7. The belief that we ourselves exist, and that other things belong to us, are, in the ultimate sense (paramattha), both wrong notions, because one cannot find nor come to know either of them.
8. The five aggregates have Belief in Self (Ahamkara) as their bounds of existence and as that which causes them to arise into existence. The Belief in Self (Ahamkara) is not true in the highest sense; and if the seed (basis) of a thing is not true, then the plant (result) which arises from the seed is also untrue. If it were true, from where could it arise?
9. When one has seen, as above, that the five aggregates are untrue, then one will get rid of the belief in self. When one has destroyed the belief in self, the origin of the aggregates no longer exists, and so they do not arise any more.
10. If one holds up a mirror in front of one’s face, one sees its reflection quite clearly. But the reflection of one’s face is not truly there. In the same way, the belief in self is like that, for depending on the aggregates, it is seen quite clearly, but the self that is believed in is not truly there, in the same way as the reflection of one’s face in the mirror.
11. If one does not hold up the mirror, one will not see one’s face. Where fore, when one does not grasp hold of the aggregates, the important thing is that one’s body is then not seen. Because he understands the true meaning of this, the Ariyan disciple attains the Eye of Dhamma (Dhamma Cakkhu).
12. Having seized hold of the aggregates, they exist from that time on. The belief in self only needs to arise at that time for one moment. When one has belief in self, just that is sufficient for a new birth to take place.
13. This sphere of Samsara does not have a beginning, middle or end. It goes round like the glowing end of a piece of firewood which is whirled around one’s head. It has three different planes, each of which is the basis of the others.
14. There is the belief in self, so we should ask who is this self? Who can show it so that it can be seen? Who can make it arise by himself, or by the help of somebody else, or both together ? Or again, who can make it arise in any of the three times? For these things are due only to kamma and birth.
15. The wise know the arising of causes and their results, and also their ceasing in just that place where they arose. This understanding is not in those who believe that the world exists, or that it does not exist. If a person cannot see things in the way that the wise man does and cannot reflect on the Dhamma which leads to the ceasing of all suffering, then he is terrified of the state where there are no things, and he is frightend away because he does not know what lies beyond.
Some people are not frightened at the thought that they depart from all things when they attain Nibbana, but when one hears what Ven. Nagarjuna said, that all things in this world are non existent, do you not find that this arouses fear and dread in you?
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