Yes. It is good to ask questions.
– But sometimes, some questions become irrelevant because the basis for asking them is not there.
– Of course, many of your questions have been “legitimate.” The problem is with the last question: “The real question is the following: I have been worried about what if Nibbana is not the final achievement.”
– That question would not come up if one understood the “wider worldview” of the Buddha and how he explained how to stop future suffering. If that worldview is understood, it will automatically become clear WHY that is the final solution.
The following question you asked in the first post could be a good start.
“So, the statement of sabba sutta is very meaningful to me. Because it presents the limit of the world. “Sabba Sutta (SN 35.23)”
“Yo, bhikkhave, evaṁ vadeyya: ‘ahametaṁ sabbaṁ paccakkhāya aññaṁ sabbaṁ paññāpessāmī’ti, tassa vācāvatthukamevassa; puṭṭho ca na sampāyeyya, uttariñca vighātaṁ āpajjeyya. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmin”ti.
“Mendicants, suppose someone was to say: ‘I’ll reject this all and describe another all.’ They’d have no grounds for that, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.”
(I hope that lal explains the meaning of Pali word avisaya.)” (END OF QUOTE)
Let us start with the question you had there. That may help, indeed.
– “avisaya” in this context means “not discernible” or “does not have enough knowledge about.”
– Thus, no one but a Buddha has the necessary knowledge base. That subject is “avisaya” for any human, no matter how intelligent.
1. Scientists are making discoveries about the world, But they will never reach the “knowledge base” of a Buddha.
– I discussed that concerning the origin of life (origin of consciousness) in the series on “Origin of Life.”
– Reading that series requires a matching background and enough interest to spend the time reading through. But that may match your background.
2. The other point I want to make is regarding the “Sabba Sutta.”
– As explained at the beginning of the sutta, “everything in this world” is included in the six sense faculties and the six types of rupa in the external world.
– When the rebirth process stops at the death of an Arahant, the current hadaya vatthu (with the set of pasada rupa) dies, and no new hadaya vatthu can arise.
– That the “end of the world.” That lifestream would not experience this world of 31 realms anymore. Any birth within the rebirth process is INTRINSICALLY associated with decay and death, i.e., suffering.
– Thus, attaining Arahanthood IS the final solution. What else can be there if the whole world is absent?
3. I know that talking about “stopping rebirth” is unsettling to many people.
– That is because of the wrong view and perception of a permanent “me” that has been with us from a timeless beginning.
– On the other hand, if there is a “permanent self/me,” why worry about stopping rebirth? It is best to move forward step by step. P.S. If there is a “permanent self/me,” then it is baseless to worry about losing it at Arahanthood.
– Yet, for some (like you), such issues may be “nagging.” In that case, reviewing the “Origin of Life” could be beneficial to see why Buddha’s worldview has “better explanatory power.”