Anatta/Anatman: Literally “no-self,” this term refers to the denial of a fixed, permanent, unchanging self or soul (atta/atman), and is, in addition to dukkha and anicca, one of the Three Marks of existence. On a more general level, it refers to the Buddha's denial of any fixed or permanent substantial nature in any object or phenomenon. According to the Buddha, everything lacks inherent existence, because all things arise in dependence on impermanent causes and conditions.

Anicca/Anitya: Terms for the first of the “Three Marks” of existence according to the teachings of the historical Buddha, they mean “impermanence.” Impermanence refers to the coming to be, and passing away of all conditioned phenomena, whether physical or psychological, that interdependently arises.

Puggalavadins/Pudgalavadins: Pali and Sanskrit terms for “Personalists,” or those who think the puggala/pudgala or “person” exists as a subsistent entity.

Sarvastivadins: Sanskrit term for those who think that “everything exists” in the past, present, and future simultaneously.

Sautrantikas: Sanskrit term for those who reject the authority of the Abhidhamma Pitaka and instead are “followers of the Suttas.”

Sunnatta/Sunyata: Pali and Sanskrit terms meaning “emptiness” or “nothingness,” these terms usually refer to the Mahayana interpretations of interdependent arising and the original state of mind, even though there is good evidence for an early Mainstream Buddhist understanding that involves the metaphysical structure of the human person. The Madhyamaka and Yogacara schools of Mahayana Buddhism each offers its own, unique account and defense of emptiness.