The Human Personality

12/11/25

What does the story of Nagasena and the chariot tell us

• The chariot is simply a concept that we project onto all the constituent parts combined, but there is no ‘chariot essence’ within a singular part

• The chariot works as an analogy for the self because our names are just concepts, and what makes us, us is all of the parts combined

• This illustrates the concept of anatta (no (fixed) self) because all the parts are always changing - my hair is growing, cells are falling, emotions changing

• I am still fully myself but I do not have a fully permanent or fixed self because I am always changing in some way

What is a (s)khanda

• A component element which adds something to our experience of self

• We are made up of five component elements (skhandhas) but there is no fixed or permanent self beyond these component elements

What are the five skhandas

• Form

• Sensation

• Perception

• Mental formation

• Consciousness

What is form

Material form, including the body and its sense organs

What is sensation

The experience of an external object as pleasant, unpleasant or neutral

What is perception

Grasping the distinguishing features of an object (e.g. the sound of a bell or the shape of a tree)

What is mental formation

Our thoughts, imprints, ideas, opinions, prejudices and decisions that are activated by sensory contact with an object

What is consciousness

Awareness of an object and the basis for craving (tanha)

Quote about the five aggregates

“Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and dissolving of the five aggregates.” (Dhammapada 113)

What does the phrase ‘rising and dissolving of the five aggregates’ tell us about Buddhists beliefs on the nature of the self?

The five aggregates are always appearing, disappearing and changing. Since we are made of the five aggregates, our self is also always changing and impermanent (anicca).

Why do you think a Buddhist would say it is better for us to perceive this arising and dissolving than not to perceive it?

By perceiving it, we are acknowledging anatta and anicca. Therefore we are realising that everything changes and nothing is permanent so we won’t feel suffering (dukkha) when something we cling to changes. By overcoming dukkha, a person can achieve enlightenment - which is the goal for Buddhists and therefore very important.

Do Mahayana Buddhists accept this teaching of the five aggregates and what additional beliefs about the human personality do they have

• Sunyata

• Tathagatagarbha

What is sunyata

Emptiness, the belief that all things are empty of intrinsic existence and nature

How does sunyata relate to the five aggregates

None of the five aggregates can exist on their own, independently (empty of intrinsic existence).

What is tathagatagarbha

Buddha-nature, the belief that all sentient beings have the potentiality and actuality for enlightenment within them (ability to achieve enlightenment)

How can Buddha nature be realised

Through meditation and ethical conduct

Metaphors to illustrate the concept of Buddha nature

• Honey protected by bees

• Treasure hidden under a house

• A golden figure within a burnt clay mould

What are some different beliefs about who has a Buddha-nature amongst Mahayana Buddhists?

• People are already ‘awakened’. There is imperishable and awakened essence within each being. However, this conflicts with the idea of anatta (no self) and the Mahayana view that the self is essentially empty (sunyata).

• It does not represent a substantial or permanent self but rather the potential to realise Budhahood through Buddhist practices.

The importance of teachings about the human personality

• Five (s)khandas – helps to illustrate the ideas of anicca and anatta

• Realisation of the five (s)khandas helps with the path towards enlightenment

• Buddha-nature – gives hope that we can all achieve enlightenment/nirvana

• Buddha-nature relates to the Bodhisattva vow – if all sentient beings have the Buddha nature then we should strive for the liberation of all sentient beings