.
We may wonder: If there is no ndable essence that is me, what carries
the karmic seeds from one life to the next? If theres no inherently existent
person that carries them, then couldnt one person create the karmic cause
and another experience its effect?
All Buddhists and non-Buddhists who believe in karma and its result are
challenged to explain how karmic seeds go from one life to another. In general, most non-Buddhists assert some kind of soul, atman, or unchanging self
that they say carries the truly existent karmic seeds. How do Buddhists, who
assert selessness, explain this process?
This has been an important topic of discussion among the various Buddhist tenet schools. Some assert that the collection of mental and physical
aggregates is the person or that their continuum is the person. They say there
is a factor called acquisition that prevents the loss of karmic potencies as
this person goes from life to life. Others say a subtle form of mental consciousness is the person and it carries the karmic seeds. Whereas our body
dies, the mental consciousness continues on to the next life and takes the
karmic seeds with it.
Other Buddhists assert another consciousness, in addition to the ve
sense consciousnesses and the mental consciousness. It is a storehouse consciousness, called mind-basis-of-all, foundational consciousness, or in
Sanskrit, alayavijnana. As the repository for the karmic seeds, it travels from
one life to the next. This foundational consciousness is said to be the person, the I, and because it continues from one life to the next, it allows for
the connection between the person who created the karma and the person
who experiences the result.
Because the Prasangika school refutes inherent existence, it says that
there is no xed, inherently existent thing that is the carrier of karmic seeds.
Instead, it asserts that the mere self carries the karma. We may wonder:
The mere I exists by being merely labeled, so how can it carry the karmic
seeds? According to the Prasangikas, there is no self that can be found other
than the mere I that is designated by the mind in dependence upon its

taras ultimate nature

199

basis of designation, the aggregates. That mere I is what carries the karma.
Furthermore, karmic seeds exist by being merely labeled. Inherently existent karmic seeds also cannot be found when sought by means of ultimate
analysis.
But dont think that because there are no truly existent karmic seeds that
we dont have to purify our harmful actions. In the same way that although
theres no inherently existent car, we can still drive a car, there are also no
inherently existent karmic seeds, but karmic seeds still produce results.
Although happiness and suffering do not exist inherently and cannot be
found under analysis, they do exist, and happiness is preferable to suffering.
According to the Prasangikas, the basis in dependence upon which we
label I is constantly changing. We have many different consciousnesses
grosser levels of consciousness, subtle levels of consciousness, sense consciousnesses, mental consciousness. Whatever is prominent at a particular
moment becomes the basis in dependence upon which we impute I,
although it is not the I. No xed or permanent person is there.
For example, when we say Seattle, our mind that grasps at true existence thinks of a xed thing. To us, Seattle appears to be one solid unchanging thing. But what we label Seattle changes from day to day. The buildings
change from one day to the next. Today a building is standing; a week later
the bulldozers have torn it down. The people in the city change each day;
someone is here one day and moves away the next. So the basis in dependence
upon which we label Seattle the buildings and inhabitantsis changeable. We cant isolate or delineate a xed Seattle or a xed collection of things
that is labeled Seattle. Nevertheless, we still say, Im going to Seattle,
and people understand what we mean. Likewise, although there is no inherently existent I in the aggregates, when we say, Im walking, others
understand our meaning.
If there is no ndable I or person, how do Tibetans recognize the incarnations, or tulkus, of previous great masters? Understanding this is important, because in my observation, it seems that grasping at inherent existence
inuences the way in which some people relate to the tulku of their teacher.
They seem to think the child is the exact same person as their teacher and
expect him to have the same personality. But while the child exists in the

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how to free your mind

continuum of what was their teacher, he is not exactly the same person. The
aggregates the body and mindare different. Because the basis of designation has changed, the person labeled in dependence upon it has also
changed. A great master does not have a xed mindstream or soul that goes
from life to life. Rather since his or her aggregates are constantly changing,
an inherently existent person cannot be found, and the mere person exists by
being merely labeled.
