The 9th International Conference Buddhism & Australia
will be held on 6-8 February, 2020 in Perth, Western Australia.
READ MORE

Chinese Buddhist Encyclopedia Illustrations
Some of the Buddhist Illustrations created by Chinese Buddhist Encyclopedia
FREE for everyone to use

We would also appreciate your feedback on Chinese Buddhist Encyclopedia. Please write feedback here
Here you can read media articles about the Chinese Buddhist Encyclopedia which have been published all over the world.

Paypal-logo.jpg
Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Self-essence

From Chinese Buddhist Encyclopedia
Jump to: navigation, search
Please consider making little donation to help us expand the encyclopedia    Donate Paypal-logo.jpg    Enjoy your readings here and have a wonderful day  


Brain-Powe.jpg
See also  :


self-essence (svabhāva, 自性). An inherent state of being, self-made, self-determined, and changeless. This is a false reality that sentient beings attach to their perceptions. In truth, nothing has self-essence because everything is constantly changing through causes and conditions. That all dharmas are without self-essence is the true reality defined as emptiness.



svabhāva (Sanskrit). Intrinsic nature, self-being or own-being; a technical term found in early sources but used mainly in later Buddhism to denote the concept of an ātman or a permanent and unchanging identity or substratum. In contrast to some pre-Mahāyāna schools such as the Sarvāstivāda, all Mahāyāna schools reject the existence of any such intrinsic nature and maintain that all phenomena are devoid or empty (see śūnyatā) of any kind of svabhāva. According to the Abhidharma, the svabhāva was the unique and inalienable ‘mark’ or characteristic (lakṣaṇa or sva-lakṣana) by means of which entities could be differentiated and classified. By identifying the svabhāva of an entity a taxonomy of real existents could be produced. For example, the svabhāva of fire was identified as heat, and the svabhāva of water was defined as fluidity. Thus the schools of the Hīnayāna, while denying a self of persons (pudgala-nairātmya) nevertheless accepted the substantial reality of those elements (dharmas) which composed the world at large, including five skandhas of the individual subject. Beginning with Nāgārjuna, the Mādhyamaka undercut this teaching by denying the substantial reality not just of the self (ātman) but of all phenomena, a view known as dharma-nairātmya. All entities were therefore seen as alike in lacking a discrete mode of being or self-essence (svabhāva), and in sharing instead the common attribute or ‘mark’ of emptiness (śūnyatā).

Source

dictionary.buddhistdoor.com
www.sutrasmantras.info