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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Nāgārjuna: Mūlamadhyamakakārikā
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapters I-V
Click to Expand/Collapse OptionChapters VI-X
Click to Expand/Collapse OptionChapters XI-XV
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  ātmasaṃyamakaṃ cetaḥ parānugrāhakaṃ ca yat |
maitraṃ sa dharamas tad bījaṃ phalasya pretya ceha ca || 1 || 
中論觀業品第十七(三十三偈)  人能降伏心 利益於眾生
是名為慈善 二世果報種 
  bdag nyid legs par sdom pa dang | | gzhan la phan ’dogs byams sems gang | |
de chos de ni ’di gzhan du | | ’bras bu dag gi sa bon yin | | 
[Chapter] 17: An Analysis of Action (karma) and Its Product (phala) (action and its results)  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. 
Investigation of Actions and Fruits  Restraining oneself well and loving thoughts that benefit others are the Dharma which is the seed of fruits here and elsewhere. 
   
(20) ＊中論 觀業品第十七 三十三偈  (21)問曰。汝雖種種破諸法。而業決定有。能令(22)一切衆生受果報。如經説。一切衆生皆隨(23)業而生。惡者入地獄。修福者生天。行道者(24)得涅槃。是故一切法不應空。所謂業者(25)人能降伏心 利益於衆生(26)是名爲慈善 二世果報種(27)人有三毒。爲惱他故生行。善者先自滅(28)惡。是故説降伏其心利益他人。利益他(29)者。行布施持戒忍辱等不惱衆生。是名利(21c1)益他。亦名慈善福徳。亦名今世後世樂果種(2)子。 
   
   
   
cetanā cetayitvā ca karmoktaṃ paramarṣiṇā |
tasyānekavidho bhedaḥ karmaṇaḥ parikīrtitaḥ || 2 || 
大聖說二業 思與從思生
是業別相中 種種分別說 
drang srong mchog gis las (3)rnams ni | | sems pa dang ni bsam par gsungs | |
las de bdag gi bye brag ni | | rnams pa du mar yongs su bsgrags | | 
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. 
The great sage has taught all actions to be intention and what is intended. The specifics of those actions are well known to be of many kinds. 
 
復次(3)大聖説二業 思與從思生(4)是業別相中 種種分別説(5)大聖略説業有二種。一者思。二者從思生。(6)是二業如阿毘曇中廣説。 
 
 
 
tatra yac cetanety uktaṃ karma tan mānasaṃ smṛtam |
cetayitvā ca yat tūktaṃ tat tu kāyikavācikam || 3 || 
佛所說思者 所謂意業是
所從思生者 即是身口業 
de la las gang sems pa zhes | | gsungs pa de ni yi kyir ’dod | |
bsams pa zhes ni gang gsungs pa | | de ni lus dang ngag gir yin | | 
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. 
In this respect action spoken of as “intention” is regarded as being that of mind. That spoken of as “what is intended” is regarded as being that of body and speech. 
 
(7)佛所説思者 所謂意業是(8)所從思生者 即是身口業(9)思是心數法。諸心數法中能發起有所作故(10)名業。因是思故起外身口業。雖因餘心心(11)數法有所作。但思爲所作本。故説思爲業。 
 
 
 
vāgviṣpando ’viratayo yāś cāvijñaptisaṃjñitāḥ |
avijñaptaya evānyāḥ smṛtā viratayas tathā || 4 || 
身業及口業 作與無作業
如是四事中 亦善亦不善 
(4)ngag dang bskyod dang mi spong ba’i | | rnam rig byed min zhes bya gang | |
spong ba’i rnam rig byed min pa | | gzhan dag kyang ni de bzhin ’dod | | 
4. Sound (1), gesture (2) and that which does not rest which is considered as unknown (3),
Also the other unknown which is considered to be at rest (4); 
Whatever (1) speech and (2) movements and (3) “unconscious not-letting-go,” (4) other kinds of unconscious letting-go are also regarded like that. 
 
