ANATTA EXPLAINED

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FULL SCRIPTURAL ELABORATION ON THE CONTEXT OF ANATTA’ IN SUTTA
     At the very bottom of this page is the full list of Anatta in which phenomena/corporeality/psycho-physicality is denied to be the Self/Soul (attan/atman). Never once does this common via negativa Indian philosophical methodology negate the Soul/Self; only that composite phenomenality are devoid of/lacking (An) + Selfhood/Soul (attan).Modernity’s non-suttic spin upon Orthodox Buddhism, as negating the Soul, is unfounded and completely devoid of scriptural/philosophical
backing and is in fact based upon Theravada/Abhidhamma materialism/nihilism/atomism. In fact, of course, the only refuge is the Soul/Self for the Arahant who has come to fruition of the Aryan path, such as is illuminated here:

Atta’sarana anan’n’asarana.--------"Soul as a refuge with none other as refuge” DN 2.100
“Atta’ ca me so saranam gati ca” ----------“The Soul is the refuge that I have gone unto” Jatakapali 1441 Akkhakandam
"Soul the refuge (Saran.am.attano)"  DN 2.120
Jataka-2 #1341 “tattha atta’ va  sarathi” --------“the Soul is Charioteer”

     An intelligent individual should, rightly so, investigate Buddhism as it is presented scripturally since this comprises the axis upon which the philosophy of Buddhism does indeed “spin” as it were; and not upon second hand commentarial and sectarian opinions, conjectures, and beliefs about what Buddhism is and or is not. As it stands scripturally, in summation, the notion of a “no Soul” doctrine is not found within the Suttas (discourses) of Buddhism, however it does exist within Theravada
Abhidhammic commentarial literature which is far removed from presectarian Buddhism itself. One must intelligently discriminate Buddhism from much later sectarian revisionist and commentarial traditions which claim Buddhism as their own but in fact present something which is wholly removed from Buddhism itself. Anatman (Pali: anatta) is found in the Upanishads as well and is common fare for neti-neti (not this not that) Indian philosophical methodology for illumination and enlightenment thru negation of phenomena as possessing the Soul which is, as the Anguttara Nikaya says "is the dearest beloved".

What does anatta mean?
 A MUST READ! Against no-Soul theories of Anatta in PDF (187 KB)

    The Buddhist term Anatman (Sanskrit), or Anatta (Pali) is an adjective in sutra used to refer to the nature of phenomena as being devoid of the Soul, that being the ontological and uncompounded subjective Self (atman) which is the “light (dipam), and only refuge” [DN 2.100]. Of the 662 occurrences of the term Anatta in the Nikayas, its usage is restricted to referring to 22 nouns (forms, feelings, perception, experiences, consciousness, the eye, eye-consciousness, desires, mentation, mental formations, ear, nose, tongue, body, lusts, things unreal, etc.), all phenomenal, as being Selfless (anatta). Contrary to countless many popular (=profane, or = consensus, from which the truth can ‘never be gathered’) books (as Buddhologist C.A.F. Davids has deemed them ‘miserable little books’) written outside the scope of Buddhist doctrine, there is no “Doctrine of anatta/anatman” mentioned anywhere in the sutras, rather anatta is used only to refer to impermanent things/phenomena as other than the Soul, to be anatta, or Self-less (an-atta).
     Specifically in sutra, anatta is used to describe the temporal and unreal (metaphysically so) nature of any and all composite, consubstantial, phenomenal, and temporal things, from macrocosmic to microcosmic, be it matter as pertains the physical body, the cosmos at large, including any and all mental machinations which are of the nature of arising and passing. Anatta in sutra is synonymous and interchangeable with the terms dukkha (suffering) and anicca (impermanent); all three terms are often used in triplet in making a blanket statement as regards any and all phenomena. Such as: “All these aggregates are anicca, dukkha, and anatta.” It should be further noted that, in doctrine, that the only noun which is branded permanent (nicca), is obviously and logically so, the noun attan [Skt. Atman], such as passage (SN 1.169).
     Anatta refers specifically and only to the absence of the permanent soul as pertains any or all of the psycho-physical (namo-rupa) attributes, or khandhas (skandhas, aggregates). Anatta/Anatman in the earliest existing Buddhist texts, the Nikayas, is an adjective, (A is anatta, B is anatta, C is anatta). The commonly (=profane, consensus, herd-views) held belief to wit that: “Anatta means no-soul, therefore Buddhism taught that there was no soul” is an irrational absurdity which cannot be found or doctrinally substantiated by means of the Nikayas, the suttas (Skt. Sutras), of Buddhism.
     The Pali compound term and noun for “no soul” is natthatta (literally “there is not/no[nattha]+atta’[Soul]), not the term anatta, and is mentioned at Samyutta Nikaya 4.400, where Gotama was asked if there “was no- soul (natthatta)”, to which Gotama equated this position to be a Nihilistic heresy (ucchedavada). Common throughout Buddhist sutra (and Vedanta as well) is the denial of psycho-physical attributes of the mere empirical self to be the Soul, or confused with same. The Buddhist paradigm (and the most common repeating passage in sutta) as regards phenomena is “Na me so atta” (this/these are not my soul), this most common utterance of Gotama the Buddha in the Nikayas, where “na me so atta” = Anatta/Anatman. In sutta, to hold the view that there was “no-Soul” (natthatta) is = natthika (nihilist). Buddhism differs from the “nothing-morist” (Skt. Nastika, Pali natthika) in affirming a spiritual nature that is not in any wise, but immeasurable, inconnumerable, infinite, and inaccessible to observation; and of which, therefore, empirical science can neither affirm nor deny the reality thereof of him who has ‘Gone to That[Brahman]” (tathatta). It is to the Spirit (Skt. Atman, Pali attan) as distinguished from oneself (namo-rupa/ or khandhas, mere self as = anatta) i.e., whatever is phenomenal and formal (Skt. and Pali nama-rupa, and savinnana-kaya) “name and appearance”, and the “body with its consciousness”. [SN 2.17] ‘Nonbeing (asat, natthiti [views of either sabbamnatthi ‘the all is ultimately not’ (atomism), and sabbam puthuttan ‘the all is merely composite’ [SN 2.77] both of this positions are existential antinomies, and heresies of annihilationism])’”. In contrast it has been incorrectly asserted that affirmation of the atman is = sassatavada (conventionally deemed ‘eternalism’). However the Pali term sasastavada is never associated with the atman, but that the atman was an agent (karmin) in and of samsara which is subject to the whims of becoming (bhava), or which is meant kammavada (karma-ism, or merit agencyship); such as sassatavada in sutta = “atta ca so loka ca” (the atman and the world [are one]), or: ‘Being (sat, atthiti [views of either sabbamatthi ‘the all is entirety’, and sabbamekattan ‘the all is one’s Soul’ [SN 2.77] both are heresies of perpetualism]). Sasastavada is the wrong conception that one is perpetually (sassata) bound within samsara and that merit is the highest attainment for either this life or for the next. The heretical antinomy to nihilism (vibhava, or = ucchedavada) is not, nor in sutta, the atman, but bhava (becoming, agencyship). Forever, or eternal becoming is nowhere in sutta identified with the atman, which is “never an agent (karmin)”, and “has never become anything” (=bhava). These antinomies of bhava (sassatavada) and vibhava (ucchedavada) both entail illogical positions untenable to the Vedantic or Buddhist atman; however the concept of “eternalism” as = atman has been the fallacious secondary crutch for supporting the no-atman commentarialists position on anatta implying = there is no atman. 
     Logically so, according to the philosophical premise of Gotama, the initiate to Buddhism who is to be “shown the way to Immortality (amata)” [MN 2.265, SN 5.9], wherein liberation of the spirit/mind [Greek = nous] (cittavimutta; Greek = epistrophe) is effectuated thru the expansion of wisdom and the meditative practices of sati and samadhi (assimilation, or synthesis, complete disobjectification with all objective [unreal] 'reality'), must first be educated away from his former ignorance-based (avijja) materialistic proclivities in  that he (the common fool) “saw any of these forms, feelings, this body in whole or part, to be my Self/Atman, to be that which I am by nature”. Teaching the via negativa methodology of anatta in sutta pertains solely to things phenomenal, which were: “subject to perpetual change; therefore unfit to declare of such things ‘these are mine, these are what I am, that these are my Soul’” [MN 1.232]. The one scriptural passage where Gotama is asked by a layperson what the meaning of anatta is as follows: [Samyutta Nikaya 3.196] At one time in Savatthi, the venerable Radha seated himself and asked of the Blessed Lord Buddha: “Anatta, anatta I hear said venerable. What pray tell does Anatta mean?” “Just this Radha, form is not the Soul (anatta), sensations are not the Soul (anatta), perceptions are not the Soul (anatta), assemblages are not the Soul (anatta), consciousness is not the Soul (anatta). Seeing thusly, this is the end of birth, the Brahman life has been fulfilled, what must be done has been  done.”
     Anatta as taught in the Nikayas has merely relative value as it is directly conducive to Subjective awakening, or illumination; it is not an absolute one. It does not say or imply simply that the Soul (atta, Atman) has no reality, but that certain things (5 aggregates), with which  the unlearned man (fool = puthujjana, as is always implied in spiritual texts, a materialist) identifies himself, are not the Soul (anatta) and that is why one should grow disgusted with them, become detached from them and be liberated. This principle of the extremely abused and misunderstood term anatta does not negate the Soul as such, but denies Selfhood to those things that constitute the non-self (anatta), showing them thereby to be empty of any ultimate value and to be repudiated; instead of nullifying the Atman (Soul) doctrine, it in fact compliments and affirms it in the most logical method by which Subjective gnosis is initially gained; that by and thru objective negation. It has been said that: ‘No Indian school of thought has ever regarded the human soul (another error, since the soul is not a possession of, nor is of the nature of the persona, or 'human') or the carrier of human personal (persona [Bob, Larry, Sue] is never confused by the Metaphysician, with the Person/Atman/Purisha) identity as a permanent substance (literally meaning, absurdly "permanent impermanence [substance]")’, which is certainly true when referring to the empirical persona (mere self [aggregates/namorupa], as opposed to the Person, spirit, atman), that ‘ensouled’ being, as was common in old English to say: “late at night, not a soul (mere person) was to be seen walking about”. That the atman is not to be understood as a cartesian thinking substance, phenomena, or eternal soul, is certainly the case, and logically cannot be otherwise.
     It cannot be missed that in so discussing the commentarialist’s position of a ‘doctrine of anatta’ that anatta is merely a qualifier of something else and that anatta in and of itself in standalone is utterly meaningless and untenable to speak or make mention of an ‘anatta doctrine’ without qualification of what, and in what context, anatta is being qualified of X (the afore mentioned 22 things of which anatta is said to equal) i.e. that which is defacto equivalent to or with anatta. That anatta in doctrine is aught but ever equivalent to what is evil, foul, disgusting, phenomenal and repulsive, to therefore make declaration that, as many fool "buddhists" (in name only) have done,  “anatta is a core tenant of Buddhism” cannot be enjoined, since the principle upon which Buddhism was founded is the quest for the immortal (amatagamimagga SN 5.9), and the unceasing bliss as gained by and thru liberation in wisdom’s culmination.  Anatta is, obviously so, a key principle in the doctrine of Buddhism (and other via negativa systems, of which Advaita also makes extensive use of the term anatman) and the metaphysics thereof quantify anatta and being meant all physical and mental consubstantial and temporal objectivity; all compounded things either in simplex (matter, hyle) or complex (mental). As an-atta is meant not-Subject (= object [phenomena]), those things, as Buddhism declares “the unlearned fool bemuses himself as being (those things)”. "What do you suppose, followers, if people were carrying off into the Jeta grove bunches of sticks, grasses, branches, and leaves and did with them as they wished or burned them up, would it occur to you: These people are carrying us off, are doing as they please with us, and are burning us? No, indeed not Lord. And how so? Because Lord, none of that is our Soul, nor what our Soul subsists upon! Just so followers, what is not who you are, do  away with it, when you have made done with that, it will lead to your bliss and welfare for as long as time lasts. What is that you are not? Form, followers, is not who you are, neither are sensations, perceptions, experiences, consciousness" [MN 1.141]. Just as ‘disgusting (anatta) doctrine’ cannot make logical sense, neither does ‘anatta doctrine’ bring light to studiers of Buddhism what anatta is contextually or its philosophical importance as being merely a qualifier of that which is evil, foul, disgusting, phenomenal and repulsive (= anatta). Anatta is of course a doctrinal tenant within Buddhism used to earmark phenomena, however as conventionally and irrationally conceived, there is absolutely no such creature in Buddhism as a "no-Soul doctrine". 
