Chapter 18 –  Transcending the Individual Self/me/owner and Phenomena/5-aggregates / mine/possessions.

This chapter refutes independent/inherent/absolute
self/me and 5-aggregates/mine
because the opposites –
(i) actor/owner/acquirer/self,
(ii) action/ownership/acquiring, and
(iii) result/possession/acquired/5-aggregates
(or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
cannot be inherently
(i) dependently-arisen /existent /functional /changing /ceasing,
(ii) non-dependently-arisen /non-existent /non-functional /non-changing /non-ceasing,
(iii) both, or (iv) neither;
cannot be inherently
(i) different /separate /multiple /dual,
(ii) identical /united /one /non-dual,
(iii) both, or (iv) neither;
cannot be inherently
(i) permanent /continuous /eternal /’this’,
(ii) impermanent /discontinuous /annihilated /’non-this’,
(iii) both, or (iv) neither; etc. [Tetralemma]
⇐⇒ thus the three spheres are empty of inherent existence, never absolute [T2-3S]
⇐⇒ they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1-3S]
⇐⇒ and vice versa, one truth supports/implies/enables the other [U2T-3S]
⇐⇒ they are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory]
⇐⇒ so we could use these models /concepts /dualities /triads / quads, like subject/relation/object, actor/action/result, cause/causality/effect, producer/production/product, goer/going/destination, perceiver/perception/perceived, knower/knowing/known, part/composing/aggregate, characteristic/characterising/characterized, definition/defining/defined, origination/duration/cessation, owner/ownership/possession, acquirer/acquiring/acquired, before/during/after, past/present/future, and other dualities/triads/quads, including the two truths, conventionally/relatively, but never in absolute terms [U2T-in-action], using them without apprehending /opposing /unifying /accepting /rejecting /changing /increasing /decreasing /liberating anything in absolute terms.

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Last update: January 14, 2026
Image from: Stoneflower013
Source Text: Garfield, PTG, Streng, Batchelor.  

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A. Introduction – When the belief of inherent existence of me and mine stops, there are no more actions based on ignorance, no more self-conditioning, no more becoming, no more consequential suffering.

Chapter 18 of Nāgārjuna’s Mūlamadhyamakakārikā, titled "An Analysis of the Individual Self (atma)," examines the concept of the self (atma) and its negation (anatma), a cornerstone of Buddhist philosophy. Nāgārjuna challenges the notion of an inherent, independent self by analyzing its relationship to the aggregates (skandhas), possessiveness ("I" and "mine"), and phenomenal extension (prapañca), ultimately revealing that neither self nor no-self exists inherently (not existent, not non-existent, not both, not neither). The chapter critiques views like those of the Abhidharma, which might posit a momentary self within the aggregates (continuum), and other traditions that assume a permanent self (atman).

Through the Madhyamaka method, Nāgārjuna employs the tetralemma and the Union of the Two Truths [U2T] — the interplay of dependently co-arisen appearances [T1] ⇐⇒ and their emptiness of inherent existence [T2] — to dismantle dualistic extremes such as self/no-self, me/mine, existence/non-existence, eternalism/nihilism, and saṃsāra/nirvāṇa.

This chapter builds on earlier discussions, like Chapter 15 (on svabhāva) and Chapter 16 (on bondage and release), and sets the stage for later chapters, such as Chapter 25 on nirvāṇa. It requires familiarity with dependent origination, emptiness, the two truths, and the tetralemma. The goal is to liberate the mind from clinging to a fixed self (continuity) or its absence (discontinuity), pointing to the Middle Way where all phenomena are seen as interdependent, empty, and illusory, leading to a non-dual realization of reality.

B. Analysis

• • There is no inherent self/me and 5-aggregates/mine in the three times.

  • There are no inherent three spheres, like
    (i) actor/owner/acquirer/self,
    (ii) action/ownership/acquiring, and
    (iii) result/possession/acquired/5-aggregates
    (or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
    they are all relative = Middle Way.

