Anatta

The Vedas and Upanishads say three things co-exist in us: (1) Param Atam -the universal consciousness or universal self, the inner consciousness, (2) Atma –the individual self, or soul, the outer consciousness, and (3) Ahangkar –the Ego. 

Ego is the creator of Avidya -ignorance, and Maya –illusion.  It is responsible for suffering.  It is mind born.  It belongs to matter and it is mortal.  It is born with aggregation of panch-maha-bhut-tattva, the five great elements and dies with their disaggregation.

Ego binds Atma to worldly affairs.  It creates a multiple veils of illusion over Atma and makes it sense enjoyer believing the body is Atma.  And that is ignorance. 

Living a righteous life we should remove every veil of illusion and ignorance created by Ego, and find Param Atma inherently present in us.  

Vedas and Upanishads say Atma is separate from body.  Atma –the outer consciousness is an extension of Param Atma –inner consciousness.  When the Atma is detached from sense objects and completely purified, it merges with Param Atma, from which it has originated. 

Vedas and Upanishads consider Atma and Ahankara Ego, as two different subject altogether.  To realise Atma, we should destroy Ego.  When we realise Atma, we realise Parm Atma, as the earlier being the projection of the latter. 

When we systematically destroy Ego, the Atma is purified, which when completely purified, it merges with Param Atma, and we attain Moktsa –liberation. 

Atma is an expansion of higher self but it is deluded by Ego.  It is subservient to material wants and desires of the body.  Under the influence of Ego, it projects false identification of its true nature.  We should liberate Atma from the clutch of Ego and attain Moktsa. 

We should destroy the Ego but not the Atma –consciousness, itself.  When Atma is purified, there will be divine union of Atma with Param Atma.  When we realise the divine union, we attain Moksta.

So long we are dictated by want of fulfilling the material desires of body and senses we will neither be able to recognize the higher self, nor will be able attain Moksha.  We should elevate our Atma above the wants and desires of body and senses, and merge it with the Param Atma.  That should be the goal of our life.

Chandogya Upanishad says; “In this city of Brahmn, the body, and in it the palace, the small lotus, the heart, and in it there is small ether.  Now what exist within that small ether, that is to be sought, and that is to be understood. 

The infinite pure self descends into the heart and abides in the heart.  Discover that true self, the Brahmn in the heart. 

Only he who believes, perceives, he who perceives, understands, he who understands, performs duties, he who performs sacred duties, obtains bliss, and bliss is infinity.  There is no bliss in anything that is finite.  The infinity is immortal and the finite is mortal.” 

In every one of us there pervades Vijnana -the deep seated inner consciousness at sub-conscious level.  It is different from intellect –the power of our mind to know, understand and differentiate.  It is the enlightened aspect of our mind.  It is Param Atma, which is pure, eternal, and universal.  It is our ultimate Guru –teacher, who will tell us to do right things and nothing else.  It is the unborn and uncreated reality, and dwells in our heart.  It is non-conceptual aspect of our mind, which is pure and incorruptible. 

Shankaracarya (788-820 AD) affirmed the views of Vedas and Upanishads and said; “A wise man should discriminate between Atma –self, and Anatman –not self, in order to be liberated.  Give up all that is Anatman.  It is the cause of all misery.  Think only of Atma, which is blissful and the locus of liberation (Vivekacudamani, v. 152 and v. 379].” 

Lord Buddha through his perfect understanding knew that people were not been able to distinguish between Atma or Atta -self and Anatman or Anatta -not self.  And with his compassion, Lord Buddha, without annulling the existing philosophy Vedas and Upanishads on Atma –self, put forth his teaching on Anatta –not self.

With his most innovative teaching on Anatta, Lord Buddha enabled people to know what is not Atma, and motivated them to come out from confusion.  He gave his teaching on Anatta, in such a manner that people are not confused or misled on their search for Atma. 

There is no separate doctrine or specific elaboration on Anatta as such, but prevails over several Sutras and their Nikayas. 

Lord Buddha adopted Via-negetiva approach, a reductive means of confirmation, to rule out what is not Atma.  This method was apt and inevitable to teach subject like Anatta, because the subjective ontological Atma can never be known objectively. 

Through the denial of things which are not Atma, one could unmistakably understand what Atma is.  The Via-negativa method of ruling out what is Anatta -not self, goes so far, till the subject cannot be negated and the objective negation culminates in subjective gnosis. 