Because the I is empty of inherent existence, having genuine selfesteem is possible. If we meditate properly on emptiness, as our understanding of it deepens, our self-esteem will increase. Its the grasping at
inherent existence that produces low self-esteem because our self-hatred,
guilt, and fears are founded upon grasping at a truly existent I. The object
our low self-esteem holds is an inherently existent I. Through analytical
meditation, we discover that there is no xed, inherently unlovable, disgusting person. Such a person cannot be found. He or she does not exist. Seeing
this, we will no longer be weighed down by hating someone who doesnt
exist. A tremendous feeling of freedom comes from realizing that there is no
solid person here who is shameful and unworthy. Seeing this, our hearts will
be light and joyful. The more we see the I as empty, the more we understand that we can become Buddhas and the more we progress on the path to
Buddhahood.
While emptiness itself is not difcultas the ultimate nature of all phenomena, its present here and nowunderstanding it can be. If emptiness
were easy to perceive, we would have directly realized it a long time ago and
would no longer be confused. Patience and perseverance are essential in
studying, thinking, and meditating on emptiness. One day we will succeed in
eliminating all delements from our mind and becoming Buddhas. This is
the same path that Tara cultivated in her mind. If we follow her example and
practice with diligence and compassion just as she did, we will attain the same
enlightened result.



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How_to_Free_Your_Mind_-_Tara_the_Liberator

IN CHAPTERS TITLE
1.09_-_Taras_Ultimate_Nature

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Wikipedia - Albert J. Adams -- American racketeer
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Wikipedia - Frank Parkhurst Brackett -- American astronomer
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Wikipedia - Joseph W. Brackett -- American politician
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Wikipedia - List of racket sports -- Game in which players use rackets to hit a ball or other object
Wikipedia - Love Is a Racket -- 1932 film
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Wikipedia - Michael McKay (labor leader) -- American trade union leader and convicted racketeer
Wikipedia - Moyal bracket -- Suitably normalized antisymmetrization of the phase-space star product
Wikipedia - Padel (sport) -- Racket sport
Wikipedia - Parole Racket -- 1936 film by Charles C. Coleman
Wikipedia - Peierls bracket -- Theoretical physics
Wikipedia - Peruvian racket-tail -- Species of bird
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Wikipedia - Protection racket -- Scheme in which a group protects a client through illegal violence
Wikipedia - Racket Busters -- 1938 film by Lloyd Bacon
Wikipedia - Racketeer Influenced and Corrupt Organizations Act
Wikipedia - Racketeering -- Service that is fraudulently offered to solve a problem
Wikipedia - Racketeers in Exile -- 1937 film by Erle C. Kenton
Wikipedia - Racketeers of the Range -- 1939 film by D. Ross Lederman
Wikipedia - Racketlon -- Combination of racquet sports
Wikipedia - Racket (programming language)
Wikipedia - Rackets (sport) -- Indoor racquet sport
Wikipedia - Racket-tailed coquette -- Species of bird
Wikipedia - Rackett -- Renaissance predecessor of the bassoon
Wikipedia - Rackety Rax -- 1932 film
Wikipedia - Reymond de Montmorency -- English cricketer, golfer, and rackets player
Wikipedia - Roundnet -- Ball sport with racket and net
Wikipedia - Rubber Racketeers -- 1942 film by Harold Young
Wikipedia - Rufous-booted racket-tail -- Species of bird
Wikipedia - Sea Racketeers -- 1937 film by Hamilton MacFadden
Wikipedia - Sky Racket (film) -- 1937 film by Sam Katzman
Wikipedia - Sky Racket (video game) -- 2019 shooter game
Wikipedia - Smashing the Rackets -- 1938 film by Lew Landers
Wikipedia - Square brackets
Wikipedia - Squash Doubles -- Type of racket sport gameplay
Wikipedia - Table tennis rubber -- Rubber used as covering on a table tennis racket
Wikipedia - Table tennis -- Racket sport