(12)是業今當説相(13)身業及口業 作與無作業(14)如是四事中 亦善亦不善 
 
 
 
paribhogānvayaṃ puṇyam apuṇyaṃ ca tathāvidham |
cetanā ceti saptaite dharmāḥ karmāñjanāḥ smṛtāḥ || 5 || 
從用生福德 罪生亦如是
及思為七法 能了諸業相 
longs spyod las byung bsod nams dang | | bsod nams ma yin tshul de bzhin | |
sems pa dang ni chos de bdun | | las su (5)mngon par ’dod pa yin | | 
5. That which is pure as a result of enjoyment (5), that which is impure as a result of enjoyment (6),
And volition (7): these seven basic elements (dharma) are considered [by the tradition] as the modes of action. 
(5) Goodness that arises from enjoyment/use and in the same manner (6) what is not goodness,[and] (7) intention. These seven dharmas are clearly regarded as action. 
 
(15)從用生福徳 罪生亦如是(16)及思爲七法 能了諸業相(17)口業者四種口業。身業者。三種身業。是七種(18)業有二種差別。有作有無作。作時名作(19)業。作已常隨逐生名無作業。是二種有善不(20)善。不善名不止惡。善名止惡。復有從用生(21)福徳。如施主施受者。若受者受用。施主得(22)二種福。一從施生。二從用生。如人以箭射(23)人。若箭殺人有二種罪。一者從射生。二(22a1)者從殺生。若射不殺。射者但得射罪。無殺(2)罪。是故偈中説罪福從用生。如是名爲六(3)種業。第七名思。是七種即是分別業相。是(4)業有今世後世果報。是故決定有業有果(5)報故。諸法不應空。 
 
 
 
tiṣṭhaty ā pākakālāc cet karma tan nityatām iyāt |
niruddhaṃ cen niruddhaṃ sat kiṃ phalaṃ janayiṣyati || 6 || 
業住至受報 是業即為常
若滅即無業 云何生果報 
gal te smin pa’i dus bar du | | gnas na las de rtag par ’gyur | |
gal te ’gags na ’gags gyur pa | | ji ltar ’bras bu skye par ’gyur | | 
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? 
If the action remained until the time of ripening, it would become permanent. If it stopped, by having stopped, how could a fruit be born? 
 
答曰(6)業住至受報 是業即爲常(7)若滅即無業 云何生果報(8)業若住至受果報。即爲是常。是事不然。何(9)以故。業是生滅相。一念尚不住。何況至果(10)報。若謂業滅。滅則無。云何能生果報。 
 
 
 
yo ’ṅkuraprabhṛtir bījāt saṃtāno ’bhipravartate |
tataḥ phalam ṛte bījāt sa ca nābhipravartate || 7 || 
如芽等相續 皆從種子生
從是而生果 離種無相續 
myu gu la sogs rgyun gang ni | | sa bon las ni mngon par ’byung | |
de las ’bras bu sa bon ni | | (6)med na de yang ’byung mi ’gyur | | 
7. There is fruit (phala) when a process, a sprout, etc., starts from a seed;
But without a seed that [process] does not proceed. 
The continuum of sprouts and so on clearly emerges from seeds, and from that fruits. If there were no seeds, they too would not emerge. 
 
問曰(11)如芽等相續 皆從種子生(12)從是而生果 離種無相續 
 
 
 
bījāc ca yasmāt saṃtānaḥ saṃtānāc ca phalodbhavaḥ |
bījapūrvaṃ phalaṃ tasmān nocchinnaṃ nāpi śāśvatam || 8 || 
從種有相續 從相續有果
先種後有果 不斷亦不常 
gang phyir sa bon las rgyun dang | | rgyun las ’bras bu ’byung ’gyur zhing | |
las ni ’bras bu’i sngon ’gro ba | | de phyir chad min rtag ma yin | | 
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. 
Because continuums are from seedsand fruits emerge from continuums and seeds precede fruits, therefore, there is no annihilation and no permanence. 
 
