Fundamental Verses on the Middle Way (XVII) — by Nagarjuna

XVII.1. The state of mind, which is self-disciplined, being favorably disposed toward others,
And friendship: that is the dharma; that is the seed for the fruit now and after death.

XVII.2. The most perceptive seer Buddha has said that there is action (karma) as volition and as a result of having willed.
The variety of acts of that action has been explained in many ways.

XVII.3. Thus, that action which is called “volition”: that is considered by tradition as mental;
But that action which is a result of having willed: that is considered by tradition as physical or verbal.

XVII.4. Sound, gesture and that which does not rest which is considered as unknown,
Also the other unknown which is considered to be at rest;

XVII.5. That which is pure as a result of enjoyment, that which is impure as a result of enjoyment,
And volition: these seven basic elements (dharma) are considered by the tradition as the modes of action.

XVII.6. If an action exists by enduring to the time of its fulfillment, that action would be eternal.
If an action were stopped—being stopped, what will it produce?

XVII.7. There is fruit (phala) when a process, a sprout, etc., starts from a seed;
But without a seed that process does not proceed.

XVII.8. Inasmuch as the process is dependent on a seed and the fruit is produced from the process,
The fruit, presupposing the seed, neither comes to an end nor is eternal.

XVII.9. There is a product (phala) when a mental process starts from a thoughts;
But without a thought that process does not proceed.

XVII.10. Inasmuch as the process is dependent on a thought and the product (phala) is produced from the process,
The product, presupposing the thought, neither comes to an end nor is eternal.

XVII.11. The ten pure “paths of action” are means for realizing the dharma.
And the five qualities of desired objects i.e., desire to know the form, sound, odor, taste, and touch of existence are fruits (phala) of the dharma both now and after death.

XVII.12. There would be many great mistakes if that explanation were accepted.
Therefore, that explanation is not possible.

XVII.13. In rebuttal I will explain the interpretation which can be made to fit the facts,
That which is followed by the Buddha, the self-sufficient enlightened ones (Pratyekabuddha) and the disciples of Buddha.

XVII.14. As “that which is imperishable” is like a credit on an account statement, so an action (karma) is like a debt.
The imperishable is of four kinds in its elements (dhatu), desire, form, non-form, and pure; in its essential nature it cannot be analyzed.

XVII.15. An imperishable force is not destroyed qua destruction; rather it is destroyed according to spiritual discipline.
Therefore, the fruit of actions originates by the imperishable force.

XVII.16. If the imperishable force were that which is destroyed by usual destruction or by transference of action,
Fallacies like the destruction of action would logically result.

XVII.17. At the moment of transition that imperishable force
Of all identical and different actions belonging to the same element (dhatu) originates.

XVII.18. That imperishable force is the dharma, having arisen by one action after another in visible existence;
And it remains constant even in the development of all bifurcating action.

XVII.19. That imperishable force is destroyed by death and by avoiding the product (phala).
There the difference is characterized as impure and pure.

XVII.20. “Emptiness,” “no annihilation,” existence-in-flux, “non-eternity,”
And the imperishable reality of action: such was the teaching taught by the Buddha.
Nargarjuna refutes the above arguments:

XVII.21. Why does the action not originate?
Because it is without self-existence.
Since it does not originate, it does not perish.

XVII.22. If an action did exist as a self-existent thing, without a doubt, it would be eternal.
An action would be an un-produced thing; certainly, there is no eternal thing which is produced.

XVII.23. If the action were not produced, then there could be the fear attaining something from “something not produced”;
Then the opposite to a saintly discipline would follow as a fallacy.

XVII.24. Then, undoubtedly, all daily affairs would be precluded.
And even the distinction between saints and sinners is not possible.

XVII.25. Then an act whose development had taken place would develop again,
If an act, because it persists, exists through its own nature.

XVII.26. An action is that whose “self” (atman) is desire, and the desires do not really exist.
If these desires do not really exist, how would the action really exist?

XVII.27. Action and desire are declared to be the conditioning cause of the body.
If action and desire are empty, what need one say about “body”?

XVII.28. An opponent tries to establish an identifiable entity by saying:
The man shrouded in ignorance, and chained by craving (trsna)
Is one who seeks enjoyment. He is not different from the one who acts, nor identical to it.

XVII.29. Nargarjuna answers:
Since action is not “originated presupposing the conditions” nor fails to arise from presupposing the conditions, There is no one acting.

XVII.30. If there is no action, how could there be one who acts and the product of action?
And if there is no product, how can there be an enjoyer of the product?

XVII.31. Just as a teacher, by his magical power, formed a magical form,
And this magical form formed again another magical form—

XVII.32. Just so the “one who forms” is himself being formed magically; and the act performed by him
Is like a magical form being magically formed by another magical form.

XVII.33. Desires, actions, bodies, producers, and products
Are like a fairy castle, resembling a mirage, a dream.

Source: Orientalia