  • The three spheres –
    (i) actor/owner/acquirer/self,
    (ii) action/ownership/acquiring, and
    (iii) result/possession/acquired/5-aggregates
    (or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
    are not inherently existent/functional,
    not completely non-existent/non-functional,
    not both, not neither [Tetralemma].

  • The three spheres –
    (i) actor/owner/acquirer/self,
    (ii) action/ownership/acquiring, and
    (iii) result/possession/acquired/5-aggregates
    (or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
    are not different/separate/multiple/dual/’this’,
    not identical/united/one/non-dual/’non-this’,
    not both, not neither [Tetralemma].

  • The three spheres –
    (i) actor/owner/acquirer/self,
    (ii) action/ownership/acquiring, and
    (iii) result/possession/acquired/5-aggregates
    (or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
    are not permanent/continuous/eternal,
    not impermanent/discontinuous/annihilated,
    not both, not neither [Tetralemma].

  • The three spheres –
    (i) actor/owner/acquirer/self,
    (ii) action/ownership/acquiring, and
    (iii) result/possession/acquired/5-aggregates
    (or the actor/owner/acquirer before, during and after the action/ownership/acquisition) –
    are thus empty of inherent existence [T2-3S] ⇐⇒ inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1-3S] [U2T-3S] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory].

  • The three stages of becoming – origination/beginning/coming, duration/middle/transformation, cessation/ending/going — relative to any composite/product
    are not inherently existent,
    not completely non-existent,
    not both, not neither [Tetralemma].

  • The three times relative to any phenomena/dharmas – before/past, during/present, after/future –
    are not inherently existent,
    not completely non-existent,
    not both, not neither [Tetralemma].

  • Acting without acting: So we can use those concepts conventionally/relatively but never in absolute terms; without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes and middle, and with the true nature of reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T] and its corollaries [U3S / Uopp / U3T / UGM / U3K / U2T-2T].

  • There is no continuity or discontinuity of any being (e.g., actor, perceiver, acquirer, owner or continuum), thing (e.g. 5-aggregates), process, cycle, or karma, across the three times of any activity, association, aggregation, definition.

  • The three spheres of relation/opposition, and other dualistic concepts, are an oversimplification of an inconceivable continuous limitless and centerless nonlinear fractal-like cycle / flux / continuum of interconnection, interdependence, co-definition, co-conditioning, co-evolution, co-creation [creation, bondage, awakening].

  • A timeless multidimensional fluid dance of related/opposite appearances (non-duality), with nothing existing independently, separately, inherently, or individually within it.

  • Everything is fully continuous and dynamic (not discrete or static), interconnected (not just in the triad), equal, pure, perfect, complete, divine, ‘One’ in the non-dual sense: not many, not one, not both together, not neither.

  • No absolute view to grasp.

  • Emptiness is absolute freedom, even from emptiness.

C. Verses – 4 translations – 12 verses

D. Summary – Individual Self and Phenomena

Chapter 18 of Nāgārjuna’s Mūlamadhyamakakārikā, titled "An Analysis of the Individual Self (atma)," comprises 12 verses that delve into the nature of the self (ātman) and its relationship to the five aggregates (skandhas) — form, feeling, perception, mental formations, and consciousness — ultimately dismantling any notion of inherent existence through the lens of emptiness (śūnyatā). Building on the themes of dependent origination [T1] ⇐⇒ and the rejection of intrinsic essence [T2] [U2T] explored in earlier chapters, such as Chapter 17 on karma, Nāgārjuna here applies his Madhyamaka philosophy to refute both eternalist views (a permanent self, continuity) and nihilist misinterpretations (absolute non-existence, discontinuity, annihilation), guiding the reader toward the Middle Way free from all extremes and middle.

The chapter systematically deconstructs the self, its supposed possessions, and the aggregates, revealing them as interdependent appearances, interdependent [T1] ⇐⇒ rather than substantial entities [T2] [U2T], and concludes by affirming the Buddha’s teaching as a timeless truth beyond dualistic conceptual extremes.

