Wu wo, Wú wǒ, Wù wǒ: 7 definitions
Introduction:
Wu wo means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Chinese Buddhism
無我 [wu wo]—anātman; nairātmya; no ego, no soul (of an independent and self-contained character), impersonal, no individual independent existence (of conscious or unconscious beings, anātmaka). The empirical ego is merely an aggregation of various elements, and with their disintegration it ceases to exist; therefore it has nm ultimate reality of its own, but the Nirvāṇa Sūtra asserts the reality of the ego in the transcendental realm. The non-Buddhist definition of ego is that it has permanent individuality 常一之體 [chang yi zhi ti] and is independent or sovereign 有主宰之用 [you zhu zai zhi yong]. When applied to men it is 人我 [ren wo], when to things it is 法我 [fa wo]. Cf. 常 [chang] 11.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無我 [wu wo]—Anātman — [Term] (術語 [shu yu]) Sanskrit (梵語 [fan yu]) Anātman, also called not-self (非我 [fei wo]). That which is a permanent and singular essence (常一之體 [chang yi zhi ti]) and possesses a controlling function (主宰之用 [zhu zai zhi yong]) is called "self." Clinging to this in a person's body is called the self of person (人我 [ren wo]); clinging to this in dharmas is called the self of dharma (法我 [fa wo]); clinging to this in oneself is called the ego (自我 [zi wo]); clinging to this in others is called the other-self (他我 [ta wo]). However, a person's body is a temporary aggregation (假和合 [jia he he]) of the Five Skandhas (五蘊 [wu yun]), without a permanent and singular essence of self. Dharmas (法 [fa]) are entirely arising from causes and conditions (因緣生 [yin yuan sheng]), and also without a permanent and singular essence of self. Since there is no self of person (人我 [ren wo]) and no self of dharma (法我 [fa wo]), then there is no ego (自我 [zi wo]) or other-self (他我 [ta wo]), which goes without saying. Thus, that there is ultimately no self is the ultimate truth.
The Diamond Sutra (金剛經 [jin gang jing]) states: "Those who comprehend the no-self dharma (通達法者 [tong da fa zhe]) are called true Bodhisattvas (菩薩 [pu sa]) by the Tathagata." The Dasabhumika Sutra-shastra (十地經論 [shi de jing lun]), Volume 1, states: "The wisdom of no-self has two types: emptiness of self (我空 [wo kong]) and emptiness of dharma (法空 [fa kong])." The Mahayana Meaning Chapter (大乘義章 [da cheng yi zhang]), Volume 2, states: "Dharmas have no inherent reality (法無性實 [fa wu xing shi]), hence they are called no-self." The same text, Volume 3, states: "Suffering is not the self's essence (苦非我體 [ku fei wo ti]), hence it is called no-self." The Abhidharmakosha-bhashya Gloss (俱舍光記 [ju she guang ji]), Volume 26, states: "It is not-self (非我 [fei wo]) because it is contrary to the self-view (違我見 [wei wo jian])." It also states: "It is not-self (非我 [fei wo]) because it is not independent (非自在 [fei zi zai])." It also states: "The aggregates themselves are not the self (即蘊自體非我 [ji yun zi ti fei wo]), hence they are not-self (非我 [fei wo]), just as one might say a house is not a person." Shamatha-vipassana (止觀 [zhi guan]), Volume 7, states: "Due to a lack of wisdom (無智慧 [wu zhi hui]), one calculates and says there is a self (計言有我 [ji yan you wo]). When observed with wisdom, there is truly no self. Where is the self? Observing meticulously (諦觀 [di guan]) each part—head, feet, limbs and joints (頭足支節 [tou zu zhi jie])—one cannot find the self at all (了不見我 [le bu jian wo]). Where are there people and sentient beings (眾生 [zhong sheng])? Sentient beings are a mechanism of karma (眾生業力機關 [zhong sheng ye li ji guan]), temporarily forming an empty gathering (假為空聚 [jia wei kong ju]). They arise from various conditions, without a master (無有宰主 [wu you zai zhu]), like an empty inn (宿空亭 [su kong ting])." The Treatise on the Origin of Man (原人論 [yuan ren lun]) states: "The physical form and color (形骸之色 [xing hai zhi se]) and the mind of thought (思慮之心 [si lu zhi xin]), since beginningless time, due to the power of causes and conditions (因緣力故 [yin yuan li gu]), arise and perish in every thought-moment (念念生滅 [nian nian sheng mie]), continuing endlessly (相續無窮 [xiang xu wu qiong]). Like trickling water (水涓涓 [shui juan juan]), like a flickering lamp flame (燈焰焰 [deng yan yan]). The body and mind are a temporary aggregation (身心假合 [shen xin jia he]), seemingly one and constant (似一似常 [shi yi shi chang]). Ordinary fools (凡愚 [fan yu]) do not realize this and cling to it as self (執之為我 [zhi zhi wei wo]). Because they cherish this self (寶此我 [bao ci wo]), they immediately give rise to the three poisons (三毒 [san du]) such as greed, hatred, and ignorance (貪瞋痴 [tan chen chi]). These three poisons strike the mind (擊意 [ji yi]), activating body and speech (發動身口 [fa dong shen kou]), and creating all karma (造一切業 [zao yi qie ye])."
