Video Upload Options

References

1. Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. pp. 22. ISBN 978-81-208-1144-7. https://books.google.com/books?id=0Guw2CnxiucC. 
2. Anatta Buddhism , Encyclopædia Britannica (2013) http://www.britannica.com/topic/anatta
3. Johannes Bronkhorst (2009). Buddhist Teaching in India. Simon and Schuster. pp. 124–125 with footnotes. ISBN 978-0-86171-566-4. https://books.google.com/books?id=Mhuabeq5-cAC. 
4. Peter Harvey (2012). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press. pp. 57–62. ISBN 978-0-521-85942-4. https://books.google.com/books?id=u0sg9LV_rEgC. 
5. Peter Harvey (2015). Steven M. Emmanuel. ed. A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 34–37. ISBN 978-1-119-14466-3. https://books.google.com/books?id=P_lmCgAAQBAJ. 
6. Buddha did not deny a being or a thing, referring it to be a collection of impermanent interdependent aggregates, but denied that there is a metaphysical self, soul or identity in anything.[11][12][13]
7. Peter Harvey (2012). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press. p. 62. ISBN 978-0-521-85942-4. https://books.google.com/books?id=u0sg9LV_rEgC. , Quote: "Again, anatta does not mean 'egoless', as it is sometimes rendered. The term 'ego' has a range of meanings in English. The Freudian 'ego' is not the same as the Indian atman/atta or permanent Self."
8. The term ahamkara is 'ego' in Indian philosophies.[15]
9. Richard Gombrich; Gananath Obeyesekere (1988). Buddhism Transformed: Religious Change in Sri Lanka. Motilal Banarsidass. pp. 246. ISBN 978-81-208-0702-0. https://books.google.com/books?id=rpN9atSFua0C. 
10. N. Ross Reat (1994). Buddhism: A History. Jain Publishing. pp. 32. ISBN 978-0-87573-002-8. https://books.google.com/books?id=F5WCoeHRnnsC. 
11. Richard Francis Gombrich (1988). Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge. pp. 47. ISBN 978-0-415-07585-5. https://books.google.com/books?id=n44jqZP8y7wC&pg=PA47. 
12. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 71–81. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC. 
13. Peter Harvey (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 1–2, 34–40, 224–225. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
14. Peter Harvey (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 39–40. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
15. Johannes Bronkhorst (2009). Buddhist Teaching in India. Wisdom Publications. pp. 23–25. ISBN 978-0-86171-811-5. https://books.google.com/books?id=fjU6AwAAQBAJ. 
16. Oliver Leaman (2002). Eastern Philosophy: Key Readings. Routledge. pp. 23–27. ISBN 978-1-134-68919-4. https://books.google.com/books?id=vK-GAgAAQBAJ. 
17. Nāgārjuna; David J. Kalupahana (Translator) (1996). Mūlamadhyamakakārikā of Nāgārjuna. Motilal Banarsidass. pp. 56–57. ISBN 978-81-208-0774-7. https://books.google.com/books?id=38WJRwP3nLgC. 
18. Brad Warner (Commentary); GW Nishijima (Translator) (2011). Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika. Monkfish. pp. 182–191. ISBN 978-0-9833589-0-9. https://books.google.com/books?id=pn5YBQAAQBAJ. 
19. Nagarjuna; Jay Garfield (Translator) (1995). "Chapters XVIII, XXVII (see Part One and Two)". The Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika. Oxford University Press. pp. xxxiv, 76. ISBN 978-0-19-976632-1. https://books.google.com/books?id=kfsyfoO1IlYC. 
20. Steven M. Emmanuel (2015). A Companion to Buddhist Philosophy. John Wiley & Sons. pp. 419–428. ISBN 978-1-119-14466-3. https://books.google.com/books?id=P_lmCgAAQBAJ. 
21. James Duerlinger (2013). The Refutation of the Self in Indian Buddhism: Candrakīrti on the Selflessness of Persons. Routledge. pp. 52–54. ISBN 978-0-415-65749-5. https://books.google.com/books?id=_7xHiGXEv_8C. 
22. Ronald W. Neufeldt. Karma and Rebirth: Post Classical Developments. State University of New York Press. pp. 216–220. ISBN 978-1-4384-1445-4. https://books.google.com/books?id=qWNaXD4o43cC. 
23. Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 42–43, 581. ISBN 978-1-4008-4805-8. https://books.google.com/books?id=DXN2AAAAQBAJ. 