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• • • The chapter opens with Nāgārjuna examining the self’s relationship to the aggregates (verse 1), posing a dilemma: if the self were identical to the aggregates, it would be impermanent, subject to origination and destruction, contradicting notions of an eternal ātman; if different, it would lack the aggregates’ characteristics (e.g., form, feeling), rendering it imperceptible and irrelevant. This sets the stage for his core argument: the self lacks inherent existence.

    • In verse 2, he extends this to possession — if no self exists, “mine” collapses, dissolving ego and possessiveness, a cessation that liberates from identity-based clinging.

    • Verse 3 pushes further, asserting that even a person “without ego” isn’t a real entity; seeing such a state as inherent misses emptiness, emphasizing that no fixed identity—egoistic or liberated—holds.

    • Verse 4 links this to saṃsāra: when “I” and “mine” stop, inner and outer distinctions vanish, halting the grasping (upādāna) that fuels karma and existence itself.

    • Verse 5 ties this cessation to liberation, noting that afflictive emotions (kleśas) and suffering arise from conceptual proliferation (prapañca), which emptiness ends by revealing the aggregates’ lack of essence.

    • Nāgārjuna then broadens his critique in verse 6, addressing dualistic teachings: some posit a self, Buddhism teaches no-self (anātman), but the Buddhas transcend both, avoiding reification of either concept.

    • Verse 7 describes ultimate truth (dharmatā)—like nirvāṇa—as unoriginated and unceasing, beyond thought and language, contrasting with the aggregates’ conditioned flux.

    • Verse 8 employs the tetralemma—everything is actual, not-actual, both, or neither—exhausting fixed views about the self and aggregates, aligning with the Buddha’s non-dual insight.

    • Verse 9 defines true reality (tattva) as uncaused, peaceful, and free of elaboration, contrasting it with the dependent, impermanent skandhas.

    • Verse 10 reinforces this: dependent phenomena (like aggregates) are neither identical to nor different from their conditions, thus neither destroyed nor eternal—empty of inherent being.

    • Verse 11 presents the Buddha’s teaching as an “immortal essence,” beyond singularity or multiplicity, reflecting emptiness as the middle way.

    • Finally, verse 12 notes that even without Buddhas or disciples, pratyekabuddhas independently realize this truth, underscoring its universal accessibility.

E. Conclusion – Individual Self and Phenomena

In conclusion, Chapter 18 encapsulates Nāgārjuna’s profound teaching on the self (owner, me) and the five aggregates (possessions, mine), dismantling any notion of an inherent ātman while affirming the emptiness [T2] ⇐⇒ of all phenomena [T1] [U2T].

The aggregates — form, feeling, perception, formations, and consciousness — are not a self nor possessed by one (not identical, not different, not both, not neither); they are conditioned processes [T1] ⇐⇒ empty of intrinsic reality [T2] [U2T], and their misapprehension fuels saṃsāra through grasping and conceptual elaboration.

By transcending both self (existence, continuity) and no-self (non-existence, discrontinuity) as ultimate categories, Nāgārjuna points to a reality beyond duality — peaceful, unelaborated, and indeterminate — accessible through the transmutation of ignorance (illusions) into wisdom (reality as it is).

This chapter not only transcends eternalist and nihilist extremes but also situates the aggregates within the broader Madhyamaka framework, where their emptiness [T2] liberates ⇐⇒ by revealing the interdependent [T1] [U2T] ⇐⇒ dreamlike nature of existence [Illusory].

The Buddha’s teaching, as Nāgārjuna presents it, is a timeless guide to this truth, universally realizable, offering a path to freedom that transcends the illusion of a self amidst the flux of the skandhas.
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Chapter 18 is a pivotal exposition of Madhyamaka philosophy, dismantling the conceptual frameworks of self (owner, me), phenomena (possessions, mine), and dualities like saṃsāra and nirvāṇa, and CREATION, BONDAGE AND AWAKENING. 