(13)從種有相續 從相續有果(14)先種後有果 不斷亦不常 
 
 
 
yas tasmāc cittasaṃtānaś cetaso ’bhipravartate |
tataḥ phalam ṛte cittāt sa ca nābhipravartate || 9 || 
如是從初心 心法相續生
從是而有果 離心無相續 
sems kyi rgyun ni gang yin pa | | sems las mngon par ’byung bar ’gyur | |
de las ’bras bu (7)sems lta zhig | med na de yang ’byung mi ’gyur | | 
9. There is a product (phala) when a mental process starts from a thoughts;
But without a thought that [process] does not proceed. 
The continuum of mind clearly emerges from mind, and from that fruits. If there were no mind, they too would not emerge. 
 
(15)如是從初心 心法相續生(16)從是而有果 離心無相續 
 
 
 
cittāc ca yasmāt saṃtānaḥ saṃtānāc ca phalodbhavaḥ |
karmapūrvaṃ phalaṃ tasmān nocchinnaṃ nāpi śāśvatam || 10 || 
從心有相續 從相續有果
先業後有果 不斷亦不常 
gang phyir sems las rgyun dang ni | | rgyun las ’bras bu ’byung ’gyur zhing | |
las ni ’bras bu’i sngon ’gro ba | | de phyir chad min rtag ma yin | | 
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. 
Because continuums are from minds and fruits emerge from continuums and actions precede fruits, therefore, there is no annihilation and no permanence. 
 
(17)從心有相續 從相續有果(18)先業後有果 不斷亦不常(19)如從穀有芽。從芽有莖葉等相續。從是相(20)續而有果生。離種無相續生。是故從穀子(21)有相續。從相續有果。先種後有果。故不(22)斷亦不常。如穀種喩。業果亦如是。初心起(23)罪福。猶如穀種。因是心餘心心數法相續(24)生。乃至果報。先業後果故不斷亦不常。若(25)離業有果報。則有斷常。是善業因縁果報(26)者。 
 
 
 
dharmasya sādhanopāyāḥ śuklāḥ karmapathā daśa |
phalaṃ kāmaguṇāḥ pañca dharmasya pretya ceha ca || 11 || 
能成福德者 是十白業道
二世五欲樂 即是白業報 
dkar po’i las kyi lam bcu po | | chos sgrub pa yi thabs yin te | |
(10a1)chos kyi ’bras bu ’di gzhan du | | ’dod pa’i yon tan rnam lnga’o | | 
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. 
The ten paths of white action are the means of practising Dharma. Here and elsewhere, the fruits of Dharma are the five kinds of sensual qualities. 
 
所謂(27)能成福徳者 是十白業道(28)二世五欲樂 即是白業報(29)白名善淨。成福徳因縁者。從是十白業道。(22b1)生不殺不盜不邪婬不妄語不兩舌不惡口(2)不無益語不嫉不恚不邪見。是名爲善。從身(3)口意生是果報者。得今世名利。後世天人(4)中貴處生。布施恭敬等雖有種種福徳。略説(5)則攝在十善道中。 
 
 
 
bahavaś ca mahāntaś ca doṣāḥ syur yadi kalpanā |
syād eṣā tena naivaiṣā kalpanātropapadyate || 12 || 
若如汝分別 其過則甚多
是故汝所說 於義則不然 
gal te brtag pa der ’gyur na | | nyes pa chen po mang por ’gyur | |
de lta bas na brtag pa de | | ’dir ni ’thad pa ma yin no | | 
12. There would be many great mistakes if that explanation [were accepted].
Therefore, that explanation is not possible. 
If it were as that investigation, many great mistakes would occur. Therefore, that investigation is not valid here. 
 
