If the ātman-soul were the aggregates, it would be subject to arising and passing away. If it were something other than the aggregates, it would have characteristics that were not those of the aggregates. || 1 ||
When there is no atman-soul, how could there possibly be anything belonging to an atman-soul? From the final stilling of an ātman-soul and what is of benefit to an ātman-soul, (one comes to be) without “mine” and without “I”-making. || 2 ||
Even someone who is without “mine” and without “I”-making does not exist.
Whoever sees one without “mine” and without “I”-making does not see. || 3 ||
Upon “mine” and “I” having been eradicated, an obtainer mind toward what is external and what is internal as well is ceased. From the eradication of that, there is the eradication of birth. || 4 ||
Liberation is from the eradication of karmic impulses and disturbing mental factors. Karmic impulses and disturbing mental factors (originate) from conceptual discrimination; these (originate) from conceptually fabricated projection; but conceptually fabricated projection ceases in voidness || 5 ||
Even an ātman-soul made verifiable has been indicated and even no ātman-soul as well; and even there is neither an ātman-soul nor no ātman-soul has been indicated by the Buddha. || 6 ||
When what is in the pasture of the mind has been turned away, (then) what is expressible has been turned away. Because like nirvāṇa, the actuality (of all phenomena) is indeed that they are non-arisen and non-ceased, || 7 ||
Everything is correct as it is and is not correct as it is; both correct as it is and not correct as it is; neither not correct as it is nor correct as it is. This is the Buddha’s instruction. || 8 ||
Not dependent on someone else, stilled, not conceptually fabricated and projected by conceptually fabricated projections, with no conceptual discrimination, and not entailing there being differentiated findable objects – this are the defining characteristics of what is actual. || 9 ||
Because whatever comes about having depended (on something else) is, in the first place, certainly not that very thing (on which it depends); nor is it something other than (and alien to) that. It is therefore neither terminated nor permanent. || 10 ||
Having diverse findable objects, (yet) not having diverse findable objects; without annihilation, (yet) not permanent – this is the nectar of the instructions of the Buddhas, the Guardians of the World. || 11 ||
When perfectly and fully enlightened Buddhas have not arisen and, moreover, śrāvakas have died out, (there is the self-derived) deep awareness of pratyekabuddhas that rolls forth from non-association. || 12 ||