No one can prove, "There is no i (self) ", because it is untrue. At best, one must predicate this untruth with the concept of temporariness or impermanence: "There is no permanent i (self)." [The Truth of Temporary Existence]. "There is a permanent I (Self)." that has the characteristics of both temporary existence and non-substantiality but is neither. It is another partial truth beyond, beyond, way beyond dialectic reasoning and is called The Truth of the Middle Way. The permanent self or middle way gives rise to both the form of temporary existence and the formlessness or flux of non-substantiality. The discovery and revelation of this permanent self [Truth of the Middle Way] is one of the most important concepts in Buddhism though it too is a partial truth because it can not stand on its own without the the Truth of Temporary Existence (us) and The Truth of Non-substantiality (no independent or fixed nature or existence independent of society and the environment).
To recapitulate: "There exists an i (self)" or temporary existence; "there exists no i (self)" or no fixed or independent nature [non-substantiality]; and there exists a permanent I (Self) or middle way. There are two selves, one permanent and one impermanent and a non-self. They are integral parts of the whole. There is therefore, a higher and a lower self. The higher or permanent self determines the characteristics of both the lower impermanent self and the non permanent no-self.
To take this teaching one step further, the permanent I (Self) is either permanent in name only (in those beings who have not yet attained Buddhahood) or absolutely permanent (Buddha). The permanent self of Buddha is also distinguished from the relatively permanent self of other beings in that it is no different than the permanent self of the Original Eternal Buddha, the Master of Teachings Lord Shakya.
This teaching is one reason that we may attain Buddhahood by chanting Namu Myoho renge kyo (the permanent self of the Original Buddha). Karma is the cause of our suffering in this world. There are two types of karma, mutable and immutable. Karma derives from our karma repository, otherwise known as the permanent self of common mortals which we have seen is not absolutely permanent. This relatively permanent self gives rise to all karma of all beings of the Nine Worlds, from those in the World of Hell to those in the World of Bodhisattva. It can be changed by our association with Lord Shakya of the Original Doctrine and His true and permanent self, Namu Myoho renge. Namu Myoho renge kyo is at once the Law (or Law Body) and the medicine of the Original Buddha. Even the most dastardly, greedy, animalistic or angry individual can change their "immutable" karma, let alone their mutable karma, by taking the Buddha's medicine and chanting Namu Myoho renge kyo. Partaking in the permanent self of the Original Buddha, He transfers his merits to us. It is as if one were to find a great wish granting jewel or a blind man since birth, seeing his mother for the first time. There is no greater joy than chanting Namu Myoho renge kyo
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