Hello acinteyyo, all,
The article whose link I gave above, points out the following about Channa and Suicide:
"Where does all this leave us with respect to the seventy-year consensus that suicide is permitted for Arhats? I think it gives us a number of reasons to question it. First, there is no reason to think that the exoneration of Channa establishes a normative position on suicide. This is because to exonerate from blame is not the same as to condone.
Second, there are textual reasons for thinking that the Buddha's apparent exoneration may not be an exoneration after all. The textual issues are complex and it would not be safe to draw any firm conclusions. It might be observed in passing that the textual evidence that suicide may be permissible in Christianity is much greater than in Buddhism. There are many examples of suicide in the Old Testament: this has not, however, prevented the Christian tradition from teaching consistently that suicide is gravely wrong. By comparison, Theravāda sources are a model of consistency in their refusal to countenance the intentional destruction of life.
Third, the commentarial tradition finds the idea that an Arhat would take his own life in the way Channa did completely unacceptable. Fourth, there is a logical point which, although somewhat obvious, seems to have been overlooked in previous discussions. If we assume, along with the commentary and secondary literature, that Channa was not an Arhat prior to his suicide attempt, then to extrapolate a rule from this case such that suicide is permissible for Arhats is fallacious. The reason for this is that Channa's suicide was-- in all significant respects-- the suicide of an unenlightened person. The motivation, deliberation and intention which preceded his suicide-- everything down to the act of picking up the razor-- all this was done by an unenlightened person. Channa's suicide thus cannot be taken as setting a precedent for Arhats for the simple reason that he was not one himself until after he had performed the suicidal act.
Fifth and finally, suicide is repeatedly condemned in canonical and non-canonical sources and goes directly "against the stream" of Buddhist moral teachings. A number of reasons why suicide is wrong are found in the sources but no single underlying objection to suicide is articulated. This is not an easy thing to do, and Schopenhauer was not altogether wrong in his statement that the moral arguments against suicide "lie very deep and are not touched by ordinary ethics." Earlier I suggested that the "roots of evil" critique of suicide-- that suicide was wrong because of the presence of desire or aversion-- was unsatisfactory in that it led in the direction of subjectivism. The underlying objection to suicide, it seems to me, is to be found not in the emotional state of the agent but in some intrinsic feature of the suicidal act which renders it morally flawed. I believe, however, there is a way in which the two approaches can be reconciled. To do this we must locate the wrongness of suicide in delusion (moha) rather in the affective "roots" of desire and hatred.
On this basis suicide will be wrong because it is an irrational act. By this I do not mean that it is performed while the balance of the mind is disturbed, but that it is incoherent in the context of Buddhist teachings. This is because suicide is contrary to basic Buddhist values. What Buddhism values is not death, but life. Buddhism sees death as an imperfection, a flaw in the human condition, something to be overcome rather than affirmed. Death is mentioned in the First Noble Truth as one of the most basic aspects of suffering (dukkha-dukkha). A person who opts for death believing it to be a solution to suffering has fundamentally misunderstood the First Noble Truth. The First Noble Truth teaches that death is the problem, not the solution. The fact that the person who commits suicide will be reborn and live again is not important. What is significant is that through the affirmation of death he has, in his heart, embraced Māra! . From a Buddhist perspective, this is clearly irrational. If suicide is irrational in this sense it can be claimed there are objective grounds for regarding it as morally wrong."
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---