Madhyamaka Reasoning: Nāgārjuna’s rigorous use of the tetralemma reveals that all phenomena lack inherent existence (svabhāva), whether viewed as self, aggregates, or states of existence. By showing that self and phenomena are empty [T2] ⇐⇒ yet interdependently arisen as conventional appearances [T1] ⇐⇒ embodying the non-dual Union of the Two Truths [U2T] ⇐⇒ Nāgārjuna points to their illusory nature — like dreams or mirages. ⇐⇒ This invites practitioners to adopt the Middle Way: neither grasping at phenomena as real (eternalism) nor rejecting them as non-existent (nihilism), but engaging with life’s appearances conventionally while realizing their emptiness.

The chapter’s culmination in the non-duality of creation, bondage/saṃsāra, and awakening/nirvāṇa underscores that liberation is not a separate state to attain but the direct realization of reality’s empty [T2] ⇐⇒ interdependent nature [T1] [U2T]. This non-dual understanding liberates practitioners from all dualistic conceptual proliferations (prapañca) (without rejecting them), dissolving the root of suffering and revealing the primordially pure, interconnected unity of all things — a truth that transcends all opposites and conceptual extremes.
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The limitless cycle of Creation, Bondage, and Awakening

Chapter 18 invites us to reflect on the nature of our existence through a lens of gentle curiosity, much like sitting by a quiet stream and watching its flow. It asks us to consider: What is this “self” we cling to, this “me” that feels so real? And what about the world around us — our thoughts, our struggles, our dreams of freedom? Are they as solid as they seem, or are they part of a larger, ever-changing dance?

Nāgārjuna begins by exploring the idea of “self.” We often think of ourselves as fixed — like a sturdy tree standing alone — but Chapter 18 shows that this “self” is more like a ripple in the stream, arising from countless causes: our thoughts, feelings, and experiences (the aggregates). It’s not something solid or separate; it’s woven into the fabric of everything else, appearing real ⇐⇒ yet empty of a fixed essence. This is the process of CREATION — the way our minds craft the illusion of a separate self and world, moment by moment, through habits of thought and perception.

But this creation leads to BONDAGE. We get caught in our own stories, believing the self and the world are inherently real. This belief fuels our struggles — our fears, desires, and frustrations (the klesas) — like invisible threads tying us to a cycle of suffering (saṃsāra). We label things as “good” or “bad,” “me” or “not me,” and these concepts (prapañca) keep us trapped, as if we’re tangled in a net of our own making. Nāgārjuna shows that these dualities — self vs. no-self, existence vs. non-existence, one vs. many — are just ideas we’ve created. They’re not absolute truths but tools we use to navigate life, like a map we mistake for the actual landscape.

The path to AWAKENING comes when we see through these illusions. By realizing emptiness — the understanding that nothing has an inherent, fixed nature — we loosen the threads of bondage. It’s like noticing the stream isn’t separate from the ripples; saṃsāra (our struggles) and nirvāṇa (freedom) aren’t two different places but part of the same flow. Awakening isn’t about escaping to a distant nirvāṇa or achieving a final state; it’s a continual unfolding, a gentle letting go of rigid ideas. Each time we recognize a concept we’ve clung to — like “I must be perfect” or “this pain will never end” — as just a temporary story, we free ourselves a little more, stepping deeper into the stream’s rhythm.

This cycle of creation, bondage, and awakening is limitless and centerless, like a dance with no beginning or end. Every moment of creation (a new thought, a new label) offers a chance to see through the illusion, every attachment (to self, to suffering) is an opportunity to awaken, and every awakening opens the door to deeper clarity. In this view, saṃsāra and nirvāṇa aren’t opposites — they’re part of the same melody. By letting go of fixed ideas and joining the dance, we find peace in the ever-changing, interconnected beauty of reality, where every step reflects the whole, boundless and free.

