If coarseness is abandoned, subtlety assumed,
subtlety and grossness both lack permanence.
So why not grant that, in this way,
all things possess the character of transcience?
If the coarser aspect is none other than the pleasure,
It's clear that pleasure is itself impermanent
If you claim that what does not exist in ant sense
(Because it has no being) cannot manifest,
Although you have denied the birth of things
That did not previously exist, it's this that you're now saying.
But if results exist within their cause,
Those who eat their food consume their excrement.
And likewise with the money they would spend on clothing
Let them rather buy cotton grains to wear!
"But", you say,"the world is ignorant and blind.
For this is taught by 'those who know the truth."
This knowledge must be present in the worldly too! (!)
And if they have it, why do they not see?
If now you say that what the worldly see has no validity,
This means that what they clearly see is false.
"If", you ask,"there's no validity in valid knowledge,
It is not all that it assesses false?
And therefore it becomes untenable
To meditate on voidness, ultimate reality."
If there is no analysis,
There can be no grasping of nonexistence.
And so deceptive objects of whatever kind
Will also have a nonexistence equally deceptive.
When therefore in one's dream a child has died,
The state of mind that thinks it is no more
Supplants the thought that it is living still.
And yet both thoughts are equally deceptive.
Therefore as we see through such investigation,
Nothing is that does not have a cause;
And nothing is existent in its causes
Taken one by one or in aggregate,
Recognize that all the beings' flaws are unreal - mere confused and impermanent appearances, because actually the Buddha Nature is originally perfect.