答曰(6)若如汝分別 其過則甚多(7)是故汝所説 於義則不然(8)若以業果報相續故。以穀子爲喩者。其過(9)甚多。但此中不廣説。汝説穀子喩者。是喩(10)不然。何以故。穀子有觸有形。可見有相(11)續。我思惟是事。尚未受此言。況心及業。無(12)觸無形不可見。生滅不住欲以相續。是(13)事不然。復次從穀子有芽等相續者。爲滅(14)已相續。爲不滅相續。若穀子滅已相續者。(15)則爲無因。若穀子不滅而相續者。從是穀(16)子常生諸穀。若如是者。一穀子則生一切(17)世間穀。是事不然。是故業果報相續則不(18)然。 
 
 
 
imāṃ punaḥ pravakṣyāmi kalpanāṃ yātra yojyate |
buddhaiḥ pratyekabuddhaiś ca śrāvakaiś cānuvarṇitām || 17 || 
今當復更說 順業果報義
諸佛辟支佛 賢聖所稱歎 
sangs rgyas rnams dang rang rgyal dang | | nyan thos rnams (2)kyis gang gsungs pa’i | |
brtag pa gang zhig ’dir ’thad pa | | de ni rab tu brjod par bya | | 
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]. 
I will fully declare the investigation which is taught by the Buddhas, Pratyekabuddhas and Sravakas, which is valid here. 
 
問曰(19)今當復更説 順業果報義(20)諸佛辟支佛 賢聖所稱歎 
 
 
 
pattraṃ yathā ’vipraṇāśas tatharṇam iva karma ca |
caturvidho dhātutaḥ sa prakṛtyāvyākṛtaś ca saḥ || 17 || 
不失法如券 業如負財物
此性則無記 分別有四種 
ji ltar dbang rgya de bzhin chung | | mi za las ni bu lon bzhin | |
de ni khams las rnam pa bzhi | | de yang rang bzhin lung ma bstan | | 
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) [i.e., desire, form, non-form, and pure]; in its essential nature it cannot be analyzed. 
Just like a contract, irrevocable action is like a debt. In terms of realms, there are four types. Moreover, its nature is unspecified. 
 
(21)所謂(22)不失法如券 業如負財物(23)此性則無記 分別有四種 
 
 
 
prahāṇato na praheyo bhāvanāheya eva vā |
tasmād avipraṇāśena jāyate karmaṇāṃ phalam || 17 || 
見諦所不斷 但思惟所斷
以是不失法 諸業有果報 
spong bas spang ba ma yin te | (3)bsgom pas spang ba nyid kyang yin | |
de phyir chud mi za ba yis | | las kyi ’bras bu skyed par ’gyur | | 
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. 
It is not let go of by letting go, but only let go of by cultivation. Therefore through irrevocability are the fruits of acts produced. 
 
(24)見諦所不斷 但思惟所斷(25)以是不失法 諸業有果報 
 
 
 
prahāṇataḥ praheyaḥ syāt karmaṇaḥ saṃkrameṇa vā |
yadi doṣāḥ prasajyeraṃs tatra karmavadhādayaḥ || 17 || 
若見諦所斷 而業至相似
則得破業等 如是之過咎 
gal te spong bas spang ba dang | | las ’pho ba yis ’jig ’gyur na | |
de la las ’jig la sogs pa’i | | skyon rnams su ni thal bar ’gyur | | 
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. 
If it perished through being let go of by letting go and the transcendence of the action, then faults would follow such as the perishing of actions. 
 
(26)若見諦所斷 而業至相似(27)則得破業等 如是之過咎 
 
 
 
sarveṣāṃ visabhāgānāṃ sabhāgānāṃ ca karmaṇām |
pratisaṃdhau sadhātūnām eka utpadyate tu saḥ || 17 || 
一切諸行業 相似不相似
一界初受身 爾時報獨生 
khams (4)mtshungs las ni cha mtshungs dang | | cha mi mtshungs pa thams cad kyi | |
de ni nying mtshams sbyor ba’i tshe | | gcig po kho na skye bar ’gyur | | 
17. At the moment of transition that [imperishable force]
Of all identical and different actions belonging to the same element (dhatu) originates. 
The very [irrevocability] of all actions in similar or dissimilar realms, that one alone is born when crossing the boundary [i.e. reborn]. 
 