     What has Buddhism to say of the Self? "That's not my Self" (na me so atta); this, and the term "non Self-ishness" (anatta) predicated of the world and all "things" (sabbe dhamma anatta); Identical with the Brahmanical "of those who are mortal, there is no Self/Soul", (anatma hi martyah [SB., II. 2. 2. 3]). [KN J-1441] “The Soul is the refuge that I have gone unto”. For anatta is not said of the Self/Soul but what it is not. There is never and nowhere in sutra, a ‘doctrine of no-Soul’, but a doctrine of what the Soul is not (form is anatta, feelings are anatta, etc.). It is of course true that the Buddha denied the existence of the mere empirical “self” in the very meaning of “my-self” (this person so-and-so, namo-rupa, an-atta, i.e. Bob, Sue, Larry etc.), one might say in accordance with the command ‘denegat seipsum, [Mark VII.34]; but this is not what modern and highly unenlightened writers mean to say, or are understood by their readers to say; what they mean to say and do in fact say, is that the Buddha denied the immortal (amata), the unborn (ajata), Supreme-Self (mahatta’), uncaused (samskrta), undying (amara) and eternal (nicca) of the Upanishads. And that is palpably false, for he frequently speaks of this Self, or Spirit (mahapurisha), and nowhere more clearly than in the too often repeated formula 'na me so atta’, “This/these are not my Soul” (na me so atta’= anatta/anatman), excluding body (rupa) and the components of empirical consciousness (vinnana/ nama), a statement to which the words of Sankhara are peculiarly apposite, “Whenever we deny something unreal, is it in reference to something real” [Br. Sutra III.2.22]; since it was not for the Buddha, but for the nihilist (natthika), to deny the Soul. For, [SN 3.82] “yad anatta….na me so atta, “what is anatta…(means) that is not my Atman”; the extremely descriptive illumination of all thing which are Selfless (anattati) would be both meaningless and a waste of much time for Gotama were (as the foolish commentators espousing Buddhism’s denial of the atman) to clarify and simplify his sermons by outright declaring ‘followers, there is no atman!’, however no such passage exists. The Pali for said passage would be: ‘bhikkhave, natthattati!’; and most certainly such a passage would prove the holy grail and boon for the Theravadin nihilists (materialists) who have ‘protesteth too much’ that Buddhism is one in which the atman is rejected, but to no avail or help to their untenable views and position by the teachings themselves. 
     Outside of going into the doctrines of later schisms of Buddhism, such as Sarvastivada, Theravada, Vajrayana, Madhyamika, and lastly Zen, the oldest existing texts (Nikayas) of Buddhism which predate all these later schools of Buddhism [The Sanchi and Bharut inscriptions (aka the Pillar edicts) unquestionably dated to the middle of the second century B.C.E. push the composition of the 5 Nikayas back to a earlier date by mentioning the word “pañcanekayika” (Five Nikyas), thereby placing the Nikayas as put together (no later than) at a period about half way between the death of the Buddha and the accession of Asoka (before 265 B.C.), as such the 5 Nikayas, the earliest existing texts of Buddhism, must have been well known and well established far earlier than generally 
perceived. Finally proving the majority of the five Nikayas could not have been composed any later than the very earliest portion of the third century B.C.E.], anatta is never used pejoratively in any sense in the Nikayas by Gotama the Buddha, who himself has said: [MN 1.140] “Both formerly and now, I’ve never been a nihilist (vinayika), never been one who teaches the annihilation of a being, rather taught only the source of suffering (that being avijja, or nescience/agnosis), and its ending (avijja).” Further investigation into negative theology is the reference by which one should be directed as to a further understanding of this 'negative' methodology which the term anatta illuminates. It should be noted with great importance that the founder of Advaita Vedanta, Samkara used the term anatman lavishly in the exact same manner as does Buddhism, however in all of time since his passing, none have accused Samkara of espousing a denial of the Atman. Such as: “Atma-anatma vivekah kartavyo bandha nuktaye”-“The wiseman should discriminate between the Atman and the non-Atman (anatman) in order to be liberated.” [Vivekacudamani of Samkara v. 152], “Anatman cintanam tyaktva kasmalam duhkah karanam, vintayatmanam ananda rupam yan-mukti karanam.”-”Give up all that is non-Atman (anatman), which is the cause of all misery, think only of the Atman, which is blissful and the locus of all liberation.” [Vivekacudamani of Samkara v. 379], “Every qualifying characteristic is, as the non-Atman (anatman), comparable to the empty hand.” [Upadisa Sahasri of Samkara v. 6.2], “the intellect, its modifications, and objects are the non-Atman (anatman).” [Upadisa Sahasri of Samkara v. 14.9], “The gain of the non-Atman (anatman) is no gain at all. Therefore one should give up the notion that one is the non-Atman (anatman).” [Upadisa Sahasri of Samkara v. 14.44]. In none of the Buddhist suttas is there support for "there is no-atman" theories of anatta . The message is simply to cease regarding the very khandhas in those terms by which the notion of atman has, itself, been so easily misconstrued. As has been shown, detaching oneself from the phenomenal desire for the psycho-physical existence was also a central part of Samkara’s strategy. There is, hence, nothing in the suttas that Samkara, the chief proponent of Advaita Vedanta, would have disagreed with.
     Due to sectarian (and secular) propagation of commentary over that of doctrine, and more still a nominalized, or neutered mistranslation of the original Pali texts, a general acceptance of the concept of “A Doctrine of Anatta” exists as a status quo, however there exists no substantiation for same in sutta for Buddhism’s denial of the atman, or in using the term anatta in anything but a positive sense in denying Self-Nature, the Soul, to any one of a conglomeration of corporeal and empirical phenomena which were by their very transitory nature,  “impermanent (anicca), suffering (dukkha), and Selfless (anatta)”. The only noun in sutra which is referred to as “permanent (nicca)” is the Soul, such as Samyutta Nikaya 1.169. Buddhism’s ‘na me so atta’ is no more a denial of the Atman than is Socrates’ ‘to…soma….ouk estin ho anthropos’ (the body is not the Man [Aniochus 365]) is a denial of the Man. Young men asked Gotama as to the whereabouts of a woman they were seeking to which he replied “What young men do you think, were it not better for you to seek the Atman (atmanam gavis) than a woman?” [Vin 1.23]. In fact the term “Anatmavada” is a concept utterly foreign to Buddhist sutta, existing in only non-doctrinal Theravada, in some Mahayana, and Madhyamika commentaries. As the truism holds, a “lie repeated often enough over time becomes the truth”. Those interested parties incident to learning of Buddhism are most often incapable of pouring through endless gigantic piles of Buddhist doctrine, and have therefore defacto accepted the commentarial-based trash, the notion of a “doctrine of anatta (or often said "no soul doctrine")” as key to Buddhism itself, when in fact there exists not one citation of this untenable and irrational concept in either the Digha, Majjhima, Samyutta, Anguttara, or Khuddaka Nikayas. Unless evoking a fallacy, we who seek out Buddhism sans the commentarialists slants and opinion-based musings, must stick strictly to sutta as reference, wherein the usage of anatta never falls outside of the parameter of merely denying Self or Soul to the profane and transitory phenomena of temporal and samsaric life which is “subject to arising and passing”, and which is most certain not (an) our Soul (atta). Certainly the most simple philosophically based logic would lead anyone to conclude that no part of this frail body is “my Self, is That which I am”, is “not my Soul”, of which Gotama the Buddha was wholeheartedly in agreement that no part of it was the Soul i.e. was in fact anatta. The spiritual and metaphysical adept is one who must be the “dead man walking” who has followed the commandment: “die before ye die!”, and is one who has died to that (mere) self and lives in the Spirit, or the Self. This is the discernment between the Great Self (mahatta) and little self (alpatman); or the fair Self (kalyanatta) from the foul self (papatta).
     The perfect contextual usage of anatta in sutta: “Whatever form, feelings, perceptions, experiences, or consciousness there are (the five aggregates), these he sees to be without permanence, as suffering, as ill, as a plague, a boil, a sting, a pain, an affliction, as foreign, as otherness, as empty (suññato), as Selfless (anattato). So he turns his mind (citta) away from these and gathers his mind/will within the realm of Immortality (amataya dhatuya). This is tranquility; this is that which is most excellent!” [MN 1.436]. The Buddha never considered the atman to be micchaditthi (wrong view). If the Buddha disbelieved in an atman (soul) why did he not deny the atman unambiguously? There is no such denial. 
     By denying outright the soul, by default, the Theravadins, western ‘scholars’ examining Buddhism, and modern "buddhists" imply that the five aggregates are ultimate.  This of course is absurd.  They have merely shifted Buddhism to an empiricism by ignoring pro-atman statements.  According to them, what is real is what makes sensory knowledge possible, namely, the five aggregates which, ironically, according to the canon, are = Mara, or evil (papa); [SN 3.195] “Mara = five khandhas (empirical self)”. It begs the question to assume that the no-soul doctrine had been established at the beginning of the Buddha’s ministry and that the atman (soul) was, in every respect, an abhorrent term.  Still, for such a supposedly abhorrent term, there are innumerable, are countless positive instances of atman used throughout the Nikayas, especially used in compounds which are easily glossed over by a prejudicial commentator and nominalist translators.  In meeting these instances, not surprisingly, these same prejudicial translators have erected a theory that the atman is purely a reflexive pronoun.  The lexical rule that atman (Pali: attan) is to be used strictly in a pronominal fashion, or simply should be used as a signifier for the finite body, is unwarranted. Scholars like C.A.F. Davids, Conze, Humphrey, Schrader, Horner, Pande, Coomarswamy, Radhakrishnan, Sogen, Suzuki, Julius Evola, and Nakamura, just to name some important scholars, disagree with the claim that Buddha categorically denied an eternal (nicca) soul, whose teachings then, would be classified as Annihilationist and Materialist. In fact there are utterly none living or dead who have examined the original texts in detail whilst refraining from sectarian and commentarial explanations and concluded Buddhism has in any way denied the atman thru and by means of the usage of the term anatta or otherwise. The fatally determined conglomeration which comprises the temporal body “headed for the grave” is not in dispute and is what is meant by anatta. To this there can be no opposition since all forms of metaphysics cry out for a “freedom from (that mere) self”, as Buddhism is in full agreement: [Dhm. 147] "Behold! That painted puppet this body, riddled with oozing sores, an erected façade. Diseased heap that fools fancy and swoon over; True Essence is not part of it! For the body befalls utter destruction, [Dhm. 148] "This body is soon worn out. It is that very same abode for disease and sicknesses that is broken apart. The body is soon cast away, that very putrid heap. It is always in death that life meets its end!”, [Dhm. 150] "Behold! This city of bones, plastered together with flesh and blood. Within its walls are old age and death. Pride, arrogance, and hypocrisy are its townsfolk!", [MN 1.185] "What of this short-lived body which is clung to by means of craving? There is nothing in it to say ‘I’ or ‘mine’ or ‘me’." 
     The term anatman is found not only in Buddhist sutras, but also in the Upanishads and lavishly so in the writings of Samkara as mentioned earlier. Anatman is a common via negativa (neti neti, not this, not that) teaching method common to Vedanta, Neoplatonism, Buddhism, early Christian mystics, and others, wherein nothing affirmative can be said of what is “beyond speculation, beyond words, and concepts” thereby eliminating all positive characteristics that might be thought to apply to the Soul, or be attributed to it; to wit that the Subjective ontological Self-Nature (svabhava / atman) can never be known objectively, but only thru “the denial of all things which it (the Soul) is not”- Meister Eckhart. This doctrine is also called by the Greeks Apophasis. Via negativa can only go so far, such that the Subject (Witness/Atman) cannot be negated (Subject precedes any object of negation, even and also false attempts at Subject/Witness negation [=nihilism]). Objective negation culminates in Subjective gnosis and liberation, not to mention is the most expedient means to Atman-realization (atmanbodhi, cittavimutta, pannavimutta, etc.). Just as a fool might, for hundreds of hours, pick thru a pile of straw (phenomena) in search of a needle (atman), the wisest of men, in mere seconds, lights a match to the phenomena (straw) which quickly burns and blows away, leaving before his feet the needle sought; and this is of course part of the expediency as core to the via negativa methodology. 
     Modern Buddhism (so-called, not that it is Buddhism in any way) labors under the heinous delusion that from the outset there is no immaterial and ontological soul, or atman in the system of Buddhism and therefore the only logical conclusion from this false premise is that Buddhism is merely a profane moral Humanism based in compassionate empirical idealism, ‘liberation but no Liberant’, and this is palpably false. Under the guise of a more polished form of physicalism or rather, Atheism, a mere qualifier of objective phenomena, anatta, has overrun a noetic metaphysics, Buddhism, based in extracting the nous (spirit, citta, Self) from the objective cosmos (=anatta) wherein it has been miserably immersed since time immemorial as due to the attribute of the Absolute (Brahman, Greek = Hen), that being avijja (agnosis, nescience, as is philosophically meant Emanationism). Avijja (a+vijja [atman]) and anatta (an+atman) in no way differ, such that both refer to the beginningless privation, or objectivity immanent to the Absolute. Overcoming this objective desire (tanha) and enthrallment which constitute what is meant by anatta, is vijja (illumination), or conventionally liberation (vimutta, vijjavimutta); namely the only connection between atman and anatta is that of avijja to which Buddhism’s endgoal is pannavimutta (liberation via wisdom) in which avijja has no longer any footing; where avijja is not present, so too is anatta absent, this is the very Tathagata (gone to Brahman, or That), the same ‘dead man walking’, he who has ‘died before he has (physically) died’. Like the ancient riddle about the fool "who rides upon horseback looking to and fro for a horse, and seeing none, denies that horses exist", so too is modern buddhism inept and impotent in 'seeing' that the focus is the Witness (atman), that very Subject which cannot be known (empirical knowledge) objectively, but which can be Known (gnosis, wisdom); thereby effectuating "liberation", "immortality" (amata), and the declaration that "this is my last life".
     That myself or anyone need go into such extensive and repetitive detail about a simple term, anatta, which now corruptly forms the basis of modern Buddhism, only demonstrates the heights from which original Buddhism has fallen severely over the past 2400 years. Like an ancient city in the jungle overgrown with vines and weeds, shat upon by nesting birds, and inhabited by fanged monkeys who fling their feces at visitors, modern "buddhism" attracts only the mentally perverse, often spiritually suicidal, who wrongly see superficially something noble in a soulless nihilistic Humanistic idealism. 

