 The last argument in the work addresses the crucial, Buddhist concern about karmic fruits. If there is no self, how can there be karmic results accruing to the agent of karmic acts? What can it mean to say that, if I kill someone, I go to hell, when there is no “I”? The way the question is phrased is in terms of a technical question about the nature of karmic retribution. The way that karma works in the non-Buddhist schools is, naturally, via the self. In one way or another, karmic residue adheres to the soul/self. If there is no soul that is affected by the karmic residue, how can you be affected at a later time by a previous cause? How can something I do now affect me at the time of my death, if at that time the deed will be in the past?