This is only an friendly disagreement
It seems to me there is an implicit assumption here. That some thing called knowledge exists in its own right, independent of the mind but which the mind some how has access to. But what is the mechanics of that ?
If you say, visual objects exist and we see those objects with our eyes. That seems pretty strait-forward. But when when you say there is this eternal priori truths that mind has access to. you will have to explain where do these truths exist and how does the mind access them ?
From what i understand, the heart of buddhism is dependant origination. My knowledge of ‘A’ arise with the mind and cease with that mind. My knowledge of ‘B’ arise with a different mind and cease with that mind.
This type of questioning has been answered by the buddha in the following sutta.
By & large, Kaccayana, this world is supported by a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, ‘non-existence’ with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, ‘existence’ with reference to the world does not occur to one.
"By & large, Kaccayana, this world is in bondage to attachments, clingings , & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on ‘my self.’ He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It’s to this extent, Kaccayana, that there is right view.
"‘Everything exists’: That is one extreme. ‘Everything doesn’t exist’: That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
I’ll try to answer with a counter question. lets say, you go to the barber and he cuts of your hair, then he sweeps it away . Now he may burn it or throw it in to the rubbish but is it possible that you will suffer on account of that ?
So i maintain my previous answer.
An Arahant has rightly thrown-off(given up craving) both mind and body. There is no possibility they will fall in to suffering ever again.