Self-nature (Sans.: Svabhāva)

Self-nature is synonymous with ‘Own-nature’, ‘Intrinsic nature’ or ‘Innate-nature’ which is uncreated, uncaused, permanent or eternal and independent. The concept of Self-nature ought to be properly comprehended in order to understand the Mahāyāna conception of Emptiness of self-nature or inherent existence expounded precisely and lucidly by Nāgārjuna, the founder of Mādhyamika School of Mahāyāna Buddhism in 2nd/3rd century C.E. The word ‘Svabhāva’ can be etymologically analyzed as follows:

From the etymological analysis, it is evident that ‘Self-nature’ is not made by anything or it is uncreated by any external agent. It is not dependent on the causes and conditions for its existence or it is uncaused. It is independent and eternal.  It is an absolute and permanent entity. The characteristic features of Self-nature are evidently contradictory to the notion of Dependent Co-arising or Interdependent Co-origination which is the central tenet of Śākyamuni Buddha. Since ‘Self’ itself is illusion. The ‘nature’ or its characteristic associated with Self is also illusion. Since Self-nature connotes two substantive entities, Self and Nature, Dependent Co-arising rejects the doctrine of Self-nature.

Any event, thing, entity or phenomenon that co-arises dependently from cause and conditions under the operation of the natural law of Dependent Co-arising is said to be made. As ‘Self-nature’ is not made, it is not contigent upon others. Hence, the law of Dependent Co-arising is not compatible with it. Furthermore, by definition, ‘Self-nature’ is considered eternal or permanent. An eternal or permanent substance is not subject to change or either arising or ceasing. ‘Self-nature’ is simply not contigent upon others or conditioned by others. Hence, it is evident that, it conflicts with the principle of Dependent Co-arising.  

Consequently, Śākyamuni Buddha rejected the 62 wrong substantialist or metaphysical views. The right view is that all physical and mental phenomena are dynamic processes without any static ‘Self-nature’. Only the unconditioned Nirvāṇa is permanent and all other conditioned phenomena are impermanent.