The question: 'Does the Buddha exist after His death or not', is not a new question. The same question was put to the Buddha during His lifetime.
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.'
'Well and good, Anuradha. Formerly and now also I expound and point out only the truth of Suffering and cessation of Suffering.' (Anuradha Sutta - Samyutta Nikaya.) The above dialogue between the Buddha and Anuradha may not be satisfactory to many, since it does not satisfy the inquiring mind of the people. Truth is such that it does not give satisfaction to the emotion and intellect. Truth happens to be the most difficult thing for man to comprehend. It can only be fully comprehended by Insight. Buddhahood is nothing but the embodiment of all the great virtues and supreme enlightenment. That is why Buddhas who could enlighten others are very rare in this world.
==A Successor to the Buddha
==
Buddhahood is the highest of all achievements.
Many people ask why the Buddha did not appoint a successor. But can any one appoint another to take the place of the Supreme Enlightened One? Attaining Buddhahood is the highest of all achievements that only the wisest man can reach. He is the flower of mankind. To attain this highest position, one must have the qualification such as self-training, self-discipline, moral background, supreme knowledge, and extra-ordinary compassion towards every living being. Therefore, a person himself must take the trouble to qualify himself in order to attain Buddhahood. For example, a doctor cannot appoint even his own son as doctor unless the son has qualified himself to be a doctor. A lawyer cannot appoint another person as a lawyer unless that person obtains the necessary qualifications. A scientist cannot appoint another person as a scientist unless that person possesses the knowledge of a scientist. Therefore, the Buddha did not appoint a successor. On the other hand, even if He had done that, the person who was to succeed Him would not have the real qualities of the Buddha and would certainly misuse the authority and mislead the public.
Authority over a religion must be exercised by a person or persons possessing a clear mind, proper understanding, perfection and leading a holy life. Authority should not be exercised by worldly-minded people who have become slaves to sensual pleasures or who crave for worldly material gain or power. Otherwise the sacredness, freedom and truth in a religion could be abused. 'I am not the first Buddha to come upon this earth; nor shall I be the last. Previously, there were many Buddhas who appeared in this world. In due time, another Buddha will arise in this world, within this world cycle.'
When the Buddha was about to pass away, Ven. Ananda and many other disciples wept. The Buddha said, 'Enough, Ananda. Do not allow yourself to be troubled. Do not weep. Have I not already told you that it is in the very nature of things that they must pass away. We must be separated from all that is near and dear to us. The foolish man conceives his idea of Self; the wise man sees there is no ground on which to build the Self. Thus the wise man has a right conception of the world. He will conclude that all component things will be dissolved again; but the Truth will always remain.' The Buddha continued: 'Why should I preserve this body when the body of the excellent law will endure? I am resolved. I have accomplished my purpose and have attended to the work set upon me. Ananda, for a long time you have been very near to me in thoughts, words and acts of much love beyond all measure. You have done well, Ananda. Be earnest in effort and you too will soon be free from bondages! You will be free from sensuality, from delusion, and from ignorance.' Suppressing his tears, Ananda said to the Buddha, 'Who shall teach us when You are gone?' And the Buddha advised him to regard His Teaching as the Master.
The Buddha continued again: 'I am not the first Buddha to come upon earth; nor shall I be the last. In due time, another Buddha will arise in this world, a Holy One, a Supremely Enlightened One, endowed with wisdom, in conduct auspicious, knowing the universe, an incomparable leader of men, a master of devas and men. He will reveal to you the same Eternal Truths which I have taught you. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim.' 'How shall we know him?' asked Ananda. The Buddha replied, 'He will be known as Maitreya which means kindness or friendliness.'(In Buddhavamsa, 28 names of the previous Buddhas are mentioned, including Gautama the Buddha.) Buddhists believe that those people who at present are doing meritorious deeds by leading a religious life will have a chance to be reborn as human beings in the time of Maitreya Buddha and will obtain Nibbana identical with that of Gautama Buddha. In this way they will find salvation through the guidance of His Teaching. His Teaching will become a hope of the remote future for everybody. However, according to the Buddha devout religious people can gain this Nibbanic bliss at any time if they really work for it irrespective of whether a Buddha appears or not.
'As long as my disciples lead a pure religious life, so long the world will never become empty of Arahantas.' (Maha Parinibbana Sutta)
'I am not the first Buddha to come upon this earth; nor shall I be the last. Previously, there were many Buddhas who appeared in this world. In due time, another Buddha will arise in this world, within this world cycle.'
