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is that true Buddhism does not deny the existence of a soul?
absolute
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http://en.wikipedia.org/wiki/Anatta
from wiki The anattā doctrine is not a type of materialism. Buddhism does not necessarily deny the existence of mental phenomena (such as feelings, thoughts, and sensations) that are distinct from material phenomena.[2] Thus, the conventional translation of anattā as "no-soul"[3] can be misleading. If the word "soul" refers to a non-bodily component in a person that can continue in some way after death, then Buddhism does not deny the existence of a soul.[4] In fact, persons (Pāli: puggala; Sanskrit, pudgala) are said to be characterized by an ever-evolving consciousness (Pali: samvattanika viññana),[5][6] stream of consciousness (Pali: viññana sotam;[5] Sanskrit: vijñana srotām), or mind-continuity (Sanskrit: citta-saṃtāna) which, upon the death or dissolution of the aggregates (skandhas), becomes one of the contributing causes for the arising of a new group of skandhas. However, Buddhism denies the existence of a permanent or static entity that remains constant behind the changing bodily and non-bodily components of a living being. Reportedly, the Buddha reprimanded a disciple who thought that in the process of rebirth the same consciousness is reborn without change.[7] Just as the body changes from moment to moment, so thoughts come and go; and according to the anattā doctrine, there is no permanent conscious substance that experiences these thoughts, as in Cartesianism: rather, conscious thoughts simply arise and perish with no "thinker" behind them.[8] When the body dies, the incorporeal mental processes continue and are reborn in a new body.[4] Because the mental processes are constantly changing, the new being is neither exactly the same as, nor completely different from, the being that died.[9]
On one interpretation, although Buddhism rejects the notion of a permanent self, it does not reject the notion of an empirical self (albeit consisting of constantly changing physical and mental phenomena) that can be conveniently referred to with words such as "I", "you", "being", "individual", etc.[10] Early Buddhist scriptures describe an enlightened individual as someone whose changing, empirical self is highly developed. According to Buddhist teachings, this phenomenon should not, either in whole or in part, be reified, either in affirmation or denial. The Buddha rejected the latter metaphysical assertions as ontological theorizing that binds one to suffering.[11]
On another interpretation, Buddhism rejects any idea of the self. On this view it is incorrect even to speak about an "empirical self". This is because constantly changing physical and mental phenomena all have impermanence, and anything with such impermanence does not amount to the idea of a self. One is permitted to use terms such as "I", "you", and so on, not because they refer to an empirical self, but simply because they are "convenient designations".[12] They are used in much the same way that the word "it" is used in the sentence "It is cold". Here there is nothing that the word "it" refers to. It is merely a grammatical device which allows one to assert "there is cold", while using a substantive term.[13]
Some Mahayana Buddhist sutras and tantras present Buddhist teachings on emptiness using positive language by positing the ultimate reality of the "true self" (atman). In these teachings the word is used to refer to each being's inborn potential to realize Buddhahood through Buddhist practices, and future status as a Buddha.[14]
Anattā, dukkha (suffering/unease), and anicca (impermanence), are the three dharma seals, which, according to Buddhism, characterise all conditioned phenomena. IS THIS TRUE EXPLAIN TO ME BECAUSE I AM ARGUING WITH A PERSON WHO SAID ANATTA IS RELATED TO REBIRTH SO THAT ANATTA IS A KIND OF SOUL, AND HE LINKED THIS WIKIPEDIA SECTION
from wiki The anattā doctrine is not a type of materialism. Buddhism does not necessarily deny the existence of mental phenomena (such as feelings, thoughts, and sensations) that are distinct from material phenomena.[2] Thus, the conventional translation of anattā as "no-soul"[3] can be misleading. If the word "soul" refers to a non-bodily component in a person that can continue in some way after death, then Buddhism does not deny the existence of a soul.[4] In fact, persons (Pāli: puggala; Sanskrit, pudgala) are said to be characterized by an ever-evolving consciousness (Pali: samvattanika viññana),[5][6] stream of consciousness (Pali: viññana sotam;[5] Sanskrit: vijñana srotām), or mind-continuity (Sanskrit: citta-saṃtāna) which, upon the death or dissolution of the aggregates (skandhas), becomes one of the contributing causes for the arising of a new group of skandhas. However, Buddhism denies the existence of a permanent or static entity that remains constant behind the changing bodily and non-bodily components of a living being. Reportedly, the Buddha reprimanded a disciple who thought that in the process of rebirth the same consciousness is reborn without change.[7] Just as the body changes from moment to moment, so thoughts come and go; and according to the anattā doctrine, there is no permanent conscious substance that experiences these thoughts, as in Cartesianism: rather, conscious thoughts simply arise and perish with no "thinker" behind them.[8] When the body dies, the incorporeal mental processes continue and are reborn in a new body.[4] Because the mental processes are constantly changing, the new being is neither exactly the same as, nor completely different from, the being that died.[9]
On one interpretation, although Buddhism rejects the notion of a permanent self, it does not reject the notion of an empirical self (albeit consisting of constantly changing physical and mental phenomena) that can be conveniently referred to with words such as "I", "you", "being", "individual", etc.[10] Early Buddhist scriptures describe an enlightened individual as someone whose changing, empirical self is highly developed. According to Buddhist teachings, this phenomenon should not, either in whole or in part, be reified, either in affirmation or denial. The Buddha rejected the latter metaphysical assertions as ontological theorizing that binds one to suffering.[11]
On another interpretation, Buddhism rejects any idea of the self. On this view it is incorrect even to speak about an "empirical self". This is because constantly changing physical and mental phenomena all have impermanence, and anything with such impermanence does not amount to the idea of a self. One is permitted to use terms such as "I", "you", and so on, not because they refer to an empirical self, but simply because they are "convenient designations".[12] They are used in much the same way that the word "it" is used in the sentence "It is cold". Here there is nothing that the word "it" refers to. It is merely a grammatical device which allows one to assert "there is cold", while using a substantive term.[13]
Some Mahayana Buddhist sutras and tantras present Buddhist teachings on emptiness using positive language by positing the ultimate reality of the "true self" (atman). In these teachings the word is used to refer to each being's inborn potential to realize Buddhahood through Buddhist practices, and future status as a Buddha.[14]
Anattā, dukkha (suffering/unease), and anicca (impermanence), are the three dharma seals, which, according to Buddhism, characterise all conditioned phenomena. IS THIS TRUE EXPLAIN TO ME BECAUSE I AM ARGUING WITH A PERSON WHO SAID ANATTA IS RELATED TO REBIRTH SO THAT ANATTA IS A KIND OF SOUL, AND HE LINKED THIS WIKIPEDIA SECTION
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