Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca:   Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:  
migāranattā sāṇo ca sekhuniyanattā → rohaṇo ca pekhuniyanattā (bj); rohano ca pekhuṇiyanattā (sya-all, km); rohaṇo ca pekhuṇiyanattā (pts1ed)  

Sabbe dhammā anattā.   all things are not-self.  
‘sabbe dhammā anattā’”ti.  
‘All things are not-self.’” 

anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;   Taking not-self as not-self.  
Anattani anattāti,  
not-self as not-self,  

Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca:   Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him,  
Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Then, knowing that the Buddha had consented, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.  
Atha kho uggaho meṇḍakanattā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.  
Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.  
Atha kho uggaho meṇḍakanattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.  
When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side,  
Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca:  
and said to him,  

Anattānupassīsutta   Observing Not-self  
Sabbesu dhammesu anattānupassī viharati …pe….  
“First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …” 

Aniccaṁ dukkhaṁ anattā ca,   " 

cakkhusmiṁ anattānupassī viharati …pe…   observing not-self in the eye. …  
anattānupassī viharati …  
not-self …  
aniccaṁ dukkhamanattā;  
 

‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.   ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’  
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.  
And so they meditate observing not-self in the six interior and exterior sense fields.  

abhabbo cakkhusmiṁ anattānupassī viharituṁ…   not-self …  

anattānupassī viharituṁ…   meditate observing not-self …  

Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.   Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.  
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.  
 

Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.   Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.  
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.  

‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;   The view: ‘I perceive what is not-self with the self.’  

Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.   Form, feeling, perception, choices, and consciousness are not-self.  
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
All conditions are impermanent. All things are not-self.’  
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.  
Form, feeling, perception, choices, and consciousness are not-self.  
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
All conditions are impermanent. All things are not-self.’  
Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.  
In the same way, an individual’s self is form. Grounded on form they create merit and wickedness. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they create merit and wickedness.”  

Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.   Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.  
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.  
 

“iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;   “So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  
‘iti kira, bho, rūpaṁ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā;  
‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  

Iti cakkhu anattā.   So the eye is not self.  
Iti cakkhu anattā, rūpā anattā.  
So the eye is not self and sights are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.  
So the eye, sights, and eye consciousness are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.  
So the eye, sights, eye consciousness, and eye contact are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.  
So the eye, sights, eye consciousness, eye contact, and feeling are not self.  
Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.  
So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.  
Iti mano anattā.  
So the mind is not self.  
Iti mano anattā, dhammā anattā.  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.  
 
Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.  
So the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self.  

“Rūpaṁ, bhikkhave, anattā atītānāgataṁ;   “Mendicants, form of the past and future is not-self,  
Vedanā anattā …  
Feeling …  
saññā anattā …  
Perception …  
saṅkhārā anattā …  
Choices …  
viññāṇaṁ anattā atītānāgataṁ;  
Consciousness of the past and future is not-self,  

“Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.   “Mendicants, form, feeling, perception, choices, and consciousness are not-self.  

yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā;  
 
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 
yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Yadanattāsutta   That Which is Not-Self  
Yadanattāsutta → yadanattasuttaṁ (bj); yad anicca 3 (pts1ed) 
“Rūpaṁ, bhikkhave, anattā.  
“Mendicants, form is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Vedanā anattā …  
Feeling is not-self …  
saññā anattā …  
Perception is not-self …  
saṅkhārā anattā …  
Choices are not-self …  
viññāṇaṁ anattā.  
Consciousness is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

“Rūpaṁ, bhikkhave, anattā.   “Mendicants, form is not-self.  
Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā.  
The cause and reason that gives rise to form is also not-self.  
Vedanā anattā …  
Feeling is not-self …  
saññā anattā …  
Perception is not-self …  
saṅkhārā anattā …  
Choices are not-self …  
viññāṇaṁ anattā.  
Consciousness is not-self.  
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā.  
The cause and reason that gives rise to consciousness is also not-self.  

Aniccaṁ dukkhaṁ anattā,    

“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya.   “Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing not-self in form, feeling, perception, choices, and consciousness. …  
Yo rūpe anattānupassī viharanto …pe… rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.  
They’re freed from suffering, I say.” 

yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti,   They don’t truly understand form—which is not-self—as not-self.  
anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti,  
They don’t truly understand feeling …  
anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti,  
perception …  
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti,  
choices …  
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.  
consciousness—which is not-self—as not-self.  

“Rūpaṁ, bhikkhave, anattā.   “Mendicants, form is not-self.  
Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe:  
But because form is not-self, it leads to affliction. And you can’t compel form:  
Vedanā anattā.  
Feeling is not-self …  
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya:  
 
Saññā anattā …pe…  
Perception is not-self …  
saṅkhārā anattā.  
Choices are not-self …  
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu:  
 
Viññāṇaṁ anattā.  
Consciousness is not-self.  
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe:  
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:  

“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.   “Mendicant, give up desire for what is not-self.”  
“Rūpaṁ kho, bhante, anattā; tatra me chando pahātabbo.  
“Sir, form is not-self; I should give up desire for it.  
viññāṇaṁ anattā; tatra me chando pahātabbo.  
Consciousness is not-self; I should give up desire for it.  
Rūpaṁ kho, bhikkhu, anattā; tatra te chando pahātabbo.  
Form is not-self; you should give up desire for it.  
viññāṇaṁ anattā; tatra te chando pahātabbo.  
Consciousness is not-self; you should give up desire for it.  

