AGGIVACCHAGOTTA SUTTA: ARGUMENTS REGARDING THE REBIRTH OF AN ARAHANTA

Abstract

This article aims to present arguments regarding the rebirth of an Arahanta, based on a study of the Aggivacchagotta Sutta and other relevant suttas. The study reveals that Vacchagotta, the wanderer, posed a set of four questions concerning the post-mortem state of an Arahant: (1) Where will they be reborn? (2) Will they not be reborn? (3) Is it both reborn and not reborn? (4) Is it neither reborn nor not reborn? The Buddha stated that posing these questions in search of answers, such as whether a person who has attained enlightenment (an Arahant) is “reborn,” “not reborn,” “both reborn and not reborn,” or “neither reborn nor not reborn,” is entirely inappropriate. He also refrained from explicitly stating what the post-mortem state (Nibbāna) of an Arahanta would be. The Buddha only indicated that Nibbāna is the cessation of suffering (the end of craving), like a fire that has been extinguished and cannot reignite. Therefore, the question of whether an Arahanta is reborn or not is not the key issue. Instead, the Buddha emphasized the “cause” that leads to either “rebirth” or “non-rebirth.” For instance, in the Kutuhalasala Sutta, the Buddha clearly stated that rebirth occurs only for those who have attachment to the five aggregates, and not for those who are free from attachment. The Arahanta has destroyed attachment to the five aggregates, thus answering the question of the post-mortem state (Nibbāna) of an Arahanta.