(28)一切諸行業 相似不相似(29)一界初受身 爾時報獨生 
 
 
 
karmaṇaḥ karmaṇo dṛṣṭe dharma utpadyate tu saḥ |
dviprakārasya sarvasya vipakve ’pi ca tiṣṭhati || 18 || 
如是二種業 現世受果報
或言受報已 而業猶故在 
mthong ba’i chos la rnam gnyis po | | kun gyi las dang las kyi de | |
tha dad par ni skye ’gyur zhing | | rnam par smin kyang (5)gnas pa yin | | 
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. 
In the visible world there are two kinds. Actions of all [types] and that [irrevocability] of actions are produced as different things and remain [so?] even on ripening. 
 
(22c1)如是二種業 現世受果報(2)或言受報已 而業猶故在 
 
 
 
phalavyatikramād vā sa maraṇād vā nirudhyate |
anāsravaṃ sāsravaṃ ca vibhāgaṃ tatra lakṣayet || 19 || 
若度果已滅 若死已而滅
於是中分別 有漏及無漏 
de ni ’bras bu ’pho ba dang | | shi bar gyur na ’gag par ’gyur | |
de yi rnam dbye zag med dang | | zag dang bcas par shes par bya | | 
19. That [imperishable force] is destroyed by death and by avoiding the product (phala) .
There the difference is characterized as impure and pure. 
When the fruit is transcendent and when one dies, that ceases. One should know its divisions to be without-corruption and with-corruption. 
 
(3)若度果已滅 若死已而滅(4)於是中分別 有漏及無漏(5)不失法者。當知如券。業者如取物。是不失(6)法。欲界繋色界繋無色界繋亦不繋。若分別(7)善不善無記中。但是無記。是無記義阿毘(8)曇中廣説。見諦所不斷。從一果至一果。於(9)中思惟所斷。是以諸業。以不失法故果生。(10)若見諦所斷而業至相似。則得破業過。是(11)事阿毘曇中廣説。復次不失法者。於一界諸(12)業相似不相似。初受身時果報獨生。於現在(13)身從業更生業。是業有二種。隨重而受(14)報。或有言。是業受報已業猶在。以不念念(15)滅故。若度果已滅。若死已而滅者。須陀洹(16)等度果已而滅。諸凡夫及阿羅漢死已而滅。(17)於此中分別有漏及無漏者。從須陀洹等(18)諸賢聖。有漏無漏等應分別。答曰。是義倶不(19)離斷常過。是故亦不應受。問曰。若爾者。則(20)無業果報。 
 
 
 
śūnyatā ca na cocchedaḥ saṃsāraś ca na śāśvatam |
karmaṇo ’vipraṇāśaś ca dharmo buddhena deśitaḥ || 20 || 
雖空亦不斷 雖有亦不常
業果報不失 是名佛所說 
stong pa nyid dang tshad med dang | | ’khor ba dang ni rtag pa min | |
las rnams chud mi za ba’i chos | | sangs (6)rgyas kyis ni bstan pa yin | | 
20. “Emptiness,” “no annihilation,” existence-in-flux, “non-eternity,”
And the imperishable reality of action: such was the teaching taught by the Buddha. 
Emptiness is not annihilation and samsara is not permanent. The dharma of the irrevocability of actions is taught by the Buddha. 
 
答曰(21)雖空亦不斷 雖有亦不常(22)業果報不失 是名佛所説(23)此論所説義。離於斷常。何以故。業畢竟空(24)寂滅相。自性離有何法可斷何法可失。顛(25)倒因縁故往來生死。亦不常。何以故。若法(26)從顛倒起。則是虚妄無實。無實故非常。復(27)次貪著顛倒不知實相故。言業不失。此是(28)佛所説。 
 
 
 
karma notpadyate kasmān niḥsvabhāvaṃ yatas tataḥ |
yasmāc ca tad anutpannaṃ na tasmād vipraṇaśyati || 21 || 
諸業本不生 以無定性故
諸業亦不滅 以其不生故 
gang phyir las ni skye ba med | | ’di ltar rang bzhin med de’i phyir | |
gang phyir de ni ma skyes pa | | de phyir chud zar mi ’gyur ro | | 
[Nagarjuna refutes the above arguments:]
21. Why does the action not originate?
Because it is without self-existence.
Since it does not originate, it does not perish. 
Because actions are not born, in this way they have no nature. Therefore, because they are not born, therefore they are irrevocable. 
 