The Palpable fear of the Soul by Modern Buddhism
     The ‘renowned’ Theravada materialist Nyanatiloka has said: "Thus with this doctrine of Selflessness, or anatta, stands or falls the ENTIRE structure of Buddhism".

     Rightly so, all of Theravada fears and protects the meaning and ‘interpretation’ of anatta like a pack of rabid dogs protect their fresh kill. They fear and protect the meaning of anatta more so than Christians protect their position that Mary was a virgin and that Jesus ‘arose from the dead’.  More than Nyanatiloka have stated the obvious, ALL of Theravada would fall, upon the exposure of the genuine meaning become accepted and widely known as regards anatta, not however would “fall Buddhism”, but Theravada and others misconceptions of same, nothing more. Theravada, a great portion of Vajrayana, and much of Zen fear the soul like a pious monk fears the devil to sneak up upon him, in any event they have heaped upon the definition more sophistry and ages of sectarian fecal matter to make Buddhism appear to be nothing more than the most base form of materialism, that only a very rare few independent scholars who delve deep into the presectarian Nikayan Pali texts can see that Buddhism has not, nor ever denied the atman, and that anatta no more denies the atman, nor is a ‘doctrine’ (i.e. doctrine of anatta, as so often coined by the Theras), that the Upanishads themselves in so saying the “atman is not this, nor that (neti net)”.
     The more superficially one studies Buddhism, the more it seems to differ from the Brahmanism in which it originated; the more profound our study, the more difficult it becomes to distinguish Buddhism from Brahmanism, or to say in what respects, if any, Buddhism is really unorthodox. The outstanding distinction lies in the fact that Buddhist doctrine is propounded by an apparently historical founder, understood to have lived and taught in the sixth century B.C. Beyond this there are only broad distinctions of emphasis. It is taken almost for granted that one must have abandoned the world if the Way is to be followed and the doctrine understood.
     We can only suppose that Buddhism has been so much admired mainly for what it is not. A well known modern writer on the subject has remarked that "Buddhism in its purity ignored the existence of a God; it denied the existence of a soul; it was not so much a religion as a code of ethics"( Winifred Stephens, Legends of Indian Buddhism, 1911, p. 7.). Similarly M.V Bhattacharya maintains that the Buddha taught that "there is no Self, or Atman" (Cultural Heritage of India, p. 259). Even in 1925 a Buddhist scholar could write "The soul . . . is described in the Upanishads as a small creature in shape like a man . . . Buddhism repudiated all such theories" (PTS Dictionary, s.v. attan). It would be as reasonable to say that Christianity is materialistic because it speaks of an "inner man". Few scholars would write in this manner today, but ridiculous as such statements may appear, (and it is as much an ignorance of Christian doctrine as it is of Brahmanism that is involved), they still survive in all popular accounts of "Buddhism"; such as (. Th. Scherbatsky Buddhist Logic 1. 1932, p. 2) saying  Buddhism "denied a God, it denied the Soul, it denied Eternity"! Scherbatsky's The Doctrine of the Buddha (BSOS, V1. 867L) provides a good critique of Keith's demand to "lay aside our natural desire to find reason prevailing in a barbarous age", in his ‘Buddhist philosophy, p. 29’.
      It is of course, true that the Buddha denied the existence of a "soul" or "self "in the narrow sense of the word (one might say, in accordance with the command, deneget seipsum (deny himself ), (Mark, VIII.341) but this is not what our writers mean to say, or are understood by their readers to say; what three mean to say is that the Buddha denied the immortal, unborn and Supreme Self of the Upanishads. And that is palpably false. For he frequently speaks of this Self or Spirit, and nowhere more clearly than in the repeated formula ‘na me so atta’, "That is not my Self ", excluding body and the components of empirical consciousness, a statement to which the words of Sankaracharya are peculiarly apposite, "Whenever we deny something unreal, it is with reference to something real" (neti-neti Brahma Sutra III.2.22); as remarked by Mrs. Rhys Davids, "so, 'this one', is used in the Suttas for utmost emphasis in questions of personal identity" (Minor Anthologies, I, p. 7, note 2). ‘Na me so atta’ is no more a denial of the Self than Socrates'  “the body is not the man” , is a denial of the Man"!
     One of the ‘great’ books thumped by the ignorant manyfolk calling themselves Buddhists today and of which deny the atman, is "Selfless Persons" by Steven Collins, in which he himself in his book never makes the conclusion for the denial of the Atman in Buddhist doctrine, in so saying himself, albeit unintelligently, "Buddhist metaphysics could be reduced to a kind of pragmatic agnosticism in which the self is not so much denied as declared inconceivable. Anatta then simply advises against uselessly trying to conceive it (the Self)." [Page 10, Selfless Persons, Steven Collins]. More laughable than can be imagined, the entire book, large though it is, only contains three pages under the heading of “proof for anatta” (i.e. Souls denial), and yet these same three pages contain absolutely no doctrinal evidences whatsoever.
     The Theras and others fear the inevitable slippery slope Buddhism (theirs) will fall into upon acceptance of the genuine meaning of anatta, whereupon “if anatta doesn’t deny the atman, than how is Buddhism any different than Vedanta, by and large?” The answer is of course none whatsoever.  They protect anatta like their very own baby in the cradle, they will surrender its meaning and definition with their life, like no other word in pali they propagate a lie which is now running on 1700 years old. The only reason they have been unable to crush opposition, is that the Nikayas were recorded and propagated long long before Sarvastivada (Theravada) came into existence to exterminate it.

From the book "Self and non-self in early Buddhism"
     “The anatta taught in the Nikayas has merely relative value, it is not an absolute one. It does not say simply that the Soul (atta, Atman) has no reality at all, but that certain things (5 aggregates), with which the unlearned man identifies himself, are not the Soul (anatta) and that is why one should grow disgusted with them, become detached from them and be liberated. Since this kind of anatta does not negate the Soul as such, but denies Selfhood to those things that constitute the non-self (anatta), showing them thereby to be empty of any ultimate value and to be repudiated, instead of nullifying the atta’ (Soul/Atman) doctrine, it in fact compliments it.”- Perez-Remon
[Self and non-self in early Buddhism, ISBN 90-279-7987-1; publ. Mouton  Publishers, the Hague, 1980]
 
 

A FEW PASSAGES

     [SN 3.196] At one time in Savatthi, the venerable Radha seated himself and asked of the Blessed Lord Buddha: “Anatta, anatta I hear said venerable. What pray tell does Anatta mean?”
     “Just this Radha, form is not the Soul, sensations are not the Soul, perceptions are not the Soul, assemblages are not the Soul, consciousness is not the Soul. Seeing thusly, this is the end of birth, the Brahman life has been fulfilled, what must be done has been done, he discerns there is nothing further than this very Soul.”
You think modern Buddhism mentions this passage (SN 3.196) or many hundreds of others just like it?  NO, they do not. WHY? Might they be trying to ignore the fact that all Buddhist sutra contradicts their "no-Soul doctrine" nihilistic secular nonsense? YES

[AN 4.422] In the first Jhana he dwells. Whatever form there be, feelings, perceptions, impulses, or consciousness, these he sees to be without permanence, as suffering, as ill, as a plague, a boil, a sting, a pain, an affliction, as foreign, as otherness, as empty (suññato), as Soulless (anattato). So he turns his mind (citta) away from these; he gathers his very mind in the realm of Immortality (amataya dhatuya).

[MN 1.232] “What do you think, is form lasting or impermanent? Impermanent Gotama. Is that which is impermanent suffering or blissful? Indeed its suffering Gotama. Is that which is impermanent and suffering and subject to perpetual change; is it fit to declare of such things ‘this is mine, this is what I am, this is my Soul? Indeed not Gotama!”
 
 

THE FALLACY OF MODERN PSEUDO-BUDDHISM

A (form) is not X (soul/atman), ...B (feelings) are not X, ...C (perceptions) are not X, ...D (experiences) are not X, ...E (consciousness) is not X, .......therefore X does not exist? FALLACY

OR:  ABCDE not X, therefore X does not exist.   FALLACY

There is no more a Soul (attan/atman) in the physical empirical body than there is Light in what is merely illuminated from afar, this is niether to say that 'there is no Soul', nor 'there is no Light'.

Both Buddhism, and the Upanishads, and Sankhara, and all of Vedanta have stated that all phenomena are anatman,...the very term anatman (pali: anatta) is used in the exact same context by the Upanishads and Gotama Buddha.
 
 

No-Soul = NATTHATTA in sutra, not anatta/anatman

(literally “there is not/no[nattha]+atta’[Soul]) has only five occurrences (all at SN 4.400) anywhere in Sutta/Atthakatha. Anatta’ is  not “no-Soul”, but natthatta’ which is deemed, by Gotama, to be ucchedavada annihilationist heresy.
[SN 1.96] "The nihilist (natthika) goes to terrible hell...from darkness to darkness" To espouse negation of the Soul is heresy in Buddhism, contrary to the personal dogma of 'modern Buddhism' who misconceive the via negative methodology (na me so atta, neti neti, anatta) so common to Indian philosophical systems.
 
 

The "All dharmas are anatta" (sabbe dhamma anatta) excuse killed
(see bottom of page for full explaination)

How Dhammapada commentary explains Dhammmapada #279
Tattha  sabbe  dhamma’ti pañcakkhandha’ eva adhippeta’
Dhammapada Att. 3.407  " 'Sabbe dharmas' are the five aggregates in meaning”
 
 

NOTHINGISM (Natthika), A Buddhist heresy

Buddhism differs from the “nothing-morist” (Skt. Nastika, Pali natthika) in affirming a spiritual nature that is not in any wise, but immeasurable, inconnumerable, infinite, and inaccessible to observation; and of which, therefore, empirical science can neither affirm nor deny the reality thereof of him who has ‘Gone to That[Brahman]” (tathatta). It is to the Spirit (Skt. Atman, Pali attan) as distinguished from oneself (namo-rupa)-i.e., whatever is phenomenal and formal (Skt. and Pali nama-rupa, and savinnana-kaya) “name and appearance”, and the “body with its consciousness”.

#1. Vimanavatthu #1252-1253 “My name was Piyasi, I held sway over the Kosalans; I  held the view of a nihilist (natthikaditthi), was of evil habbit and was miserly; I was an  anti-foundationalist/annihilationist  then (ucchedavada)….[#1253] “…a recluse  Kumarakassapa gave me a talk on the Dhamma and drove from me those  (previously held) evil views! (annihilationism/nihilism).”

#2. natthatta'ti (literally “there is not/no[nattha]+atta’[Soul]” has only 5 occurrences (all at SN 4.400) anywhere in Sutta/Atthakatha (even the worthless Abhidhamma). Anatta’ is  not “no-Soul”, but natthatta’ which is deemed, by Gotama, to be Ucchedavada annihilationistic heresy.
     Sutta states explicitly that natthatta’ (no-Soul) = natthika (nihilism) = ucchedavada
(Annihilationism). If you do hold the view that there is "no-Soul", you are a Natthika (nihilist); i.e. a Ucchedavadin.

#3. Petekopadesapali 40 Ucchedavada=Natthika

#4. SN 1.96 Bhikkhu Bodhi’s translation “The nihilist…goes to terrible hell…from darkness to darkness”. What Bhikkhu Bodhi failed to realize is that SN 4.400 Natthatta (no-Soul) is = Ucchedavada (Annihilationism) which is = natthika as per (petekopadesapali 40, etc.). If Bhikkhu Bodhi knew that these three were synonymous with each other, he would certainly reconsider his translation of natthika as “nihilist”.

#5 To hold the view that there is “no-Soul” (natthatta) is = to ucchedavada (SN 4.400) [Annihilationism] = natthika (nihilist).

#6. [SN 2.17] ‘Nonbeing (asat, natthiti [views of either sabbamnatthi ‘the all is ultimately not’ (atomism), and sabbam puthuttan ‘the all is merely composite (atoms)’ [SN 2.77] both are heresies of annihilationism])’”.

ANATTA IN SUTRA, ALL OCCURANES, THE "NO-SOUL DOCTRINE" FALLACY BURST

Number of times anatta’ (all variants) occurs in Nikayas: 662
Number of times anatta’ (all variants) occurs in Atthakathas
(commentaries): 493

ALL 22 THINGS THAT ARE SAID TO BE ANATTA (i.e. “devoid of/without Selfhood/Soul” in Sutta)
Ru’pa  form
vedana’  feelings
sañña’   perceptions
san’kha’ra’   impulses
viñña’n.a   sentience/consciousness
sabba (aggregates/ “the all”)
cakkhu   eye
cakkhuviñña’n.a   visual mental-forms
cakkhusamphasso  vision contact
tan.ha’   lusts-desires
mano   mind/mentation
manoviñña’n.a   mental formations
manosamphasso   mental contact
Sota   ear
gha’na    nose
jivha’   tongue
ka’yo  body
ra’go   lusts
kot.t.hika   cell  "body-cell"
asa’rakat.t.hena’   unreal and foul
asubham.     disgusting
asubha’niccadukkha’ti    disgusting, impermanent and suffering

Variants/compounds of Anatta’
anatta’
Anattena
anatta’ti
anatte
anatta’va
anatta’yeva’ti
anatta’yeva
Anatta’nupassi’suttam.
Anatta’nupassi’suttam.
anatta’nupassi’
Anatta’nupassino
anatta’nupassanena
Anatta’nupassanekattam.
Anatta’nupassana’suññata’nupassana’nañca
anatta’nupassana’sankha’ta’
anatta’nupassana’vut.t.ha’navasena
anatta’nupassana’visesoyeva
anatta’nupassana’vasena
anatta’nupassana’vase
Anatta’nupassana’va
anatta’nupassana’yeva
anatta’nupassana’ya
anatta’nupassana’mukheneva
anatta’nupassana’mukhena
anatta’nupassana’ña’n.ena
anatta’nupassana’ña’n.e
Anatta’nupassana’ña’n.am.
anatta’nupassana’
anatta’nupassananti
Anatta’nupassanattha’ya
Anatta’nupassanam.
anatta’nanti
anatta’nattaniye
anatta’nattaniyameva
anatta’nam.yeva
anatta’nam.
Anatta’dhi’noti
anatta’dhi’no
anatta’disabha’vam.yeva
anatta’tipi
anatta’ka’ropi
anatta’ka’rena
anattasuttam.
anattasambhu’to
anattasambhu’ta’
Anattasambhu’tam.
anattasabha’ve
anattasaññi’
anattasañña’paricitena
anattasañña’paricitañca
anattasañña’ti
anattasañña’
Anattasaññanti
anattasaññañca
anattasaññam.
anattalakkhan.e
Anattalakkhan.asuttam.
anattalakkhan.ameva
anattalakkhan.añca
anattalakkhan.am.
anattaniyam.
Anattani
anattana’va
anattadhammo”ti
anattadhammo
anattadassanam.
anattatopi
anattatoti
Anattato
anattam.

PTS Rhys Davids Pali-English Dictionary:
anatta (n. and predicative adj.) not a soul, without a soul. Most freq.
in combn. with dukkha & anicca -- (1) as noun: S III.141
(°anupassin); IV.49; V.345 (°saññin); A II.52 = Ps II.80 (anattani
anatta; opp. to anattani atta, the opinion of the
miccha dihigata satta); Dh 279; Ps II.37, 45 sq. (°anupassana), 106
(ya aniccañ ca dukkhañ ca ta anatta); DhA III. 406
(°lakkhaa). -- (2) as adj. (pred.): S IV.152 sq.; S IV.166; S IV.130
sq., 148 sq.; Vin I.13 = S III.66 = Nd2 680 Q 1; S III.20 sq.;
178 sq., 196 sq.; sabbe dhamma anatta Vin V.86; S III.133; IV.28, 401.

Errors in PTS Dictionary on the term Anatta’:
#1 Anatta’ never occurs as a noun in any Suttic reference, including
those listed as “noun occurances” in above dictionary citation.

#2 Anatta’ is used only in conjunction with defining phenomena or the
psycho-physical (namely 5 khandas) as being devoid of/lacking Selfhood
(Soul).

