Trainor 2004, p. 58, Quote: "Buddhism shares with Hinduism the doctrine of Samsara, whereby all beings pass through an unceasing cycle of birth, death and rebirth until they find a means of liberation from the cycle. However, Buddhism differs from Hinduism in rejecting the assertion that every human being possesses a changeless soul which constitutes his or her ultimate identity, and which transmigrates from one incarnation to the next.. Trainor, Kevin (2004), Buddhism: The Illustrated Guide, Oxford University Press, ISBN978-0-19-517398-7
"Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism." by Bruce Matthews. in Karma and Rebirth: Post-Classical Developments State Univ of New York Press: 1986 ISBN0-87395-990-6 pg 125; Collins, Steven. Selfless persons: imagery and thought in Theravāda Buddhism Cambridge University Press, 1990. ISBN0-521-39726-X pg 215[1]
[a]AnattaArchived 2015-12-10 at the 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, ISBN978-0791422175, 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, p. 2, at Google Books to Brihad Aranyaka Upanishad, pages 2–4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 2015-02-06 at the 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;
Collins, Steven. Selfless persons: imagery and thought in Theravāda Buddhism Cambridge University Press, 1990. ISBN0-521-39726-X pg 215[2]
Matthews, Bruce (1986). "Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism" in "Karma and Rebirth: Post-Classical Developments," edited by Ronald W. Neufeldt.State University of New York Press: 1986 ISBN0-87395-990-6 p. 125 [3]
[a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN978-1-136-22877-3. Archived from the original on 2023-01-11. Retrieved 2016-10-05. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. ISBN978-0-521-85241-8. Archived from the original on 2023-01-11. Retrieved 2016-10-05., Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps – the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN978-1-134-90352-8., Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."
[a]AnattaArchived 2015-12-10 at the 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, ISBN978-0791422175, 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, p. 2, at Google Books to Brihad Aranyaka Upanishad, pages 2–4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 2015-02-06 at the 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]AnattaArchived 2015-12-10 at the 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, ISBN978-0791422175, 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, p. 2, at Google Books to Brihad Aranyaka Upanishad, pages 2–4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 2015-02-06 at the 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;
purdue.edu
web.ics.purdue.edu
"Kalama Sutta". web.ics.purdue.edu. Archived from the original on 2016-06-27. Retrieved 2018-10-19.
[a]AnattaArchived 2015-12-10 at the 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, ISBN978-0791422175, 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, p. 2, at Google Books to Brihad Aranyaka Upanishad, pages 2–4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 2015-02-06 at the 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] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. ISBN978-1-136-22877-3. Archived from the original on 2023-01-11. Retrieved 2016-10-05. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. ISBN978-0-521-85241-8. Archived from the original on 2023-01-11. Retrieved 2016-10-05., Quote: "(...) anatta is the doctrine of non-self, and is an extreme empiricist doctrine that holds that the notion of an unchanging permanent self is a fiction and has no reality. According to Buddhist doctrine, the individual person consists of five skandhas or heaps – the body, feelings, perceptions, impulses and consciousness. The belief in a self or soul, over these five skandhas, is illusory and the cause of suffering." [c] Richard Gombrich (2006). Theravada Buddhism. Routledge. p. 47. ISBN978-1-134-90352-8., Quote: "(...) Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon."