[a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. pp. 42–43. பன்னாட்டுத் தரப்புத்தக எண்978-1-136-22877-3. [b] Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. p. 51. பன்னாட்டுத் தரப்புத்தக எண்978-0-521-85241-8., 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. பன்னாட்டுத் தரப்புத்தக எண்978-1-134-90352-8., 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] Anatta, 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, பன்னாட்டுத் தரப்புத்தக எண்978-0-7914-2217-5, 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, p. 2, கூகுள் புத்தகங்களில் to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, 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, பன்னாட்டுத் தரப்புத்தக எண்978-8120806191, pages 246-249, from note 385 onwards;
[a] Anatta, 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, பன்னாட்டுத் தரப்புத்தக எண்978-0-7914-2217-5, 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, p. 2, கூகுள் புத்தகங்களில் to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, 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, பன்னாட்டுத் தரப்புத்தக எண்978-8120806191, pages 246-249, from note 385 onwards;
[a] Anatta, 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, பன்னாட்டுத் தரப்புத்தக எண்978-0-7914-2217-5, 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, p. 2, கூகுள் புத்தகங்களில் to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, 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, பன்னாட்டுத் தரப்புத்தக எண்978-8120806191, pages 246-249, from note 385 onwards;
[a] Anatta, 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, பன்னாட்டுத் தரப்புத்தக எண்978-0-7914-2217-5, 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, p. 2, கூகுள் புத்தகங்களில் to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, 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, பன்னாட்டுத் தரப்புத்தக எண்978-8120806191, pages 246-249, from note 385 onwards;