ANATTA’ LIST; 576 occurrences total for Nikayas and Atthakathas (commentaries).
All are adjectives in context:

THE ENTIRE LIST OF ALL OCCURANCES OF ANATTA IN BUDDHIST SUTTA
kira bho ru’pam.  ANATTA’… vedana’… sañña’… sankha’ra’
~Si’lakkhandhavagga-at.t.hakatha’:di’. ni. at.t.ha.-1 ~Ro.:1.122
sañña’ sankha’ra’ viñña’n.am.  ANATTA’ anattakata’ni kira kamma’ni
~Si’lakkhandhavagga-at.t.hakatha’:di’. ni. at.t.ha.-1 ~Ro.:1.123
kira bho ru’pam.  ANATTA’..pe phusissanti’”ti. Tam. kim.
~Si’lakkhandhavagga-at.t.hakatha’:di’. ni. at.t.ha.-1 ~Ro.:1.123
cittam. aniccam. dhamma’  ANATTA’ tesu ca
sukhanicca-attavipalla’savipallattha’ ~Maha’vagga-at.t.hakatha’ (di’.
ni.):di’. ni. at.t.ha.-2 ~Ro.:3.754
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Pa’thikavagga-at.t.hakatha’:di’. ni. at.t.ha.-3
~Ro.:3.932
yam. aniccam. dukkham.  ANATTA’ na tam. abhinanditabbam.
~Maha’vagga-t.i’ka’ (di’. ni.):di’. ni. t.i’.-2 ~Ro.:2.371
attho. Yadi ru’pam.  ANATTA’..pe viñña’n.am. ANATTA’. Evam.
~Si’lakkhandhavagga-abhinavat.i’ka’-1:di’. ni. abhi. t.i’.-1 ~Mya.:1.456
ru’pam. ANATTA’..pe viñña’n.am.  ANATTA’. Evam. sati’ti
sapa’t.hasesayojana’. ~Si’lakkhandhavagga-abhinavat.i’ka’-1:di’. ni.
abhi. t.i’.-1 ~Mya.:1.456
sankhata’. Nibba’nañceva paññatti  ANATTA’ iti nicchaya’”ti.. Imesu
~Si’lakkhandhavagga-abhinavat.i’ka’-2:Di’. ni. abhi. t.i’.-2 ~Mya.:2.184
sankhata’. Nibba’nañceva paññatti  ANATTA’ iti nicchaya’” ti.
~Si’lakkhandhavagga-abhinavat.i’ka’-2:Di’. ni. abhi. t.i’.-2 ~Mya.:2.398
aniccam.. Ru’pam. bhikkhave  ANATTA’ vedana’ ANATTA’ sañña’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.228
bhikkhave ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.228
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.228
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’. Sabbe
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.228
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.228
aniccam.. Ru’pam. bhikkhave  ANATTA’ vedana’ ANATTA’ sañña’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.230
bhikkhave ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.230
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.230
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’. Sabbe
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.230
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’
~Mu’lapan.n.a’sapa’l.i:Ma. ni.-1 ~Ro.:1.230
kira bho ru’pam.  ANATTA’ vedana’ ANATTA’ sañña’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
ru’pam. ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’; anattakata’ni
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’; anattakata’ni kamma’ni
kamatta’nam. ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
kira bho ru’pam.  ANATTA’ vedana’ ANATTA’ sañña’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
ru’pam. ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’; anattakata’ni
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’; anattakata’ni kamma’ni
kamatta’nam. ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.19
vadeyya. Iti cakkhu  ANATTA’. Ru’pa’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
vadeyya. Iti cakkhu  ANATTA’ ru’pa’ ANATTA’. Cakkhuviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
cakkhu ANATTA’ ru’pa’  ANATTA’. Cakkhuviñña’n.am. atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
vadeyya. Iti cakkhu  ANATTA’ ru’pa’ ANATTA’ cakkhuviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
cakkhu ANATTA’ ru’pa’  ANATTA’ cakkhuviñña’n.am. ANATTA’.
Cakkhusamphasso ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
ru’pa’ ANATTA’ cakkhuviñña’n.am.  ANATTA’. Cakkhusamphasso atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
vadeyya. Iti cakkhu  ANATTA’ ru’pa’ ANATTA’ cakkhuviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
cakkhu ANATTA’ ru’pa’  ANATTA’ cakkhuviñña’n.am. ANATTA’ cakkhusamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
ru’pa’ ANATTA’ cakkhuviñña’n.am.  ANATTA’ cakkhusamphasso ANATTA’.
Vedana’ ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
cakkhuviñña’n.am. ANATTA’ cakkhusamphasso  ANATTA’. Vedana’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.282
vadeyya. Iti cakkhu  ANATTA’ ru’pa’ ANATTA’ cakkhuviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhu ANATTA’ ru’pa’  ANATTA’ cakkhuviñña’n.am. ANATTA’ cakkhusamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
ru’pa’ ANATTA’ cakkhuviñña’n.am.  ANATTA’ cakkhusamphasso ANATTA’
vedana’ ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhuviñña’n.am. ANATTA’ cakkhusamphasso  ANATTA’ vedana’ ANATTA’.
Tan.ha’ ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhusamphasso ANATTA’ vedana’  ANATTA’. Tan.ha’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti cakkhu  ANATTA’ ru’pa’ ANATTA’ cakkhuviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhu ANATTA’ ru’pa’  ANATTA’ cakkhuviñña’n.am. ANATTA’ cakkhusamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
ru’pa’ ANATTA’ cakkhuviñña’n.am.  ANATTA’ cakkhusamphasso ANATTA’
vedana’ ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhuviñña’n.am. ANATTA’ cakkhusamphasso  ANATTA’ vedana’ ANATTA’
tan.ha’ ~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
cakkhusamphasso ANATTA’ vedana’  ANATTA’ tan.ha’ ANATTA’. Sotam.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vedana’ ANATTA’ tan.ha’  ANATTA’. Sotam. atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti mano  ANATTA’. Dhamma’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti mano  ANATTA’ dhamma’ ANATTA’. Manoviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
mano ANATTA’ dhamma’  ANATTA’. Manoviñña’n.am. atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti mano  ANATTA’ dhamma’ ANATTA’ manoviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
mano ANATTA’ dhamma’  ANATTA’ manoviñña’n.am. ANATTA’. Manosamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
dhamma’ ANATTA’ manoviñña’n.am.  ANATTA’. Manosamphasso atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti mano  ANATTA’ dhamma’ ANATTA’ manoviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
mano ANATTA’ dhamma’  ANATTA’ manoviñña’n.am. ANATTA’ manosamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
dhamma’ ANATTA’ manoviñña’n.am.  ANATTA’ manosamphasso ANATTA’. Vedana’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
manoviñña’n.am. ANATTA’ manosamphasso  ANATTA’. Vedana’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.283
vadeyya. Iti mano  ANATTA’ dhamma’ ANATTA’ manoviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
mano ANATTA’ dhamma’  ANATTA’ manoviñña’n.am. ANATTA’ manosamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
dhamma’ ANATTA’ manoviñña’n.am.  ANATTA’ manosamphasso ANATTA’ vedana’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
manoviñña’n.am. ANATTA’ manosamphasso  ANATTA’ vedana’ ANATTA’. Tan.ha’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
manosamphasso ANATTA’ vedana’  ANATTA’. Tan.ha’ atta’’ti yo
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
vadeyya. Iti mano  ANATTA’ dhamma’ ANATTA’ manoviñña’n.am.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
mano ANATTA’ dhamma’  ANATTA’ manoviñña’n.am. ANATTA’ manosamphasso
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
dhamma’ ANATTA’ manoviñña’n.am.  ANATTA’ manosamphasso ANATTA’ vedana’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
manoviñña’n.am. ANATTA’ manosamphasso  ANATTA’ vedana’ ANATTA’ tan.ha’
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
manosamphasso ANATTA’ vedana’  ANATTA’ tan.ha’ ANATTA’. Ayam.
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
vedana’ ANATTA’ tan.ha’  ANATTA’. Ayam. kho pana
~Uparipan.n.a’sapa’l.i:ma. ni.-3 ~Ro.:3.284
sammutidesana’. Aniccam. dukkham.  ANATTA’ khandha’ dha’tu’ a’yatana’ni
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.137
cittam. aniccam. dhamma’  ANATTA’ tesu ca
sukhanicca-attavipalla’savipallattha’ ~Mu’lapan.n.a’sa-at.t.hakatha’:ma.
ni. at.t.ha.-1 ~Ro.:1.239
niccanti vadama’no dukkham.  ANATTA’ asubhanti vutte subhanti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.74
va’ti catu’hi ka’ran.ehi  ANATTA’. Bhagava’ hi katthaci
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.113
kho bhikkhave ru’pam.  ANATTA’ tasma’ ru’pam. a’ba’dha’ya
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.114
ru’pam. aniccam. dukkham.  ANATTA’ tasma’ti attho. Yam.kiñci
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.114
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3
~Ro.:4.84
kira bho ru’pam.  ANATTA’… vedana’… sañña’… sankha’ra’…
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:1.21
sañña’ sankha’ra’ viñña’n.am.  ANATTA’ anattakata’ni kamma’ni
kamatta’nam. ~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:1.21
kira bho ru’pam.  ANATTA’..pe phusissanti’’ti. Tam. kim.
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:1.21
yam. aniccam. dukkham.  ANATTA’ tam. anabhinanditabbam. na
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:1.343
aniccata’ya anicchitatta’ cakkhu  ANATTA’. Ka’mam. anattalakkhan.asutte
yasma’ ~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:2.94
kho bhikkhave ru’pam.  ANATTA’ tasma’ ru’pam. a’ba’dha’ya
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:2.94
kathentena bhagavata’ ru’pam.  ANATTA’ ya’va viñña’n.am. ANATTA’”ti
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:2.204
tenetam. dasseti ru’pam.  ANATTA’ avasavattanato yañhi vase
~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:2.206
uda’hu na dukkham.  ANATTA’ nu kho uda’hu ~Mu’lapan.n.a’sa-t.i’ka’:ma.
ni. t.i’.-1 ~Mya.:2.225
ña’n.acariya’hi’ti anicca’nupassana’ dukkha’  ANATTA’ nibbida’ vira’ga’
nirodha’ ~Mu’lapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-1 ~Mya.:2.275
ettha atta’ honti’ti  ANATTA’ evam. ayampi na
~Majjhimapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-2 ~Mya.:2.69
na atta’ hoti’ti  ANATTA’. Tena abya’pa’rato niri’hato
~Majjhimapan.n.a’sa-t.i’ka’:ma. ni. t.i’.-2 ~Mya.:2.69
sabbepi hi dhamma’  ANATTA’ ime panettha dvepi
~Uparipan.n.a’sa-t.i’ka’:ma. ni. t.i’.-3 ~Mya.:2.431
upapajjati’”ti-a’di. Sakka’yavatthu cakkhu  ANATTA’ aniccabha’vato
seyyatha’pi ghat.o ~Uparipan.n.a’sa-t.i’ka’:ma. ni. t.i’.-3 ~Mya.:2.431
. Ru’pam. bhikkhave  ANATTA’ ati’ta’na’gatam.; ko pana
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.20
pat.ipanno hoti. Vedana’  ANATTA’… sañña’ ANATTA’… sankha’ra’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.20
vedana’ ANATTA’ sañña’  ANATTA’… sankha’ra’ ANATTA’… viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.20
sañña’ ANATTA’ sankha’ra’  ANATTA’… viñña’n.am. ANATTA’
ati’ta’na’gatam.; ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.20
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’ ati’ta’na’gatam.; ko pana
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.20
. Ru’pam. bhikkhave  ANATTA’ vedana’ ANATTA’ sañña’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.21
bhikkhave ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.21
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.21
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’. Evam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.21
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. Evam. passam. bhikkhave
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.21
sa’vatthinida’nam.. Ru’pam. bhikkhave  ANATTA’. YadANATTA’ tam. netam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.22
sammappañña’ya dat.t.habbam.. Vedana’  ANATTA’… sañña’ ANATTA’…
sankha’ra’ ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.23
vedana’ ANATTA’ sañña’  ANATTA’… sankha’ra’ ANATTA’… viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.23
sañña’ ANATTA’ sankha’ra’  ANATTA’… viñña’n.am. ANATTA’. YadANATTA’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.23
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. YadANATTA’ tam. netam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.23
sa’vatthinida’nam.. Ru’pam. bhikkhave  ANATTA’. Yopi hetu yopi
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
ru’passa uppa’da’ya sopi  ANATTA’. Anattasambhu’tam. bhikkhave ru’pam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
atta’ bhavissati! Vedana’  ANATTA’… sañña’ ANATTA’… sankha’ra’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
vedana’ ANATTA’ sañña’  ANATTA’… sankha’ra’ ANATTA’… viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
sañña’ ANATTA’ sankha’ra’  ANATTA’… viñña’n.am. ANATTA’. Yopi
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. Yopi hetu yopi
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
viñña’n.assa uppa’da’ya sopi  ANATTA’. Anattasambhu’tam. bhikkhave
viñña’n.am. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.24
tassudda’nam. aniccam. dukkham.  ANATTA’ yadanicca’pare tayo. Hetuna’pi
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.25
nappaja’na’ti. Anattam. ru’pam.  ANATTA’ ru’pan’ti yatha’bhu’tam.
nappaja’na’ti ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.56
nappaja’na’ti anattam. vedanam.  ANATTA’ vedana’’ti yatha’bhu’tam.
nappaja’na’ti ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.56
nappaja’na’ti anattam. saññam.  ANATTA’ sañña’’ti yatha’bhu’tam.
nappaja’na’ti ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.56
nappaja’na’ti anatte sankha’re  ANATTA’ sankha’ra’’ti yatha’bhu’tam.
nappaja’na’ti ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.56
nappaja’na’ti anattam. viñña’n.am.  ANATTA’ viñña’n.an’ti yatha’bhu’tam.
nappaja’na’ti. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.56
Etadavoca ru’pam. bhikkhave  ANATTA’. Ru’pañca hidam. bhikkhave
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.66
kho bhikkhave ru’pam.  ANATTA’ tasma’ ru’pam. a’ba’dha’ya
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.66
ma’ ahosi’’”ti. Vedana’  ANATTA’. Vedana’ ca hidam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.66
kho bhikkhave vedana’  ANATTA’ tasma’ vedana’ a’ba’dha’ya
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
ma’ ahosi’’”ti. Sañña’  ANATTA’..pe sankha’ra’ ANATTA’. Sankha’ra’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
sañña’ ANATTA’..pe sankha’ra’  ANATTA’. Sankha’ra’ ca hidam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
kho bhikkhave sankha’ra’  ANATTA’ tasma’ sankha’ra’ a’ba’dha’ya
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
ma’ ahesun’”ti. Viñña’n.am.  ANATTA’. Viñña’n.añca hidam. bhikkhave
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
kho bhikkhave viñña’n.am.  ANATTA’ tasma’ viñña’n.am. a’ba’dha’ya
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.67
yo kho bhikkhu  ANATTA’; tatra te chando ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.77
ru’pam. kho bhante  ANATTA’; tatra me chando ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.78
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; tatra me chando
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.78
ru’pam. kho bhikkhu  ANATTA’; tatra te chando ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.78
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; tatra te chando
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.78
ca. Aniccam. dukkham.  ANATTA’ ca anattani’yam. rajani’yasan.t.hitam..
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.81
Kira bho ru’pam.  ANATTA’ vedana’… sañña’… sankha’ra’…
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.103
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; anattakata’ni kamma’ni
kathamatta’nam. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.103
kira bho ru’pam.  ANATTA’ vedana’… sañña’… sankha’ra’…
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.103
sañña’ sankha’ra’ viñña’n.am.  ANATTA’. Anattakata’ni kamma’ni
kathamatta’nam. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.103
nappaja’na’ti. Anattam. ru’pam.  ANATTA’ ru’pan’ti yatha’bhu’tam.
nappaja’na’ti. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.114
Paja’na’ti. Anattam. ru’pam.  ANATTA’ ru’pan’ti yatha’bhu’tam.
paja’na’ti. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.115
Sankha’re anattam. viñña’n.am.  ANATTA’ viñña’n.an’ti yatha’bhu’tam.
paja’na’ti. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.115
Viñña’n.am. aniccam.. Ru’pam.  ANATTA’; vedana’… sañña’… sankha’ra’…
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.132
sañña’ sankha’ra’ viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’;
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.132
viñña’n.am. aniccam.; ru’pam.  ANATTA’ vedana’ sañña’… sankha’ra’…
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.132
sañña’ sankha’ra’ viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.133
viñña’n.am. aniccam.; ru’pam.  ANATTA’..pe viñña’n.am. ANATTA’. Sabbe
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.133
ru’pam. ANATTA’..pe viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.133
viñña’n.am. aniccam. ru’pam.  ANATTA’ vedana’… sañña’… sankha’ra’…
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.134
sañña’ sankha’ra’ viñña’n.am.  ANATTA’. Sabbe sankha’ra’ anicca’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.134
. Yo bhikkhave  ANATTA’; tatra vo chando ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.178
ko ca bhikkhave  ANATTA’ ru’pam. bhikkhave ANATTA’;
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.178
ANATTA’ ru’pam. bhikkhave  ANATTA’; tatra vo chando
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.178
chando paha’tabbo. Vedana’  ANATTA’… sañña’… sankha’ra’… viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.178
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; tatra vo chando
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.178
paha’tabbo. Yo bhikkhave  ANATTA’; tatra vo chando
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.178
. Yo bhikkhave  ANATTA’; tatra vo ra’go ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.178
ko ca bhikkhave  ANATTA’ ru’pam. bhikkhave ANATTA’;
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
ANATTA’ ru’pam. bhikkhave  ANATTA’; tatra vo ra’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
ra’go paha’tabbo. Vedana’  ANATTA’… sañña’… sankha’ra’… viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; tatra vo ra’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
paha’tabbo. Yo bhikkhave  ANATTA’; tatra vo ra’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
sa’vatthinida’nam.. Yo bhikkhave  ANATTA’; tatra vo chandara’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
ko ca bhikkhave  ANATTA’ ru’pam. bhikkhave ANATTA’;
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
ANATTA’ ru’pam. bhikkhave  ANATTA’; tatra vo chandara’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
