Ñāṇa wrote:Extinguishment (nibbāna) is an absence. This is implied in Ud 8.1 by the long list of negations, which include stating that it is not an object (anārammaṇa). However, some difficulties arose when the commentators were trying to systematically explain how there can be knowledge of nibbāna, and in so doing, posited nibbāna as a real existent with its own nature (sabhāva).
So then you are saying that the account of stream entry in the Visuddhimagga is inaccurate as stated. Even though it agrees completely with the Buddha's own words here:
http://www.accesstoinsight.org/tipitaka ... .than.html
He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite — the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'
then his consciousness
no longer enters into or settles down on or resolves upon any field of formations
at all, or clings, cleaves or clutches on to it, but retreats, retracts and recoils as
water does from a lotus leaf, and every sign as object, every occurrence as object,
appears as an impediment.
5. Then, while every sign and occurrence appears to him as an impediment,
when conformity knowledge’s repetition has ended, change-of-lineage
knowledge arises in him, which takes as its object the signless, nonoccurrence, non-formation, cessation, Nibbána,
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230