The former 
apologies for confusion.
Rebirth, pain, sorrow, griefâŠ
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Bhikkhu Bodhi is one of the most important experts on early Buddhism living today.
Yes.
I think this really poses more questions though. For example the meaning of amata. âNo more birth, no more death.â Implies to me; no more birth, not even âinto nibannaâ. Nibanna is not just deathless, itâs birthless.
https://suttacentral.net/define/amata
This seems like a large detour from the op but one worth a thread if one hasnât been created.
To me MN72 is very clear on the Flame simile.
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Iâll hand this over to Ajahn Brahmali.
The meaning of annihilation here is simply if something totally being destroyed permanently .
So, the question is if nibbana is
" non existence " , then both are not that different .
But , if nibbana is a state or a kind of reality , then of course both ultimately not having the same message !
If a candle runs out of wick and wax; is that anhialation of the flame?
If the candle runs out of heat�
Basically, if there are no causes and conditions for something to continue is that anhialation?
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So, the fact here is the five aggregates seems to have no beginning but it can come to an end permanently !
I suppose you would agree something has vanished totally , especially the body !
Are you talking paranibanna here?
What is anhialated is craving (desire, aversion, delusion). While an arahant is alive they still have the 5 kandhas, they just donât take them as self or permrnant.
Five aggregate is dependently originated due to causes and conditions.
It is not possible to trace a thing dependently originated.
If you take a house what is the origin of it?
The only thing we sure of is you can demolish it.
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There is a different between a rock and a human being . But , anyway it seems there were two definitions of the term nibbana . So, we are unable to determine it for certain , the simile used and the actuality could be a different matter .
If there is no fuel for a fire to burn then it goes out (arahantship) AND doesnât reappear (paranibanna).
It cannot be proven âwhat isâ or ânotâ after parinibbana . And doesnât reappear of the 5 aggregates thereafter does not necessarily mean non existence .
Buddha avoided both existence and non-existence instead he taught us the dependent origination.
So, this still does not prove anything , it is hearsay . You may want to believe it so, I may believe it so, still remains unknown to us.
That is why you have to experience it your self.
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Exactly. Nibbana pertains to the third noble truth or axiom of Buddhaâs teaching. And its respective ennobling task is for us to verify/realize it ourselves. The ennobling task is not about making it a philosophical dilemma or puzzle.
Let us not forget that the third noble truth and ita respective task in turn necessarily and naturally brings one to the next one, which is about the eightfold path, which is to be in turn developed by oneself and in a context of spiritual friendship and goodness.
In conclusion, if we just pick the noble truths individually either in our practice or speculation, we are diverging from the way the Buddha intended us to approach them. This is in my view the reason why the Buddha was specific in regards to what kind of conversations his contemplative disciples should engage, as per AN10.69:
modesty,
contentment,
seclusion,
non-entanglement,
arousing persistence,
virtue,
concentration,
discernment,
release, and
knowledge & vision of release.
And in that order!
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What is clear is 1, 2, 4, noble truth but the definition for the cessation or nibbana may be vague .
If you are after an ontology for Nibbana then yes, you will be puzzled at least.
Note however that to âtalk of whether things exist or notâ is put very clearly as something the Buddha would not advise us to loose time with!
The first two noble axioms or truths are all about letting us live free of the extremes of ontology, it offers the perspective of dependent origination and narrows down the scope of our time and effort to fully understand the stress and pain permeating our experiences as long as non-knowledge and vision of liberation is present.
The third noble axiom or truth is there to confirm that by logic and practice we can see for ourselves the cessation without remainder of the pain and stress as long as we bring about the as well dependent originated knowledge and vision of liberation ourselves and within our stream of experience.
The fourth noble axiom or truth is a beautiful summary of what the Buddha probably realised at the threshold of liberation had brought he himself to that moment of awakening. It is the most beautiful gesture by the Blessed One who after so many years (and lifetimes) tried all extremes and probably experimented a lot through trial and error.
As awakening took place in his heart the probably got that âa-ha!â feeling and everything became clear to him, one thing lead to another, one thing supported the other. Little by little the spin changed its motion, from suffering perpetuation to suffering cessation. The task was done, can you imagine the relief!?
But above all, it is very smart a call for action, not speculation. All of the eight factors are timeless and practical to all human beings, thereâs no excuse to not give it a try and it is, in the end of the day, nothing more than a natural outcome of the awakening contagion of the Dhamma through time and space.
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While Bhikkhu Bodhi and Walpola Rahula may not be Arahants (how could we possibly know for sure?), they nonetheless know more about early Buddhism than a vast majority of people on this forum. I mean disrespect in pointing this out. Why not listen to what they have to say on the nature of Nirvana?