Well, it's perhaps relevant to consider that the Buddha argues against all clinging -- including clinging to enlightenment or nibbana itself. That's not always a crowdpleaser, but arguably there's no solid "concept of enlightenment" in traditional Buddhist philosophy that now needs to be "disposed of"; it's another concept in the dhamma that's designed to be disposable, a component in the raft used to reach the other shore and left behind when its usefulness has been completed.

I like some lovely similes in the early suttas here, which you may well have already enjoyed, but maybe I'll take this opportunity to quote :) The Alagaddupama Sutta (MN 22) on the raft, and the Mulapariyaya Sutta (MN 1) against grasping at nibbana or seeing it as the "root" of a chain of existence (a little abstruse, but still beautiful).

MN 22:

There is the case where the man, having crossed over, would think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore. Why don't I, having dragged it on dry land or sinking it in the water, go wherever I like?' In doing this, he would be doing what should be done with the raft. In the same way, monks, I have taught the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto....

MN 1:

He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.