[36] Karma is not born from conditions and by no means from non-conditions, for karma-formations are like an illusion, a city of gandharvas, and a mirage.
[37] Karma has klesas as its cause. [Being] klesas, the karma-formations are of impassioned nature (klesatmaka). A body has karma as its cause. So [all] three are empty of own-being.
[38] Without karma, no agent. Without these two, no result. Without these, no enjoyer. Therefore things are void.
[39] When — because the truth is seen — one correctly understands that karma is empty, karma does not arise. When [karma] is no more, what arises from karma arises no more.
[40] Just as when the Lord Tathagata magically projects an apparition and this apparition again projects another apparition-
[41] In that case the Tathagata’s apparition is empty (not to mention the apparition [created] by the apparition!). Both of them are but names, merely insignificant discriminations.
[42] Just so, the agent is like the apparition, and karma is like the apparition [created] by the apparition. By nature [they are] without significance: mere discriminations.
[43] If karma possessed own-being, there would be no nirvana nor deeds [of an] agent. If [karma] does not exist, the pleasant or unpleasant result created by karma does not exist.
[44] ’Is’ and ’is not’ and also ’is-is not’ have been stated by the Buddhas for a purpose. It is not easy to understand!
[45] If form is material (bhautika) in itself, it does not arise from the elements (bhuta). It is not derived from itself—It does not exist, doei it? —nor from anything else. Therefore it does hot exist [at all].
[46] The fouf [great elements] are not [found] in one [element], nor is oftt of them [found] in [any of] the four. How can form be established With the four great elements as [its] cause?
[47] Since it is hot conceivid directly, [it seems form does] not exist. But if [you maintain it to be conceived] through a mark, that mark, borh torn causes and conditions, does not exist. And it would fee illogical [if fOrrrt eOUld exlsl] Without fi mark.
[48] If mind could grasp form, it would grasp its own own-being. How could a [mind] that does not exist (since it is born from conditions) really conceive absence of form?
[49] Since one moment of mind cannot within [the very same] moment grasp a form born (as explained), how could it understand a past and a future form?
[50] Since color and shape never exist apart, they cannot be conceived apart. Is form not acknowledged to be one?
[51] The sense of sight is not inside the eye, not inside form, and not in between. [Therefore] an image depending upon form and eye is false.
[52] If the eye does not see itself, how can it see form? Therefore eye and form are without self. The same [is true for the] remaining sense-fields.
[53] Eye is empty of its own self [and] of another’s self. Form is also empty. Likewise [for the] remaining sense-fields.
[54] When one [sense-field] occurs simultaneously with contact, the others are empty. Empty does not depend upon nonempty, nor does non-empty depend upon empty.
[55] Having no [independent] fixed nature, the three [namely, indriya, visaya, and vijnana] cannot come into contact. Since there is no contact having this nature, feeling does not exist.
[56] Consciousness occurs in dependence on the internal and external sense-fields. Therefore consciousness is empty, like mirages and illusions.
[57] Since consciousness arises in dependence on a discernible object, the discernible does not exist [in itself]. Since [the conscious subject] does not exist without the discernible and consciousness, the conscious subject does not exist [by itself].
[58] [In a relative sense] everything is impermanent, but [in the absolute sense] nothing is permanent or impermanent. [If there] were things, they would be either permanent or impermanent. But how is that [possible]?
[59] Since the entities ’desire’, ’hatred’, and ’delusion’ arise through perverted views about pleasant and unpleasant, desire, hatred, and delusion do not exist by own-being.
[60] Since one [may] desire, hate, and be deluded regarding the very same [thing], [the passions] are created by discrimination. And that discrimination is nothing real.
[61] That which is imagined does not exist. Without an imagined object, how can there be imagination? Since the imagined and the imagination are born from conditions, [they are] sunyata.
[62] Through understanding the truth, ignorance, which arises from the four perverted views, does not exist. When this is no more, the karma-formations do not arise. The remaining [ten members vanish] likewise.
[63] The thing that arises in dependence upon this or that does not arise when that is absent. Being and non-being, composite and non-composite are at peace — this is nirvana.
[64] To imagine that things born through causes and conditions are real the Teacher calls ignorance. From that the twelve members arise.
[65] But when one has understood by seeing fully that things are empty, one is no longer deluded. Ignorance ceases, and the twelve spokes [of the wheel] come to a halt.
[66] Karma-formations are like the city of gandharvas, illusions, mirages, nets of hair, foam, bubbles, phantoms, dreams, and wheels made with a firebrand.
[67] Nothing exists by virtue of own-being, nor is there any non-being here. Being and non-being, born through causes and conditions, are empty.
[68] Since all things are empty of own-being, the incomparable Tathagata teaches dependent co-origination regarding things.
[69] The ultimate meaning consists in that! The perfect Buddhas, the Bhagavats, have [only] conceived the entire multiplicity in reliance upon worldly convention.
[70] The worldly norms [dharmas] are not violated. In reality [the Tathagata] has not taught the Dharma. Not understanding the Tathagata’s words, [fools] fear this spotless discourse.
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