The Via-negativa is the best way of knowing Atma.  It is a reductive method of contemplating the divinity by affirming what it is not. 

When all predispositions, pre-conditions, biases and prejudices are taken out; the Atma manifests with its essence as pure awareness.

We should detach our Atma from the worldly desire for the psycho-physical existence.  Abandon desire for whatever that does not belong to Atma (Anattaniya Sutta, S.iii 78).  This is the core message of the teaching on Anatta.

The teaching on Anatta enables us to know ‘what I am and what I am not’ by nature, and identify things unfit to declare as, ‘this is what I am; and that this is my soul’ [MN 1.232]. 

The teaching on Anatta does not negate Atma, but denies anything subject to change as Atma. 

Anatta does not in any sense deny existence of absolute being or the existence being empty of ultimate value.  Lord Buddha neither speak against or blasphemous Atma.  Rather the teaching on Anatta compliments and affirms Atma in the most logical way by which subjective gnosis is gained by and through objective negation.

In Sutras, the term Anatta is consistently used in a positive sense in denying Atma being the conglomeration of corporeal and empirical phenomena which by their very transitory nature are Anicca –impermanent.

The teaching on Anatta also does not deny Amrta -the immortal, Ajata -the unborn, Maha Atta -supreme self, Samskrta -uncaused, Amara -undying and Nitya -parmanence.  Nowhere in Sutras there is a doctrine of no-soul.  There is no such reference that says there is no Atma nor does the teaching on Anatta say so.  

In Sutras (Samyutta Nikaya 1.169), Lord Buddha has said what is Nicca or Nitya –permanent.  The teaching on Anatta itself is in reference to something real and eternal [Br. Sutra III.2.22]. 

Lord Buddha [MN 1.140] says; “Knowing the source of suffering and removing it from all beings is my teaching.  Both formerly and now, I have never been a Vinayika -nihilist, never been one who taught annihilation of a being.”

The term Anatta –not self, refers categorically to compounded, interdependent, impermanent thing or phenomena, both physical and mental phenomena alike, and Lord Buddha says they are Anatta –not self. 

In Nikayas the term Anatta comes over and again for 622 times.  Its usage is restricted to refereeing to 22 nouns which are metaphysically temporal ranging from macrocosmic to microcosmic, be it matter as pertains to physical body, or the cosmos at large, including any and all mental activities which are of the nature of arising and passing.

The Sutras also says that the phenomenon by its nature devoid of ontological and un-compounded subjective phenomenon is the Dipam -light, and only refuge (DN 2. 100).

Lord Buddha says; “What is Anicca –impermanent, and characterised by Dukkha -suffering or un-satisfactoriness, is Anatta -not self.  What is impermanent is Anatta -not self.  And what is not permanent and not self, cannot be eternal reality or absolute truth (Samyutta Sutta -IV.83).” 

Lord Buddha’s teaching on Anatta, is based on the treatise that a person is a combination of five aggregates called Skandhas: (i) Matter, (ii) Feelings and sensations, (iii) Ideas and perceptions, (iv) Sankhara, the instincts, habits, volition formation and potentials, and (v) Vijnana, the bits, the series or the stream of consciousness. 

The first Skandha, the Matter, is an aggregate of five great elements: (1) Earth, (2) Water, (3) Fire, (4) Air and (5) Space. 

The fifth Skandha, the Vijnana -the stream of consciousness, is the mind.  The other three (second, third and fourth) are the states of mind.  A person is therefore made up of body-mind complex, a coexistence of body i.e. matter, and mind.

The second Skandha, the feeling and sensation, implies to the act of receiving and accepting.  It means sense impressions giving rise to feeling of pleasure, suffering or indifference.  It propels mind towards greed, anger and delusion.

The third Skandha, the ideas and perceptions, implies to active thought creating emotions and awareness including mindfulness.

The fourth Skandha, the Sankhara, is the motivating activities of the mind. 

Sankhara is the habit energy and it includes volition formation and natural instinct.  Sankhara creates both individual’s physical and spiritual being in each life.  The habit energy, the Sankhara, is embedded in Vijnana which has cosmic root as stream of consciousness, and eternally exists. 

