Theory of anatta: Thank you Kazal and good afternoon everyone.

After denying the soul theory as the discussed by Kazal the Buddha discussed about the theory
of anatta. In the dhammapda it is mentioned that
(4.)Sabbe dhamm anattti, yad paya passati; Atha nibbindati dukkhe, esa maggo
visuddhiy.
It means "All dhammas are not-self" when one sees this with wisdom, one turns away from
suffering. This is the path to purification. [KN, Dhp 20, 279]
Here the term dhammas includes conditioned dhamma and unconditioned dhamma, nibbana.
In the Anatta-lakkhana Sutta the Buddha says that five khandhas, form, feeling, perception,
volition and consciousness, are not-self, because they are impermanent, changing and bound to
disappear, therefore cannot be satisfactory thus leads to suffering and painful.
The conclusion is, therefore, reached that all these things, whether past, future or presently
arisen, in one self or external, gross or subtle, inferior or Superior, far or near, are all to be
viewed thus: This is not mine, this is not what I am, this is not my self. Then it is added, when
a man realizes that all these things are not the self he turns away from them and by the extinction
of desire he attains release. Here we find for the first time indication of the Buddhas purpose
in enunciating His doctrine. All misery, in His view, arises from the delusion of self which
causes man to strive to profit himself, not to injure others. Malalasekara says the most
effective healing against the folly of seeking to gratify longings is the realization that there
is no truth in the doctrine of a permanent self.