Anatta, Ana-nape-ta, Anapita, Āṇāpita, Āṇatta: 15 definitions

Introduction
In Buddhism
1. Theravada
2. General definition
Languages
1. Pali
2. Sanskrit
3. Prakrit
See also

Introduction:

Anatta means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

In Buddhism

Theravada (major branch of Buddhism)

Source: Access to Insight: A Glossary of Pali and Buddhist TermsNot self; ownerless.Source: Dhamma Dana: Pali English Glossary

N Characteristic of absence of essential characteristic or self inherent existence within all things.

Among all the things that do exist in the universe, none do exist by itself. Any object or being can be nothing else than a compound of elements that undergo ceaseless modifications and which are themselves the outcome of a large number of conditions. As a consequence, nothing can be controled; neither material objects, nor consciousnesses. anatta is the third among the three characteristics.

See also: anatta

Source: Journey to Nibbana: Patthana Dhama

Anatta is a Pali word and made up of ana and atta. Ana means o ot othing and atta means self. Anatta means on self or no self.

Source: Pali Kanon: Manual of Buddhist Terms and Doctrines

'not-self', non-ego, egolessness, impersonality,

is the last of the three characteristics of existence (ti-lakkhana, q.v.) The anattā doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance.

This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattā-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattā-vādi, or 'Teacher of Impersonality'.

Whosoever has not penetrated this impersonality of all existence, and does not comprehend that in reality there exists only this continually self-consuming process of arising and passing bodily and mental phenomena, and that there is no separate ego-entity within or without this process, he will not be able to understand Buddhism, i.e. the teaching of the 4 Noble Truths (sacca, q.v.), in the right light. He will think that it is his ego, his personality, that experiences suffering, his personality that performs good and evil actions and will be reborn according to these actions, his personality that will enter into Nibbāna, his personality that walks on the Eightfold Path. Thus it is said in Vis.M. XVI:

"Mere suffering exists, no sufferer is found; The deeds are, but no doer of the deeds is there; Nibbāna is, but not the man that enters it; The path is, but no traveler on it is seen."

"Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" (Vis.M. XVII. 117).

While in the case of the first two characteristics it is stated that all formations (sabbe sankhārā) are impermanent and subject to suffering, the corresponding text for the third characteristic states that "all things are not-self" (sabbe dhammā anattā; M. 35, Dhp. 279). This is for emphasizing that the false view of an abiding self or substance is neither applicable to any 'formation' or conditioned phenomenon, nor to Nibbāna, the Unconditioned Element (asankhatā dhātu).

The Anattā-lakkhana Sutta, the 'Discourse on the Characteristic of Not-self', was the second discourse after Enlightenment, preached by the Buddha to his first five disciples, who after hearing it attained to perfect Holiness (arahatta).

The contemplation of not-self (anattānupassanā) leads to the emptiness liberation (suññatā-vimokkha, s. vimokkha). Herein the faculty of wisdom (paññindriya) is outstanding, and one who attains in that way the path of Stream-entry is called a Dhamma-devotee (dhammānusāri; s. ariya-puggala); at the next two stages of sainthood he becomes a vision-attainer (ditthippatta); and at the highest stage, i.e. Holiness, he is called 'liberated by wisdom' (paññā-vimutta).

For further details, see paramattha-sacca, paticca-samuppāda, khandha, ti-lakkhana, nāma-rūpa, patisandhi.

Literature: Anattā-lakkhana Sutta, Vinaya I, 13-14; S.22. 59; tr. in Three Cardinal Discourses of the Buddha (WHEEL 17). -
Another important text on Anattā is the Discourse on the Snake Simile (Alagaddūpama Sutta, M. 22; tr. in WHEEL 48/49) .
Other texts in "Path". - Further: Anattā and Nibbāna, by Nyanaponika Thera (WHEEL 11);
The Truth of Anattā, by Dr. G. P. Malalasekera (WHEEL 94);
The Three Basic Facts of Existence III: Egolessness (WHEEL 202/204)

context information

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

General definition (in Buddhism)

Source: Wisdom Library: Buddhism

Anatta:—‘No self’

Source: WikiPedia: Buddhism

In Buddhism, anatta (Pali) or anatman (Sanskrit) refers to the notion of "not self". One scholar describes it as "meaning non selfhood, the absence of limiting self identity in people and things."[1] In the Pali suttas and the related agamas (referred to collectively below as the nikayas), the agglomeration of constantly changing physical and mental constituents ("skandhas") comprising a human being is thoroughly analyzed and stated not to comprise an eternal, unchanging self (often denoted "Self"). In the nikayas, the Buddha repeatedly emphasizes not only that the five skandhas of living being are "not self", but that clinging to them as if they were an immutable self or soul (atman) gives rise to unhappiness.

Anatta, along with dukkha (suffering/unease) and anicca (impermanence), is one of the three dharma seals, which, according to Buddhism, characterise all conditioned phenomena.