無我—【術語】梵語 Anātman，又云非我。常一之體，有主宰之用者為我，於人身執有此，謂之人我，於法執有此，謂之法我，於自己執有此，謂之自我，於他執有此，謂之他我。然人身者五蘊之假和合，無常一之我體，法者總為因緣生，亦無常一之我體，既無人我，無法我，則無自我他我，不待言矣。如此畢竟無有我，是究竟之真理也。金剛經曰：「通達無我法者，如來說名真是菩薩。」十地經論一曰：「無我智有二種，我空法空。」大乘義章二曰：「法無性實，故曰無我。」同三曰：「苦非我體，故名為無我。」俱舍光記二十六曰：「違我見故非我。」又曰：「非自在故非我。」又曰：「即蘊自體非我故非我，如言即舍非人。」止觀七曰：「為無智慧故，計言有我。以慧觀之，實無有我。我在何處？頭足支節，一一諦觀，了不見我。何處有人及以眾生？眾生業力機關，假為空聚。從眾緣生，無有宰主，如宿空亭。」原人論曰：「形骸之色，思慮之心，從無始來，因緣力故，念念生滅，相續無窮。如水涓涓，如燈焰焰。身心假合，似一似常。凡愚不覺之，執之為我。寶此我故，即起貪瞋痴等三毒。三毒擊意，發動身口，造一切業。」
[shù yǔ] fàn yǔ Anātman, yòu yún fēi wǒ. cháng yī zhī tǐ, yǒu zhǔ zǎi zhī yòng zhě wèi wǒ, yú rén shēn zhí yǒu cǐ, wèi zhī rén wǒ, yú fǎ zhí yǒu cǐ, wèi zhī fǎ wǒ, yú zì jǐ zhí yǒu cǐ, wèi zhī zì wǒ, yú tā zhí yǒu cǐ, wèi zhī tā wǒ. rán rén shēn zhě wǔ yùn zhī jiǎ hé hé, wú cháng yī zhī wǒ tǐ, fǎ zhě zǒng wèi yīn yuán shēng, yì wú cháng yī zhī wǒ tǐ, jì wú rén wǒ, wú fǎ wǒ, zé wú zì wǒ tā wǒ, bù dài yán yǐ. rú cǐ bì jìng wú yǒu wǒ, shì jiū jìng zhī zhēn lǐ yě. jīn gāng jīng yuē: “tōng dá wú wǒ fǎ zhě, rú lái shuō míng zhēn shì pú sà.” shí de jīng lùn yī yuē: “wú wǒ zhì yǒu èr zhǒng, wǒ kōng fǎ kōng.” dà chéng yì zhāng èr yuē: “fǎ wú xìng shí, gù yuē wú wǒ.” tóng sān yuē: “kǔ fēi wǒ tǐ, gù míng wèi wú wǒ.” jù shě guāng jì èr shí liù yuē: “wéi wǒ jiàn gù fēi wǒ.” yòu yuē: “fēi zì zài gù fēi wǒ.” yòu yuē: “jí yùn zì tǐ fēi wǒ gù fēi wǒ, rú yán jí shě fēi rén.” zhǐ guān qī yuē: “wèi wú zhì huì gù, jì yán yǒu wǒ. yǐ huì guān zhī, shí wú yǒu wǒ. wǒ zài hé chù？ tóu zú zhī jié, yī yī dì guān, le bù jiàn wǒ. hé chù yǒu rén jí yǐ zhòng shēng？ zhòng shēng yè lì jī guān, jiǎ wèi kōng jù. cóng zhòng yuán shēng, wú yǒu zǎi zhǔ, rú sù kōng tíng.” yuán rén lùn yuē: “xíng hái zhī sè, sī lǜ zhī xīn, cóng wú shǐ lái, yīn yuán lì gù, niàn niàn shēng miè, xiāng xù wú qióng. rú shuǐ juān juān, rú dēng yàn yàn. shēn xīn jiǎ hé, shì yī shì cháng. fán yú bù jué zhī, zhí zhī wèi wǒ. bǎo cǐ wǒ gù, jí qǐ tān chēn chī děng sān dú. sān dú jī yì, fā dòng shēn kǒu, zào yī qiè yè.”
