Tell me......... please.
Is that how the Buddha would have answered Paasurrey's question?
He already did. Here is the detail:
"When a group of ascetics came and asked the same question from certain disciples of the Buddha, they could not get a satisfactory answer from them. Anuradha, a disciple, approached the Buddha and reported to Him about their conversation. Considering the understanding capacity of the questioners, the Buddha usually observed silence at such questions. However in this instance, the Buddha explained to Anuradha in the following manner:
'O Anuradha, what do you think, is the form (Rupa) permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent, painful and subject to change as: 'This is mine; this is I, this is my soul or permanent substance?'
'It is not proper, Sir.'
'Is feeling permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent, painful and subject to change as 'This is mine, this is I, this is my soul'?'
'It is not proper, Sir.'
'Are perfection, formative tendencies and consciousness, permanent or impermanent?'
'Impermanent, Sir.'
'Is that which is impermanent, painful or pleasant?'
'Painful, Sir.'
'Is it proper to regard that which is impermanent, painful and subject to change as: 'This is mine, this is I, this is my soul?'?'
'It is not proper, Sir.'
'Therefore whatever form, feeling, perception, formative tendencies, consciousness which have been, will be and is now connected with oneself, or with others, gross or subtle, inferior or superior, far or near; all forms, feelings, perceptions, formative tendencies and consciousness should be considered by right knowledge in this way: 'This is not mine; this not I; this is not my soul.' Having seen thus, a noble, learned disciple becomes disenchanted with the form, feeling, perception, formative tendencies and consciousness. Becoming disenchanted, he controls his passion and subsequently discards them.'
'Being free from passion he becomes emancipated and insight arises in him: 'I am emancipated.' He realizes: 'Birth is destroyed, I have lived the holy life and done what had to be done. There is no more birth for me.'
'What do you think, Anuradha, do you regard the form as a Tathagata?'
'No, Sir.'
'O Anuradha, what is your view, do you see a Tathagata in the form?'
'No, Sir.'
'Do you see a Tathagata apart from form?'
'No, Sir.'
'Do you see a Tathagata in feeling, perception, formative tendencies, consciousness?'
'No, Sir.'
'O Anuradha, what do you think, do you regard that which is without form, feeling, perception, formative tendencies and consciousness as a Tathagata?'
'No, Sir.'
'
Now, Anuradha, since a Tathagata is not to be found in this very life, is it proper for you to say: 'This noble and supreme one has pointed out and explained these four propositions:
A Tathagata exists after death;
A Tathagata does not exist after death;
A Tathagata exists and yet does not exist after death;
A Tathagata neither exists nor does not exist after death?'
'No, Sir.' "
What Buddhists Believe - Does the Buddha Exist After His Death?
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That people do not understand what Buddha said is another thing. Not to have a continuation of existence is frightening for people of Abrahamic faith, it is difficult even for Eastern people, that is why belief in re-birth. Buddha, however, was clear about it.
