The nonexistence of the self as a permanent, unchanging entity.
Has the Sense of
A key feature of the Buddha's teachings that stood in direct contrast to the mainstream Indian religious-philosophical notion of an eternal self, or ātman.
|Tibetan||བདག་མེད་པ་ ( dakmépa)|
|Wylie Tibetan Transliteration||bdag med pa ( dakmépa)|
|Buddha-nature Site Standard English||selflessness|
|Karl Brunnhölzl's English Term||identitylessness|
|Richard Barron's English Term||nonexistence of identity, lack/absence of identity|
|Jeffrey Hopkin's English Term||selflessness|
|Ives Waldo's English Term||egoless[ness]|
|Basic Meaning||The nonexistence of the self as a permanent, unchanging entity.|
|Has the Sense of||A key feature of the Buddha's teachings that stood in direct contrast to the mainstream Indian religious-philosophical notion of an eternal self, or ātman.|
|Did you know?||The teaching that there is no personal self was a crucial precursor to the Buddhist concept of emptiness.|
|Related Terms||Ātman, Svabhāva, Śūnyatā|
|Princeton Dictionary of Buddhism||See page 42: In Sanskrit, “no self” or “nonself” or more broadly “insubstantiality”; the third of the “three marks” (trilakṣaṇa) of existence, along with impermanence (anitya) and suffering (duḥkha). The concept is one of the key insights of the Buddha, and it is foundational to the Buddhist analysis of the compounded quality (samskrta) of existence: since all compounded things are the fruition (phala) of a specific set of causes (hetu) and conditions (pratyaya), they are therefore absent of any perduring substratum of being.|
|Rangjung Yeshe Dictionary||Nonexistence of the self of the individual personality and/ or self-nature of phenomena.|