Sankhara creates impression of its action on Vijnana.  Since Vijnana is the continuum of consciousness, the impression created on it by Sankhara, is trans-individual.  This treatise unfolds and forms the basis to the philosophy of Karma, rebirth and reincarnation. 

Vijnana is the total consciousness of a person.  It refers in particular to inner consciousness referring to awareness, discernment and mindfulness aspect of consciousness and not to the outer consciousness, the worldly consciousness, projected as Ego by our mind and senses.

It is Vijnana that establishes the innate link between an Atma and Param Atma -the universal cosmic energy. 

Both Buddhism and Hinduism say Ahangkar -Ego is born with birth and dies with death of the body.  We should destroy all that are illusion, ignorance and Anatta –not self.

Throughout Khanda-Vagga, of the Samutta Nikaya, of Pali canon, Lord Buddha says; “The aggregates, without exception, are always corrupt, but not the Atta -self.  The aggregates make up our psycho-physical body.  They are impermanent and conditioned.  They have dependent origination, subject to destruction, to perishing, to fading away, and cessation.  The Atta –self, is not subject to corruption, it transcends the aggregates.  The aggregates, but not the Atta -self, belongs to Mara, the devil, the source of all evils.

Lord Buddha only said what is not Atma.  Lord Buddha did not say there is no Atma either. 

Lord Buddha repeatedly said to his disciples that they should abandon what is not theirs (cp. S.iii.33), meaning things that are not belonging to Atta -self. 

Lord Buddha, indicating to aggregates, says; “Na May so Atta –That is not My Atma.  The aggregates are not ours (S.iii.33).” 

In Khanda Samayutta, Lord Buddha says; “Monks, form is Anatta -not self.  What is Anatta, should be seen as it really is with correct wisdom and say: this is not mine; this I am not, this is not my self.  Feeling is not the self ....Perception is not my self.............Habitual tendencies are not my self............outer consciousness is not the self (S.iii.22-23).” 

Lord Buddha says, “Compounded things, the aggregates, which have dependent origination, which are subject to change, which experiences dissatisfaction or suffering, are not my Atta -self.” 

In Maha-Parinirvana Sutra and Lankavatara Sutra in particular and other Sutras of Mahayana, Lord Buddha unambiguously affirms the existence of universal self.  Lord Buddha recognised that universal self in the form of Buddha Bhav -Buddha Nature, but did not consider it as God. 

The Buddha Nature inherently present in us and all beings is the potential for excellence.  Every one of us should strive to realise it.  This is a unique spiritual precept of Lord Buddha.  To this universal self one should aspire for and it is the message of Lord Buddha. 

Lord Buddha denied and did not accept Jeev Atma -the outer consciousness, the individual personal self is an extension of the universal inner self, the Param Atma. 

Lord Buddha says Jeev Atma is mind born, born out of co-existence of five aggregates.  It is nothing but Ahankara -Ego, to which all the evils in the world can be traced. 

Lord Buddha tells us to destroy the mind born I consciousness which holds true no more than mental projection.  It is mortal and impermanent.  Any projection of mind is imaginary and non-existing, and to consider it as real is not right.  Anything established on speculation and conditionality of existence is not true. 

One should not take hold of any opinions or views, but see things objectively and ensure that they are without mental projections.  What we call ‘I’, or 'self', is only a combination of physical and mental factors, which are interdependently in a flux of change.

Lord Buddha talks about several different aspects of self at different time and place.  However, it is definite that the doctrine of Anatta implies to not-self only, and not to no-self.  Lord Buddha did not say no-self. 

The teaching on Anatta repudiates Atma -the worldly self, which falsely projects as underlying true self.  It is an integral part of life process; but it has no more existence than what our mind attributes to it.  It is impermanent and thus not real.  It is mind born and it is nothing but Ego.

The fundamental Buddhist belief is that there is a continuum of consciousness which has neither beginning nor end.  That continuum of consciousness is the higher self, the inner consciousness; which Vedas and Upanishads have considered are Param Atma.  It exists in every being as pure consciousness, independent of dependent origination. 

Buddhism deviates from Hinduism only on the issue of personal or worldly self.  Hinduism believes the worldly self as a projection of higher self.  It is bound by Ahankara -Ego, to material world and act with lost essence as Ego.  By releasing the worldly personal self from the bond of Ego one realises all blissful higher self, the Parma Atma, inherently present within. 

