 Candrakīrti develops his arguments against personal self in a great detail in [M]/[Mbh] chapter six. Suffice it here to consider one such argument called “the argument from the sevenfold analysis of a chariot” (shing rta rnams bdun gyi rigs pa). This argument however is more or less a way of putting all his arguments together. In it, Candrakīrti concludes: “the basis of the conception of self, when analysed, is not plausible to be an entity. It is not plausible to be different from the aggregates, nor identity of the aggregates, nor dependent (skandhadhāra) on the aggregates. The ‘basis’ (skandhadhāra) at issue is a compound that exposes the implausibility of self as both the container (ādhāra / rten) and the contained (adheya / brten pa). The self does not own the aggregates. This is established in codependence on the aggregates” ([M] 6.150, Dbu ma ‘a 221b). Putting this argument analogically, Candrakīrti asserts that the self is, in terms of not being intrinsically real, analogous to a chariot. “We do not accept a chariot to be different from its own parts, nor to be identical [to its parts], nor to be in possession of them, nor is it in the parts, nor are the parts in it, nor is it the mere composite [of its parts], nor is it the shape [or size of the those parts]” ([M] 6.151 Dbu ma ‘a 221b).