So the sense-spheres are empty, lacking in substance, and not fit to be regarded as self… ie anatta. OK.
But how does this relate to our discussion about “sabbe dhamma anatta”, and the scope of “dhamma”?
The dhamma (such as the sense-spheres) are both anatta and ‘just empty’ (su~n~naka), according to the mentioned SA/SN suttas.
And so? How does this relate to our earlier discussion?
The cessation of dhamma is nibbana.
Which dhammas? I assume you mean you mean the nidanas, given that Nibbana and sense-objects are also dhammas.
All dhammas are just empty, according the mentioned SA/SN suttas. That means, dhammas are empty of both existence and non-existence (the Middle way teaching, SN 12.15 = SA301; see also pp. 192-5 in Choong Mun-keat’s Fundamental Teachings of Early Buddhism).
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No. SN22.95 is specifically about the aggregates, not all dhammas. And the aggregates do not cease for the Arahant.
There are various categories of dhamma (phenomena), eg aggregates, nidanas, sense objects, Nibbana, etc, but they are all anatta, hence “sabbe dhamma anatta”.
The cessation of all dhammas, such as the aggregates, … is nibbana, anatta, empty.
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No. The aggregates don’t cease for the Arahant.
Nibbana is the cessation of craving, aversion and delusion, not the cessation of aggregates.
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As stated above, see SN 35.197 = SA 1172; SN 22.95 = SA 265 (see also pp. 92-93, 54 in Choong Mun-keat’s Fundamental Teachings of Early Buddhism ).
Correct, according to the SA/SN suttas.
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You’re just restating unconnected assertions.
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This is because you are unable to see the connection between the cessation of craving, aversion and delusion and the cessation of dhammas, such as the five aggregates, sense spheres … (the factors of conditioned arising).
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The Buddha and Arahants still had feeling, a body and so on. They still experienced the aggregates. It appears your interpretation is flawed.
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