The Meaning of "Not Existing in One Another"

I am not in what belongs to me (mama-kāra), and what belongs to me is not in me—this is their mutual characteristic. Sometimes the manas takes the aggregate of form as the self, and then takes the aggregates of feeling, perception, formations, and consciousness as "what belongs to me," so that the self and what belongs to the self are cognized as fused together. Sometimes the manas is made to take the aggregate of feeling as the self, and takes the aggregates of form, perception, formations, and consciousness as what belongs to me, believing that the aggregate of feeling is fused together with the other aggregates.

In reality, the aggregate of form is not the self, and the aggregates of feeling, perception, formations, and consciousness, which are taken as what belongs to me, are also not what belongs to me; they all have nothing to do with the self—they are not the self—and all must be eliminated. Do not take these functions and operations to be real and imperishable. Taking the five aggregates as the self is a wrong view (mithyā-dṛṣṭi), and taking them as what belongs to me is likewise a wrong view; both should be eradicated. Only by establishing the correct view that the five aggregates are without self and without what belongs to the self can one gradually bring an end to birth and death.