58. It is as the mirage, and a false idea of something we know not what; and what can it be otherwise than an error, of which we have no idea or sense whatever?
59. I see my will also is not always the cause of my actions, because I find my eyes and the other organs of sense are employed in their respective functions, without the direction of my volition.
60. But the difference between our bodily and wilful acts is this, that the actions of the body done without the will of the mind are unattended with feeling of pain or pleasure unto us. (Therefore let all thy actions be spontaneous and indifferent in their nature, if thou shalt be free from pain or pleasure).
61. Hence let thy organs of sense perform their several actions, without your will of the same; and you will by this means evade all the pleasure and pain (of your success and disappointment).
62. It is in vain that you blend your will with your actions, (which are done of themselves by means of the body and mind); while the act of your will is attended with a grief similar to that of children, upon the breaking of the dolls of their handy work in play. (i.e., boys make toys in play, but cry at last to see them broken).
63. Your desires and their productions are the fac similes of your minds, and not different from them; just as the waves are composed of the same water from which they rise. Such is the case with the acts of will.
64. It is your own will that guides your hand to construct a prison for your confinement; as the silly silkworm is confined in the pod of its own making.
65. It is owing to your desires that you are exposed to the perils of death and disease, as it is the dim sightedness of the traveller over the mountainous spots that hurls him headlong into the deep cavern below.
66. It is your desire only, that is the chief cause of your being attached to one another in one place; as the thread passing through the holes of pearls, ties them together in a long string round the neck. (Every desire is a connecting link between man and man).
67. What is this desire, but the creation of your false imagination, for whatever you think to be good for yourself; (though it may not be so in reality); and no sooner you cease to take a fancy for anything, than your desire for it is cut off as by a knife.