Wikipedia - Tennis -- Ball sport with racket and net
Wikipedia - The Big Racket -- 1976 film
Wikipedia - The Emperor Waltz -- 1948 film by Charles Brackett, Billy Wilder
Wikipedia - The Gold Racket -- 1937 film directed by Louis J. Gasnier
Wikipedia - The Love Racket -- 1929 film
Wikipedia - The Racket (1928 film) -- 1928 film
Wikipedia - The Racketeer -- 1929 film
Wikipedia - The Racket Man -- 1944 film
Wikipedia - The Woman Racket -- 1930 film
Wikipedia - Thomas Rackett
Wikipedia - Trial of the Nine Trey Gangsters -- American Criminal Case Alleging Racketeering, rape, Drug Distribution, Weapons, And Conspiracy To Commit Murder
Wikipedia - War Is a Racket -- Speech and short book by Smedley D. Butler
Wikipedia - White-booted racket-tail -- Species of bird
Leigh Brackett ::: Born: December 7, 1915; Died: March 17, 1978; Occupation: Writer;
https://www.goodreads.com/book/show/12468024-war-is-a-racket-with-the-war-prayer-and-the-complaint-of-peace
https://www.goodreads.com/book/show/13013396-war-is-a-racket
https://www.goodreads.com/book/show/13082712-podioracket-presents---glimpses
https://www.goodreads.com/book/show/13573236.The_Racketeer
https://www.goodreads.com/book/show/13573236-the-racketeer
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https://www.goodreads.com/book/show/198259.War_is_a_Racket
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https://www.goodreads.com/book/show/2465085.The_Best_of_Leigh_Brackett
https://www.goodreads.com/book/show/26035267-racket
https://www.goodreads.com/book/show/27277137-war-is-a-racket
https://www.goodreads.com/book/show/27394323-war-is-a-racket
https://www.goodreads.com/book/show/32075490-our-little-racket
https://www.goodreads.com/book/show/35796027-the-boyfriend-bracket
https://www.goodreads.com/author/show/15430224.Katherine_Brackett
https://www.goodreads.com/author/show/16281405.Lindsey_P_Brackett
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https://www.goodreads.com/author/show/5262184.Jeff_Brackett
https://www.goodreads.com/author/show/6477744.Marc_Brackett
Goodreads author - Leigh_Brackett
https://tvtropes.org/pmwiki/pmwiki.php/Creator/LeighBrackett
https://tvtropes.org/pmwiki/pmwiki.php/Film/RacketGirls
https://tvtropes.org/pmwiki/pmwiki.php/Film/TheRacket
https://tvtropes.org/pmwiki/pmwiki.php/Main/MonsterProtectionRacket
https://tvtropes.org/pmwiki/pmwiki.php/Main/ProtectionRacket
https://tvtropes.org/pmwiki/pmwiki.php/Music/Colonopenbracket
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/BracketedBackslash
https://en.wikiquote.org/wiki/Anna_Brackett
https://en.wikiquote.org/wiki/Anna_C._Brackett
https://en.wikiquote.org/wiki/Carola_Rackete
https://en.wikiquote.org/wiki/Joseph_Brackett
https://en.wikiquote.org/wiki/Leigh_Brackett
https://en.wikiquote.org/wiki/Thomas_Brackett_Reed
In & Out(1997) - Life is sweet for high-school English teacher and sports coach Howard Brackett (Kevin Kline); he's still living where he grew up, he has a good relationship with his father (Wilford Brimley) and mother (Debbie Reynolds), he's respected by his community, and he's about to marry Emily (Joan Cusack), h...
Liberty Heights(1999) - In the fall of 1954 the Kurtzmans, a Jewish family, live in Forest Park, a suburban neighborhood on the northwest outskirts of Baltimore. At the beginning of the film, Nate, the father, runs a burlesque theatre, and engages in a community numbers racket. His wife Ada stays home and takes care of the...
Bushwhacked(1995) - Poor Max Grabelski doesn't have any luck at all. What little he had runs out when local racketeers set the bungling delivery man up to take the fall for their money-laundering schemes. Sure enough, when the government agents arrive, he is found holding a package filled with loot. Not only that, but...
Book of Numbers(1973) - Two waiters in Depression-era Arkansas get involved in the numbers racket.
The Private Files Of J. Edgar Hoover(1977) - The story of the late J. Edgar Hoover, who was head of the FBI from 1924-1972. The film follows Hoover from his racket-busting days through his reign under eight U.S. presidents.
Sweet Jesus, Preacherman(1973) - A Black hit man poses as a Baptist preacher in a ghetto church. He decides to take over the local rackets.
