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14. 73. Hopkins, Meditation on Emptiness , [1973] p. 580, [1983, 1996] p. 191. 74. Fundamental Text Called "Wisdom" XV111: 2ab; Sanskrit p. ) p. 15. 75. ) p. 15–16. 76. , p. , p. 14.

It would then follow that it would not be suitable to impute the person to the aggregates. The person would be changeless, whereas its bases of imputation would be in constant disintegration and change. (3) Furthermore, if the person were inherently different from the aggregates which are its bases of imputation, it would have to be apprehendable separate from them. A self which had a different character from the aggregates would have to be apprehendable without the apprehension of the aggregates just as the aggregates, which all have different characters, can all be apprehended separately.

Neither the aggregates taken separately, nor the continuum of former and later moments of the aggregates, nor the collection of the aggregates are to be taken as an example of an I. 62 The fifth Dalai Lama presents an explanation of the way in which the object of negation is to be ascertained in his Sacred Word of MañjuŸrı:63 Sometimes the I seems to be related with the body. Sometimes it seems to be related with the mind. , feelings, discriminations and composition factors). At the end of the arising of such a variety of appearance, we come to identify an I which exists in its own right, which exists inherently, which from the start is self-established, as if undifferentiated from the mind and body which are (also) mixed like milk and water.

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Candrakirti's Sevenfold Reasoning by Joe Wilson

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