gabrielbranbury wrote:Hello Alex,
According to the Suttas it is not appropriate to say that an Arhat doesn't exist.
Please carefully read those suttas, they refuste to answer Arhat exist/doesn't/both/neither AFTER DEATH. The question isn't asked about alive Arahant.
And yet you continue to identify the awakened one with the aggregates.
I am only doing it to distinguish one set of 5 aggregates (The Buddha) from another (some other "person").
Here you are saying that the Awakened one does not exist.
Right. See Yamaka/Anuruddha sutta. Because an arahant doesn't truly exist, the question about what happens to an Arahant (as an existing being) is wrongly put. It assumes that there is an Arahant that can either exist after death, not exist, both, neither.
This is why tetralema doesn't apply. It assumes
Now, If the Blessed one will say nothing of the postmortem status of an arahat, why is it that you are so flippant about doing it. I believe this is a serious issue which we should leave to the record of the word of the Buddha and not deduce what he himself would say nothing about.
He refused to answer the wrongly put question that assumed an existing being. What I am talking about is just a process that we conviniently call "An Arahant, Buddha, etc".
The suttas are clear that Final Nibbana is the end. It is not some retirement home for a job well done. Nothing is not something. Cessation is not a begining. We existed for almost infinitely long time already, and it all sucked in the end. Cessation is final rest, final "peace" from this load of dukkha.
"The body disintegrated, perception ceased, pain & rapture were entirely consumed, fabrications were stilled: consciousness (Viññāṇaṃ) has come to its end.” – Ud 8.9http://www.accesstoinsight.org/tipitaka/kn/ud/ud.8.09.than.html
Such is very inspirational description of Nibbāna.
Trying to salvage anything for Nibbāna is just trying to salvage more suffering. It betrays the fact that one is attached to that which one tries to salvage.