Almost all annihilationists believe in rebirth (all annihilationists believe in a Self)

[Puerh]

@Max

No , i didnt say “no annihilation” . It just means the mind deceived itself thinking there is a Self . And if there is a Self , when physical body disintegrates the Self that exists suddenly disappear which many would take it as annihilation . Life refers to something alive , existence would be including something animate , flora and fauna or inanimate . Plants exist , manifest and are able to grow yet without requiring a Self to sustain their existence . A stone could exist without needing a Self to be in existence .

sorry, I understood in another sense. Thanks for the clarification.

In the Buddha teaching it is explained that the -self include both body and mind, it is a mind-body experience. Death cannot destroy the processes giving rise to consciousness, and because this reason the rebirth will manifest a -self and an experienced reality for the -self.

We don’t know if in some future rebirth, the memories of the present experiences of the -self could arise. In this shared experience of Reality (this world) this is uncommon although possible. In other types of rebirth/realities we cannot know if more or less. Also the individual kamma is different then nobody knows

[NgXinZhao]

@Puerh

While the arhant is alive he realize the true nature of the generation of the Reality and himself (body and mind) and he is free from that production. This is called arhanthood or the complete enlightenment . After death we can be sure that the same will happens whatever ambit of experience can arise

This is just the view of no ending of rebirth is possible, a wrong view.

Or no ending of the 6 sense contacts is possible without any sense contacts leftover. contradicting AN4.173.

Reverend, when the six fields of contact have faded away and ceased with nothing left over,

[Green]

@Max

It just means the mind deceived itself thinking there is a Self . And if there is a Self , when physical body disintegrates the Self that exists suddenly disappear…

Are we really afraid of that disappearance of a self? Most people like it. We like the disappearance of any notion of self and all feelings and perception in sleep. If one would be afraid of it, one would be afraid of falling in sleep.

What are we really afraid of? I tend to: we fear the loss of chance or oppertunity that comes with this existence. People who have felt they had a meaningful life, and have made the best of it, do not fear death.

I do not think our fear of death is really related to a belief in self that will be annihilated but chances and oppertunities that end.

[Puerh]

@NgXinZhao

This is just the view of no ending of rebirth is possible, a wrong view.

Or no ending of the 6 sense contacts is possible without any sense contacts leftover. contradicting AN4.173.

yourself can check how there is no mention of death in the AN 4.173

The nibbana without residue also happens when the arhant is alive. The arhants with no-residue are a frequent alive presence inside the Suttas:

Last night, bhikkhus, when the night had advanced, two deities of stunning beauty, illuminating the entire Vulture Peak, approached me, paid homage to me, and stood to one side. One deity then said to me: ‘Bhante, these bhikkhunls are liberated.’ And the other said: 'Bhante, these bhikkhunls are well liberated without residue remaining.
AN.7.56

→ “Aparā devatā bhagavantaṁ etadavoca: “etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti.”

If we believe the anupādisesā of the nibbana without residue only happens after death, we will convert the Suttas in a genocide report. This would become an absurdity.

Also, we will be unable to explain how the arhants knew the nature of “without residuee” when they were still alive.

In other discussions I wrote you about the necessity to review the wrong notion of “Cease”. The cease is not the annhilation and non-existence. IMHO it would be very useful to clarify this point. And also the Suttas will fit as they are.

If this doesn’t happen, we will observe how ourselves are being forced to add non-existent words and meanings into the Suttas, so they can fit with our preconceived ideas. As you are doing adding “death” in that Sutta when this is not present in any place.
We should do the opposite: try to understand what the Suttas shows and respect what they show, despite in a first view they can sound strange.