Hmmm (head scratch) read my above quote carefully. The "one" thing I was referring to was an element. The elements represents one aggregate yes, but this is the reason why I made the connection between all five and the fire from the simile.Zom wrote: ↑Fri Apr 27, 2018 2:31 pmFlame simile is not about 1 aggregate, but all of them altogether. 5 existing aggregates = existence. So flame here = existence.By this I'm suggesting the fire represented to him the continuation of the five aggregates along with the whole mass of suffering and with the removal of its causes and conditions the fire goes out.
Flame going out = cessation of existence (nibbana). Just that simple.
But earlier you had said,
and since you agreed that the fire in the simile represents the aggregates, your above statement does not make sense to me because The Buddha didn't deny the existence of the aggregates he only said they were empty of self.
translated by Bhikkhu Ñanamoli and Bhikkhu Bodhi Looks like a pretty straightforward answer by the man himself.
As I had already established that I take the fire in the simile to represent the five Aggregates, I'm not sure where you got the idea I hold that view, but I know what you're trying to say... and I of course agree with it when it's clearly stated. But according to this, asserting that after death The Tathagata does not exist (non-existence, cessation of existence), as you have asserted, is in fact positing a sense of self into the **aggregates, if not by view by the language alone. What im getting at is, just because you have a right understanding doesn't mean should then go about saying things in an improper way, at least if your base your practice upon the Pali suttas.
The Buddha had an approach, otherwise known as a middle way, which shows us how **these are dependently arisen.
As I hope you can see, it's not quite that simple. We all ideally are here to learn Dhamma as well as share it. Nobody starts off with a perfect understanding. We all mostly likely have some attachment to and views of our"selves" I would say that the best mode of practice would be to observe these within ourself instead of make assumptions about the faults of anothers, thereby avoiding the " thicket of views beset by suffering, not leading to peace, to direct knowledge, to Nibhana"