When the Buddha was about to pass away, Ven. Ananda and many other disciples wept. The Buddha said, 'Enough, Ananda. Do not allow yourself to be troubled. Do not weep. Have I not already told you that it is in the very nature of things that they must pass away. We must be separated from all that is near and dear to us. The foolish man conceives his idea of Self; the wise man sees there is no ground on which to build the Self. Thus the wise man has a right conception of the world. He will conclude that all component things will be dissolved again; but the Truth will always remain.' The Buddha continued:' Why should I preserve this body when the body of the excellent law will endure? I am resolved. I have accomplished my purpose and have attended to the work set upon me. Ananda, for a long time you have been very near to me in thoughts, words and acts of much love beyond all measure. You have done well, Ananda. Be earnest in effort and you too will soon be free from bondages! You will be free from sensuality, from delusion, and from ignorance.' Suppressing his tears, Ananda said to the Buddha, 'Who shall teach us when You are gone?' And the Buddha advised him to regard His Teaching as the Master. The Buddha continued again:' I am not the first Buddha to come upon earth; nor shall I be the last. In due time, another Buddha will arise in this world, a Holy One, a Supremely Enlightened One, endowed with wisdom, in conduct auspicious, knowing the universe, an incomparable leader of men, a master of devas and men. He will reveal to you the same Eternal Truths which I have taught you. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim.'
'How shall we know him?' asked Ananda. The Buddha replied, 'He will be known as Maitreya which means kindness or friendliness.' Buddhists believe that those people who at present are doing meritorious deeds by leading a religious life will have a chance to be reborn as human beings in the time of Maitreya Buddha and will obtain Nibbana identical with that of Gautama Buddha. In this way they will find salvation through the guidance of His Teaching. His Teaching will become a hope of the remote future for everybody. However, according to the Buddha devout religious people can gain this Nabbanic bliss at any time if they really work for it irrespective of whether a Buddha appears or not.
'As long as my disciples lead a pure religious life, so long the world will never become empty of Arahantas.' - (Maha Parinibbana Sutta)
Can i have a summary ?
it is not easy to understand. you need to read the dialogue.
I try to relate it according to my understanding, correct me if I am wrong :-
Does the Buddha exist after death:- Every thing one sees is impermanent, everything you associated with a person is also impermanent. What more the Buddha, who is enlightened, free from desires and attachment, therefore free from rebirth, so ceases not exist.
Successor to the Buddha:- Buddhahood is achieve by oneself and not conferred, therefore a Buddha is enlighten through his own efforts. When one is conferred a religious leader without real substance, then it a disaster as the leader has selfish needs. When the Buddha was dying, he told the disciple not to weep, as he having seen the Truth, is not clinging to life or the body. So is the same for anyone who realised the truth. Although he is gone his body of dharma or his teachings remain. Also, he is not the only Buddha, not the first nor the last. The next Buddha is known as Maitreya Buddha, but one does not need to meet the Buddha in his lifetime to achieve nirvana.
Originally posted by TTFU:Can i have a summary ?
What we call 'self' is really just like weather. There is nothing solid. For weather, there are all kinds of phenomenon - clouds, winds, air pressure, rain, lightning, etc. All these patterns of weather are changing moment to moment. But no entity called "weather" can be found anywhere except in thinking and talking about it. It is not a solid, locatable 'thing' - you cannot say it is located in that cloud, or located in that drop of rain, as those are also changing moment to moment.
Similarly, every mindstream is only the 5 aggregates: forms, feelings, perception, volition, and consciousness. It just like the "weather" — an ongoing, ever changing stream of ideas, images, memories, projections, likes and dislikes, creations and destructions, feelings and sensations, which thought keeps calling "I," "me," and thereby solidifying what is evanescent. In actuality no such an entity as "me," "I," "myself" can be found or located anywhere.
If from the very beginning an inherently existing self cannot be found, how can you say that a self then cease to exist/becomes non-existent? Already no self from the beginning. Thus the question is invalid.
The article What Is The "Me"? is good and the author is writing from direct experiential insight on Anatta.
The realisation of Anatta/No-Self in Buddhism is enlightenment, freedom, liberation - for then we stop solidifying the evanescent, we stop trying to grasp the ungraspable, and directly experience reality as it actually is.
Basically: the Buddha is teaching No-Self in this discourse.
Thanks for your effort Rooney9!