chandara’go paha’tabbo. Vedana’  ANATTA’… sañña’… sankha’ra’…
viñña’n.am. ~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
sañña’ sankha’ra’ viñña’n.am.  ANATTA’; tatra vo chandara’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
paha’tabbo. Yo bhikkhave  ANATTA’; tatra vo chandara’go
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.179
ra’dho bhagavantam. etadavoca  ANATTA’ ANATTA’’ti bhante vuccati.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
Ru’pam. kho ra’dha  ANATTA’ vedana’ ANATTA’ sañña’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
ra’dha ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’. Evam.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’. Evam. passam...pe na’param.
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
yo kho ra’dha  ANATTA’..pe. Yo kho ra’dha ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.199
yo kho ra’dha  ANATTA’..pe. Yo kho ra’dha ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.201
ajjhatta’nattasuttam. cakkhum. bhikkhave  ANATTA’. YadANATTA’ tam.
netam. ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
sammappañña’ya dat.t.habbam.. Sotam.  ANATTA’..pe gha’nam. ANATTA’…
jivha’ ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
sotam. ANATTA’..pe gha’nam.  ANATTA’… jivha’ ANATTA’… ka’yo
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
gha’nam. ANATTA’ jivha’  ANATTA’… ka’yo ANATTA’… mano
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
jivha’ ANATTA’ ka’yo  ANATTA’… mano ANATTA’. YadANATTA’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
ka’yo ANATTA’ mano  ANATTA’. YadANATTA’ tam. netam.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.2
ba’hira’nattasuttam. ru’pa’ bhikkhave  ANATTA’. YadANATTA’ tam. netam.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.3
rasa’ phot.t.habba’ dhamma’  ANATTA’. YadANATTA’ tam. netam.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.3
ajjhatta’natta’ti’ta’na’gatasuttam. cakkhum. bhikkhave  ANATTA’
ati’ta’na’gatam.; ko pana ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.4
pat.ipanno hoti. Sotam.  ANATTA’..pe gha’nam. ANATTA’..pe jivha’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.5
sotam. ANATTA’..pe gha’nam.  ANATTA’..pe jivha’ ANATTA’ ati’ta’na’gata’;
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.5
gha’nam. ANATTA’..pe jivha’  ANATTA’ ati’ta’na’gata’; ko pana
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.5
pat.ipanno hoti. Ka’yo  ANATTA’..pe mano ANATTA’ ati’ta’na’gato;
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.5
ka’yo ANATTA’..pe mano  ANATTA’ ati’ta’na’gato; ko pana
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.5
ba’hira’natta’ti’ta’na’gatasuttam. ru’pa’ bhikkhave  ANATTA’
ati’ta’na’gata’; ko pana ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.6
rasa’ phot.t.habba’ dhamma’  ANATTA’ ati’ta’na’gata’; ko pana
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.6
tassudda’nam. aniccam. dukkham.  ANATTA’ ca tayo ajjhattaba’hira’.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.6
Dutiyam.. Sabbam. bhikkhave  ANATTA’..pe. Tatiyam.. Sabbam. bhikkhave
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.28
tassudda’nam. aniccam. dukkham.  ANATTA’ abhiññeyyam. pariññeyyam..
Paha’tabbam. ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.30
yo kho ra’dha  ANATTA’ tatra te chando ~Sal.a’yatanavaggapa’l.i:sam..
ni.-4 ~Ro.:4.49
ko ca ra’dha  ANATTA’ cakkhu kho ra’dha ~Sal.a’yatanavaggapa’l.i:sam..
ni.-4 ~Ro.:4.49
cakkhu kho ra’dha  ANATTA’. Tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.49
yampidam. cakkhusamphassapaccaya’..pe mano  ANATTA’… dhamma’…
manoviñña’n.am.… manosamphasso… ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4
~Ro.:4.49
adukkhamasukham. va’ tampi  ANATTA’. Tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.49
yo kho ra’dha  ANATTA’ tatra te chando ~Sal.a’yatanavaggapa’l.i:sam..
ni.-4 ~Ro.:4.49
ajjhatta’nattahetusuttam. cakkhum. bhikkhave  ANATTA’. Yopi hetu yopi
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.130
cakkhussa uppa’da’ya sopi  ANATTA’. Anattasambhu’tam. bhikkhave cakkhu
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.130
atta’ bhavissati..pe jivha’  ANATTA’. Yopi hetu yopi
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.130
jivha’ya uppa’da’ya sopi  ANATTA’. Anattasambhu’ta’ bhikkhave jivha’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.130
atta’ bhavissati..pe mano  ANATTA’. Yopi hetu yopi
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.130
manassa uppa’da’ya sopi  ANATTA’. Anattasambhu’to bhikkhave mano
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.131
ba’hira’nattahetusuttam. ru’pa’ bhikkhave  ANATTA’. Yopi hetu yopi
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.131
ru’pa’nam. uppa’da’ya sopi  ANATTA’. Anattasambhu’ta’ bhikkhave ru’pa’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.131
rasa’ phot.t.habba’ dhamma’  ANATTA’. Yopi hetu yopi
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.131
dhamma’nam. uppa’da’ya sopi  ANATTA’. Anattasambhu’ta’ bhikkhave dhamma’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.131
yo kho kot.t.hika  ANATTA’ tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
ko ca kot.t.hika  ANATTA’ cakkhu kho kot.t.hika
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
cakkhu kho kot.t.hika  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
chando paha’tabbo. Ru’pa’  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
chando paha’tabbo. Cakkhuviñña’n.am.  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
chando paha’tabbo. Cakkhusamphasso  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
adukkhamasukham. va’ tampi  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
paha’tabbo ..pe jivha’  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
chando paha’tabbo..pe mano  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
chando paha’tabbo. Dhamma’  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.146
adukkhamasukham. va’ tampi  ANATTA’; tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.147
yo kho kot.t.hika  ANATTA’ tatra te chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.147
anattachanda’disuttam. yo bhikkhave  ANATTA’ tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
ko ca bhikkhave  ANATTA’ cakkhu bhikkhave ANATTA’;
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
ANATTA’ cakkhu bhikkhave  ANATTA’; tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
chandara’go paha’tabbo..pe jivha’  ANATTA’; tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
chandara’go paha’tabbo..pe mano  ANATTA’; tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
paha’tabbo. Yo bhikkhave  ANATTA’ tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.150
ba’hira’nattachanda’disuttam. yo bhikkhave  ANATTA’ tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.151
ko ca bhikkhave  ANATTA’ ru’pa’ bhikkhave ANATTA’;
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.151
ANATTA’ ru’pa’ bhikkhave  ANATTA’; tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.151
rasa’ phot.t.habba’ dhamma’  ANATTA’; tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.151
paha’tabbo. Yo bhikkhave  ANATTA’ tatra vo chando
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.151
ajjhatta’ti’ta’di-anattasuttam. cakkhu bhikkhave  ANATTA’ ati’tam.
ana’gatam. paccuppannam...pe ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4
~Ro.:4.152
ana’gatam. paccuppannam...pe jivha’  ANATTA’..pe mano ANATTA’ ati’to
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.152
jivha’ ANATTA’..pe mano  ANATTA’ ati’to ana’gato paccuppanno.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.152
Ba’hira’ti’ta’di-anattasuttam. ru’pa’ bhikkhave  ANATTA’ ati’ta’
ana’gata’ paccuppanna’. ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.152
Rasa’ phot.t.habba’ dhamma’  ANATTA’ ati’ta’ ana’gata’ paccuppanna’.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.152
Ajjhatta’ti’ta’diyadanattasuttam. cakkhu bhikkhave  ANATTA’ ati’tam.
ana’gatam. paccuppannam.. ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4
~Ro.:4.154
Sammappañña’ya dat.t.habbam...pe jivha’  ANATTA’..pe mano ANATTA’ ati’to
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.154
jivha’ ANATTA’..pe mano  ANATTA’ ati’to ana’gato paccuppanno.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.154
Ba’hira’ti’ta’diyadanattasuttam. ru’pa’ bhikkhave  ANATTA’ ati’ta’
ana’gata’ paccuppanna’. ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.155
Rasa’ phot.t.habba’ dhamma’  ANATTA’ ati’ta’ ana’gata’ paccuppanna’.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.155
Ajjhatta’yatana-anattasuttam. cakkhu bhikkhave  ANATTA’..pe jivha’
ANATTA’..pe mano ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.156
bhikkhave ANATTA’..pe jivha’  ANATTA’..pe mano ANATTA’. Evam.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.156
jivha’ ANATTA’..pe mano  ANATTA’. Evam. passam...pe na’param.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.156
ba’hira’yatana-anattasuttam. ru’pa’ bhikkhave  ANATTA’. Sadda’… gandha’…
rasa’… ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.156
rasa’ phot.t.habba’ dhamma’  ANATTA’. Evam. passam...pe na’param.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.156
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Saga’tha’vagga-at.t.hakatha’:sam.. ni.
at.t.ha.-1 ~Ro.:1.121
vuttehi catu’hi ka’ran.ehi  ANATTA’. Tam. kim. maññatha
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.278
pañcakkhandha’ anicca’ dukkha’  ANATTA’ tasma’. Yam.kiñci
ru’panti-a’di’su ~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3
~Ro.:2.278
ANATTA’ti sabbe catubhu’makadhamma’  ANATTA’. Iti sabbepi te
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.318
yadi ru’pa’di’su ekopi  ANATTA’ atha ko na’ma
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.318
vivadati’ti aniccam. dukkham.  ANATTA’ asubhan”ti yatha’sabha’vena
vadantena ~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.320
tit.t.hati aniccam. dukkham.  ANATTA’ asubhaññeva hoti’ti evam.
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.321
pan.d.ita’ anicca’ dukkha’  ANATTA’ asubha’ti. Sukhato a’hu’ti
~Sal.a’yatanavagga-at.t.hakatha’:sam.. ni. at.t.ha.-4 ~Ro.:2.401
yam. aniccam. dukkham.  ANATTA’ na tam. abhinanditabbam.
~Maha’vagga-t.i’ka’ (sam.. ni.):sam.. ni. t.i’.-5 ~Mya.:2.454
natthi etesam. atta’ti  ANATTA’ yasma’ pana sankha’resu
~Maha’vagga-t.i’ka’ (sam.. ni.):sam.. ni. t.i’.-5 ~Mya.:2.456
dhammaniya’mata’. Sabbe dhamma’  ANATTA’. Tam. tatha’gato
abhisambujjhati ~Tikanipa’tapa’l.i:a. ni.-3 ~Ro.:1.286
udaku’pamam.. Aniccam. dukkham.  ANATTA’ ca nibba’nam. niddasavatthu
~Sattakanipa’tapa’l.i:a. ni.-7 ~Ro.:4.15
iti pat.isañcikkhati cakkhu  ANATTA’ ru’pa’ ANATTA’ sotam.
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
cakkhu ANATTA’ ru’pa’  ANATTA’ sotam. ANATTA’ sadda’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
ru’pa’ ANATTA’ sotam.  ANATTA’ sadda’ ANATTA’ gha’nam.
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
sotam. ANATTA’ sadda’  ANATTA’ gha’nam. ANATTA’ gandha’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
sadda’ ANATTA’ gha’nam.  ANATTA’ gandha’ ANATTA’ jivha’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
gha’nam. ANATTA’ gandha’  ANATTA’ jivha’ ANATTA’ rasa’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
gandha’ ANATTA’ jivha’  ANATTA’ rasa’ ANATTA’ ka’ya’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
jivha’ ANATTA’ rasa’  ANATTA’ ka’ya’ ANATTA’ phot.t.habba’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
rasa’ ANATTA’ ka’ya’  ANATTA’ phot.t.habba’ ANATTA’ mano
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
ka’ya’ ANATTA’ phot.t.habba’  ANATTA’ mano ANATTA’ dhamma’
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
phot.t.habba’ ANATTA’ mano  ANATTA’ dhamma’ ANATTA’’ti. Iti
~Dasakanipa’tapa’l.i:a. ni.-10 ~Ro.:5.109
sammutidesana’ aniccam. dukkham.  ANATTA’ khandha’ dha’tu’ a’yatana’ni
~Ekakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-1 ~Ro.:1.95
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Ekakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-1
~Ro.:2.85
dukkha’. ANATTA’ti avasavattanat.t.hena  ANATTA’. Iti imasmim. sutte
~Duka-tika-catukkanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-2 ~Ro.:2.380
tadeva khandhapañcakam. avasavattanato  ANATTA’ avasavattana’ka’ro pana
anattalakkhan.am.. ~Ekakanipa’ta-t.i’ka’:a. ni. t.i’.-1 ~Mya.:1.274
ettha atta’ atthi’ti  ANATTA’. Evam. sayampi atta’ na
~Duka-tika-catukkanipa’ta-t.i’ka’:A. ni. t.i’.-2 ~Mya.:2.331
atta’ na honti’ti  ANATTA’. Tena abya’pa’rato niri’hato tucchato
~Duka-tika-catukkanipa’ta-t.i’ka’:A. ni. t.i’.-2 ~Mya.:2.331
ettha atta’ atthi’ti  ANATTA’ evam. sayampi atta’
~At.t.haka’dinipa’ta-t.i’ka’:a. ni. t.i’.-4 ~Mya.:3.298
atta’ na honti’ti  ANATTA’. Tena abya’pa’rato niri’hato tucchato
~At.t.haka’dinipa’ta-t.i’ka’:a. ni. t.i’.-4 ~Mya.:3.298
bhagavata’  ru’pam. bhikkhave  ANATTA’. Ru’pañca hidam. bhikkhave
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
kho bhikkhave ru’pam.  ANATTA’ tasma’ ru’pam. a’ba’dha’ya
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
ma’ ahosi’’ti. Vedana’  ANATTA’. Vedana’ ca hidam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
kho bhikkhave vedana’  ANATTA’ tasma’ vedana’ a’ba’dha’ya
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
ma’ ahosi’’ti. Sañña’  ANATTA’. Sañña’ ca hidam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
kho bhikkhave sañña’  ANATTA’ tasma’ sañña’ a’ba’dha’ya
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
ma’ ahosi’’ti. Sankha’ra’  ANATTA’. Sankha’ra’ ca hidam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.181
kho bhikkhave sankha’ra’  ANATTA’ tasma’ sankha’ra’ a’ba’dha’ya
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.182
ma’ ahesun’ti. Viñña’n.am.  ANATTA’. Viñña’n.añca hidam. bhikkhave
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.182
kho bhikkhave viñña’n.am.  ANATTA’ tasma’ viñña’n.am. a’ba’dha’ya
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.182
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’”ti
sota’vadha’nam. tam.paja’nana’ ~Pat.isambhida’maggapa’l.i:khu. ni.
~Ro.:1.37
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’”ti
sota’vadha’nam. tam.paja’nana’ ~Pat.isambhida’maggapa’l.i:khu. ni.
~Ro.:1.37
niccasaññam...pe dukkha’nupassana’ya sukhasaññam.  ANATTA’ anupassana’ya
attasaññam.… nibbida’nupassana’ya ~Pat.isambhida’maggapa’l.i:khu. ni.
~Ro.:1.45
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
sankhipitva’ vavattha’ne ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:1.53
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
sankhipitva’ vavattha’ne ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:1.53
aniccañca dukkhañca tam.  ANATTA’. Yam. aniccañca dukkhañca
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.106
yam. aniccañca dukkhañca  ANATTA’ ca tam. tatham..
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.106
Aniccam. ca dukkhañca  ANATTA’ ca tathañca tam.
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.106
yam. aniccañca dukkhañca  ANATTA’ ca tathañca saccañca
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.106
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.200
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.200
ru’pam. aniccam. dukkham.  ANATTA’ vedana’… sañña’… sankha’ra’…
~Dhammapada-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.113
sabbepi khandha’ avasavattanat.t.hena  ANATTA’ eva’”ti vatva’ imam.
~Dhammapada-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.406
na sakka’ti avasavattanat.t.hena  ANATTA’ attasuñña’ assa’mika’
anissara’ti ~Dhammapada-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.407
anattalakkhan.ampi sangahetva’ avasavattanat.t.hena  ANATTA’
viparin.a’madhammata’ya va’ avasavattanat.t.hena
~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.215
abhin.hapat.ipi’l.anat.t.hena dukkham. avasavattanat.t.hena  ANATTA’
evam. yadi ayam. ~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.376
sammutidesana’. Aniccam. dukkham.  ANATTA’ khandha’ dha’tu a’yatana’
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.82
pat.ikku’lam. aniccam. dukkham.  ANATTA’ tatha’ etam. matasari’rampi.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:2.169
Pat.ikku’lo anicco dukkho  ANATTA’ ca tatha’ uddham.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:2.169
anicca’ sabbe dhamma’  ANATTA’ santam. nibba’nan”ti sayambhu’ña’n.ena
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:2.251
sabbepi catubhu’maka’ dhamma’  ANATTA’. Idha pana tebhu’makadhamma’va
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.5
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha.
~Ro.:3.106
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha.
~Ro.:3.106
kira bho ru’pam.  ANATTA’ vedana’ ANATTA’ sañña’
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
ru’pam. ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’ anattakata’ni
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’ anattakata’ni kamma’ni
kamatta’nam. ~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
kira bho ru’pam.  ANATTA’ vedana’ ANATTA’ sañña’
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
ru’pam. ANATTA’ vedana’  ANATTA’ sañña’ ANATTA’ sankha’ra’
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
vedana’ ANATTA’ sañña’  ANATTA’ sankha’ra’ ANATTA’ viñña’n.am.
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
sañña’ ANATTA’ sankha’ra’  ANATTA’ viñña’n.am. ANATTA’ anattakata’ni
~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
sankha’ra’ ANATTA’ viñña’n.am.  ANATTA’ anattakata’ni kamma’ni
kamatta’nam. ~Buddhavam.sa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.58
uppa’da’dipat.ipi’l.itatta’ dukkham. avasavattanato  ANATTA’. Tasma’
sankha’resu lakkhan.attayam. ~Buddhavam.sa-at.t.hakatha’:khu. ni.
at.t.ha. ~Ro.:0.295
nibba’nampi antokatva’ vutta’  ANATTA’ avasavattanat.t.hena.
Avijja’paccaya’ sankha’ra’ti ~Maha’niddesa-at.t.hakatha’:khu. ni.
at.t.ha. ~Ro.:1.222
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’ ti’rayitva’ ~Maha’niddesa-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:1.231
khayat.t.hena dukkham. bhayat.t.hena  ANATTA’ asa’rakat.t.hena’ti
tulayitva’..pe vibhu’tam. ~Maha’niddesa-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:1.231
udayabbayapat.ipi’l.itatta’ dukkham. avasavattitta’  ANATTA’. Ya’ ka’ci
vedana’… ~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.104
aniccalakkhan.am. dukkham. dukkhalakkhan.am.  ANATTA’ anattalakkhan.anti
ayam. vibha’go ~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.107

