user13694: I read in a sutta a few days ago (I can't remember the exactly where) that the question of rebirth after parinibbana is not a valid one, because there was no one to be reborn.
But if anatta is valid not just for arahants, but for all conditioned phenomena as well, does that mean that rebirth is also not applicable for non-arahants either?
Thanks for your time!

user2282: 
But if anatta is valid not just for arahants, but for all conditioned phenomena as well, does that mean that rebirth is also not applicable for non-arahants either?

Just an analogy, a novice martial arts student at the beginning was told to practice hard and adhere to all the strictest forms and moves in order to make progress on the path to become the best fighter. But once s/he's reached master level, then s/he'd be told to be fluid, adaptive, and NOT to adhere to the strictest forms and moves to become the best fighter! They're not contradicting as they sound. Similarly, we unenlightened worldlings have not been able to directly experience the non-self truth for ourselves. The arahants do. And that's why we worldlings still need to adhere to those strict "drills" to get to the next levels. Until we've directly experienced the level of "no one to be reborn", then we'll earned the right to proclaim that rebirth no longer applies to us.

user14060: Indeed puthujjanas knows that it makes no sense to ask where a fire go once it is put out, unless those puthujjana managed to create a fantasy where they deify fire..., so the buddha says that It makes zero senses to ask where an arhant goes, or if an arhant exists after parinibbana, by creating a parallel between fire and craving (or fire and existence).
Same thing about the stupidity of trying to figure the non-existence of a buddha.
It is craving that is the path to vedana, the 5 aggregates, birth, dukkha and all that stuff, so once there is no craving, well there is nothing left and there cannot be birth again.

13694: <p>I read in a sutta a few days ago (I can't remember the exactly where) that the question of rebirth after parinibbana is not a valid one, because there was no one to be reborn.</p>

<p>But if anatta is valid not just for arahants, but for all conditioned phenomena as well, does that mean that rebirth is also not applicable for non-arahants either?</p>

<p>Thanks for your time!</p>
 2282: <blockquote>
  <p>But if anatta is valid not just for arahants, but for all conditioned phenomena as well, does that mean that rebirth is also not applicable for non-arahants either?</p>
</blockquote>

<p>Just an analogy, a novice martial arts student at the beginning was told to practice hard and adhere to all the strictest forms and moves in order to make progress on the path to become the best fighter. But once s/he's reached master level, then s/he'd be told to be fluid, adaptive, and NOT to adhere to the strictest forms and moves to become the best fighter! They're not contradicting as they sound. Similarly, we unenlightened worldlings have not been able to directly experience the non-self truth for ourselves. The arahants do. And that's why we worldlings still need to adhere to those strict "drills" to get to the next levels. Until we've directly experienced the level of "no one to be reborn", then we'll earned the right to proclaim that rebirth no longer applies to us.</p>
 14060: <p>Indeed puthujjanas knows that it makes no sense to ask where a fire go once it is put out, unless those puthujjana managed to create a fantasy where they deify fire..., so the buddha says that It makes zero senses to ask where an arhant goes, or if an arhant exists after parinibbana, by creating a parallel between fire and craving (or fire and existence).
Same thing about the stupidity of trying to figure the non-existence of a buddha.</p>

<p>It is craving that is the path to vedana, the 5 aggregates, birth, dukkha and all that stuff, so once there is no craving, well there is nothing left and there cannot be birth again.</p>
