To truly understand the Buddha’s teachings, one must study his final words in the Nirvana Sutra, also known as the Mahayana Mahaparinirvana Sutra. In this Sutra, the Buddha speaks of something that is eternal and unchanging. Although he may have used different terms to describe this eternal quality, it is essential not to get caught up in semantics. The words may vary depending on the teacher, but the focus should be on the meaning they convey, not the words themselves. This reminds us of the well-known analogy of the finger and the moon: instead of looking at the moon, where the finger is pointing, many become fixated on the finger itself. This misunderstanding is the source of much confusion.

In the Nirvana Sutra, the Buddha makes the following statements:

“All beings possess the Buddha Nature. Only by observing the precepts can one see it. When one sees the Buddha Nature, one attains unsurpassed Enlightenment.”

“All that is made is not eternal. The Void is not anything made. So, it is eternal. The Buddha Nature is not what is made. So, it is eternal. The Void is the Buddha Nature; the Buddha Nature is the Tathagata; the Tathagata is not what has been made.”

Additionally, the Sutra says:

“[Nirvanic] quietude has nothing to supersede it. All phenomenal existences are done away with, with nothing remaining. This indicates what is fresh, clear, eternal, and unretrogressive. That is why we say that Nirvana is eternal. It is the same with the Tathagata. He is eternal, with no change.”

“… when the fire of illusion is extinguished, there is Nirvana.”

“In Nirvana, there remains no trace of the sun, moon, stars, … Such is the abode of Nirvana and the Tathagata, who is eternal and does not change.”

It is perplexing that many Buddhists claim there is no unchanging soul, that everything is impermanent, and that there is no God, only for the Buddha to state that he has attained a state that is indeed eternal, permanent, and unchanging. For the Buddha to reach such a state, something eternal and unchanging must have existed before his enlightenment. This is precisely what Hindus, Christians, and other spiritual traditions refer to as the Soul or Atman. If such an eternal and unchanging state exists, then an eternal, unchanging God must also exist by default.

The story does not end here. In this same Sutra, the Buddha was directly asked whether a self exists. His response was as follows:

“Is there Self … or not?” The Buddha replied, “O good man, Self means ‘Tathagatagarbha’ [Buddha Womb, Buddha-Embryo, Buddha-Nature]. Every being has Buddha-Nature. This is the Self.”

“The nature of Self is nothing other than the hidden storehouse of the Tathagata.”

“The Self, too, is not a thing.”

So, what is the concept of Anatta (not-self) that Lord Buddha taught? It’s quite simple: through the teaching of Anatta, the Buddha was helping us realize what is NOT the true Self.

We often identify with what is not truly the self, and this identification leads to suffering. If we identify with the body, we suffer when it becomes sick. If we identify with our emotions, we suffer when we are hurt. When we identify with our thoughts, we suffer from our own negative thinking and anxieties. Even when we operate from lower states of consciousness, we experience suffering as a result.

Through Anatta, the Buddha taught that the body is not the true self, emotions are not the true self, the mind is not the true self, fabrications are not the true self, and even our consciousness—merely a reflection of our mental state—is not the true self. By denying what is not the self, the Buddha was guiding us toward understanding what the true self, Buddha Nature, or Atman, really is.

Unfortunately, many Buddhists have misunderstood this teaching and, in the process, have denied the existence of the Atman altogether.

One of the most definitive statements regarding the Self in the Nirvana Sutra is found in Chapter 3 of the English translation:

“The Tathagata also teaches, for the sake of all beings, that there is, in truth, the Self in all phenomena.” (The Mahaparinirvana Sutra, Chapter Three).

In an effort to differentiate themselves from other religions, many Buddhists have developed an arrogantly defensive stance, claiming there is no Soul and no creator God. However, a deeper study of the Buddha’s teachings reveals quite the opposite. Even within the Pali Canon (Tripitaka), the Buddha affirms the existence of angels and gods from the Hindu pantheon, such as Brahma, Indra, and others. While the concept of God may manifest at various levels, which will not be explored in this article, it is possible that the Buddha rejected a specific manifestation of God as the ultimate creator. However, nowhere does he deny the existence of an ultimate intelligence behind creation, nor does he reject the reality of an eternal and unchanging state.

In conclusion, the following words of the Buddha should be deeply considered:

“You, monks, should not cultivate the perception (samjna) of impermanence, suffering, and non-Self, nor the perception of impurity and so forth, thinking these represent the true meaning [of the Dharma], as those who search for a radiant gem in a pool, yet foolishly grasp at worthless pebbles, mistaking them for priceless treasure. You should train yourselves well in skillful means. In every situation, constantly meditate upon the perception of the Self, the Eternal, Bliss, and the Pure. Those who, desiring to attain Reality [tattva], meditate on these perceptions—namely, the perception of the Self [atman], the Eternal, Bliss, and the Pure—will skillfully bring forth the true jewel, just as a wise person obtains the genuine, priceless gem, rather than worthless detritus misperceived as the real thing.”

— The Buddha, The Mahaparinirvana Sutra, Chapter Three: “Grief.”

While this article may not sway those with deeply entrenched beliefs, it can serve as a guide for seekers with open minds and receptive hearts, helping them to understand the true teachings of the Buddha, which have been distorted by mainstream Buddhist traditions.