Here are some references I got together some years ago when I had a few doubts myself. The gathering of the references, and the reading and studying of them, helped me to a greater understanding of the Buddha's Teachings and removed all doubt:
Samyutta Nikaya XX.2
Nakhasikha Sutta 'The Tip of the Fingernail'http://www.accesstoinsight.org/canon/sa ... 0-002.html
"In the same way, monks, few are the beings reborn among human beings. Far more are those reborn elsewhere. Thus you should train yourselves: 'We will live heedfully.' That's how you should train yourselves."http://www.accesstoinsight.org/canon/sa ... index.html
Scroll down to: 15. Anatamagga-samyutta -- The unimaginable beginnings of samsara and transmigration.
Assu Sutta (SN XV.3) -- Tears. "Which is greater, the tears you have shed while transmigrating and wandering this long, long time...or the water in the four great oceans
Danda Sutta (SN XV.9) -- The Stick. We bounce from one birth to the next, as a thrown stick bounces along the ground
Duggata Sutta (SN XV.11) -- Fallen on Hard Times. When you encounter an unfortunate person, remember: you've been there, too.
Sukhita Sutta (SN XV.12) -- Happy. When you encounter a fortunate person, remember: you've been there, too.
Mata Sutta (SN XV.14-19) -- Mother. It's hard to meet someone who has not been, at some time in the distant past, your mother, father, son, daughter, sister, or brother.
Samyutta Nikaya LVI.48
Chiggala Sutta 'The Hole'http://www.accesstoinsight.org/canon/sa ... 6-048.html
"Or what, having been done by me, will be for my long-term welfare & happiness?' Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good
Samyutta Nikaya XLII.6
Paccha-bhumika Sutta '[Brahmans] of the Western Lands'http://www.accesstoinsight.org/canon/sa ... 2-006.html
""So it is with any man who refrains from taking life, from stealing, & from indulging in illicit sex; refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; is not greedy, bears no thoughts of ill-will, & holds to right view. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart -- [saying,] 'May this man, at the break-up of the body, after death, reappear in a destitution, a bad destination, the lower realms, hell!' -- still, at the break-up of the body, after death, he would reappear in a good destination, the heavenly world."
"Rebirth" by Bhikkhu Bodhihttp://www.saigon.com/~anson/ebud/ebdha058.htm
I've found the following references to Rebirth(Punabbhava) or Re-becoming (Upapatti). Perhaps they may be useful to some of you. I'm sure there are lots more references, but I only looked until I had no more doubt that the Blessed One taught re-birth as an actual fact, not as poetical metaphor, or as a 'kindness' to the uneducated or superstitious of his time. Hope there are no errors in attribution, or keyboard errors. Though I looked these up in hard copy, some may be available on line at either:http://www.sacred-texts.com/bud/index.htmhttp://www.serve.com/cmtan/Dhammapada/http://www.accesstoinsight.org/canon/index.html
The Digha Nikaya
"There are some people in the West who are attracted in many ways to Buddhism, but who find the idea of rebirth a stumbling-block, either because they find it distasteful and/or incredible in itself, or in some cases because they find it hard to reconcile with the 'non-self' idea. Some such considerations as any of these sometimes even lead people to declare that the Buddha did not actually teach rebirth at all, or that if he did so, this was only for popular consumption, because his hearers could not have accepted the truth. All such views are based on various kinds of misunderstanding. It should be noted, incidentally, that Buddhists prefer to speak, not of reincarnation, but of rebirth. Reincarnation is the doctrine that there is a transmigrating soul or spirit that passes on from life to life. In the Buddhist view we may say, to begin with, that that is merely what appears to happen, though in reality no such soul or spirit passes on in this way. In Majjhima Nikaya 38 the monk Sati was severely rebuked for declaring that 'this very consciousness' transmigrates, whereas in reality a new consciusness arises at rebirth dependent on the old. Nevertheless there is an illusion of continuity in much the same wayas there is within this life. Rebirth from life to life is in principle scarcely different from the rebirth from moment to moment that goes on in this life. The point can be intellectually grasped, with a greater or less degree of difficulty, but it is only at the first path-moment, with the penetration of the spurious nature of what we call self, that it is clearly undersood without a shadow of doubt remaining." p. 36 "The Long Discourses of the Buddha" - A translation of the
Digha Nikaya by Maurice Walshe.
DN 12.13 'Lohicca Sutta: About Lohicca' Good and Bad Teachers.