[shu yu] fan yu Anatman, you yun fei wo. chang yi zhi ti, you zhu zai zhi yong zhe wei wo, yu ren shen zhi you ci, wei zhi ren wo, yu fa zhi you ci, wei zhi fa wo, yu zi ji zhi you ci, wei zhi zi wo, yu ta zhi you ci, wei zhi ta wo. ran ren shen zhe wu yun zhi jia he he, wu chang yi zhi wo ti, fa zhe zong wei yin yuan sheng, yi wu chang yi zhi wo ti, ji wu ren wo, wu fa wo, ze wu zi wo ta wo, bu dai yan yi. ru ci bi jing wu you wo, shi jiu jing zhi zhen li ye. jin gang jing yue: "tong da wu wo fa zhe, ru lai shuo ming zhen shi pu sa." shi de jing lun yi yue: "wu wo zhi you er zhong, wo kong fa kong." da cheng yi zhang er yue: "fa wu xing shi, gu yue wu wo." tong san yue: "ku fei wo ti, gu ming wei wu wo." ju she guang ji er shi liu yue: "wei wo jian gu fei wo." you yue: "fei zi zai gu fei wo." you yue: "ji yun zi ti fei wo gu fei wo, ru yan ji she fei ren." zhi guan qi yue: "wei wu zhi hui gu, ji yan you wo. yi hui guan zhi, shi wu you wo. wo zai he chu? tou zu zhi jie, yi yi di guan, le bu jian wo. he chu you ren ji yi zhong sheng? zhong sheng ye li ji guan, jia wei kong ju. cong zhong yuan sheng, wu you zai zhu, ru su kong ting." yuan ren lun yue: "xing hai zhi se, si lu zhi xin, cong wu shi lai, yin yuan li gu, nian nian sheng mie, xiang xu wu qiong. ru shui juan juan, ru deng yan yan. shen xin jia he, shi yi shi chang. fan yu bu jue zhi, zhi zhi wei wo. bao ci wo gu, ji qi tan chen chi deng san du. san du ji yi, fa dong shen kou, zao yi qie ye."
無我 t = 无我 s = wú wǒ p refers to [noun] “non-self; anātman; anattā”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: anātman, or: niratma, or: niratmaka, Pali: anattā, Japanese: muga; Tibetan: bdag med; anātman is the concept that there is no independent and enduring self, in contrast to 我 [wo] ātman 'self' that there is a controller of the mind and body that passes between lifetimes. It is the third of the 三法印 [san fa yin] trilakṣaṇa 'three marks of existence' (BL 'anātman', p. 42-43; Dhammajoti 2013, p. 87; Eitel, p. 12; FGDB '無我 [wu wo]'; Powers 2007, p. 71; Tzu Chuang 2012, p. 218)..
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
Languages of India and abroad
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
無我 [wú wǒ] [wu wo]—
Buddhist term. It means without a personal self-view. It states that all existing phenomena do not have a constant, unchanging, self-governing entity. From the Mahāprajñāpāramitāśāstra (大智度論 [da zhi du lun]), Volume 1: "All conditioned dharmas (有為法 [you wei fa]) are impermanent (無常 [wu chang]), suffering (苦 [ku]), and without self."
無我：佛教用語。沒有私見的意思。謂所有的存在現象，都沒有一個恆常不變、自我主宰的實體。《大智度論》卷一：「一切有為法無常、苦、無我。」
wú wǒ: fú jiào yòng yǔ. méi yǒu sī jiàn de yì sī. wèi suǒ yǒu de cún zài xiàn xiàng, dōu méi yǒu yī gè héng cháng bù biàn,, zì wǒ zhǔ zǎi de shí tǐ. < dà zhì dù lùn> juǎn yī: “yī qiè yǒu wèi fǎ wú cháng,, kǔ,, wú wǒ.”
wu wo: fu jiao yong yu. mei you si jian de yi si. wei suo you de cun zai xian xiang, dou mei you yi ge heng chang bu bian,, zi wo zhu zai de shi ti. < da zhi du lun> juan yi: "yi qie you wei fa wu chang,, ku,, wu wo."
無我 t = 无我 s = wú wǒ p refers to “anatta (Buddhist concept of "non-self")”.
無我 t = 无我 s = wú wǒ p refers to [noun] “non-self”; Domain: Literary Chinese 文言文 [wen yan wen]; Notes: Especially in Buddhism (CC-CEDICT '無我 [wu wo]'; Guoyu '無我 [wu wo]').
