You missed the deeper explanation in my previous comment.
In the strict sense, parinibbāna means “full and complete Nibbana.” In the strict/technical sense, it is NOT the death of the physical body that carries the “suffering-free” mind trapped inside.
– The mind of a living Arahant is free of not only birth but also decay and death. “Bhava paccaya jati” AND “jati paccaya jara, marana, …” do not happen for that Arahant (or a Buddha.)
– What dies is the physical body that was born long before attaining Nibbana or Arahanthood.
Of course, we do say Buddha’s parinibbana happened 45 years after attaining Buddhahood.
– But that physical body of a human was not the Buddha. Once, a Brahmin asked the Buddha whether he was a human, Deva, or some other being. The Buddha told him that he was not a human, Deva, or did not belong to any of other categories. He had transcended all existences in this world of 31 realms. That is the point I wanted to convey.
Don’t take it too seriously. As I mentioned in the previous comment, it is a “technical point.” Even the Tipitaka says that Buddha’s Parinibbana happened 45 years after Buddhahood. That version is not entirely incorrect, either. The Buddha, while trapped inside that decaying physical body subjected to pain and suffering, was able to teach what he had discovered.
So, what I pointed out was only a technical point. But it is important to understand that aspect, too.
P.S. Another way to think about that is the following. The moment-to-moment “Idappaccayata Paticca Samuppada” process stopped at the moment of attaining the Buddhahood.
– This is why we should not focus too much on uppatti Paticca Samuppada (which describes rebirths). The Sutta Pitaka does not explicitly discuss that. It is mostly in the Commentaries. We need to focus more on the “Idappaccayata Paticca Samuppada” process.
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Paṭicca Samuppāda During a Lifetime