vacanato tadeva khandhapañcakam.  ANATTA’. Kasma’ avasavattanato.
Avasavattana’ka’ro anattalakkhan.am.. Ima’ni
~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.107
ru’pam. aniccam. dukkham.  ANATTA’ vedana’ anicca’ dukkha’
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.35
ja’tijara’bya’dhimaran.abhayat.t.hena dukkhan”ti eke  ANATTA’
asa’rakat.t.hena’ti atta’
niva’si’~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.141
parikappitassa attasa’rassa abha’vena  ANATTA’. Yañhi aniccam. dukkham.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.141
evam. sabbampi tam.  ANATTA’ asa’rakat.t.hena’ti sammasati.
Asa’rakat.t.hena’ti ~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:1.248
sam.vatteyya’”ti-a’di. Iti idam.  ANATTA’ asa’rakat.t.hena’”ti etassa
vasena ~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.248
aniccam. dukkham. dukkham.  ANATTA’ ANATTA’ti punappunam. bha’vi’yati’ti
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.592
yam. aniccañca dukkhañca  ANATTA’ ca’ti tehi ti’hi
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.595
cittam. aniccam. dhamma’  ANATTA’ tesu ca
sukhanicca-attavipalla’savipallattha’
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.696
dukkhanti dassesi ANATTATI dassesi khandhe dassesi
~Maha’vagga-at.t.hakatha’ (di’. ni.):di’. ni. at.t.ha.-2 ~Ro.:2.473
dukkhanti anattani ANATTATI asubhe asubhanti sacca’nulomikena
~Maha’vagga-at.t.hakatha’ (di’. ni.):di’. ni. at.t.ha.-2 ~Ro.:2.643
aniccam. dukkham. ANATTATI sammasanto vicarati so
~Maha’vagga-at.t.hakatha’ (di’. ni.):di’. ni. at.t.ha.-2 ~Ro.:3.723
va’ anattani ANATTATI va’ asubhe asubhanti ~Maha’vagga-at.t.hakatha’
(di’. ni.):di’. ni. at.t.ha.-2 ~Ro.:3.778
aniccam. dukkham. ANATTATI vipassana’ya kammam. karontassa
~Pa’thikavagga-at.t.hakatha’:di’. ni. at.t.ha.-3 ~Ro.:3.1018
dukkham. avasavattanat.t.hena ANATTATI ajjhattikadhamme ba’hirakadhamme
ca ~Si’lakkhandhavagga-abhinavat.i’ka’-1:di’. ni. abhi. t.i’.-1
~Mya.:1.285
sabbe dhamma’ ANATTATI Evam. kho aggivessana ~Mu’lapan.n.a’sapa’l.i:ma.
ni.-1 ~Ro.:1.228
sabbe dhamma’ ANATTATI Evam. kho aham. ~Mu’lapan.n.a’sapa’l.i:ma. ni.-1
~Ro.:1.230
itare catta’ropi ANATTATI gahetva’ sañña’ya tesam.
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.70
atta’nanti sañña’kkhandham.   ANATTATI. Itare catta’ro atta’ti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.71
a’ropeti. Avasavattanato ANATTATI anattalakkhan.am. a’ropeti. Evam.
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.73
aniccam. dukkham. ANATTATI sammasanto vicarati. So
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.276
va’ anattani ANATTATI va’ asubhe asubhanti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:1.281
aniccam. dukkham. ANATTATI evam. tiparivat.t.avasena aggan.hanto
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.113
ru’pam. bhante ANATTATI pat.ija’nanti.
Suñña-assa’mika-anissara-attapat.ikkhepat.t.hena va’ti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.113
iti cakkhu ANATTATI imasmiñhi chachakkasutte aniccavasena
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.113
dukkhañca pa’kat.am..   ANATTATI na pa’kat.am.. Paribhogabha’jana’di’su
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.114
vadanti aho ANATTATI vatta’ na’ma natthi.
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.114
Vadanti aho ANATTATI pana vatta’ na’ma
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.114
dukkham. tam. ANATTATI ti’n.ipi lakkhan.a’ni a’gata’neva
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.224
pat.isedhento pañcakkhandha’ ANATTATI di’petha’ti ativiya saka’ran.am.
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.276
anicca’ dukkha’ ANATTATI vada’pesi. Dukkham. alli’noti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.279
aniccam. dukkham. ANATTATI ti’ran.apariñña’ya parito ja’neyya.
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.279
Aniccam. dukkham. ANATTATI ña’tapariñña’ya abhija’na’ti. Parija’na’ti’ti
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.298
dukkha’ avasavattana’ka’rena ANATTATI tilakkhan.am. a’ropetva’
vipassana’pat.ipa’t.iya’ ~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni.
at.t.ha.-1 ~Ro.:2.338
aniccam. dukkham. ANATTATI lakkhan.apat.ivedham. pa’petum. na
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.343
aniccam. dukkham. ANATTATI pana samanupassati. Na
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.361
anicca’ dukkha’ ANATTATIsamanupassati. Etta’vata’ theriya’
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.361
aniccam. dukkham. ANATTATI a’ramman.am. nicchetum. na
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.362
anicca’ dukkha’ ANATTATI pathavim. garahasi jigucchasi
~Mu’lapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-1 ~Ro.:2.406
asubham. itipi ANATTATI aggim. abhimatthento viya
~Majjhimapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-2 ~Ro.:3.137
aniccam. dukkham. ANATTATI tulayati. Tulayitva’ padahati’ti
~Majjhimapan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-2 ~Ro.:3.193
aniccam. dukkham. ANATTATI gan.hanto tam. ga’ham.
~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3 ~Ro.:4.108
aniccam. dukkham. ANATTATI lakkhan.apat.ivedhena a’ramman.ato paja’na’ti
~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3 ~Ro.:4.131
aniccam. dukkham. ANATTATI lakkhan.apat.ivedhena a’ramman.ato paja’na’ti
~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3 ~Ro.:4.132
aniccam. dukkham. ANATTATI kathenta’nam. kim. na’metam.
~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3 ~Ro.:4.171
aniccam. dukkham. ANATTATI samanupassa’mi. Tasma’ti yasma’
~Uparipan.n.a’sa-at.t.hakatha’:ma. ni. at.t.ha.-3 ~Ro.:5.82
sabbe dhamma’   ANATTATI. Atha kho a’yasmato ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.132
sabbe dhamma’ ANATTATI Atha ca pana ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.133
sabbe dhamma’ ANATTATI. Tassa mayham. a’vuso ~Khandhavaggapa’l.i:sam..
ni.-3 ~Ro.:3.133
sabbe dhamma’ ANATTATI Atha ca pana ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.134
etadavoca anatta’ ANATTATI bhante vuccati. Katamo
~Khandhavaggapa’l.i:sam.. ni.-3 ~Ro.:3.196
kho bhante ANATTATI ru’pam. kho ra’dha ~Khandhavaggapa’l.i:sam.. ni.-3
~Ro.:3.196
bhikkhu cakkhum. ANATTATI passati ru’pa’
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.134
passati ru’pa’ ANATTATI passati cakkhuviñña’n.am.
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.134
passati cakkhuviñña’n.am. ANATTATI passati cakkhusamphasso
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.134
passati cakkhusamphasso ANATTATI passati yampidam.
cakkhusamphassapaccaya’ ~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.134
va’ tampi ANATTATI passati..pe mano
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.135
passati..pe mano ANATTATI passati dhamma’
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.135
passati dhamma’ ANATTATI passati manoviñña’n.am.
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.135
passati manoviñña’n.am. ANATTATI passati manosamphasso
ANATTATI~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.135
passati manosamphasso ANATTATI passati yampidam. manosamphassapaccaya’
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.135
va’ tampi ANATTATI passati. Ayam. kho ~Sal.a’yatanavaggapa’l.i:sam..
ni.-4 ~Ro.:4.135
itipa’yam. ka’yo ANATTATI sakka’ evameva viñña’n.am.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.166
itipidam. viñña’n.am. ANATTATI yatheva kho a’vuso
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.166
itipa’yam. ka’yo ANATTATI sakka’ evameva viñña’n.am.
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.166
itipidam. viñña’n.am. ANATTATI. Cakkhuñca a’vuso pat.icca
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.166
itipidam. viñña’n.am. ANATTATI..pe. Jivhañca’vuso pat.icca rase
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.167
itipidam. viñña’n.am. ANATTATI..pe. Manañca’vuso pat.icca dhamme
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.167
itipidam. viñña’n.am. ANATTATI. Seyyatha’pi a’vuso puriso
~Sal.a’yatanavaggapa’l.i:sam.. ni.-4 ~Ro.:4.167
sabbe dhamma’ ANATTATI no hetam. bhante”. ~Sal.a’yatanavaggapa’l.i:sam..
ni.-4 ~Ro.:4.401
aniccam. dukkham. ANATTATI ti’n.i lakkhan.a’ni a’ropetva’
~Nida’navagga-at.t.hakatha’:Sam.. ni. at.t.ha.-2 ~Ro.:2.110
dasameka’dasama’ni dukkham. ANATTATI padehi visesetva’ tatha’ru’peneva
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.263
avoca. Tattha ANATTATI pubbe vuttehi catu’hi
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.278
sabbe dhamma’ ANATTATIsabbe catubhu’makadhamma’ anatta’.
~Khandhavagga-at.t.hakatha’:sam.. ni. at.t.ha.-3 ~Ro.:2.318
aniccam. dukkham. ANATTATI samanupassa’mi. Ettakesu t.ha’nesu
~Sal.a’yatanavagga-at.t.hakatha’:Sam.. ni. at.t.ha.-4 ~Ro.:2.372
aniccam. dukkham. ANATTATI tin.n.am. lakkhan.a’nam. vasena
~Sal.a’yatanavagga-at.t.hakatha’:Sam.. ni. at.t.ha.-4 ~Ro.:3.41
sabbe dhamma’ ANATTATI yam. etam. sabbe
~Sal.a’yatanavagga-at.t.hakatha’:Sam.. ni. at.t.ha.-4 ~Ro.:0.115
sabbe dhamma’ ANATTATI vipassana’ña’n.am. uppajjati api
~Sal.a’yatanavagga-at.t.hakatha’:Sam.. ni. at.t.ha.-4 ~Ro.:0.115
sabbe dhamma’ ANATTATI. Catuttham.. Kesakambalasuttam. seyyatha’pi
~Tikanipa’tapa’l.i:A. ni.-3 ~Ro.:1.286
anattani bhikkhave ANATTATI nasañña’vipalla’so nacittavipalla’so
nadit.t.hivipalla’so; ~Catukkanipa’tapa’l.i:a. ni.-4 ~Ro.:2.52
dukkhato. Anattani ANATTATI asubham. asubhataddasum..
Samma’dit.t.hisama’da’na’ ~Catukkanipa’tapa’l.i:a. ni.-4 ~Ro.:2.52
anatta’ dhamma’ ANATTATI Iti imesu chasu ~Dasakanipa’tapa’l.i:a. ni.-10
~Ro.:5.109
anicca’ dukkha’ ANATTATI kathita’ na panete
~Ekakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-1 ~Ro.:1.398
aniccam. dukkham. ANATTATI gan.hanto tam. ga’ham.
~Ekakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-1 ~Ro.:2.3
khandhapañcake avasavattana’ka’rasankha’ta-anattalakkhan.aparigga’hikam.
ANATTATI uppajjanakasaññam. bha’veti. Paha’nasaññam.
~Ekakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-1 ~Ro.:2.78
aniccam. dukkham. ANATTATI evam. kathitattham.. Ettha
~Duka-tika-catukkanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-2 ~Ro.:2.118
sampat.ipi’l.anat.t.hena dukkha’.   ANATTATI avasavattanat.t.hena
anatta’. Iti ~Duka-tika-catukkanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-2
~Ro.:2.380
aniccam. dukkham. ANATTATI vipassana’ya kammam. karontassa
~Duka-tika-catukkanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-2 ~Ro.:3.59
tam. avasavattana’ka’rena ANATTATI uppajjanakasañña’. Sesam. het.t.ha’
~Pañcaka-chakka-sattakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-3
~Ro.:3.265
anatta’nupassi’ti avasavattana’ka’ram. ANATTATI anupassanto. Navame
sukha’nupassi’ti ~Pañcaka-chakka-sattakanipa’ta-at.t.hakatha’:a. ni.
at.t.ha.-3 ~Ro.:4.7
aniccam. dukkham. ANATTATI ña’tapariñña’ya abhija’na’ti. Parija’na’ti’ti
~Pañcaka-chakka-sattakanipa’ta-at.t.hakatha’:a. ni. at.t.ha.-3 ~Ro.:4.43