Racket Girls(1951) - A money launderer uses women's wrestling as a front for his illegal activities, but earns the enmity of a powerful mobster.
The Undertaker And His Pals(1966) - An undertaker and his two friends, who are restaurant owners, drum up business by going out on the town and killing people; the restaurant owners use parts of the bodies for their menu, and the undertaker gets paid by the families to bury the remainder. Their racket goes awry when 2 detectives suspe...
Bullets Or Ballots(1936) - After Police Captain Dan McLaren becomes police commissioner former detective Johnny Blake knocks him down convincing rackets boss Al Kruger that Blake is sincere in his effort to join the mob. "Buggs" Fenner thinks Blake is a police agent.
Rio Lobo(1970) - This film was the last film directed by Howard Hawks, from a script by Leigh Brackett. Starring John Wayne, Jorge Rivero, Jennifer O'Neill, Christopher Mitchum, Jack Elam, Victor French, Susana Dosamantes, David Huddleston, Jim Davis, and George Plimpton.
A Foreign Affair (1948) ::: 7.3/10 -- Approved | 1h 56min | Comedy, Drama, Romance | 20 August 1948 (USA) -- In occupied Berlin, an army captain is torn between an ex-Nazi caf singer and the U.S. congresswoman investigating her. Director: Billy Wilder Writers: Charles Brackett (screenplay), Billy Wilder (screenplay) | 3 more
Bluebeard's Eighth Wife (1938) ::: 7.3/10 -- Passed | 1h 25min | Comedy, Romance | 25 March 1938 (USA) -- After learning her multi-millionaire fianc has already been married seven times, the daughter of a penniless marquis decides to tame him. Director: Ernst Lubitsch Writers: Charles Brackett (screenplay), Billy Wilder (screenplay) | 2 more credits Stars:
Force of Evil (1948) ::: 7.3/10 -- Passed | 1h 19min | Crime, Drama, Film-Noir | March 1949 (USA) -- An unethical lawyer, with an older brother he wants to help, becomes a partner with a client in the numbers racket. Director: Abraham Polonsky Writers: Abraham Polonsky (screenplay), Ira Wolfert (screenplay) | 1 more credit Stars:
Gotti (1996) ::: 7.3/10 -- R | 1h 57min | Biography, Crime, Drama | TV Movie 17 August 1996 -- John Gotti rises to head the powerful Gambino crime family before being convicted in 1992 of racketeering and murder. Director: Robert Harmon Writers: Jerry Capeci (book), Gene Mustain (book) | 1 more credit Stars:
Halloween II (1981) ::: 6.5/10 -- R | 1h 32min | Horror | 30 October 1981 (USA) -- While Sheriff Brackett and Dr. Loomis hunt for Michael Myers, a traumatized Laurie is rushed to hospital, and the serial killer is not far behind her. Director: Rick Rosenthal Writers:
Journey to the Center of the Earth (1959) ::: 7.0/10 -- Approved | 2h 9min | Adventure, Family, Fantasy | December 1959 (UK) -- An Edinburgh professor and assorted colleagues follow an explorer's trail down an extinct Icelandic volcano to the earth's center. Director: Henry Levin Writers: Walter Reisch (screenplay), Charles Brackett (screenplay) | 1 more
Midnight (1939) ::: 7.9/10 -- Not Rated | 1h 34min | Comedy, Romance | 24 March 1939 (USA) -- A chorus girl stranded in Paris is set up by a millionaire to break up his wife's affair with another man, while being romantically pursued by a cab driver. Director: Mitchell Leisen Writers: Charles Brackett (screenplay), Billy Wilder (screenplay) | 2 more credits
Niagara (1953) ::: 7.0/10 -- Not Rated | 1h 32min | Film-Noir, Thriller | February 1953 (USA) -- As two couples are visiting Niagara Falls, tensions between one wife and her husband reach the level of murder. Director: Henry Hathaway Writers: Charles Brackett, Walter Reisch | 1 more credit