復次(29)諸業本不生 以無定性故(23a1)諸業亦不滅 以其不生故 
 
 
 
karma svabhāvataś cet syāc chāśvataṃ syād asaṃśayam |
akṛtaṃ ca bhavet karma kriyate na hi śāśvatam || 22 || 
若業有性者 是則名為常
不作亦名業 常則不可作 
gal te las la rang bzhin yod | | rtag par ’gyur bar the tshom med | |
las ni byas pa ma yin ’gyur | | rtag la (7)bya ba med phyir ro | | 
22. If an action did exist as a self-existent thing, without a doubt, it would be eternal.
An action would be an unproduced thing; certainly, there is no eternal thing which is produced. 
If actions existed [by] nature, without doubt they would be permanent. Actions would not be done [by an agent] because what is permanent cannot be done. 
 
(2)若業有性者 是則名爲常(3)不作亦名業 常則不可作 
 
 
 
akṛtābhyāgamabhayaṃ syāt karmākṛtakaṃ yadi |
abrahmacaryavāsaś ca doṣastatra prasajyate || 23 || 
若有不作業 不作而有罪
不斷於梵行 而有不淨過 
ci ste las ni ma byas na | | ma byas pa dang phrad ’jigs ’gyur | |
tshangs spyod gnas pa ma yin pa’ang | | de la skyon du thal bar ’gyur | | 
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. 
If actions were not done [by anyone], one would fear meeting what [one] has not done. Also the fault would follow for that [person] of not dwelling in the pure life. 
 
(4)若有不作業 不作而有罪(5)不斷於梵行 而有不淨過 
 
 
 
vyavahārā virudhyante sarva eva na saṃśayaḥ |
puṇyapāpakṛtor naiva pravibhāgaś ca yujyate || 24 || 
是則破一切 世間語言法
作罪及作福 亦無有差別 
tha snyad thams cad nyid dang yang | | ’gal bar ’gyur bar the tshom med | |
bsod nams dang ni sdig byed pa’i (10b1)rnam pa dbye ba’ang ’thad mi ’gyur | | 
24. Then, undoubtedly, all daily affairs would be precluded.
And even the distinction between saints and sinners is not possible. 
All conventions also without doubt would be contradictory. Also the distinction between doing good and evil would not be valid. 
 
(6)是則破一切 世間語言法(7)作罪及作福 亦無有差別 
 
 
 
tad vipakvavipākaṃ ca punar eva vipakṣyati |
karma vyavasthitaṃ yasmāt tasmāt svābhāvikaṃ yadi || 25 || 
若言業決定 而自有性者
受於果報已 而應更復受 
de ni rnam smin smin ’gyur pa | | yang dang yang du rnam smin ’gyur | |
gal te rang bzhin yod na ni | | gang phyir las gnas de yi phyir | | 
25. Then an act whose development had taken place would develop again,
If an act, because it persists, exists through its own nature. 
[When] the ripening of that [action] has ripened it would ripen again and again, because if it existed [by] nature, it would [always] remain. 
 
(8)若言業決定 而自有性者(9)受於果報已 而應更復受 
 
 
 
karma kleśātmakaṃ cedaṃ te ca kleśā na tattvataḥ |
na cet te tattvataḥ kleśāḥ karma syāt tattvataḥ katham || 26 || 
若諸世間業 從於煩惱生
是煩惱非實 業當何有實 
las ’di nyon mongs dag nyid la | nyon mongs de dag yang dag min | |
gal te nyon mongs (2)yang dag min | | las ni yang dag ji ltar yin | | 
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? 
This action has the character of affliction and afflictions are not real. If affliction is not real, how can action be real? 
 
