All dharmas have no master and no agent (kartṛ)

Original text of the Sutra on the Ten Wholesome Karmic Paths Spoken by the Buddha: 诸法集起。毕竟无主。无我我所。虽各随业。所现不同。而实于中。无有作者。故一切法。皆不思议。自性如幻。

Explanation: The accumulation and arising of all dharmas in the world ultimately has no sovereign, no master, and there is no nature of self nor nature of what belongs to self. Although these dharmas each arise in accordance with their own different karmic seeds and karmic conditions, the dharma-marks that manifest are different. Yet in the process of these dharmas arising and ceasing, there is truly no maker; therefore all these dharmas are inconceivable, and the self-nature of dharmas is like an illusion.

The gathering of dharmas means that karmic actions are collected together, forming karmic seeds; after the karmic seeds mature, with the assistance of karmic conditions, the various dharmas are born. Yet the birth of dharmas has no one acting as sovereign within it, controlling the arising, abiding, changing, and ceasing of dharmas—there is no controller. These dharmas have no nature of self; they are selfless, and they do not belong to self. For example, in the arising of the aggregate of form, who caused the aggregate of form to arise? The tathāgatagarbha has no mental activity of gathering and does not govern the aggregate of form; the manas is also illusory and does not govern the aggregate of form; the karmic seeds and karmic conditions are also illusory and have no mind that gathers—yet the aggregate of form inexplicably appears. Is the aggregate of form the self? It is not the self, because it has no autonomy; it is empty. Does the aggregate of form belong to the self? It does not belong to the self either, because it is empty. The aggregates of feeling, perception, formations, and consciousness are all like this, and so are the six sense bases, the six sense objects, and the six consciousnesses.

Although beings A, B, C, and D all appear in the cycle of the six realms in accordance with their own karmic actions and karmic seeds, the appearance and identity, status, merit, lineage, and so forth that they manifest are each different. Yet truly within these manifest appearances there is no maker—no one has fabricated the appearances of beings' cycles through the six realms. Therefore, A's appearance of heaven is inconceivable; the self-nature of the heavenly appearance is illusory and transformed, with no substantial deva. B's human appearance is inconceivable; the self-nature of the human appearance is illusory and transformed, with no substantial human. C's hell appearance and D's hungry ghost appearance are both like this—inconceivable, illusory and transformed in self-nature, with no substance.

Understanding these dharmas with the mind consciousness may not be too difficult, but the mind consciousness can only grasp a rough picture and does not know the inner details; that is to say, the mind consciousness cannot know the specific causes and the specific workings of the dharmas. It is like looking at flowers through the fog—blurry and indistinct. Only by using the manas to deliberate deeply within meditative concentration (samādhi) can one awaken thoroughly to them, beholding every detail completely without remainder, knowing why things are so. From then on, one has personally realized the dharma, penetrating to the very source of the dharma, and will never again look at flowers through the fog or scratch an itch through a boot. For any dharma, the more the manas deliberates, the more interesting it becomes, the more one wants to investigate it clearly, the more wisdom one has, and the deeper one's meditative concentration becomes; the whole person becomes enraptured—this is the joy of exploring the truth. Abandon the mind consciousness's shallow understanding and learn the manas's deep deliberation, and you will have more and more wisdom; your thinking and logic will become clearer and clearer, you will become ever more composed and wise, and all difficult problems will no longer be difficult—they will all be readily resolved.