Ninotchka (1939) ::: 7.9/10 -- Not Rated | 1h 50min | Comedy, Romance | 23 November 1939 (USA) -- A stern Russian woman sent to Paris on official business finds herself attracted to a man who represents everything she is supposed to detest. Director: Ernst Lubitsch Writers: Charles Brackett (screen play), Billy Wilder (screen play) | 2 more
Rio Lobo (1970) ::: 6.8/10 -- G | 1h 54min | Adventure, Romance, War | 18 December 1970 (USA) -- After the Civil War, Cord McNally searches for the traitor whose treachery caused the defeat of McNally's unit and the loss of a close friend. Director: Howard Hawks Writers: Burton Wohl (screenplay), Leigh Brackett (screenplay) | 1 more credit Stars:
Robin and the 7 Hoods (1964) ::: 6.5/10 -- Approved | 2h 3min | Comedy, Crime, Musical | 24 June 1964 (USA) -- In Prohibition-era Chicago, two rival gangs compete for control of the city's rackets. Director: Gordon Douglas Writer: David R. Schwartz
Shadow of the Thin Man (1941) ::: 7.3/10 -- Passed | 1h 37min | Comedy, Crime, Mystery | November 1941 (USA) -- Nick and Nora are at their wisecracking best as they investigate murder and racketeering at a local race track. Director: W.S. Van Dyke (as Maj. W.S. Van Dyke II) Writers: Irving Brecher (screen play), Harry Kurnitz (screen play) | 2 more
Sunset Blvd. (1950) ::: 8.4/10 -- Passed | 1h 50min | Drama, Film-Noir | 29 September 1950 (Australia) -- A screenwriter develops a dangerous relationship with a faded film star determined to make a triumphant return. Director: Billy Wilder Writers: Charles Brackett, Billy Wilder | 1 more credit
The Long Goodbye (1973) ::: 7.6/10 -- R | 1h 52min | Comedy, Crime, Drama | 8 March 1973 (USA) -- Private investigator Philip Marlowe helps a friend out of a jam, but in doing so gets implicated in his wife's murder. Director: Robert Altman Writers: Leigh Brackett (screenplay), Raymond Chandler (novel) Stars:
The Lost Weekend (1945) ::: 7.9/10 -- Passed | 1h 41min | Drama, Film-Noir | January 1946 (USA) -- The desperate life of a chronic alcoholic is followed through a four-day drinking bout. Director: Billy Wilder Writers: Charles R. Jackson (from the novel by), Charles Brackett (screen play)
The Vow ::: TV-MA | 1h | Documentary, Crime | TV Series (2020 ) -- A look at the experiences of the members of the NXIVM, an organization and sex cult who made headlines for being charged with sex trafficking and racketeering conspiracy. Stars:
Titanic (1953) ::: 7.0/10 -- Not Rated | 1h 38min | Drama, History, Romance | 13 July 1953 (UK) -- An unhappily married couple struggle to deal with their problems while on board the ill-fated ship. Director: Jean Negulesco Writers: Charles Brackett, Walter Reisch | 1 more credit Stars:
https://badminton.fandom.com/wiki/Rackets
https://camplazlo.fandom.com/wiki/Turn_Off_That_Racket!_You're_Driving_Me_Crazy!
https://halloweenmovie.fandom.com/wiki/Leigh_Brackett
https://how-i-met-your-mother.fandom.com/wiki/The_Bracket
https://marvel.fandom.com/hu/wiki/Sablon:CloseBrackets
https://marvel.fandom.com/hu/wiki/Sablon:OpenBrackets
https://memory-alpha.fandom.com/wiki/Brackett
https://memory-alpha.fandom.com/wiki/Brackett_(Ensign)
https://memory-alpha.fandom.com/wiki/Bracketville_Spaceport
https://memory-alpha.fandom.com/wiki/Filter_bracket
https://memory-alpha.fandom.com/wiki/Racket
https://memory-alpha.fandom.com/wiki/Tennis_racket
https://peel.fandom.com/wiki/Turn_That_Racket_Down
https://starwars.fandom.com/wiki/Leigh_Brackett
https://vim.fandom.com/wiki/Brackets_and_parentheses_in_Perl
https://vim.fandom.com/wiki/Brackets_and_parentheses_in_Perl?printable=yes
https://vim.fandom.com/wiki/Brackets_and_parentheses_in_Perl?useskin=monobook