G. Detailed analysis of the verses

[CHAPTER 18 - An Analysis of the Individual Self (atma) – 12 verses.]
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Let’s dive into Chapter 18 of Nāgārjuna’s Mūlamadhyamakakārikā, titled "An Analysis of the Individual Self (atma)," where Nāgārjuna examines the concept of the self (ātman) in relation to the five aggregates (skandhas) and ultimately refutes any inherent existence of either, using his Madhyamaka lens of emptiness (śūnyatā). This chapter, spanning 12 verses, builds on the themes of dependent origination [T1] ⇐⇒ and the rejection of inherent essence [T2] [U2T] seen in Chapter 17, applying them to the self and its supposed constituents. I’ll explain Nāgārjuna’s teaching verse by verse, focusing on his analysis of the self and the five aggregates—form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna)—and how he dismantles both eternalist and nihilist views to point toward ultimate truth.
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[1. Not different, not identical: The self and aggregates cannot be different, identical, both, neither [Tetralemma] ⇐⇒ Emptiness of both ⇐⇒ Dependent Origination / Interdependence ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ One]

1. If the individual self (atma) were [identical to] the "groups" (skandha),
then it would partake of origination and destruction.
If [the individual self] were different from the "groups,"
then it would be without the characteristics of the  "groups."

The self and aggregates are empty of inherent existence since they cannot be different, identical, both or neither.
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Madhyamaka Reasoning: Tetralemma (difference-identity) ⇐⇒ Emptiness [T2] ⇐⇒ Interdependence of the self & 5-aggregates [T1] [U2T]:
Nāgārjuna begins by examining the relationship between the self (ātman) and the five aggregates, the psychophysical components that constitute a person in Buddhist thought. He presents two/four possibilities:
– If the self is identical to the aggregates: Then it would share their characteristics—origination (arising) and destruction (ceasing)—since the aggregates are impermanent, constantly arising and passing away. This contradicts the notion of an eternal, unchanging self, as posited by some non-Buddhist schools (e.g., Advaita Vedanta).
– If the self is different from the aggregates: Then it would lack their defining traits (e.g., form, feeling, etc.), rendering it imperceptible and functionally irrelevant, as we only experience ourselves through these aggregates.
– Both and neither are not covered here.
In either case, the idea of an inherent self collapses: it can’t be [the same as] the aggregates (due to impermanence) nor separate from them (due to lack of evidence). This sets the stage for emptiness [T2]—neither self nor aggregates have intrinsic existence.
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[2. Possessions: Emptiness of the self/me ⇐⇒ Emptiness of the possessions/mine…]

2. If the individual self (‘me’) does not exist,
how then will there be something which is "my own" (‘mine’)?
There is lack of possessiveness and no ego
on account of the cessation of self and that which is "my own."

If there is no self then there is no possessions/mine and all the problems that come with that fearful ego. The emptiness of one implies the emptiness of the other.
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No inherent Self, No inherent Possession / 5-aggregates: If the self [T1] ⇐⇒ lacks inherent existence [T2] [U2T] (as verse 1 implies), then the concept of “mine”—possession tied to a self—also falls apart. Without a self to own things (body, mind, objects), there’s no basis for ego (the sense of “I”) or possessiveness (“this is mine”). Nāgārjuna suggests that realizing the emptiness of self and its possessions leads to their cessation, freeing one from the delusion of ownership and identity (i.e. transcending the dualities). This aligns with Buddhist psychology: the aggregates are not “mine” but conditioned processes [T1], and clinging to them as “self” or “mine” fuels suffering.
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[3. The self and aggregates, with/without ego and possessions, bonded or liberated, are empty of inherent existence, mere conventional designations.]

3. He who is without possessiveness and who has no ego —
He [T1], also, does not exist [T2] [U2T].
Whoever sees "he who is without possessiveness"
or "he who has no ego" [really] does not see.

 If the self, aggregates, possessions… are empty of inherent existence, then nobody/nothing is reborn or liberated; there is no continuity or discontinuity.
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Nobody is liberated: Nāgārjuna takes a step further: even the idea of a person who has transcended ego and possessiveness is empty. If there’s no inherent self to begin with, there’s no real “he” who achieves this state—such a notion is just another construct. Seeing someone as “without ego” implies grasping at a new identity, which misses the point of emptiness. True seeing, for Nāgārjuna, is recognizing that no entity—egoistic or egoless—exists inherently. This prevents reification of liberation as a fixed state or person.)
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[4. Transcending samsara: Liberation / transcendence is seeing the true nature & dynamic of the self and aggregates, the Union of the Two Truths about them: their conventional interdependence, co-labeling, co-evolution ⇐⇒ and emptiness of inherent existence]

4. When "I" and "mine" have stopped,
then also there is not an outside nor an inner self.
The "acquiring" [of karma] (upadana) is stopped;
on account of that destruction,
there is destruction of verse existence.