DN 16.2.6ff 'Mahaparinibbana Sutta The Great Passing' The Buddha's
DN 18.1ff 'Janavasabha Sutta: About Janavasabha' Brahma Addresses the
DN 23.2ff 'Payasi Sutta: About Payasi' Debate with a Sceptic
DN 28.5 'Sampasadaniya Sutta: Serene Faith'
DN 33.1.10(40)(41)'Sangiti Sutta: The Chanting Together'
"According to the Buddha's teaching, all beings except the arahants are subject to "renewal of being in the future" (punabbhava), that is, to rebirth. Rebirth, in the Buddhist conception, is not transmigration of a self or soul but the continuation of a process, a flux of becoming in which successive lives are linked together by causal transmissioin of influence rather than by substantial identity. The basic causal pattern underlying the process is that defined by the teaching of dependent origination, which also demonstrates how rebirth is possible without a reincarnating self. The process of rebirth, the Buddha teaches, exhibits a definite lawfulness essentially ethical in character. This ethical character is established by the fundamental dynamism that determines the states into which beings are reborn and the circumstances they encounter in the course of their lives. That dynamism is 'kamma', volitional action of body, speech, and mind. Those beings who engage in bad actions - actions motivated by the three unwholesome roots of greed, hate, and delusion - generate unwholesome kamma that leads them to rebirth into lower states of existence and, if it ripens in the human world, brings them pain and misfortune. Those beings who engage in good actions - actions motivated by the three wholesome roots of non-greed, non-hate, and non-delusion - generate wholesome kamma that leads them to higher states of existence and ripens in the human world as pleasure and good fortune. Because the deeds a person performs in the course of a single life can be extremely varied, the type of rebirth that lies ahead of him can be very unpredictable, as the Buddha shows in MN 136. But despite this empirical variability, an invariable law governs the direct relationship between types of actions and the types of results they yield, the basic correlations being sketched by the Buddha in MN 57 and laid out in greater detail in MN 135." (p.45 'The Middle Length Discourses of the'. A New translation of the Majjhima Nikaya. Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi.)
MN 4.29 'Bhayabherava Sutta' Fear and Dread
MN 7.2 'Vatthupama Sutta' Simile of the Cloth
MN 12.37ff 'Mahasihanada Sutta' The Greater Discourse on the Lion's
MN 13.15 Mahadukkhakkhandha Sutta 'The Greater Discourse on the Mass
MN 40.3 'Cula-Assapura Sutta' The Shorter Discourse at Assapura
MN 41.4ff 'Saleyyaka Sutta' The Brahmins of Sala
MN 45.3 'Culadhammasamadana Sutta' The Shorter Discourse on Ways of
MN 46.14 'Mahadhammasamadana Sutta' The Greater Discourse on Ways of
MN 50.13 'Maratajjaniya Sutta' The Rebuke to Mara
MN 57.3 'Kukkuravatika Sutta' The Dog-duty Ascetic
MN 60.9ff 'Apannaka Sutta' The Incontrovertible Teaching
MN 72.16ff ' Aggivacchagotta Sutta' To Vacchagotta on Fire
MN 84.6 'Madhura Sutta' At Madhura
MN 110.13 'Culapunnama Sutta' The Shorter Discourse on the Full-moon
MN 115.17 'Bahadhatuka Sutta' The Many Kind of Elements'
MN 120.2ff 'Sankahrupapatti Sutta' Reappearance by Aspiration
MN 127.9 'Anuruddha Sutta' Anuruddha
MN 129.6 'Balapandita Sutta' Fools and Wise Men
MN 130.2ff 'Devaduta Sutta' The Divine Messengers
MN 135.5ff 'Culakammavibhanga Sutta' The Shorter Exposition of Action
MN 136.8 'Mahakammavibhanga Sutta' The Greater Exposition of Action
The Samyutta Nikaya Volume One
Page 184 SN 'The Book with Verses (Sagathavagga)' 19.(9) Childless
Page 185-8 SN 'The Book with Verses (Sagathavagga)' 21 (1) Persons
Page 614-615 SN ''The Book of Causation (Nidanavagga)' 70 (10)(ii)
Page 638 SN 'The Book of Causation(Nidanavagga)13 (3) Dhatusamyutta
Page 674 SN 'The Book of Causation(Nidanavagga) 9 Kassapasamyutta
Page 1021-29 SN 'The Book of the Aggregates(Khandhavagga)
Page 1287-89 SN 'The Connected Discourses on Women' 37
Page 1333-38 SN 'The Connected Discourses to Headmen' 42
Page 1392-93 SN 'The Book of the Six Sense Bases' Salayatanavagga
Page 1878-79 SN 'The Great Book (Mahavagga)' Saccasamyutta
Page 1885-88 SN 'The Great Book' Saccasamyutta - 102(1)ff Passing
'Numerical Discourses of the Buddha - An Anthology of Suttas from the Anguttara Nikaya' by Nyanaponika Thera and Bhikkhu Bodhi
III.41 'The Refinement of the Mind - 1'
IV.77 'The Jhanas and Rebirth'
IV.89 'Queen Mallika'
IV.90 'Four Kinds of Kamma'
V.100 'The Benefits of Almsgiving'
V.101 'Five Desirable Things'
VI.123 'Don't Judge Others!'
VII.143 'Seven Bonds of Sexuality'
VIII.163 'Rebirth on account of Giving'
VIII.164 'Ways of Meritorious Action'
X.205 'The Extinction of Kamma'