aniccam. dukkham. ANATTATI tividha’nupassana’karan.am.. Kukkut.iya’
tividhakiriya’sampa’danena ~At.t.haka’dinipa’ta-at.t.hakatha’:a. ni.
at.t.ha.-4 ~Ro.:4.86
sabbe dhamma’ ANATTATI yada’ pañña’ya passati. ~Dhammapadapa’l.i:khu.
ni. ~Ro.:0.40
sabbe dhamma’ ANATTATI yada’ pañña’ya passati. ~Theraga’tha’pa’l.i:Khu.
ni. ~Ro.:0.69
Yoniso suññam. ANATTATI agham. vadhanti ca. ~Theraga’tha’pa’l.i:Khu. ni.
~Ro.:0.100
khandha’yatanadha’tuyo. Asubha’niccadukkha’ti ANATTATIca na’yako. Tassa
~Apada’napa’l.i-2:Khu. ni. ~Ro.:2.563
sabbe dhamma’ ANATTATI samecca abhisamecca dhammam.;
~Maha’niddesapa’l.i:khu. ni. ~Ro.:1.94
sabbe dhamma’ ANATTATI pacinanto vicinanto pavicinanto…
~Maha’niddesapa’l.i:khu. ni. ~Ro.:1.185
sabbe dhamma’   ANATTATI… avijja’paccaya’ sankha’ra’”ti..pe
ja’tipaccaya’ ~Maha’niddesapa’l.i:khu. ni. ~Ro.:1.235
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Maha’niddesapa’l.i:khu. ni. ~Ro.:1.245
sabbe dhamma’   ANATTATI… avijja’paccaya’ sankha’ra’”ti..pe
ja’tipaccaya’ ~Maha’niddesapa’l.i:khu. ni. ~Ro.:2.271
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Maha’niddesapa’l.i:khu. ni. ~Ro.:2.283
sabbe dhamma’ ANATTATI bujjhi avijja’paccaya’ sankha’ra’”ti
~Maha’niddesapa’l.i:khu. ni. ~Ro.:2.456
sabbe dhamma’ ANATTATI pesitattassa avijja’paccaya’ sankha’ra’”ti
~Maha’niddesapa’l.i:khu. ni. ~Ro.:2.477
sabbe dhamma’ ANATTATI samma’ dhammam. parivi’mam.sama’no..pe
~Maha’niddesapa’l.i:khu. ni. ~Ro.:2.509
sabbe sankha’ra’ ANATTATI ja’nato passato pañña’yete
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.30
sabbe dhamma’ ANATTATI sankha’tadhamma’… avijja’paccaya’ sankha’ra’”ti
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.34
sabbe dhamma’ ANATTATI kusalo sabbadhamma’nam. avijja’paccaya’
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.38
sabbe dhamma’   ANATTATI… avijja’paccaya’ sankha’ra’”ti… yam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.43
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.71
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.75
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.77
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.98
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.99
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.126
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.128
sabbe dhamma’   ANATTATI… yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.202
sabbe dhamma’ ANATTATI bujjhi..pe yam. kiñci ~Cu’l.aniddesapa’l.i:khu.
ni. ~Mya.:0.212
sabbe dhamma’ ANATTATI saddham. muñcassu pamuñcassu
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.223
sabbe dhamma’ ANATTATI bhiyyo bhiyyo pasi’da’mi..pe
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.224
sabbe dhamma’ ANATTATI bujjhi avijja’paccaya’ sankha’ra’”ti
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.231
sabbe dhamma’   ANATTATI… yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.271
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.271
sabbe dhamma’   ANATTATI..pe yam. kiñci samudayadhammam.
~Cu’l.aniddesapa’l.i:khu. ni. ~Mya.:0.299
sabbe dhamma’ ANATTATI sota’vadha’nam. tam.paja’nana’ pañña’
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:1.4
sabbe dhamma’ ANATTATI sota’vadha’nam. tam.paja’nana’ pañña’
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:1.37
sabbe dhamma’ ANATTATI sota’vadha’nam. tam.paja’nana’ pañña’
~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:1.37
anattani bhikkhave ANATTATInasañña’vipalla’so nacittavipalla’so
nadit.t.hivipalla’so. ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.80
Dukkhato. Anattani ANATTATIasubham. asubhataddasum..
Samma’dit.t.hisama’da’na’ ~Pat.isambhida’maggapa’l.i:khu. ni. ~Ro.:2.81
dukkhan’ti va’ ANATTATI va’ sammappañña’ya passati’”ti.
~Milindapañhapa’l.i:khu. ni. ~Ro.:0.39
Dukkhan’ti va’ ANATTATI va’ sammappañña’ya passati.
~Milindapañhapa’l.i:khu. ni. ~Ro.:0.39
Dukkhan’ti va’ ANATTATI va’ tahim. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.43
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.44
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:khu. ni.
~Ro.:0.44
aggahesi dukkham. ANATTATI dal.ham. aggahesi upa’da’nakkhayam.
~Milindapañhapa’l.i:khu. ni. ~Ro.:0.286
aniccam. dukkham. ANATTATI sankha’resu ma’nasam. sañca’rayitabbam..
~Milindapañhapa’l.i:khu. ni. ~Ro.:0.387
dukkhan’ti va’ ANATTATI va’ sammappañña’ya passati’”ti.
~Milindapañhapa’l.i:Khu. ni. ~Ro.:0.39
Dukkhan’ti va’ ANATTATI va’ sammappañña’ya passati.
~Milindapañhapa’l.i:Khu. ni. ~Ro.:0.39
Dukkhan’ti va’ ANATTATI va’ tahim. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.42
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.43
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.44
dukkhan’ti va’ ANATTATI va’ tam. na ~Milindapañhapa’l.i:Khu. ni.
~Ro.:0.44
aggahesi dukkham. ANATTATI dal.ham. aggahesi upa’da’nakkhayam.
~Milindapañhapa’l.i:Khu. ni. ~Ro.:0.286
aniccam. dukkham. ANATTATI sankha’resu ma’nasam. sañca’rayitabbam..
~Milindapañhapa’l.i:Khu. ni. ~Ro.:0.387
sabbe dhamma’ ANATTATI yada’ pañña’ya passati.
~Nettippakaran.apa’l.i:Khu. ni. ~Ro.:0.6
Sabbe dhamma’ ANATTATI idam. ñeyyam.. Yada’ ~Nettippakaran.apa’l.i:Khu.
ni. ~Ro.:0.167
sabbe dhamma’ ANATTATI ekam.seneva niddise. Yam.
~Nettippakaran.apa’l.i:Khu. ni. ~Ro.:0.175
sabbe dhamma’  ANATTATI yada’ pañña’ya passati.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.44
Sabbe dhamma’ ANATTATI yada’ pañña’ya passati. ~Pet.akopadesapa’l.i:khu.
ni. ~Ro.:0.52
Sabbe dhamma’ ANATTATI sama’gatam. vica’laye. Na
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.58
sabbe dhamma’ ANATTATI ariyasaccañca desitam.. Eseva
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.59
dukkham. sañña’ ANATTATI esa’ etesam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.112
Dukkham. sañña’ ANATTATI esa’ eta’sam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.113
Dukkham. sañña’ ANATTATI esa’ etesam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.113
Dukkham. sañña’ ANATTATI esa’ ña’tapariñña’. Paha’napariñña’
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.114
sabbesu dhammesu ANATTATI ya’ sañña’ sañja’nana’
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.126
sabbe dhamma’  ANATTATI yada’ pañña’ya passati.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.44
Sabbe dhamma’ ANATTATI yada’ pañña’ya passati. ~Pet.akopadesapa’l.i:khu.
ni. ~Ro.:0.52
Sabbe dhamma’ ANATTATI sama’gatam. vica’laye. Na
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.58
sabbe dhamma’ ANATTATI ariyasaccañca desitam.. Eseva
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.59
dukkham. sañña’ ANATTATI esa’ etesam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.112
Dukkham. sañña’ ANATTATI esa’ eta’sam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.113
Dukkham. sañña’ ANATTATI esa’ etesam. pariñña’.
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.113
Dukkham. sañña’ ANATTATI esa’ ña’tapariñña’. Paha’napariñña’
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.114
sabbesu dhammesu ANATTATI ya’ sañña’ sañja’nana’
~Pet.akopadesapa’l.i:khu. ni. ~Ro.:0.126
sabbe dhamma’ ANATTATI yada’ pañña’ya passati.
~Khuddakapa’t.ha-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.79
aniccam. dukkham. ANATTATI tilakkhan.am. a’ropetva’ yoge
~Dhammapada-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:1.379
aniccam. dukkham. ANATTATI vadeti’”ti sutva’ sa’
~Dhammapada-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:3.113
sabbe dhamma’ ANATTATI yada’ pañña’ya passati.
~Dhammapada-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:3.407
Eva adhippeta’.   ANATTATI ma’ ji’yantu ma’
~Dhammapada-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:3.407
aniccam. dukkham. ANATTATI ti’n.i lakkhan.a’ni manasika’tum.
~Dhammapada-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:4.17
dukkham. avasavattanat.t.hena ANATTATI kuto tattha pan.d.itassa
~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.92
va’ avasavattanat.t.hena ANATTATI vutta’. Evam.
lakkhan.attayapat.ivijjhana’ka’rena ~Uda’na-at.t.hakatha’:khu. ni.
at.t.ha. ~Ro.:0.215
sabbe dhamma’ ANATTATI evam. pavatta’ anatta’nupassana’sankha’ta’
~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.236
dukkha’ itipi ANATTATI evam. anekehi ka’ran.ehi.
~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.361
Sabbe dhamma’ ANATTATI tatha’ nibba’nasaddo katthaci
~Uda’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.397
a’ropeti avasavattanato ANATTATI anattalakkhan.am. a’ropeti. Evam.
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.63
sabbe dhamma’ ANATTATI vipassanta’nam. anatta’ka’rena viya
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.141
sabbe dhamma’   ANATTATI. Tatha’ nibba’nasaddo katthaci
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.163
dukkha’ dukkhatta’ ANATTATI evam. anicca’nupassana’divasena ca
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.179
dukkhanti pañña’peti ANATTATI pañña’peti’”ti vuttam.. Sa’
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:2.27
va’ anattani ANATTATI va’ asubhe asubhanti
~Itivuttaka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:2.178
dhamma’ dukkha’ ANATTATI tulayanto ti’ran.apariñña’ya parija’na’ti
~Suttanipa’ta-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.251
aniccam. dukkham. ANATTATI ña’n.ena sevama’no. Dhammat.t.hoti
~Suttanipa’ta-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:2.507
sabbe dhamma’ ANATTATI nibba’n adha’tu’”ti ca pavattanato.
~Theraga’tha’-at.t.hakatha’-1:khu. ni. at.t.ha. ~Ro.:1.15
Aniccam. dukkham. ANATTATI ti’n.i lakkhan.a’ni manasika’tum.
~Theraga’tha’-at.t.hakatha’-1:khu. ni. at.t.ha. ~Ro.:1.74
sabbe dhamma’ ANATTATI pavattam. anattasaññañca bha’veyya’ti
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:2.253
sabbe dhamma’ ANATTATI yada’ pañña’ya passati.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.4
Sabbe dhamma’ ANATTATI sabbepi catubhu’maka’ dhamma’
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.5
attapat.ikkhepato ca ANATTATI vipassitabba’. Sesam. purimasadisameva.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.5
Sabbe dhamma’ ANATTATI evam. vuttam. mahesina’
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.15
yoniso suññam. ANATTATI agham. vadhanti ca.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.147
Tato eva   ANATTATI. Vigarahitabbato avad.d.hi-a’ba’dhanato ca
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.155
eva dukkham. ANATTATI evam. tilakkhan.a’ropanam. a’ha.
~Theraga’tha’-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:3.190
khandha’yatanadha’tuyo. Asubha’niccadukkha’ti ANATTATI ca na’yako. Tassa
~Theri’ga’tha’-at.t.hakatha’:Khu. ni. at.t.ha. ~Ro.:0.105
aniccam. dukkham. ANATTATI kathenta’nam. kim. na’metam.
~Apada’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.53
sabbe dhamma’ ANATTATI bujjhi. Avijja’paccaya’ sankha’ra’”ti
~Apada’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.132
aniccam. dukkham. ANATTATI visesena passanasi’la’ vipassanam.
~Apada’na-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.203
dukkham. avasavattanat.t.hena ANATTATI ajjhattikadhamme ba’hirakadhamme
ca ~Cariya’pit.aka-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.316
aniccam. dukkham. ANATTATI kathenta’nam. kim. na’metam.
~Ja’taka-at.t.hakatha’-1:khu. ni. at.t.ha. ~Ro.:0.0
aniccam. dukkham. ANATTATI vipassana’ya yuttabha’vassa balena
~Ja’taka-at.t.hakatha’-1:khu. ni. at.t.ha. ~Ro.:0.0
aniccam. dukkham. ANATTATI tilakkhan.am. a’ropetva’ tarun.avipassanato
~Ja’taka-at.t.hakatha’-1:khu. ni. at.t.ha. ~Ro.:0.0
aniccam. dukkham. ANATTATI vipassana’ya kammam. na
~Ja’taka-at.t.hakatha’-2:khu. ni. at.t.ha. ~Ro.:2.447
aniccam. dukkham. ANATTATI evama’di. Yuttiya’ anussaritabbo
~Maha’niddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.6
aniccam. dukkham. ANATTATI pañña’peti. Sa’va avijja’ya
~Maha’niddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.156
sabbe dhamma’ ANATTATI nibba’nam. antokaritva’ vuttam..
~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.8
Sabbe dhamma’ ANATTATI avasavattanat.t.hena. Ida’ni pingiyo
~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.94
dukkham. avasavattitta’ ANATTATI evama’dina’  nayena kala’pasammasanam.
~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.104
dukkhan”ti va’ ANATTATI va’ tividha’nupassana’vasena
sankha’ra’ramman.ameva ~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:0.108
dukkha’”ti va’ ANATTATI va’ sammasitva’ bhavangam.
~Cu’l.aniddesa-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:0.109
dukkha’”ti va’ ANATTATI va’ sammasitva’ bhavangam.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.25
dukkha’”ti va’ ANATTATI va’ a’ramman.am. kuruma’nam.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.25
antokatva’ vutta’.   ANATTATI avasavattanat.t.hena. Idam. dukkham.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.62
sa’ sukhasañña’pat.ipakkha’.   ANATTATI anupassana’ anatta’nupassana’.
Sa’ attasañña’pat.ipakkha’. ~Pat.isambhida’magga-at.t.hakatha’:khu. ni.
at.t.ha. ~Ro.:1.91
Sabbe dhamma’ ANATTATI vacanato tesampi aniccadukkha’nattatta’
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.92
sam.vatteyya’”ti-a’di. Attasa’raniccasa’ravirahitatta’ ANATTATI eke.
Lakkhan.attikaniddesavan.n.ana’ nit.t.hita’.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.141
Anicca’ dukkha’ ANATTATI vipassana’pat.ipa’t.iya’ vipassantassa
anatta’nupassana’ya ~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:1.234
viditanti anatta’nupassana’ya ANATTATI ña’tam.. Yam. yam.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:1.334
itare catta’ropi ANATTATI gahetva’ sañña’ya te
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:2.419
atta’nanti sañña’kkhandham. ANATTATI gahetva’ itare catta’ropi
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:2.419
anicca’ dukkha’ ANATTATI adhimuccanto saddhindriyam. adhimokkhe
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.547
aniccam. dukkham. ANATTATI passanto dassane patit.t.ha’peti’ti
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.547
addasam.su. Anattani ANATTATI anatta’nam. ANATTATI addakkhum..
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.578
Anatta’ti anatta’nam. ANATTATI addakkhum.. Atha va’
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.578
dukkham. anatta’ ANATTATI punappunam. bha’vi’yati’ti vuttam.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.592
tasma’yam. avasavattanat.t.hena ANATTATI passanto dit.t.him.
uggha’t.eti. ~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha.
~Ro.:3.592
Dukkhañca tam. ANATTATI ta’niyeva ti’n.i gahita’ni.
~Pat.isambhida’magga-at.t.hakatha’:khu. ni. at.t.ha. ~Ro.:3.595
sankhata’ dhamma’.   ANATTATI natthi etesam. atta’
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.45
na atta’ti   ANATTATI. Iti’ti evam.. Yada’
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.45
sabbe dhamma’ ANATTATI uppajjati tassa pana
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.74
sabbe dhamma’ ANATTATI evampi yuttivasena asankhata’ya
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.125
aniccam. dukkham. ANATTATIti’n.i lakkhan.a’ni manasi
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.223
sabbe dhamma’ ANATTATI sabbepi tebhu’makadhamma’ parato
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.253
avasavattanato ca   ANATTATI. Sesam. purimasadisameva. Seyyoti
~Nettippakaran.a-at.t.hakatha’:Khu. ni. at.t.ha. ~Mya.:0.253
 