24. Grant Olson (Translator); Phra Payutto (1995). Buddhadhamma: Natural Laws and Values for Life. State University of New York Press. pp. 62–63. ISBN 978-0-7914-2631-9. https://books.google.com/books?id=ffsumKIixS8C. 
25. John Carter; Mahinda Palihawadana (2008). Dhammapada. Oxford University Press. pp. 30–31, 74, 80. ISBN 978-0-19-955513-0. https://books.google.com/books?id=AAcWDAAAQBAJ. 
26. On samsara, rebirth and redeath:* Paul Williams: "All rebirth is due to karma and is impermanent. Short of attaining enlightenment, in each rebirth one is born and dies, to be reborn elsewhere in accordance with the completely impersonal causal nature of one's own karma. The endless cycle of birth, rebirth, and redeath, is samsara."[33]* Buswell and Lopez on "rebirth": "An English term that does not have an exact correlate in Buddhist languages, rendered instead by a range of technical terms, such as the Sanskrit PUNARJANMAN (lit. "birth again") and PUNABHAVAN (lit. "re-becoming"), and, less commonly, the related PUNARMRTYU (lit. "redeath")."[34]See also Perry Schmidt-Leukel (2006) pages 32-34,[35] John J. Makransky (1997) p.27.[36] for the use of the term "redeath." The term Agatigati or Agati gati (plus a few other terms) is generally translated as 'rebirth, redeath'; see any Pali-English dictionary; e.g. pages 94-95 of Rhys Davids & William Stede, where they list five Sutta examples with rebirth and re-death sense.[37]
27. Graham Harvey: "Siddhartha Gautama found an end to rebirth in this world of suffering. His teachings, known as the dharma in Buddhism, can be summarized in the Four Noble truths."[38] Geoffrey Samuel (2008): "The Four Noble Truths [...] describe the knowledge needed to set out on the path to liberation from rebirth."[39] See also [40][41][42][33][43][38][web 1][web 2]The Theravada tradition holds that insight into these four truths is liberating in itself.[44] This is reflected in the Pali canon.[45] According to Donald Lopez, "The Buddha stated in his first sermon that when he gained absolute and intuitive knowledge of the four truths, he achieved complete enlightenment and freedom from future rebirth."[web 1]The Maha-parinibbana Sutta also refers to this liberation.[web 3] Carol Anderson: "The second passage where the four truths appear in the Vinaya-pitaka is also found in the Mahaparinibbana-sutta (D II 90-91). Here, the Buddha explains that it is by not understanding the four truths that rebirth continues."[46] On the meaning of moksha as liberation from rebirth, see Patrick Olivelle in the Encyclopædia Britannica.[web 4]
28. Damien Keown (2004). "Ucchedavāda, śāśvata-vāda, rebirth, in A Dictionary of Buddhism". Oxford University Press. 
29. Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 708–709. ISBN 978-1-4008-4805-8. https://books.google.com/books?id=DXN2AAAAQBAJ. 
30. Peter Harvey (2012). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press. pp. 32–33, 38–39, 46–49. ISBN 978-0-521-85942-4. https://books.google.com/books?id=u0sg9LV_rEgC. 
31. Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 43–44, 58–60. ISBN 978-1-134-79349-5. https://books.google.com/books?id=q8KGAgAAQBAJ. 
32. Norman C. McClelland (2010). Encyclopedia of Reincarnation and Karma. McFarland. p. 89. ISBN 978-0-7864-5675-8. https://books.google.com/books?id=S_Leq4U5ihkC. 
33. Hugh Nicholson (2016). The Spirit of Contradiction in Christianity and Buddhism. Oxford University Press. pp. 23–25. ISBN 978-0-19-045534-7. https://books.google.com/books?id=bSbnCwAAQBAJ. 
34. Gananath Obeyesekere (2006). Karma and Rebirth: A Cross Cultural Study. Motilal Banarsidass. pp. 281–282. ISBN 978-81-208-2609-0. https://books.google.com/books?id=IEK4Qgm7Z0kC. 
35. "Selves & Not-self: The Buddhist Teaching on Anatta", by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/thanissaro/selvesnotself.html
36. David Kalupahana, Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, 1975, page 44.
37. Malcolm B. Hamilton (12 June 2012). The Sociology of Religion: Theoretical and Comparative Perspectives. Routledge. pp. 73–80. ISBN 978-1-134-97626-3. https://books.google.com/books?id=ANaHAgAAQBAJ. 
