This paper discusses the theory of self in early Buddhism. From words relating to self in early Buddhist texts, its many meanings can be analyzed. They can be categorized as：1. neutral references to oneself through reflexive pronouns; 2. condemnatory references with words such as "mine" attachment to self," "conceit of self," and "soul” [?tman]. The Buddha was not opposed to using the words "I" or "myself in their conventional sense. He pointed out many different illusions about self as well as the causes for their arising. He advocated a middle way theory of non-self，which avoids the extremes of eternalism and nihilism，existence and non-existence. At the same time however，he also reminded his disciples not to cling to renunciation. Using a comparison involving the concept of the free will of a subjectivity—concepts in Western thought which relate to the concept of self—it can be said that the Buddha would not object to relative subjectivity or free will within dependent arising. "Saya?-kata" (made by oneself) was not simply approved of by Buddha, it is a necessary prerequisite for self-cultivation in Buddhism. The author believes that the concepts of dependent origination and free will complement each other，rather than forming a clear-cut division or an antimony as is done between nature and freedom by some Western philosophers. This also ensures that dependent origination is not a kind of determinism or mechanism. The law of causality in moral action is natural. The cause of moral action is associated with relative free will in dependent arising; and the effect of moral action is associated with the cessation of suffering (happiness). This is the greatness of the Buddha's theory of non-self.