Source: Buddhism Tourism: Glossary of Buddhist Terms

One amongst the three marks of existence taught in the buddhas second sermon. It literally means not self.

Source: Amaravati: Glossary

(a nat tah) impersonal, "not?self, without individual essence; one of the three characteristics of all worldly phenomena, according to the Buddha.

Languages of India and abroad

Pali-English dictionary

Source: BuddhaSasana: Concise Pali-English Dictionary

anatta : (adj.) soul-less. (m.), non-ego.

-- or --

āṇatta : (pp. of āṇāpeti) commanded; being ordered. (abs. of ānāpiya).

Source: Sutta: Pali Word Grammar from Pali Myanmar Dictionary

1) anatta (အနတ္တ) [(pu,ti) (ပု၊တိ)]—
[na+atta. 3-ç paṭhamā eka-bahunitea anattā, 3-ç dutiyāekanitea anattaṃç anattānaṃ,puç tatiyāekanitea anattanā,puç sattamīekanitea anattanihu pāḷinitea rhi. maṇimañjū,2,421- chaṭṭhīekanitea anattano-hu rhi. ,nisya.nhā499. (anā-saṃ)]
[န+အတ္တ။ လိင် ၃-ပါး,ပဌမာ ဧကဝုစ်-ဗဟုဝုစ်၌ အနတ္တာ၊ လိင် ၃-ပါး,ဒုတိယာဧကဝုစ်၌ အနတ္တံ,အနတ္တာနံ၊ ပုလ္လိင်,တတိယာဧကဝုစ်၌ အနတ္တနာ၊ ပုလ္လိင်,သတ္တမီဧကဝုစ်၌ အနတ္တနိဟု ပါဠိတော်တို့၌ ရုပ်ရှိသည်။ မဏိမဉ္ဇူ၊၂၊၄၂၁-ဝယ် ဆဋ္ဌီဧကဝုစ်၌ အနတ္တနော-ဟု ရုပ်ရှိသည်။ မောဂ်၊နိသျ။နှာ၄၉၉လည်းကြည့်။ (အနာတ္မန်-သံ)]

2) āṇatta (အာဏတ္တ) [(ti) (တိ)]—
[āṇa+ṇāpe+ta]
[အာဏ+ဏာပေ+တ]

3) āṇāpita (အာဏာပိတ) [(ti) (တိ)]—
[āṇa+ṇāpe+ta]
[အာဏ+ဏာပေ+တ]

context information

Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

Sanskrit dictionary

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Āṇatta (आणत्त).—ppp. (= Pali, AMg. id., Sanskrit ājñapta; compare the following items), commanded (very common in Mahāvastu, not noted elsewhere): Mahāvastu i.258.7, 16; 272.9; 273.5; 356.1; 362.7; 364.12; ii.26.3; 32.2; 72.17; 101.6; 103.7; 111.4; 112.6; 150.2; 156.5; 167.9, 11; 174.9; 180.4; iii.126.17; 127.16, etc.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Anātta (अनात्त) in the Sanskrit language is related to the Prakrit word: Aṇatta.

[Sanskrit to German]

Anatta in German

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

Prakrit-English dictionary

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary

1) Aṇaṭṭa (अणट्ट) in the Prakrit language is related to the Sanskrit word: Anārta.

2) Aṇatta (अणत्त) also relates to the Sanskrit word: Anātta.

3) Aṇatta (अणत्त) also relates to the Sanskrit word: Anārtta.

4) Aṇatta (अणत्त) also relates to the Sanskrit word: Ṛṇārtta.

5) Aṇatta (अणत्त) also relates to the Sanskrit word: Anātra.

6) Āṇatta (आणत्त) also relates to the Sanskrit word: Ājñapta.

context information

Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.

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Search found 75 books and stories containing Anatta, Ana-nape-ta, Āṇa-ṇāpe-ta, Anapita, Āṇāpita, Āṇatta, Anātta, Aṇaṭṭa, Aṇatta, Na-atta; (plurals include: Anattas, tas, Anapitas, Āṇāpitas, Āṇattas, Anāttas, Aṇaṭṭas, Aṇattas, attas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Page 258 < [Volume 21 (1918)]

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Chapter 12 - Anatta < [Part III - The Doctrine Of Anatta]

Chapter 6 - Atta Versus Anatta < [Part III - The Doctrine Of Anatta]

Chapter 15 - The Practice Of One's Sake < [Part III - The Doctrine Of Anatta]

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Part 17 - Notes on the Anatta-lakkhaṇa Sutta < [Chapter 42 - The Dhamma Ratanā]

Part 2 - The Vijaya Sutta and its Translation < [Chapter 34a - The Buddha’s Seventeenth Vassa at Veḷuvana]

Part 10 - Mahāvajira Insight Knowledge (Vipassanā-ñāṇa) < [Chapter 7 - The Attainment of Buddhahood]

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Part 1 - What Is Vipassana? < [Chapter 2 - Preliminary Instructions For Meditators]

Chapter 7 - The Five Factors Of A Meditator