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

XXIII.1. It is said that desire (raga), hate, and delusion are derived from mental fabrication (samkalpa),
Because they come into existence presupposing errors as to what is salutary and un-salutary.

XXIII.2. Those things which come into existence presupposing errors as to what is salutary and un-salutary
Do not exist by their own nature (svabhava); therefore the impurities (klesa) do not exist in reality.

XXIII.3. The existence or non-existence of the individual self (atma) is not proved at all.
Without that individual self, how can the existence or non-existence of the impurities be proved?

XXIII.4. For impurities exist of somebody, and that person is not proved at all.
Is it not so that without someone the impurities do not exist of anybody?

XXIII.5. In reference to the view of having a body of one’s own, the impurities do not exist in what is made impure according to the five-fold manner.
In reference to the view of having a body of one’s own, that which is made impure does not exist in the impurities according to the five-fold manner.

XXIII.6. The errors as to what is salutary and non-salutary do not exist as self-existent entities (svabhavatas)
Depending on which errors as to what is salutary and non-salutary are then impurities?

XXIII.7. Form, sound, taste, touch, smell, and the dharmas: this six-fold
Substance (vastu) of desire, hate, and delusion is imagined.

XXIII.8. Form, sound, taste, touch, smell, and the dharmas are
Merely the form of a fairy castle, like a mirage, a dream.

XXIII.9. How will “that which is salutary” or “that which is non-salutary” come into existence
In a formation of a magical man, or in things like a reflection?

XXIII.10. We submit that there is no non-salutary thing unrelated to a salutary thing.
And in turn depending on which, there is a salutary thing; therefore, a salutary thing does not obtain.

XXIII.11. We submit that there is no salutary thing unrelated to a non-salutary thing,
And in turn depending on which, there is a non-salutary thing; therefore a non-salutary thing does not obtain.

XXIII.12.
If “what is salutary” does not exist, how will there be desire for it?
And if “what is non-salutary” does not exist, how will there be hatred for it?

XXIII.13. Even if the notion “What is permanent is in something impermanent” is in error,
How can this notion be in error since “what is impermanent” does not exist in emptiness?

XXIII.14. Even if the notion “what is permanent is in something impermanent” is in error,
Is not then the notion concerning emptiness, i.e., that it is impermanent, in error?

XXIII.15. That by which a notion is formed, the notion, those who have notions, and that which is grasped in the notion:
All have ceased; therefore, the notion does not exist.

XXIII.16. If a notion is not existing either as false or true,
Whose is the error? Whose is the non-error?

XXIII.17. Nor do errors of someone who has erred come into existence.
Nor do errors of someone who has not erred come into existence.

XXIII.18. And errors of someone who is at present in error do not come into existence.
Now you examine of whom do errors really come into existence!

XXIII.19. How in all the world will errors which have not originated come into existence?
And if errors are not originated, how can there be someone involved in error?

XXIII.20. Since no being is produced by itself, nor by something different,
Nor by itself and something different at the same time, how can there be someone involved in error?

XXIII.21. If the individual self, “what is pure,” “what is eternal,” and happiness really exist,
Then the individual self, “what is pure,” “what is eternal,” and happiness are not errors.

XXIII.22. But if individual self, “what is pure,” “what is eternal,” and happiness do not exist,
Then non-individual self, “what is impure,” “what is impermanent” and sorrow (dukkha) do not exist.

XXIII.23. From the cessation of error ignorance ceases;
When ignorance has ceased, conditioning forces (samskara) and everything else cease.

XXIII.24. If any kind of self-existent impurities belong to somebody,
How in all the world would they be eliminated? Who can eliminate that which is self-existent?

XXIII.25. If any kind of self-existent impurities do not belong to somebody,
How in all the world would they be eliminated? Who can eliminate that which is non-self-existent?

Source: Orientalia