Aniccaṁ dukkhaṁ anattā ca,    

yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti.   Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness.  

“iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā;   “So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  
‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā.  
‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self.  

Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti.   They don’t truly understand form—which is not-self—as not-self.  
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti.  
They truly understand form—which is not-self—as not-self.  
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.  
consciousness—which is not-self—as not-self.  

Rūpaṁ anattā;   Form,  
viññāṇaṁ anattā.  
and consciousness are not-self.  
sabbe dhammā anattā”ti.  
All things are not-self.”  
rūpaṁ anattā, vedanā …  
 
viññāṇaṁ anattā.  
 
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
 
rūpaṁ anattā …pe…  
 
viññāṇaṁ anattā.  
 
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
 
viññāṇaṁ aniccaṁ, rūpaṁ anattā, vedanā …  
 
viññāṇaṁ anattā.  
 
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.  
 

“Yo, bhikkhave, anattā; tatra vo chando pahātabbo.   “Mendicants, you should give up desire for what is not-self. …”  
Ko ca, bhikkhave, anattā?  
 
Rūpaṁ, bhikkhave, anattā; tatra vo chando pahātabbo.  
 
Vedanā anattā …  
 
viññāṇaṁ anattā; tatra vo chando pahātabbo.  
 
Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti.  
" 

“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.   “Mendicants, you should give up greed for what is not-self. …”  
Ko ca, bhikkhave, anattā?  
 
Rūpaṁ, bhikkhave, anattā; tatra vo rāgo pahātabbo.  
 
Vedanā anattā …  
 
viññāṇaṁ anattā; tatra vo rāgo pahātabbo.  
 
Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti.  
" 

“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.   “Mendicants, you should give up desire and greed for what is not-self. …”  
Ko ca, bhikkhave, anattā?  
 
Rūpaṁ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.  
 
Vedanā anattā …  
 
viññāṇaṁ anattā; tatra vo chandarāgo pahātabbo.  
 
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti.  
" 

Anattānupassīsutta   Observing Not-Self  
Anattānupassīsutta → kulaputtena dukkhā 3 (pts1ed)  
yaṁ rūpe anattānupassī vihareyya.  
They should live observing not-self in form,  
viññāṇe anattānupassī vihareyya.  
and consciousness. …  
Anattānupassī viharanto, vedanāya …  
 
viññāṇe anattānupassī viharanto rūpaṁ parijānāti, vedanaṁ …pe…  
 

“‘anattā, anattā’ti, bhante, vuccati.   “Sir, they speak of this thing called ‘not-self’.  
Katamo nu kho, bhante, anattā”ti?  
What is not-self?”  
“Rūpaṁ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.  
“Rādha, form, feeling, perception, choices, and consciousness are not-self.  

“Yo kho, rādha, anattā …pe….   “… not-self …”  

“Yo kho, rādha, anattā …pe….   “… not-self …”  

yaṁ dukkhaṁ tadanattā.   What’s suffering is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā.  
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 
yaṁ dukkhaṁ tadanattā.  
What’s suffering is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Yaṁ dukkhaṁ tadanattā;  
What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Ajjhattānattasutta   The Interior as Not-Self  
Ajjhattānattasutta → anattā 1; ajjhattaṁ (pts1ed) 
“Cakkhuṁ, bhikkhave, anattā.  
“Mendicants, the eye is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
Sotaṁ anattā …pe…  
The ear,  
ghānaṁ anattā …  
nose,  
jivhā anattā …  
tongue,  
kāyo anattā …  
body,  
mano anattā.  
and mind are not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

yaṁ dukkhaṁ tadanattā.   What’s suffering is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  
yaṁ dukkhaṁ tadanattā.  
What’s suffering is not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’  

Yaṁ dukkhaṁ tadanattā;   What’s suffering is not-self.  
yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”  
Yaṁ dukkhaṁ tadanattā.  
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Bāhirānattasutta   The Exterior as Not-Self  
Bāhirānattasutta → anattā 2; bāhiraṁ (pts1ed) 
“Rūpā, bhikkhave, anattā.  
“Mendicants, sights are not-self.  
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”  
dhammā anattā.  
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Ajjhattānattātītānāgatasutta   The Interior as Not-Self in the Three Times  
Ajjhattānattātītānāgatasutta → dutiyaajjhattānattasuttaṁ (bj); anattā 3; ajjhattaṁ (pts1ed) 
“Cakkhuṁ, bhikkhave, anattā atītānāgataṁ;  
“Mendicants, the eye of the past and future is not-self,  
Sotaṁ anattā …pe…  
 
ghānaṁ anattā …pe…  
 
jivhā anattā atītānāgatā;  
 