Buddhism does not consider worldly personal self as an entity.  It says the worldly personal self is Anatta –not self, it is just illusion.  ‘I’ is illusion, ‘Me’ is illusion, and ‘Mine’ is illusion.  They are the manifestation of Ego and they must be destroyed. 

When all that is Anatta are destroyed, Buddha Nature shines forth. 

Both, Hinduism and Buddhism, agree that Ahamkar –Ego, is a psychological force which creates illusion and ignorance.  It is the root cause of suffering.  It arises with birth and ends with death.  It belongs to matter.  It is impermanent and hence it is not truth.  

The ultimate state of Vijnana or Vignana Skandha is latent and it is cosmic.  It is the consciousness at sub-conscious, un-intentional level of consciousness, abiding at subliminal level of sentient existence.  It is universal and eternal.

Vijnana provides the ground for Sankhara .  As latent energy vijnana is responsible for individual’s positive physical and spiritual being or otherwise or anything. 

Sankhara is the volition mental formation as a co-response to the object of experience.  It is at the surface level of sensory cognition and it is momentary.  Sankhara at the end of every life leaves impression at deeper level of the consciousness, the ultimate state of Vijnana.

Sankhara, as habit-energy, manifests the individual’s latent energy, the germinative power, creating an individual’s physical and spiritual being.  In other word, Sankhara is the manifestation of un-intentional Vijnana consciousness in worldly mundane platform.  It is the momentary perceptual Vijnana. 

Vijnana and Sankhara are the universal energies and there exists intimate and continued relationship between the two. 

Vijnana is trans-individualistic, while, Sankhara is individual energy.  The reciprocal cause and effect relationship between the two is universal and trans-individual, and together determine a person’s state of being in each life. 

In phenomenal existence, Vijnana and Sankhara co-exist as Alaya-Vijnana.  In oneness of the two, the Alaya consciousness has two aspects; (1) Consciousness: an essential factor for animate existence without which there would be no individual life, and (2).Cognition: the ordinary sensory and mental perception and knowing.

The Vijnana and Sankhara are indeed neither discrete nor one.  Vijnana enters the womb at the time of conception, and exits the body at the time death. Shankhara come to existence with birth.  The two interplay and interact throughout our life and at the time of death it is only the Vijnana that exits carrying fruits of one’s Sankhara to be expressed in next life. 

Vignana is the storehouse of the result of our action as cause for fruition in next life.  It provides the basis for the law of Karma.

Vijnana is termed as Alaya Vijnana for it encompasses the entire spectrum of consciousness as they are or the causes for their expression. 

Alaya Vijnana is the eternal unbroken stream of consciousness that pervades and perpetuates Samsaric existence.  And it is this unbroken stream of consciousness that proceeds from one life to another. 

Alaya-Vijnana is truly cosmic for it exists by itself.  It grows and develops within Samsaric existence.  It brings about rebirth through developing within mother’s womb and thereafter sustains the body throughout lifetime by continuously appropriating it. 

It is this Alaya-Vijnana, encompassing Vijnana and Sankhara, and their intimate relationship determines one’s actions and the state of being.

Sankhara per se is not eternal.  It arises and dies in every life leaving the results of its actions.  It leaves the imprint of balance sheet of its Karma on Vijnana and Vijnana carries that imprint from present life to the next. 

Essentially we have two choices to make; either live with (1) Ahangkar –Ego, or with (2) Buddha Bhav -Buddha Nature.  Ahangkar is the deluded aspect of our being.  Anything that arises or originate out of Ahangkar is Anicca –impermanent, and it is Anatta -not self, and it results is Dukha -suffering, the un-satisfactoriness.  To get out of suffering the Ahangkar must be destroyed

In Nirvana Sutra Lord Buddha has called Buddha Bhav the True Self, and distinguishes from worldly self, the Ahangkar.  Buddha Bhav is Nirangkar –without Ahangkar, Niradhar –not dependent and Nirakar –without form.  It is uncreated, incorruptible, indestructible, eternal and universal.  It pervades naturally in all beings.  It is not subject to change and it does not experience suffering or un-satisfactoriness.  It is with Buddha Bhav we attain Buddhattva and with Buddhattva we attain Nirvana –liberation from suffering.