1) 無我 [wú wǒ] refers to: “no-self”.
無我 is further associated with the following language/terms:
[Related Chinese terms] 無主宰; 無我所; 非我所; 非我; 無我性; 無我理.
[Sanskrit] anātma-bhūta; anātmatā; anātmīya; asatyātmani; nairātman; nairātmikā; nairātmya-samatā; nairātmya-vādin; nirāmakatā; nirāmatva; nirāmika; nirātman; nirātmatā; nāstyātmā; sarvamanātmakam; ātma-nairātmya; ātma-rahitatva.
[Pali] anattan; anattā.
[Tibetan] bdag me byung; bdag med pa; bdag med pa'i rnam pa.
[Vietnamese] vô ngã.
[Korean] 무아 / mu-a.
[Japanese] ムガ / muga.
2) 吾我 [wú wǒ] refers to: “self”.
吾我 is further associated with the following language/terms:
[Related Chinese terms] 己; 我; 我者; 自; 自身; 自體.
[Sanskrit] ahaṃ-kāra*.
[Vietnamese] ngô ngã.
[Korean] 오아 / o-a.
[Japanese] ゴガ / goga.
3) 物我 [wù wǒ] refers to: “things and self”.
物我 is further associated with the following language/terms:
[Vietnamese] vật ngã.
[Korean] 물아 / mura.
[Japanese] モツガ / motsuga.
Chinese language.
See also (Relevant definitions)
Starts with (+3): Wu wo fa, Wu wo fu ren, Wu wo guan, Wu wo jian, Wu wo jiao, Wu wo kong, Wu wo li, Wu wo li wo, Wu wo miao zhi, Wu wo suo, Wu wo wo suo, Wu wo wu jian, Wu wo wu ren, Wu wo wu ren wu shi jie you shi you li you zhong sheng, Wu wo xiang, Wu wo xing, Wu wo xiu, Wu wo yao, Wu wo yi, Wu wo yi ru.
Full-text (+305): Fa wu wo, Zhu fa wu wo, Ren wu wo zhi, Ren wu wo, Kong wu wo, Er wu wo, Ni gan zi wen wu wo yi jing, Er wu wo zhi, Yi qie fa wu wo, Wu wo guan, Fa wu wo zhi, Ku kong wu wo, Wu wo xiang, Wu wo yin, Guan xin wu chang, Kong wu wo sheng, Ku kong wu chang wu wo, Wai dao wen sheng da cheng fa wu wo yi jing, Wu wo yi ru, Wu wo xiu.
Relevant text
Search found 7 books and stories containing Wu wo, Wú wǒ, Wù wǒ, Wúwǒ, Wuwo, Wùwǒ, 吾我, 无我, 無我, 物我; (plurals include: Wu wos, Wú wǒs, Wù wǒs, Wúwǒs, Wuwos, Wùwǒs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 9: Three Fetters < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 4: The Eightfold Path and Seven Factors of Awakening < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 17: [0082c08] The Sutra on Impermanence Spoken by Katyayana < [Part 154 - Jataka stories (translated by Dharmaraksha)]
Hualin International Journal of Buddhist Studies
The Circulation and Reception of Tiantai Commentaries on the... < [Hualin International Journal of Buddhist Studies 4.1 (2021)]
Survivability < [Hualin International Journal of Buddhist Studies 3.1 (2020)]
Meta-ethical Pluralism in Longlian’s Socially Engaged Buddhism < [Hualin International Journal of Buddhist Studies 7.1 (2024)]
The Pursuit of Universality in Chinese Buddhism < [Volume 16, Issue 4 (2025)]
The East Asian Mahāyāna Teaching of the One Mind and Its... < [Volume 14, Issue 9 (2023)]
Paramārtha’s Ultimate Truth and the Development of Chinese... < [Volume 13, Issue 1 (2022)]
Buddha-nature (as Depicted in the Lankavatara-sutra) (by Nguyen Dac Sy)
3. Buddhatā: The Essence of Buddha (Introduction) < [Chapter 4 - The Thought of Buddha-Nature in the Laṅkāvatārasūtra]
3. The Buddha-Nature and Brahman < [Chapter 3 - The Laṅkāvatārasūtra and Hindu Philosophy]
1.1. System of Consciousnesses < [Chapter 4 - The Thought of Buddha-Nature in the Laṅkāvatārasūtra]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
On the Form and Function of Sanskrit Akṣara in Prajñā-pāramitā-Sūtras and Śāstras < [Volume 80 (2020)]
Perilous Views: Suicide, Morality, and Individualism in May Fourth China < [Volume 70 (2009)]