Burn Up Excess -- -- Magic Bus -- 13 eps -- Original -- Action Adventure Comedy Ecchi Police Sci-Fi Shounen -- Burn Up Excess Burn Up Excess -- Follows the exploits of Team Warrior, a special anti-terror wing of the Neo-Tokyo Police force. Team Warrior is comprised of the habitually broke Rio, gun-crazy Maya, computer specialist Lillica, tech-expert Nanvel, piliot/voyeur Yuji, and is led by the enigmatic Maki. The team faces a number of missions, ranging from bodyguard duty, breaking up robbery and arms rackets, and providing security for a very powerful tank. Rio and company continually thwart the terrorist aims of Ruby, an operative for a shadowy cabal of powerful men. Before the final showdown, the circumstances behind the formation of Team Warrior, how the precocious Rio came to join it, and Maki's painful past will be revealed. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- TV - Dec 12, 1997 -- 9,423 6.54
https://commons.wikimedia.org/wiki/File:20._Spar_-_Huisje_uit_Neurenberg_-_Racket_(uit-_La_Gamme_d'Amour),_James_Ensor,_Mu.ZEE_Oostende,_SM001681.jpg
2016 Racket Club Open Doubles
2016 Racket Club Open Singles
Anna Brackett
Autobracketing
Bailin bracket
Bangladesh Squash Racket Federation
Blue-crowned racket-tail
Blue-headed racket-tail
Blue-winged racket-tail
Booted racket-tail
Bottom bracket
Bracket
Bracket (architecture)
Bracket (band)
Bracket buster
Bracketing
Bracketing (phenomenology)
Bracket matching
Bracketology
Bracket polynomial
Bracket racing
Bracket ring
Brackets (text editor)
Brackett
Brackett's Minnesota Cavalry Battalion
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Brackett Field
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Bracket (tournament)
Brackettville, Texas
Brackett, Wisconsin
Bulge bracket
Buru racket-tail
Carola Rackete
Charles Brackett
Clairy Browne & the Bangin' Rackettes
CorlissBrackett House
Courant bracket
Customs racketeering
Edgar T. Brackett
Edward A. Brackett House
Edward Augustus Brackett
Elizabeth Brackett
Frank Parkhurst Brackett
Frederick Sumner Brackett
FrlicherNijenhuis bracket
Golden-mantled racket-tail
Greater racket-tailed drongo
Green racket-tail
Hinge and Bracket
Income bracket
Iverson bracket
James Stout (rackets)
John Crackett
John Q. A. Brackett
Joseph Brackett
Lesser racket-tailed drongo
Lie bracket of vector fields
List of racket sports
Love Is a Racket
Macaulay brackets
Madame Racketeer
Marc Brackett
Math symbol anglebracket
Math symbol fencedbrackets
Math symbol squarebracket
Mindanao racket-tail
Mindoro racket-tail
Montane racket-tail
Nijenhuis bracket
NijenhuisRichardson bracket
Peruvian racket-tail
Phylogenetic bracketing
Poisson bracket
Protection racket
Racket
Racket Attack
Racketeer Influenced and Corrupt Organizations Act
Racketeering
Racket (programming language)
Rackets at the 1908 Summer Olympics
Rackets at the 1908 Summer Olympics Men's doubles
Rackets at the 1908 Summer Olympics Men's singles
Racket (sports equipment)
Rackets (sport)
Rackett
Racket-tail
Racket-tailed coquette
Racket-tailed roller
Racket-tailed treepie
RankinCohen bracket
Rebracketing
Riemannian metric and Lie bracket in computational anatomy
Rufous-booted racket-tail
SchoutenNijenhuis bracket
Self-ligating bracket
Senator Brackett
Sky Racket (film)
Sky Racket (video game)
Squash Rackets Federation of India
Table tennis racket
Tax bracket
Tennis and Rackets Association
Tennis racket theorem
The Big Racket
The Racket
The Racket (1928 film)
The Racket (1951 film)
The Racket (book)
The Racketeer (novel)
The Racket Man
The Racket (play)
The Racket (radio program)
The Woman Racket
Thomas Brackett Reed
Thomas Rackett
Up the Bracket
Up the Bracket (song)
User:BracketBot/inform
USS Brackett
Walter M. Brackett
War Is a Racket
White-booted racket-tail
Yellow-breasted racket-tail


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