In Anguttara Sutta (III.359), Lord Buddha says; “He who has attained Buddhattva or Buddha Bhava, or Sammasambodhi -the state of perfect enlightenment, the Buddhahood, has utterly destroyed fetters of becoming.  To him thoughts does not arise that any one is better than I or equal to me or less than I.  He tells what he has gained, but do not speak of I.” 

Lord Buddha does accept a selfhood that exists in the transitory manifestation of worldly personality, but in terms of any eternal principle it is an illusion and cannot therefore be considered real in any ultimate sense. 

In Buddhism Nirvana is a state of permanent emancipation, bliss and purity.  Attaining Nirvana means becoming boundless being; complete freedom from attachment and void of false selfhood I that give rise to egoistic personality, the Ahangkar.  Ahangkar must be destroyed and attaining Nirvana should be the goal of life. 

The Avatamsaka Sutra says there are three worlds: the world of desire, the world of form and the world of formlessness.  The Buddha Nature pervades in everything that exists in these three worlds.  But it exists in the ambit of mind only because nothing exists outside the mind.

Our mind has two aspects: non-conceptual and conceptual.  The Buddha Bhav is the non conceptual aspect of our mind, while our ordinary mind is conceptual aspect.  We use ordinary mind to survive in our daily life.  We should learn to control our ordinary mind and strive for Buddha Bhav, or else happiness would be impossible to achieve. 

Great sages have said, “Control your mind.  Only when mind is in control, one becomes happy, blissful and altruistic in life, because mind alone is the root cause of being in the Samsara.” 

Sage Vasistha says; “An unrestrained mind alone is the cause of degeneration while a controlled mind causes progress.  Unless mind is restrained through steadfast practice towards realizing the supreme truth, it keeps wavering, and flitting about without direction.” 

Lord Buddha in Dhammapada says; “Mind is forerunner of all states both wholesome and un-wholesome.  That mind is the chief, and all our experiences are mind made.  Everything starts and ends in mind.  Our life is shaped by our mind: we become what we think.”

In Bhagvad Gita, Krishna says (35-36); “It is true that the mind is restless and difficult to control.  But it can be overpowered through regular practice and detachment.” 

Whichever is the path, whichever is the belief, when we transcend the worldly elemental personal self and realize the higher self, which is higher than our mind and beyond all material influences, we attain self-realization.

When we recognize our own self we find it is the same as the soul of all beings, and we become embodiment of love and compassion. 

A self realised person expresses with definite human conduct void of self importance, pride and cravings.  He acts with righteous code of human behaviour endowed with the feeling of peace, harmony, and coexistence.

In Buddhism, the Theravada says we should destroy the worldly transitory self and discover the eternal self.  Destroy and discover is the doctrine.  While Mahayana says the transitory self should be transformed into Buddhattva -eternal universal self, with Buddha Bhav –Buddha Nature, the fountain of Bodhi Citta –the goodwill of others. 

The cornerstone is Lord Buddha disapproved the existence of the Atma –soul or self, as a self existing independent entity.  Lord Buddha substantiates this truth with his precept on Nama and Rupa. 

According to Nama and Rupa precept, a sentient being is a compound entity of Rupa Khanda and Nama Khanda, co-existence of body and consciousness.

Rupa Khanda is the physical body, the form aspect, made up of earth, water, fire, air and space.  The Nama Khanda is the Vijnana, the consciousness aspect.  The Rupa Khanda in combination with Nama Khanda makes up a sentient being. 

The Nama Khanda includes three mental elements: (1) Vedana, the sensation arising from contact of the six senses with the worldly sense objects, (2) Sanna, the perception of our mind, and (3) Sankhara , the states of mind. 

Lord Buddha says, “Wherever there is Rupa, there is Nama accompanying it.  When conciseness arises, a being becomes a sentient being.  Consciousness is the chief in man’s life; it is cognitive, it is emotional and it is volitional.” 

Consciousness is cognitive when it gives knowledge or information of external object or event.  Consciousness is emotional when it expresses either pleasurable or painful feeling.  And consciousness is volitional when it exerts for attaining something.  It is the volition consciousness gives rise to what we call will power. 

Deep in our conscious mind we have sub-consciousness mind that controls all vital processes of our body.  To every thought produced by our conscious mind, there will be a response of our sub-conscious mind.