(10)若諸世間業 從於煩惱生(11)是煩惱非實 業當何有實(12)第一義中諸業不生。何以故。無性故。以不(13)生因縁故則不滅。非以常故不滅。若不爾(14)者。業性應決定有。若業決定有性。則爲是(15)常。若常則是不作業。何以故。常法不可作(16)故。復次若有不作業者。則他人作罪此人(17)受報。又他人斷梵行而此人有罪。則破世(18)俗法。若先有者。冬不應思爲春事。春不應(19)思爲夏事。有如是等過。復次作福及作罪(20)者。則無有別異。起布施持戒等業。名爲作(21)福。起殺盜等業。名爲作罪。若不作而有業。(22)則無有分別。復次是業若決定有性。則一(23)時受果報已。復應更受。是故汝説以不失(24)法故有業報。則有如是等過。復次若業從(25)煩惱起。是煩惱無有決定。但從憶想分別(26)有。若諸煩惱無實。業云何有實。何以故。(27)因無性故業亦無性。問曰。若諸煩惱及業(28)無性不實。今果報身現有。應是實。 
 
 
 
karma kleśāś ca dehānāṃ pratyayāḥ samudāhṛtāḥ |
karma kleśāś ca te śūnyā yadi deheṣu kā kathā || 27 || 
諸煩惱及業 是說身因緣
煩惱諸業空 何況於諸身 
las dang nyon mongs pa dag ni | | lus rnams kyi ni rkyen du bstan | |
gal te las dang nyon mongs pa | | de stong lus la ji ltar brjod | | 
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”? 
Actions and afflictions are taught to be the conditions for bodies. If actions and afflictions are empty, how can one speak of bodies? 
 
答曰。(29)諸煩惱及業 是説身因縁(23b1)煩惱諸業空 何況於諸身(2)諸賢聖説。煩惱及業是身因縁。是中愛能潤(3)生。業能生上中下好醜貴賤等果報。今諸(4)煩惱及業。種種推求無有決定。何況諸身(5)有決定果。隨因縁故。問曰。汝雖種種因縁(6)破業及果報。而經説。有起業者。起業者有(7)故。有業有果報。 
 
 
 
avidyānivṛto jantus tṛṣṇāsaṃyojanaś ca saḥ |
sa bhoktā sa ca na kartur anyo na ca sa eva saḥ || 28 || 
無明之所蔽 愛結之所縛
而於本作者 不即亦不異 
ma rig bsgribs pa’i skye bo gang | | sred ldan de mi za ba po | |
de yang byed (3)las gzhan min zhing | | de nyid de yang ma yin no | | 
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. 
People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones. 
 
如説(8)無明之所蔽 愛結之所縛(9)而於本作者 不即亦不異(10)無始經中説。衆生爲無明所覆。愛結所縛。(11)於無始生死中。往來受種種苦樂。今受者(12)於先作者。不即是亦不異。若即是人作罪(13)受牛形。則人不作牛。牛不作人。若異則(14)失業果報墮於無因。無因則斷滅。是故(15)今受者於先作者。不即是亦不異。 
 
 
 
na pratyayasamutpannaṃ nāpratyayasamutthitam |
asti yasmād idaṃ karma tasmāt kartāpi nāsty ataḥ || 29 || 
業不從緣生 不從非緣生
是故則無有 能起於業者 
gang gi phyir na las ’di ni | | rkyen las byung ba ma yin zhing | |
rkyen min las byung yod min pa | | de phyir byed pa po yang med | | 
29. [Nagarjuna answers:]
Since action is not “originated presupposing the conditions” nor fails to arise from presupposing the conditions,
There is no one acting. 
Because the action does not emerge from conditions and does not emerge from non-conditions, therefore, the agent too does not exist. 
 