 

THE SABBE DHAMMA ANATTA UNCOVERED, REVERSING SECULAR DOGMA

Theravada (heretical sect proclaiming itself as Buddhism) has used as its last defense for 1500 years now, the “sabbe dhamma anatta” defense to ‘prove’ that all is ‘void’ of a Soul in Buddhist doctrine, or that there cannot be a Soul whatsoever, for as they say “all Dharmas” encompasses everything in entirety. The Theravada say this phrase found in the Dhammapada (and other locations) means in translation
“All Dharmas are Soulless”. However, in fact, under close examination the Theravada dogma falls apart very quickly and their self-created dogma disappears under close scrutiny. Here ends the “sabbe dhamma anatta” debate.

Phrase dissected
Dhammapada #279 “Sabbe dhamma’ anatta'”
sabbe (noun [see SN 4.15 below], direct object, in accusative. Sabba is nominative, ‘the ‘all’) The ‘all’partakes of the Soul; however the Soul does not partake of, is not in, the ‘‘all’. Sabbe Dharmas are not the Soul (anatta). Sabba is described as the “five aggregates” in the Pali commentary to this passage.
dhamma’ (proper noun, plural, subject, undeclined in nominative, dharmas)
anatta' (adjective, modifying sabba. An [is not] atta' [attan: Soul]; Buddhadatta Mahathera's Pali-English Dictionary; page 8: Atta' [attan]: soul.). ‘all’ 275 occurrences of anatta' in sutta are adjectival, never as a noun in standalone but rather modifying a noun in negation to its correlation to being identifiable with the Attan.
 

How Dhammapada commentary explains Dhammmapada #279
Tattha  sabbe  dhamma’ti pañcakkhandha’ eva adhippeta’
Dhammapada Att. 3.407  “’Sabbe dharmas are the five aggregates in meaning”

Sabba in standalone
This single passage below at Samyutta 4.28 shows that Dhamma is not the crux of the infamous "sabbe dhamma’ anatta", but rather sabba.
SN 4.28  “sabbam., bhikkhave, anatta" The ‘‘all’, bhikkhus, are not the Soul.
SN 4.21 “sabbam.,  bhikkhave,  addhabhu'tam"   Bhikkhus, the ‘all’are afflictions.
SN 4.19 “sabbam.,  bhikkhave, a'dittam."  Bhikkhus, the ‘all’are ablaze.
 

Elaboration with proofs
     SN 4.15-29 is the full explanation of the meaning of sabba. It is abundantly clear without debate that sabba is indeed the psychophysical phenomena or the ‘the ‘all’. The absurd notion that sabba is an adjective modifying Dhamma is impossible. Firstly Dhamma is in the nominative plural; secondly sabba is the standalone accusative direct object in the cases directly above, namely SN 4.28, which proves that Dhamma is not the direct object of anatta'.
     Anatta is the adjective in this sentence as it must be in ‘all’ 275 of its occurrences in the Nikayas. It is incorrect to say that "‘all’ Dhammas are noself" or some other such sectarian concoction. Dhamma is in the nominative plural in agreement with sabba, not in the accusative, which would be "dhammam." or plural accusative "dhamme" sabba (nominative) is the direct object of anatta' which is why it occurs as sabbe (accusative plural). Dhamma is not the direct object of this sentence but rather the subject. One cannot know the meaning of this three-word phrase, which occurs 17 times in Sutta without knowing sabba's meaning at Samyutta Nikaya book 4 verse 15. The sectarian dogma that has grown around this three-word phrase is not found nor can it be attributed to these passages based upon Sutta, context, nor SN 4.15; but only on much later nihilistic slanted commentary. Dhamma in this three word phrase, as Dhammapada #277 and #278 show, is interchangeable with sankha’ra’.
     Completely in line with the Sabbe sutta at SN 4.15, sabbe is "‘the ‘all’". This is shown above and below at the Dhammapada that the 17 occurrences of  “sabbe dhamma’ anatta'” are occasioned by san.kha'ra' (phenomena). Sabba’s meaning is not "‘all’" nor the adjective of this phrase, that is reserved for anatta'. It has been falsely believed by many that Dhamma is the direct object of the sentence given its location of the middle in the phrase, but this is incorrect since it is undeclined and sabba in its many other occurrences above show in fact that sabba is the crux of what is anatta, afflictions, and ablaze.
     One might think Khandhas (skhandas), are the conventional term for ‘the ‘all’, but in actu’all’y khandhas means "mass" or "collection" and do not always carry negative connotation in Sutta as it pertains to the "five khadhas". The "five heaps" is a much more accurate translation for khandha. Khandha is also used in context pertaining to Gotama Buddhas' teachings as khandhas, or "collection/mass of doctrine". Khandha implies "masses", whereas sabba implies "matter/ ‘the ‘all’", especi’all’y sensory related matter;  sabba: Lat. solidus & soldus "solid". Both mass (khandha) and matter (sabba) are encompassed by the term san.kha'ra' (phenomena).

Dhammapada
277. “Sabbe san.kha'ra' anicca'”ti, yada' pan'n'a'ya passati;  atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ phenomena are impermanent; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
278. “Sabbe san.kha'ra' dukkha'”ti, yada' pan'n'a'ya passati; atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ phenomena are suffering; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
279. “Sabbe dhamma' anatta'”ti, yada' pan'n'a'ya passati; atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ dharmas are not the Soul; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
The above three passages show certainly that Dhamma’ is taking a different meaning than standard implication of  “power/doctrine/Sa’sana” and is replaceable with sankha’ra’ in this context. It is even highly plausible that sankha’ra’ was replaced with dhamma’ by the redactors to imply something Buddhism does not teach.

Other occurances of Sabba in Sutta
SN 2.125  sabbe san.kha’ra’ netam. mama nesohamasmi na meso atta’ti
‘The ‘all’ phenomena are not me, are not who I am, are not my Soul.
SN 3.43 sabbe san.kha’ra’ anicca’ dukkha’ viparin.a’madhamma’ti
‘The ‘all’ phenomena are not everlasting, suffering are dhammas in flux.
AN 1.32 sabbe  te  dhamma’  anit.t.ha’ya
‘The ‘all’ dharmas are not fixed

SN 4.15 Sabbasuttam.
     Sa'vatthinida'nam..  “Sabbam.  vo,  bhikkhave,  desessa'mi.  Tam.  sun.a'tha. Kin'ca, bhikkhave, sabbam.? Cakkhun'ceva ru'pa' ca, sotan'ca  sadda'  ca,  gha'nan'ca  gandha'  ca,  jivha'  ca  rasa'  ca,  ka'yo  ca  phot.t.habba'  ca, mano ca dhamma' ca– idam. vuccati, bhikkhave,  sabbam..
     Yo,  bhikkhave,  evam.  vadeyya–  ‘ahametam.  sabbam.  paccakkha'ya an'n'am. sabbam. pan'n'a'pessa'mi'’ti, tassa va'ca'vatthukamevassa;  put.t.ho  ca na sampa'yeyya, uttarin'ca vigha'tam. a'pajjeyya. Tam. kissa hetu? Yatha' tam., bhikkhave, avisayasmin”ti. Pat.hamam.

The Sabba Sutta
At Savatthi. Bhikkhus, I will teach you on sabba (‘the ‘all’)! Pray listen closely.
And what, bhikkhus, is sabba? The eye and its corresponding forms, the ear and its corresponding sounds, the nose and its corresponding smells, the tongue and its corresponding tastes, the body and its corresponding sensations, the intellect and its corresponding dhamma. This, O' bhikkhus, is c’all’ed sabba.
Whosoever, bhikkhus, should proclaim thusly: "Having abandoned these ‘the ‘all’ (sabba), I sh’all’ manifest different set of ‘the ‘all’ (sabba)"-that surely would be only mere (foolish) presumption on his part. If he were questioned on this matter he would only reap his own vexation. How so? It would be utterly outside his abilities to talk about this.