38. Raju, P. T. (1985). Structural Depths of Indian Thought. State University of New York Press. pp. 147–151. ISBN 978-0-88706-139-4. https://archive.org/details/structuraldepths0000raju. 
39. Peter Harvey (1995). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 54–56. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
40. Peter Harvey (1995). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 111–112. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
41. Peter Harvey (1995). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 31–32, 44, 50–51, 71, 210–216, 246. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
42. Martijn van Zomeren (2016). From Self to Social Relationships: An Essentially Relational Perspective on Social Motivation. Cambridge University Press. p. 156. ISBN 978-1-107-09379-9. https://books.google.com/books?id=XXkZDAAAQBAJ. , Quote: Buddhism is an example of a non-theistic religion, which underlies a cultural matrix in which individuals believe that the self is an illusion. Indeed, its anatta doctrine states that the self is not an essence.
43. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. p. 5. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC&pg=PA5. 
44. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 93–94. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC. 
45. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 94–96. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC. 
46. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 96–97. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC&pg=PA5. 
47. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 3–5, 35–36, 109–116, 163, 193. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC&pg=PA5. 
48. Donald K. Swearer (2012). Buddhist World of Southeast Asia, The: Second Edition. State University of New York Press. pp. 2–3. ISBN 978-1-4384-3252-6. https://books.google.com/books?id=Op4dM8QQy0AC. 
49. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. pp. 82–84. ISBN 978-0-521-39726-1. https://books.google.com/books?id=8sLMkNn26-gC&pg=PA5. 
50. This is a major difference between the Theravada Buddhists and different Hindu traditions which assert that nirvana is realizing and being in the state of self (soul, atman) and is universally applicable. However, both concur that this state is indescribable, cannot be explained, but can be realized.[69][70]
51. Potprecha Cholvijarn. Nibbāna as True Reality beyond the Debate. Wat Luang Phor Sodh. p. 45. ISBN 978-974-350-263-7. https://books.google.com/books?id=FkXJVKnjw3kC. 
52. Johannes Bronkhorst (1993). The Two Traditions of Meditation in Ancient India. Motilal Banarsidass. pp. 99 with footnote 12. ISBN 978-81-208-1114-0. https://books.google.com/books?id=AZbZDP8MRJoC. 
53. Migot, André (1954). "XV. Un grand disciple du Buddha : Sâriputra. Son rôle dans l'histoire du bouddhisme et dans le développement de l'Abhidharma". Bulletin de l'École française d'Extrême-Orient 46 (2): 492. doi:10.3406/befeo.1954.5607. https://www.persee.fr/doc/befeo_0336-1519_1954_num_46_2_5607. 
54. Johannes Bronkhorst (2009). Buddhist Teaching in India. Wisdom Publications. pp. 25. ISBN 978-0-86171-811-5. https://books.google.com/books?id=fjU6AwAAQBAJ. 
55. Williams 2008, pp. 125–7.
56. Mackenzie 2007, pp. 100–5, 110.
57. Mackenzie 2007, p. 51.
58. Williams 2008, p. 127-128.
59. Williams 2008, p. 126.
60. pp. 101–103 Maha Boowa, Arahattamagga, Arahattaphala: the Path to Arahantship – A Compilation of Venerable Acariya Maha Boowa’s Dhamma Talks about His Path of Practice, translated by Bhikkhu Silaratano, 2005, http://www.forestdhammabooks.com/book/3/Arahattamagga.pdf (consulted 16 March 2009)
61. UWE STOES (2015-04-22), Thanassaro Bhikkhu, https://www.youtube.com/watch?v=1S40nS_0R9Y&t=4545s, retrieved 2017-09-30 
62. Bhikkhu, Thanissaro. ""There is no self."". Tricycle: The Buddhist Review. https://tricycle.org/magazine/there-no-self/. 
63. Bodhi, Bhikkhu, "Anatta as Strategy and Ontonology", Investigating the Dhamma, Buddhist Publication Society, p. 25, ISBN 978-1-68172-068-5 
64. Gombrich, Richard Francis (September 2009). What the Buddha thought. Equinox Pub.. pp. 69–70. ISBN 9781845536145. http://www.khamkoo.com/uploads/9/0/0/4/9004485/what_the_buddha_thought.pdf. 