When our conscious mind consistently exert for right result, our sub-conscious mind give rise to right habitual thinking in us, giving right direction as ultimate Guru –teacher.  Indeed at the fathom of our inner consciousness we find the ultimate Guru.

All actions performed by us are a result of our thought and response of our consciousness.  All actions assigned to Atma –self, or believed to be performed by the Atma, are performed by consciousness.  The Atma and consciousness are one and the same.  The Atma if it has to be recognized independent of consciousness is an absurdity. 

Vedas and Upanishads argue the universe is an eternal continuum in which individuals arises and passes in endless succession.  The Atma –the individual self, is not an entity or complete unit unto itself.  But it originates from the eternal continuum and ends in the same continuum.  Atma is the expansion of eternal continuum of consciousness.  It is different from mind, which is a matter and mortal.  Ahangkar –Ego is mind born and mortal but Atma is eternal. 

Lord Buddha took a middle path and considered higher self in the form of exalted cosmic self, the inner consciousness.  It is universal and eternal.  That inner consciousness is Buddhattva -Buddha Nature.  The outer consciousness is not the projection or part of inner consciousness but Anatta –not self. 

Lord Buddha says what we consider as Atma –self is Ego.  It is mind born and it is mortal.  Anything which is a projection of mind cannot be true.  We should destroy it and discover Buddha Nature present in us. 

In Dhammapada Lord Buddha says; “It is better to conquer your own Ahangkar than to win thousand battles.  Then the victory is yours.  It cannot be taken from you, not by angles, or by demons, heaven or hell.”  

The eminent verse of Dhammapada; “Atta hi Attano Natho, Atta hi Attano Gati” has been conveniently and variously translated as: (1) Self is the Lord of self: Self is the goal of self.  (2) Self is the Lord of self, who else could be the lord?  (3) With self well subdued, a man can find the Lord such as few can find. 

Atta in Pali is a reflexive pronoun implying to personal identity.  Natho does means Lord, but it also means refuge, and Gati means the state of being. 

Lord Buddha is actually saying, ‘Yourself is your Lord.  Yourself is your Refuge.  Our action determines our Gati -the status.”  We have to rely on ourselves, and not on others.  This is a supreme message of Lord Buddha on self reliance. 

In Mahaparinirvana Sutra, Lord Buddha emphasises on self dependence and says, “Atta-Dipa Viharatha.  Atta-Sarana Ananna-Sarana.”  Your self is your Dipa –island; of viharatha -dwelling.  Take Sarana –refuse, in yourself.  That is Ananna Sarana –ultimate refuse. 

Also it has been translated as: By ye the island unto yourselves.  Be ye a refuge unto yourselves.  Seek not for refuge in others. 

Lord Buddha says we must destroy the outer transitory self, which is nothing but Ego, and discover the true eternal self, the Buddha Nature, at the deeper depth of our inner consciousness. 

The Buddha Nature is the fountain of Bodhi Citta, the universal goodwill.  The Bodhi Citta is born when we completely destroy negativities sitting in our mind alongside the Buddha Nature. 

The Bodhi Citta –the divine consciousness, descends naturally when mind is free from negativities: Ahangkar -Ego, Irsa -Aversion, Kam –Desire, Krodh -Anger, Moha -Attachment, and all other concomitants. 

We remain at the disposal of the negativities and suffer so long we let them to dictate us; our attitude and behaviour.  We should establish communion between outer consciousness –sense desires, and inner consciousness –universal good will.  When there is communion and the inner consciousness prevails over outer consciousness, we attain self realisation.  When we attain self-realisation, suffering will not follow us.

The realm we are living is characterised by object centricity and relativity.  It is the world of opposites and it is the world of phenomena.  The same object is loved by one and hated by another.  Our mental perception is flooded with predispositions, pre-conditions and biases, which form the basis of our action.  But when the basis, that is our perception, is changed, our attitude, behaviour and action are also changed.

This differential in perception was recognised by Lord Buddha as the source of suffering and said, “Accept the phenomenon as they are and recognise the difference.  Go beyond the choices and conditions that constitute reasons for accepting and loving.  Transcend the cycle of love and hate.  At the level of pure awareness, the energy of love and hate is same, and just one.  Go for the pure and unconditional that is beyond love and hate.  That is Pure Nature, the essence of being, the Buddha Nature.  Sabbe Dhamma Anatta –all physical and mental actions by nature arising and passing are Anatta.”