What Is the Self?

Ru Chun: "I" implies autonomy (control) and permanence. Suppose the aggregate of form were the self; then I would have control, and I would control my physical body to remain forever young, beautiful, and healthy. The fact is that I cannot control it—I cannot make my physical body permanent and unchanging. I cannot control the sufferings of birth, aging, sickness, and death; the aggregate of form is neither autonomous nor permanent. Suppose the aggregate of feeling were the self; then I would want my feelings to be wonderful all the time, constantly enjoying pleasant sensations such as delicious food and the bliss of meditation. The fact is that I cannot sustain these feelings, whether painful or pleasant feelings. I cannot control the suffering of the five aggregates blazing intensely. The aggregate of feeling is not autonomous and not permanent. 

Suppose the aggregate of volitional formations were the self; then I could freely ascend to the heavens or descend into the earth. The fact is that I cannot do this—I cannot even control maintaining normal walking. The aggregate of volitional formations is thus not autonomous and not permanent. By extension, all five aggregates are suffering: I cannot be the master of any of them, nor can I keep them permanent; therefore, the five aggregates are without self. Suppose the various roles and identities in the world were the self—no role or identity can be free from suffering, autonomous, or permanent and unchanging.

Assessment: If the five aggregates of form, feeling, perception, volitional formations, and consciousness could control themselves and govern themselves—no different from a Buddha—would the five aggregates then be the self?

Ru Chun: The five aggregates are impermanent and changing, lacking permanence; therefore, even if they had a governing quality, they still would not be the self. Suppose an intelligent robot had an external appearance more perfect than a human's, functions more powerful and complete than a human's—including emotions and reproduction—and had acquired autonomous consciousness, no longer controlled by humans. Would it then be a human? Humans and robots are fundamentally different categories. However intelligent a robot may be, it is still manufactured by humans, an artificial person; no matter what, it cannot be a true human.

No matter how powerful the functions of the five aggregates are—even like a Buddha's—they still cannot be the self, because the five aggregates themselves are manifested by the true self; they are illusory dharmas. They are fundamentally two different concepts from true dharmas. We can say that a fake apple closely resembles a real apple, but the real is real and the fake is fake. I wonder if this question can be understood in this way?

Assessment: You have understood it correctly. Your wisdom has advanced greatly. When was your brain consecrated? 

Ru Chun: In the past, my master said I was dull, but I didn't know where my dullness lay. Now I finally know: my dullness lay in devoting all my cleverness and talent to chasing worldly dharmas—the accumulation of wealth and the entanglements of family ties. Over these two years, due to certain karmic conditions, I have essentially returned to my family, no longer pursuing fame and profit in the outside world. My mind in daily life has become increasingly simple, and without realizing it, I have gradually made some progress.