The document explores the question of personal identity and what constitutes the self. It argues that concepts like "I", "you", and "we" do not represent a permanent or unchanging essence, but rather refer to ever-changing physical and mental processes dependent on conditions. One's physical form and mind are in constant flux according to external influences, similar to how water can appear as ice, liquid, or steam. Ultimately, there is no fixed or absolute self; reality exists beyond labels and concepts. True enlightenment involves seeing all things as they are without subjective perceptions or clinging to preconceptions.

1. Who am I?
Am I the mind? Am I the body? Or, am I the five body senses?
To the Master, I am a Servant,
To the Teacher, I am a Student,
To the Buddha, I am Empty.
So who am I, actually? Am I the flesh and blood? Am I the soul? Am I the
consciousness? Who am I, really? Frankly speaking, what we used to claim such
as the ‘I’ or ‘you’ or ‘we’ is merely an expression for our minds to comprehend
on day-to-day communication with another individual. However, this expression
does not grant us with an unchanging or a permanent ownership of our minds and
bodies. The ‘I’ or ‘you’ or ‘we’ (five khandhas) is purely part of the becoming
processes in the dependent nature. Both our minds and bodies would constantly
orientate and evolve in accordance with the subjected conditions. The physical
body is shaped up as an appearance due to the existence of matter and it is
basically concerted, aggregated or concentrated or wrapped energy.
In other words, appearance is merely a momentary outcome of the process of
aggregation that varies according to the subjected conditions. For example, ice,
water and steam are different appearances deriving from the orientation of H2O
properties under the influence of the external conditions. In other words, it is the
orientation of H2O properties that has taken place to conjure up the momentary
outcome of it. As for the mind, it is also originated from the process of
aggregation that conjures up the elements of memory and consciousness and
varies under the influence of conditional phenomena.
So how could we properly describe ourselves? The right way to express ourselves
is, ‘I am what I am.’ ‘If you think this is what I am, then I am’ and ‘If you see
that is what I am, then I am.’ The phenomena that arise are very much related to
the consciousness that perceives them. Phenomenon exists as this or that is
dependent on the observers. It is just like describing the same elephant by
different blind men – one blind man may say an elephant looks like a tree trunk;
another blind man would say an elephant looks like a snake.
And this is how we explicate the presence in the waves of dependent phenomena
having clouded our minds from discerning the reality of circumstances. But what
constitutes an ultimate reality then? An ultimate reality exists beyond mind and
beyond concepts and words in the sense that it is beyond our usual ways of
perceiving things. Language and conception only imply that things exist in distinct
manners i.e. wise person, dumb person, saint, devil, etc. - in such well-defined and

2. independent categories. Perceiving ultimate reality is seeing that things do not
exist in these fantasised, impossible ways, in black and white categories.
In other words, an ultimate reality is such label-less, bound-less, stereotype-less,
colour-less, beginning-less, end-less and for the ease of our expression, we could
summarise it as the ‘deepest fact about things.’ An enlightened mind is able to
discern the deepest fact about things in crystal clear and without hesitation after
getting rid of the waves of dependent phenomena. So when we talk about
Buddhism, it is all about transforming an ignorant state of mind into a realised one
– a process of enlightenment. To begin with, one would need to set in a right
mentality or determination. One has to see all things as they really are, to liberate
from it and to be enlightened. Have boundless compassion and loving kindness
along the way. This would be an everlasting remedy to the rising of dukkha that
was recommended by the wise Buddha. A fully awakened state of mind does not
require labeling, colouring, stereotyping, beginning, ending, etc. All subjects and
objects are in completely neutralised state of affairs - when this arising, that
arises; when this ceasing, that ceases.