The Buddhist term Anatman (Sanskrit), or Anatta (Pali) is an
adjective in sutra used to refer to the nature of phenomena as being
devoid of the Soul, that being the ontological and subjective Self
(atman) which is the "light (dipam), and only refuge" [DN 2.100]. Of
the 662 occurrences of the term Anatta in the Nikayas, its usage is
restricted to referring to 22 nouns (forms, feelings, perception,
experiences, consciousness, the eye, eye-consciousness, desires,
mentation, mental formations, ear, nose, tongue, body, lusts, things
unreal, etc.), all phenomenal, as being Selfless (anatta). Contrary to
countless many popular (=profane, or = consensus, from which the truth
can 'never be gathered') books (as Buddhologist C.A.F. Davids has
deemed them 'miserable little books') written outside the scope of
Buddhist doctrine, there is no "Doctrine of anatta/anatman" mentioned
anywhere in the sutras, rather anatta is used only to refer to
impermanent things/phenomena as other than the Soul, to be anatta, or
Self-less (an-atta).
Specifically in sutra, anatta is used to describe the temporal
and unreal (metaphysically so) nature of any and all composite,
consubstantial, phenomenal, and temporal things, from the macrocosmic,
to microcosmic, be it matter as pertains the physical body, the cosmos ...

The Buddhist term Anatman (Sanskrit), or Anatta (Pali) is an
adjective in sutra used to refer to the nature of phenomena as being
devoid of the Soul, that being the ontological and subjective Self
(atman) which is the "light (dipam), and only refuge" [DN 2.100]. Of
the 662 occurrences of the term Anatta in the Nikayas, its usage is
restricted to referring to 22 nouns (forms, feelings, perception,
experiences, consciousness, the eye, eye-consciousness, desires,
mentation, mental formations, ear, nose, tongue, body, lusts, things
unreal, etc.), all phenomenal, as being Selfless (anatta). Contrary to
countless many popular (=profane, or = consensus, from which the truth
can 'never be gathered') books (as Buddhologist C.A.F. Davids has
deemed them 'miserable little books') written outside the scope of
Buddhist doctrine, there is no "Doctrine of anatta/anatman" mentioned
anywhere in the sutras, rather anatta is used only to refer to
impermanent things/phenomena as other than the Soul, to be anatta, or
Self-less (an-atta).
Specifically in sutra, anatta is used to describe the temporal
and unreal (metaphysically so) nature of any and all composite,
consubstantial, phenomenal, and temporal things, from the macrocosmic,
to microcosmic, be it matter as pertains the physical body, the cosmos ...