Kāyo anattā …pe…  
 
mano anattā atītānāgato;  
 

Bāhirānattātītānāgatasutta   The Exterior as Not-Self in the Three Times  
Bāhirānattātītānāgatasutta → dutiyabāhirānattasuttaṁ (bj); anattā 4; bāhiraṁ (pts1ed) 
“Rūpā, bhikkhave, anattā atītānāgatā;  
“Mendicants, sights of the past and future are not-self,  
dhammā anattā atītānāgatā;  
 
Aniccaṁ dukkhaṁ anattā ca,  
 

“Sabbaṁ, bhikkhave, anattā …pe….   “Mendicants, all is not-self. …”  

Aniccaṁ dukkhaṁ anattā,    

“Yo kho, rādha, anattā tatra te chando pahātabbo.   “Rādha, you should give up desire for what is not-self. …”  
Ko ca, rādha, anattā?  
 
Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo.  
 
mano anattā …  
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā. Tatra te chando pahātabbo.  
 
Yo kho, rādha, anattā tatra te chando pahātabbo”ti.  
" 

“Cakkhuṁ, bhikkhave, anattā.   “Mendicants, the eye is not-self.  
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā.  
The cause and reason that gives rise to the eye is also not-self.  
jivhā anattā.  
The ear … nose … tongue … body …  
Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā.  
 
mano anattā.  
mind is not-self.  
Yopi hetu yopi paccayo manassa uppādāya, sopi anattā.  
The cause and reason that gives rise to the mind is also not-self.  

“Rūpā, bhikkhave, anattā.   “Mendicants, sights are not-self.  
Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anattā.  
The cause and reason that gives rise to sights is also not-self.  
dhammā anattā.  
Ideas are not-self.  
Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anattā.  
The cause and reason that gives rise to ideas is also not-self.  

Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe…   It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.  
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati.  
They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.  

“Yo kho, koṭṭhika, anattā tatra te chando pahātabbo.   “Koṭṭhita, you should give up desire for what is not-self.  
Ko ca, koṭṭhika, anattā?  
And what is not-self?  
Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo.  
The eye,  
Rūpā anattā; tatra te chando pahātabbo.  
sights,  
Cakkhuviññāṇaṁ anattā; tatra te chando pahātabbo.  
eye consciousness,  
Cakkhusamphasso anattā; tatra te chando pahātabbo.  
and eye contact are not-self: you should give up desire for them.  
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo …pe…  
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it.  
jivhā anattā; tatra te chando pahātabbo …pe…  
The ear … nose … tongue … body …  
mano anattā; tatra te chando pahātabbo.  
The mind,  
Dhammā anattā; tatra te chando pahātabbo.  
ideas,  
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo.  
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it.  
Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti.  
Koṭṭhita, you should give up desire for what is not-self.” 

“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.   “Mendicants, you should give up desire … greed … desire and greed for what is not-self.  
Ko ca, bhikkhave, anattā?  
And what is not-self?  
Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…  
The eye, ear, nose, tongue, body, and mind are not-self …”  
jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe…  
 
mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
" 
Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.   “Mendicants, you should give up desire … greed … desire and greed for what is not-self.  
Ko ca, bhikkhave, anattā?  
And what is not-self?  
Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
Sights, sounds, smells, tastes, touches, and ideas are not-self …”  
dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
" 
Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. 

“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā anattā …pe… mano anattā atīto anāgato paccuppanno.   “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self …”  

“Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā anattā atītā anāgatā paccuppannā.   “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self …”  

Yaṁ dukkhaṁ, tadanattā.   What’s suffering is not-self.  
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”  
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Yaṁ dukkhaṁ, tadanattā.    
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Yaṁ dukkhaṁ, tadanattā.    
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Yaṁ dukkhaṁ, tadanattā.   What’s suffering is not-self …”  
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

“Cakkhu, bhikkhave, anattā atītaṁ anāgataṁ paccuppannaṁ.   “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are not-self.  
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”  
jivhā anattā …pe…  
 
mano anattā atīto anāgato paccuppanno.  
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Yaṁ dukkhaṁ, tadanattā.    
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 
Yaṁ dukkhaṁ tadanattā.  
 
Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

Yaṁ dukkhaṁ, tadanattā.   What’s suffering is not-self …”  
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 
Yaṁ dukkhaṁ, tadanattā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

“Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā.   “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are not-self.  
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”  
dhammā anattā atītā anāgatā paccuppannā.  
 
Yadanattā, taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.  
 

“Cakkhu, bhikkhave, anattā …pe… jivhā anattā …pe… mano anattā.   “Mendicants, the eye, ear, nose, tongue, body, and mind are not-self.  

“Rūpā, bhikkhave, anattā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā anattā.   “Mendicants, sights, sounds, smells, tastes, touches, and ideas are not-self.  

‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti?   Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?”  
‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti.  
“It is possible, Reverend Udāyī.  
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe….  
“In this way, too, it can be understood how consciousness is not-self.  
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe….  
 
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti.  
“In this way, too, it can be understood how consciousness is not-self.  

‘sabbe dhammā anattā’”ti?   all things are not-self?”