[1] Though the Buddhas have spoken of duration, origination, destruction, being, non-being, low, moderate, and excellent by force of worldly convention, [they] have not done [so] in an absolute sense.
[2] Designations are without significance, for self, non-self, and self-non-self do not exist. [For] like nirvana, all expressible things are empty (sunya) of own-being.
[3] Since all things altogether lack substance — either in causes or conditions, [in their] totality, or separately — they are empty.
[4] Being does not arise, since it exists. Non-being does not arise, since it does not exist. Being and non-being [together] do not arise, due to [their] heterogeneity. Consequently they do not endure or vanish.
[5] That which has been born cannot be born, nor can that which is unborn be born. What is being born now, being [partly] born, [partly] unborn, cannot be born either.
[6] A cause has an effect when there is an effect, but when there is no [effect] the [cause] amounts to no cause. It is inconsistent that [the effect] neither exists nor does not exist. It is illogical that [the cause is active] in the three times.
[7] Without one, there are not many. Without many, one is not possible. Whatever arises dependently is indeterminable.
[8] The twelve dependently arising members, which result in suffering, are unborn. They are possible neither in one mind nor in many.
[9] Permanent is not, impermanent is not, not-self is not, self is not, impure is not, pure is not, pleasure is not, and suffering is not. Therefore the perverted views do not exist.
[10] Without these, ignorance based on the four bad views is not possible. Without this [ignorance], the formative forces do not arise. The same [is true] for the [ten] remaining [dependently arising members].
[11] Ignorance does not occur without the formative forces [and] without it the formative forces do not arise. Caused by one another, they are not established by own-being.
[12] How can that which is not established by own-being create others? Conditions established by others cannot create others.
[13] A father is not a son, a son is not a father. Neither exists except in correlation with the other. Nor are they simultaneous. Likewise for the twelve members.
[14] Just as pleasure and pain depending on an object in a dream do not have [a real] object, so neither that which arises dependently nor that which it arises in dependence on exists.
[15] Opponent: If things do not exist by own-being, then low, moderate, and excellent and the manifold world are not established and cannot be established, even through a cause.
[16] Reply: If own-being were established, dependently arising things would not occur. If [they were] unconditioned, how could own-being be lacking? True being also does not vanish.
[17] How can the non-existing have own-being, other-being, or non-being? Consequently, own-being, other-being, and non-being [result from] perverted views.
[18] Opponent: If things were empty, origination and cessation would not occur. That which is empty of own-being: How does it arise and how does it cease?
[19] Reply: Being and non-being are not simultaneous. Without non-being, no being. Being and non-being would always be. There is no being independent of non-being.
[20] Without being there is no non-being. [Being] neither arises from itself nor from [something] else. This being so, this [being] does not exist: So there is no being, and [therefore] no non-being.
[21] If there is being there is permanence; if there is non-being there is necessarily annihilation. When there is being, these two [dogmas] occur. Therefore [one should] not accept being.
[22] Opponent: These [dogmas] do not occur due to continuity: Things cease after having caused [an effect]. Reply: As before [see v. 19], this [continuity] is unestablished. It also follows that the continuity would be interrupted.
[23] Opponent: [No!] The Buddha’s teaching of the path aims at showing origination and cessation, not sunyata! Reply: To experience the two as mutually exclusive is a mistake.
[24] Opponent: If there is no origination and cessation, then to the cessation of what is nirvana due? Reply: Is not liberation this: that by nature nothing arises and ceases?
[25] If nirvana [resulted] from cessation, [then there would be] destruction. If the contrary, [there would be] permanence. Therefore it is not logical that nirvana is being or non-being.
[26] If a definite cessation did abide, it would be independent of being. It does not exist without being, nor does it exist without non-being.
[27] The marked is established through a mark different from the marked; it is not established by itself. Nor are the [two] established by each other, [since what is] not established cannot establish the not-established.
[28] In this [way], cause, effect, feeling, feeler, and so forth, the seer, the visible, and so forth — whatever may be — all are explained, without exception.
[29] The three times do not exist (substantially) since they are unfixed and are mutually established, since they change [and] are not self-established, [and] since there is no being. They are merely discriminations.
[30] Since the three marks of the conditioned — origination, duration, and cessation — do not exist, there is not the slightest conditioned or unconditioned [phenomenon].
[31] The non-destroyed does not cease, nor does the destroyed. The abiding does not abide, nor does the non-abiding. The born is not born, nor is the unborn.
[32] Composite and non-composite are not many [and] not one; are not being [and] are not non-being; are not being-non-being. All [possibilities] are comprised within these limits.
[33] Opponent: The Bhagavat, the Teacher, has spoken of karma’s duration, of karma’s nature, and of karma’s result, and also of the personal karma of living beings and of the non-destruction of karma.
[34] Reply: Karma is said to lack own-being. [Karma] that is not born is not destroyed. From that again I-making is born. But the belief that creates it is due to discrimination.
[35] If karma had own-being the body created by it would be permanent. So karma would not result in suffering and would therefore be substantial.
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