65. Wynne, Alexander (2009). "Early Evidence for the ‘no self’ doctrine?". Oxford Centre for Buddhist Studies: 59–63, 76–77. http://ocbs.org/wp-content/uploads/2015/09/awynne2009atijbs.pdf. Retrieved 2017-04-23. 
66. "Ananda Sutta: To Ananda". http://www.accesstoinsight.org/tipitaka/sn/sn44/sn44.010.than.html. 
67. "Introduction to the Avyakata Samyutta: (Undeclared-connected)". http://www.accesstoinsight.org/tipitaka/sn/sn44/sn44.intro.than.html. 
68. Mackenzie 2007, p. 51–2.
69. King, R., Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika (Albany: SUNY Press, 1995), p. 97 . https://books.google.cz/books?id=p1bASTAOhjoC&pg=PA97#v=onepage&q&f=false
70. Nāgārjuna; David J. Kalupahana (Translator) (1996). Mūlamadhyamakakārikā of Nāgārjuna. Motilal Banarsidass. p. 56. ISBN 978-81-208-0774-7. https://books.google.com/books?id=38WJRwP3nLgC. 
71. Nāgārjuna; David J. Kalupahana (Translator) (1996). Mūlamadhyamakakārikā of Nāgārjuna. Motilal Banarsidass. pp. 56–59. ISBN 978-81-208-0774-7. https://books.google.com/books?id=38WJRwP3nLgC. 
72. David Loy (2009). Awareness Bound and Unbound: Buddhist Essays. State University of New York Press. pp. 105–106. ISBN 978-1-4384-2680-8. https://books.google.com/books?id=R5KHnVVjwKQC. , Quote: Nagarjuna, the second century Indian Buddhist philosopher, used shunyata not to characterize the true nature of reality but to deny that anything has any self-existence or reality of its own.
73. David Loy (2009). Awareness Bound and Unbound: Buddhist Essays. State University of New York Press. pp. 36–38. ISBN 978-1-4384-2680-8. https://books.google.com/books?id=R5KHnVVjwKQC. 
74. Diane Morgan (2004). The Buddhist Experience in America. Greenwood. p. 46. ISBN 978-0-313-32491-8. https://books.google.com/books?id=SqwzJt9XGpoC. 
75. David F. Burton (2015). Emptiness Appraised: A Critical Study of Nagarjuna's Philosophy. Routledge. pp. 31–32, 48 with footnote 38. ISBN 978-1-317-72322-6. https://books.google.com/books?id=w8zMCgAAQBAJ. 
76. Ian Harris (1991). The Continuity of Madhyamaka and Yogācāra in Indian Mahāyāna Buddhism. BRILL Academic. pp. 146–147. ISBN 90-04-09448-2. https://books.google.com/books?id=fLZeKatsbaYC. 
77. Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. pp. 1–4, 85–88. ISBN 978-81-208-1649-7. https://books.google.com/books?id=HJafx7uO0VsC. 
78. Ray Billington (2002). Understanding Eastern Philosophy. Routledge. pp. 58–60. ISBN 978-1-134-79348-8. https://books.google.com/books?id=dACFAgAAQBAJ. 
79. David Loy (2009). Awareness Bound and Unbound: Buddhist Essays. State University of New York Press. pp. 35–39. ISBN 978-1-4384-2680-8. https://books.google.com/books?id=R5KHnVVjwKQC. 
80. Stephan Schuhmacher (1994). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala. p. 12. ISBN 978-0-87773-980-7. https://books.google.com/books?id=vpP8770qVakC. 
81. Mahayana Buddhism: The Doctrinal Foundations. Routledge. 2008. pp. 125–127. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ. 
82. S. K. Hookham (1991). The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga. State University of New York Press. pp. 100–104. ISBN 978-0-7914-0357-0. https://books.google.com/books?id=JqLa4xWot-YC&pg=PA96. 
83. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. p. 104. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ. 
84. Wayman and Wayman have disagreed with this view, and they state that the Tathagatagarbha is neither self nor sentient being, nor soul, nor personality.[102]
85. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. pp. 104–105, 108. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ. 
86. Merv Fowler (1999). Buddhism: Beliefs and Practices. Sussex Academic Press. pp. 101–102. ISBN 978-1-898723-66-0. https://books.google.com/books?id=A7UKjtA0QDwC. , Quote: "Some texts of the tathagatagarbha literature, such as the Mahaparinirvana Sutra actually refer to an atman, though other texts are careful to avoid the term. This would be in direct opposition to the general teachings of Buddhism on anatta. Indeed, the distinctions between the general Indian concept of atman and the popular Buddhist concept of Buddha-nature are often blurred to the point that writers consider them to be synonymous."
87. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. p. 109. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ.  Quote: "... it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics."
88. John W. Pettit (1999). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection. Simon and Schuster. pp. 48–49. ISBN 978-0-86171-157-4. https://books.google.com/books?id=6Kz4ox1vp5IC. 
89. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. pp. 109–112. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ. 
90. Christopher Bartley (2015). An Introduction to Indian Philosophy: Hindu and Buddhist Ideas from Original Sources. Bloomsbury Academic. pp. 105. ISBN 978-1-4725-2437-9. https://books.google.com/books?id=c3D5CQAAQBAJ. 
91. Paul Williams (2008). Mahayana Buddhism: The Doctrinal Foundations. Routledge. p. 112. ISBN 978-1-134-25056-1. https://books.google.com/books?id=GMN-AgAAQBAJ. 
92. S. K. Hookham (1991). The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga. State University of New York Press. p. 96. ISBN 978-0-7914-0357-0. https://books.google.com/books?id=JqLa4xWot-YC&pg=PA96. 
93. Jamie Hubbard, Absolute Delusion, Perfect Buddhahood, University of Hawai’i Press, Honolulu, 2001, pp. 99-100
94. Zimmermann, Michael (2002), A Buddha Within: The Tathāgatagarbhasūtra, Biblotheca Philologica et Philosophica Buddhica VI, The International Research Institute for Advanced Buddhology, Soka University, p. 64 https://web.archive.org/web/20131111023508/http://iriab.soka.ac.jp/orc/Publications/BPPB/pdf/BPPB-06.pdf
95. Michael Zimmermann, A Buddha Within, p. 64
96. Zimmermann, A Buddha Within, p. 81
97. Miranda Eberle Shaw (2006). Buddhist Goddesses of India. Princeton University Press. pp. 387–390. ISBN 0-691-12758-1. https://archive.org/details/buddhistgoddesse00shaw. 
98. Kun-Dga'-Bstan; Kunga Tenpay Nyima; Jared Rhoton (2003). The Three Levels of Spiritual Perception: A Commentary on the Three Visions. Simon and Schuster. p. 392. ISBN 978-0-86171-368-4. https://books.google.com/books?id=50Xy0fMJ4TkC. 
99. Garab Dorje (1996). The Golden Letters: The Three Statements of Garab Dorje, the First Teacher of Dzogchen, Together with a Commentary by. Snow Lion Publications. p. 319. ISBN 978-1-55939-050-7. https://books.google.com/books?id=7_QKAAAAYAAJ. 
100. Jeffrey Hopkins (2006). Absorption in No External World. Snow Lion Publications. pp. 400–405. ISBN 978-1-55939-946-3. https://books.google.com/books?id=OHqKPG77bd0C. 
101. Khenchen Konchog Gyaltshen (2010). A Complete Guide to the Buddhist Path. Snow Lion Publications. pp. 259–261. ISBN 978-1-55939-790-2. https://books.google.com/books?id=x_joTwLLnYQC. 
102. Karma-Ran-Byun-Kun-Khyab-Phrin-Las; Denis Tondrup (1997). Luminous Mind: The Way of the Buddha. Simon and Schuster. pp. 204–206. ISBN 978-0-86171-118-5. https://books.google.com/books?id=gHmjOFefOmsC. 
103. Geshe Kelsang Gyatso (2000). Essence of Vajrayana: The Highest Yoga Tantra Practice of Heruka Body Mandala. Motilal Banarsidass. pp. 140–143. ISBN 978-81-208-1729-6. https://books.google.com/books?id=nNA4Iu35IOQC. 
104. John A. Grimes (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. p. 199. ISBN 978-0-7914-3067-5. https://books.google.com/books?id=qcoUFYOX0bEC. 
105. A. K. Warder (2000). Indian Buddhism. Motilal Banarsidass. pp. 473–474. ISBN 978-81-208-1741-8. https://books.google.com/books?id=sE8MgUVGNHkC. 
106. Asaṅga; Janice Dean Willis (2002). On Knowing Reality: The Tattvārtha Chapter of Asaṅga's Bodhisattvabhūmi. Motilal Banarsidass. p. 24. ISBN 978-81-208-1106-5. https://books.google.com/books?id=W_8ucGq5begC. 