If the self and aggregates are empty of inherent existence, then there is no more me (inside) vs. other (outside), no more fears and fights, no more clinging and acquiring of karma (upadana). The whole karmic cycle stops.
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Transcending the Karmic Cycle through the Wisdom of realizing the true nature & dynamic of Reality as it is, of the Karmic Cycle [U2T]: When the delusions of “I” (self) and “mine” (possession) cease, the distinction/duality between an inner self (subject) and outer world (object) [T1] ⇐⇒ dissolves—both are empty [T2] [U2T]. This halts upādāna (grasping or acquiring), the clinging to aggregates that fuels karma and rebirth. With no grasping, the cycle of existence (samsara) unravels, as “very existence” (bhava)—the perpetuation of conditioned being—depends on this delusion. Nāgārjuna ties the aggregates to samsara: they’re not a self but a process we cling to, and their cessation through emptiness ends the cycle.)
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[5. Liberation: Having transcended the illusions, one is free from any more uncontrolled karma formation and their consequences]

5. On account of the destruction of the pains (klesa) of action
there is release for pains of action exist for him who constructs them.
These pains result from phenomenal extension (prapanca);
but this phenomenal extension comes to a stop by emptiness.

If the self and aggregates are empty of inherent existence, then suffering rooted in dualistic conceptual proliferation ceases, as there is no inherent self or phenomena to grasp, freeing the mind from all extremes.
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Liberation from the causes of suffering: the illusion of inherently existing & separate/opposite phenomena: Liberation arises from ending the kleśas (afflictive emotions like desire, aversion, ignorance), which drive karmic actions. These pains exist only for someone who “constructs” them—i.e., clings to the aggregates as self. This construction stems from prapañca (dualistic conceptual proliferation), the mind’s tendency to elaborate phenomena into seemingly real entities. Wisdom stops this proliferation by revealing the aggregates’ [T1] ⇐⇒ lack of inherent existence [T2] [U2T], cutting the root of suffering and freeing one from the karmic cycle tied to a false self.
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[6. Dualistic thinking: This is the Middle Way free from all extremes and middle, like existence (realism) and non-existence (nihilism), both (dualism), neither (monism); or acceptation / affirmation and rejection / negation of the self and aggregates.]

6. There is the teaching of "individual self" (atma),
and the teaching of "non-individual self" (anatma);
But neither "individual self" nor "non-individual self"
whatever has been taught by the Buddhas.

The Buddha’s teachings is the Middle Way free from all extremes and middle, like existence, non-existence, both, neither — about the self and the aggregates.
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The Middle Way free from all extremes and middle: beyond all dualities, like: acceptation and rejection: Nāgārjuna critiques dualistic views: some traditions teach an eternal self (ātman), while Buddhism teaches no-self (anātman), denying an inherent essence in the aggregates. Yet, he says the Buddhas transcend both—neither affirming a self nor reifying “no-self” as an absolute. This reflects the middle way: clinging to either “self” or “non-self” as inherently real misses emptiness. The aggregates aren’t a self, nor is their absence a fixed state—both are empty concepts, pointing to a truth beyond labels.
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[7. Ultimate Truth: Reality as it is is indescribable, inconceivable, beyond all dualistic conceptual proliferation. We can use concepts and dualities conventionally, but never think they represent reality because everything we can imagine, label and describe is interdependent / relative ⇐⇒ and empty of inherent existence.]

7. When the domain of thought has been dissipated,
"that which can be stated" is dissipated.
Those things which are unoriginated and not terminated,
like nirvana, constitute the Truth (dharmata).

