Richard Gombrich (2006). Theravada Buddhism. Routledge. s.47. ISBN978-1-134-90352-8., Quote: "All phenomenal existence [in Buddhism] is said to have three interlocking characteristics: impermanence, suffering and lack of soul or essence."
[a] AnattaArkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246-249, from note 385 onwards;
[a] AnattaArkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246-249, from note 385 onwards;
[a] AnattaArkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246-249, from note 385 onwards;
[a] AnattaArkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246-249, from note 385 onwards;
[a] AnattaArkiveret 2015-12-10 hos Wayback Machine, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Arkiveret 2015-02-06 hos Wayback Machine, Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246-249, from note 385 onwards;