107. Elliot Turiel (2002). The Culture of Morality: Social Development, Context, and Conflict. Cambridge University Press. p. 234. ISBN 978-1-139-43266-5. https://archive.org/details/cultureofmoralit0000turi. , Quote: "A central doctrine of Theravada Buddhism is Anatta, [...]"
108. Nyanatiloka Thera (2004). Buddhist Dictionary: Manual of Buddhist Terms and Doctrines. Buddhist Publication Society. p. 15. ISBN 978-955-24-0019-3. https://books.google.com/books?id=ztIxd_OGs3YC. , Quote: "anatta [...] This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible.";For the development of anatta concept to the key doctrine of sunyata in Mahayana: Kenneth Fleming (2002). Asian Christian theologians in dialogue with Buddhism. P. Lang. pp. 26–27. ISBN 978-3-906768-42-7. https://books.google.com/books?id=o9oPAQAAIAAJ. 
109. Trevor Ling (1969). A History of Religion East and West: An Introduction and Interpretation. Palgrave Macmillan. pp. 86–87. ISBN 978-1-349-15290-2. https://books.google.com/books?id=zuKwCwAAQBAJ. , Quote: "2.32 The essentials of early Buddhist doctrine [...] third, anatta, or the absence of a permanent enduring private self (atta) within the human individual. This last is the doctrine which most clearly distinguished the teaching of the Buddha from other contemporary schools of thought, and especially from Upanisadic thought, in which the affirmation of the soul or self (Sanskrit: atman; Pali: atta) within the human individual and its identification with the world-soul, or brahman, was the central doctrine. [...]"
110. [a] Anatta , Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self")."; [b] Steven Collins (1994), "Religion and Practical Reason" (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN:978-0-7914-2217-5, page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; [c] Edward Roer (Translator), Shankara's Introduction, p. 2, at Google Books to Brihad Aranyaka Upanishad, pages 2-4; [d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? , Philosophy Now; [e] David Loy (1982), "Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?", International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74; [f] KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN:978-8120806191, pages 246-249, from note 385 onwards; http://www.britannica.com/topic/anatta
111. John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN:978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".
112. Helen J Baroni (2002), The Illustrated Encyclopedia of Zen Buddhism, Rosen Publishing, ISBN:978-0-8239-2240-6, page 14
113. David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74
114. Peter Harvey (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. pp. 34, 38. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. 
115. Sengaku Mayeda (2000), Sankara and Buddhism, in New Perspectives on Advaita Vedānta (Editors: Richard V. De Smet, Bradley J. Malkovsky), Brill Academic, ISBN:978-9004116665, pages 18-29
116. Peter Harvey (2012). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press. pp. 59–60. ISBN 978-0-521-85942-4. https://books.google.com/books?id=u0sg9LV_rEgC. 
117. Peter Harvey (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. p. 34. ISBN 978-1-136-78336-4. https://books.google.com/books?id=SfPcAAAAQBAJ. , Quote: "The post-Buddhist Matri Upanishad holds that only defiled individual self, rather than the universal one, thinks 'this is I' or 'this is mine'. This is very reminiscent of Buddhism, and may well have been influenced by it to divorce the universal Self from such egocentric associations".
118. Paul Deussen (1980). Sixty Upanishads of the Veda. Motilal Banarsidass. p. 361. ISBN 978-81-208-1468-4. 
119. Thomas E. Wood (1992). The Māṇḍūkya Upaniṣad and the Āgama Śāstra: An Investigation Into the Meaning of the Vedānta. Motilal Banarsidass. pp. 67–68. ISBN 978-81-208-0930-7. https://books.google.com/books?id=OFRAh52rxjcC. 
120. =Shinkan Murakami (1971). "Niratman and anatman". Journal of Indian and Buddhist Studies (Indogaku Bukkyōgaku Kenkyū) 19 (2): 61–68. 
121. Paul Deussen (1980). Sixty Upanishads of the Veda. Motilal Banarsidass. pp. 358–359 introductory note, 361 with footnote 1, 380. ISBN 978-81-208-1468-4. 
122. Bett, Richard; Zalta, Edward (Winter 2014). Pyrrho. https://plato.stanford.edu/archives/win2014/entries/pyrrho. Retrieved February 19, 2018. 
123. Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia. Princeton University Press. pp. 22–59. ISBN 9781400866328. http://press.princeton.edu/chapters/s10500.pdf.