When the dualistic conceptual mind is transcended (calmed), then the truth (dharmata) may be directly realized, free from all extremes and middle, like origination, duration, cessation — about all phenomena.
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Ultimate Truth: When dualistic conceptual thought—tied to self and aggregates—ceases, language and description fail, as they rely on dualities (self/no-self). Ultimate truth (dharmatā), exemplified by nirvana, is unoriginated and unceasing, beyond the aggregates’ flux. Unlike the impermanent skandhas, this truth isn’t a “thing” but the empty nature of all phenomena, free from the mind’s grasp. Nāgārjuna shifts focus from the self to the ineffable reality underlying it.
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[8. Tetralemma: The Buddha may use extreme views – like actual, non-actual, both, neither – as temporary imperfect adapted skillful means or antidotes to help others, but he never think they are representing reality as it is]

8. Everything is "actual" (tathyam) or "not-actual,"
or both "actual-and-not-actual,"
Or "neither-actual-nor-not-actual":
This is the teaching of the Buddha.

When teaching, the Buddha may use extremes – like actual, non-actual, both, and neither – as temporary imperfect adapted skillful means or antidotes, but he never mistakes those views for reality as it is.
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Conventional truths / adapted skillful means: Nāgārjuna employs the four extremes of any duality (tetralemma) to teach, to describe phenomena conventionally, including the self and aggregates: ex. Everything is
1. Actual (real as they appear),
2. Not-actual (unreal inherently),
3. Both (conventionally real, ultimately empty),
4. Neither (beyond dualistic categories).
– He may use the four extreme views of any duality conventionally / relatively, but, ultimately, he refute those four extremes using the negative for of the Tetralemma (not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth, for whatever ‘this’ is).
– One extreme view could serve as a temporary imperfect antidote to another extreme view, until one is ready to transcend the whole duality. There is usually a progression through the four extremes, until complete transcendence of the four.
– Like any pair of opposites, like the two truths, conventional truth (or dependently co-arisen relatively functional appearances) and ultimate truth (or emptiness of inherent existence) are themselves inseparable, interdependent, dependently co-arisen, co-existing, co-evolving, co-ceasing, merely co-labeled / co-imputed / co-imagined by the mind [T1-2T]; thus empty of inherent existence [T2-2T] [U2T-2T]; conventionally appearing but never absolute, speculative projections with no inherent core, like illusions / reflections, mirages, dreams, echos, ‘there, yet not there’; thus not existent / functional / actual, not non-existent / non-functional / non-actual, not both together, not neither; not different / separate / multiple, not both together, not neither; not permanent / discontinuous, not permanent / continuous, not both together, not neither; not ‘this’, not ‘non-this’, not both together, not neither, and there is no fifth, for whatever ‘this’ is [Tetralemma-2T].
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[9. True Reality: Reality as it is is indescribable, inconceivable, indifferentiable, limitless, spaceless, timeless, unconditioned, unborn, unchanging, unceasing, non-dual – even beyond dependent origination and emptiness.]

9. "Not caused by something else,"
"peaceful,"
"not elaborated by discursive thought,"
"Indeterminate,"
"undifferentiated":
such are the characteristics of true reality (tattva).