答曰(16)業不從縁生 不從非縁生(17)是故則無有 能起於業者 
 
 
 
karma cen nāsti kartā ca kutaḥ syāt karmajaṃ phalam |
asaty atha phale bhoktā kuta eva bhaviṣyati || 30 || 
無業無作者 何有業生果
若其無有果 何有受果者 
gal te las dang byed med na | | las skyes ’bras bu ga las yod | |
ci ste ’bras bu (4)yod min na | | za ba po lta ga la yod | | 
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? 
If neither the action nor the agent exists, where can there be a fruit of the action? If the fruit does not exist, where can the consumer exist? 
 
(18)無業無作者 何有業生果(19)若其無有果 何有受果者(20)若無業無作業者。何有從業生果報。若(21)無果報。云何有受果報者。業有三種。五陰(22)中假名人是作者。是業於善惡處生。名爲(23)果報。若起業者尚無。何況有業有果報及(24)受果報者。問曰。汝雖種種破業果報及起(25)業者。而今現見衆生作業受果報。是事云(26)何。 
 
 
 
yathā nirmitakaṃ śāstā nirmimīta rddhisaṃpadā |
nirmito nirmimītānyaṃ sa ca nirmitakaḥ punaḥ || 31 || 
如世尊神通 所作變化人
如是變化人 復變作化人 
ji ltar ston pas sprul pa ni | | rdzul ’phrul phun tshogs kyis sprul zhing | |
sprul pa de yang sprul pa na | | slar yang gzhan ni sprul pa ltar | | 
31. Just as a teacher, by his magical power, formed a magical form,
And this magical form formed again another magical form— 
Just as a teacher creates a creation by a wealth of magical powers, and just as if that creation too created, again another would be created, 
 
答曰(27)如世尊神通 所作變化人(28)如是變化人 復變作化人 
 
 
 
tathā nirmitakākāraḥ kartā yat karma tat kṛtam |
tadyathā nirmitenānyo nirmito nirmitas tathā || 32 || 
如初變化人 是名為作者
變化人所作 是則名為業 
de bzhin byed po de las gang | | byas pa’ang sprul pa’i rnam pa bzhin | |
dper na (5)sprul pas sprul gzhan zhig | | sprul pa mdzad pa de bzhin no | | 
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. 
Like this, whatever action too done by that agent [is ]also like the aspect of a creation. It is just like, for example, a creation creating another creation. 
 
(29)如初變化人 是名爲作者(23c1)變化人所作 是則名爲業 
 
 
 
kleśāḥ karmāṇi dehāś ca kartāraś ca phalāni ca |
gandharvanagarākārā marīcisvapnasaṃnibhāḥ || 33 || 
諸煩惱及業 作者及果報
皆如幻與夢 如炎亦如嚮 
nyon mongs las dang lus rnams dang | | byed pa po dang ’bras bu dag | |
dri za’i grong khyer lta bu dang | | smig rgyu rmi lam ’dra ba yin | | 
33. Desires, actions, bodies, producers, and products
Are like a fairy castle, resembling a mirage, a dream. 
Afflictions, actions and bodies and agents and fruits are like a city of gandharvas, a mirage, a dream. 
 
(2)諸煩惱及業 作者及果報(3)皆如幻與夢 如炎亦如嚮(4)如佛神通力所作化人。是化人復化作化人。(5)如化人無有實事但可眼見。又化人口業(6)説法。身業布施等。是業雖無實而可眼見。(7)如是生死身作者及業。亦應如是知。諸煩(8)惱者。名爲三毒。分別有九十八使九結十纒(9)六垢等無量諸煩惱。業名爲身口意業。今世(10)後世分別有善不善無記。苦報樂報不苦不(11)樂報。現報業生報業後報業。如是等無量作(12)者。名爲能起諸煩惱業能受果報者。果報(13)名從善惡業生無記五陰。如是等諸業皆(14)空無性。如幻如夢。如炎如嚮 
 
 
 
karma[phala]parīkṣā nāma saptadaśamaṃ prakaraṇaṃ || 
 
las brtag pa zhes bya ba ste rab tu byed pa bcu bdun pa’o || 
 
 
 
 
 
 
 
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