When the dualistic conceptual mind is transcended, true reality (tattva) is may be directly realized, as indescribable, inconceivable, indifferentiable, limitless, spaceless, timeless, unconditioned, unborn, unchanging, unceasing, non-dual – even beyond dependent origination and emptiness, embodying the Middle Way.
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Characteristics of True Reality as it is / Ground / Basis / Source / Suchness: Nāgārjuna defines ultimate reality (tattva): it’s not dependently caused (unlike the aggregates), peaceful (free of suffering), beyond dualistic conceptual elaboration (prapañca), indeterminate (not fixed as “this” or “that”), and undifferentiated (lacking distinctions like self/aggregates). This contrasts with the skandhas, which are conditioned and impermanent, reinforcing that the self—whether tied to them or not—can’t grasp this reality when mired in delusion. – The inconceivable omnipresent, timeless, limitless, unborn, unconditioned, unchanging, unceasing, equal, pure, perfect, complete, divine Ground / Basis / Source / Suchness / Reality as it is.
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[10-11. Madhyamaka Reasoning: Apparent opposites (in all dualities / triads / quads…) (like me and mine) cannot be existent/non-existent, real/non-real, actual/non-actual, independent/dependent, self-existent/other-existent, different/identical, separate/united, multiple/one, dual/non-dual, permanent/impermanent, continuous/discontinuous, eternal/annihilated, originating/non-originating, lasting/non-lasting, changing/non-changing, ceasing/non-ceasing, reborn/non-reborn, liberated/non-liberated, empty/non-empty, this/non-this … or both together, or neither (and there is no fifth) — because each of those extreme views lead to contradiction / absurdity [Tetralemma] ⇐⇒ Emptiness of the opposites [T2] ⇐⇒ Dependent Origination / Interdependence of the opposites [T1] ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ Illusory ⇐⇒ Middle Way ⇐⇒ One.
Where ‘⇐⇒’ means one side supports / proves / implies the other; and all permutations are permitted.]

10. Whatever exists, being dependent [on something else] [T1],
is certainly not identical to that [other thing],
Nor is a thing different from that;
Therefore, it is neither destroyed nor eternal.

Something (effect) arises in dependence of something else (cause); those two, cannot be different/separate, identical/united, both, or neither. From this we can deduct that there is no continuity or discontinuity of the cause, no eternity or annihilation. // When the dualistic conceptual mind is transcended, the relationship between cause and effect is realized as non-dual – neither different/separate, identical/united, both, nor neither – implying no continuity or discontinuity, no eternity or annihilation, pointing to the non-dual reality beyond such dualities in the Middle Way.
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Madhyamaka Reasoning: Dependent Origination ⇐⇒ Emptiness ⇐⇒ Tetralemma about the Self and its 5-aggregates.)
All phenomena, self and 5-aggregates, exist dependently [T1] — not as self-existent entities [T2] [U2T]. They’re neither identical to their causes (e.g., consciousness isn’t form) nor wholly distinct (they arise interdependently). Thus, they’re neither annihilated (since they depend on conditions) nor eternal (since they change). The self, if posited, would face the same logic—empty of inherent being, just like the aggregates it’s tied to.
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11. The immortal essence of the teaching of the Buddhas,
the lords of the world, is
Without singleness or multiplicity;
it is not destroyed nor is it eternal.

When the dualistic conceptual mind is transcended, phenomena are realized as non-dual – neither unified, plural, both, nor neither – as the Buddha teaches using such extremes as skillful means, pointing to the non-dual reality beyond all dualities, including dependent origination and emptiness, in the Middle Way.
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The Buddha’s teaching — Union of the Two Truths [U2T] or Union of opposites [Uopp] — transcends all opposites / dualities like singularity (a unified self) and multiplicity (discrete aggregates), reflecting the middle way. It’s “immortal” not as an eternal thing but as the timeless truth of non-inherence, neither destroyed (like impermanent aggregates) nor eternal (like a fixed self).
This essence liberates by revealing the self and skandhas [T1] as empty [T2] [U2T].)
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[12. Universal Accessibility: The inconceivable true nature & dynamic of reality as it is is always available.]

12. If fully-developed Buddhas do not arise [in the world]
and the disciples [of the Buddha] disappear,
Then, independently,
the knowledge of the self-produced enlightened ones (pratyekabuddha) is produced.

This is not just another fabricated view, it is the true nature of reality as it is here & now, and it is always available to whoever is looking for it.
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It is about directly realizing the true nature & dynamic as it is here & now: Even without Buddhas or their disciples, pratyekabuddhas (solitary enlightened ones) arise independently, directly realizing the true nature of reality as it is – the Union of the Two Truths [U2T], the Union of opposites [Uopp], the Union of the three spheres [U3S], and the Union of the Ground and its Manifestation [UGM] – through their own insight. This underscores that the truth of no-self and empty aggregates is universal, accessible beyond specific teachings—reinforcing Nāgārjuna’s point that it’s the nature of reality, not a constructed doctrine.