However the constant "rebirth" (not a fan of this word but used for convenience) used in Dhamma still needs to be kept up until nibbana (the rebirth contained in the 4nt's)
Now we hear talk of rebirth, birth again and again, and of the suffering that inevitably goes with it. Just what is this rebirth? What is it that is reborn? The birth referred to is a mental event, Something taking place in the mind-the non-physical side of our make-up. This is "birth" in Dharma language. "Birth" in everyday language is birth from a mother; "birth" in Dharma language is birth from ignorance, craving, clinging, the arising of the false notion of "I" and "mine". These are the two meanings of the word "birth".
This is an important matter, which simply must be understood. Anyone who fails to grasp this point will never succeed in understanding anything of the Buddha's teaching. So do take a special interest in it. There are these two kinds of language, these two levels of meaning: everyday language, referring to physical things, and Dharma language, referring to mental things, and used by people who know. To clarify this point here are some examples.
Consider the word "path". Usually when we use the word "path" we are referring to a road or way along which vehicles, men, and animals can move. But the word "path" may also refer to the Noble Eightfold Path, the way of practice taught by the Buddha - right understanding, right thoughts, right speech. right action, right livelihood, right effort, right mindfulness, right concentration -which leads to Nirvana. In everyday language "path" refers to a physical road; in Dharma language it refers to the eightfold way of right practice known as the Noble Eightfold Path. These are the two meanings of the word "path".
Similarly with the word "Nirvana" (nibbána). In everyday language this word refers to the cooling of a hot object. For example, when hot coals become cool, they are said (in Pali or Sanskrit) to have "nirvana'd"; when hot food in a pot or on a plate becomes cool it has "nirvana'd". This is everyday language. In Dharma language "Nirvana" refers to the kind of coolness that results from eliminating mental defilements. At any time when there is freedom from mental defilements, at that time there is coolness, momentary Nirvana. So "nirvana" or "coolness" has two meanings, according as the speaker is using everyday language or Dharma language.
Another important word is "emptiness" (sunyata, sunnata). In everyday language, the language of physical things, "emptiness" means total absence of any object: in Dharma language it means absence of the idea "I," "mine". When the mind is not grasping or clinging to anything whatsoever as "I" or '"mine," it is in a state of "emptiness". The word "empty" has these two levels of meaning, one referring to physical things, the other referring to mental things, one in everyday language, the other in Dharma language. Physical emptiness is absence of any object, vacuum. Mental emptiness is the state in which all the objects of the physical world are present as usual, but none of them is being grasped at or clung to as "mine". Such a mind is said to be "empty". When the mind has come to see things as not worth wanting, not worth being, not worth grasping at and clinging to, it is then an empty of wanting, being, grasping, clinging. The mind is then an empty or void mind, but not in the sense of being void of content. All objects are there as usual and the thinking processes are going on as usual, but they are not going the way of grasping and clinging with the idea of "I" and "mine". The mind is devoid of grasping and clinging and so is called an empty or void mind. It is stated in the texts: "A mind is said to be empty when it is empty of desire. aversion, and delusion (raga, dosa, moha)." The world is also described as empty, because it is empty of anything that might be identified as "I" or "mine". It is in this sense that the world is spoken of as empty. "Empty" in Dharma language does not mean physically empty, devoid of content.
You can see the confusion and misunderstanding that can arise if these words are taken in their usual everyday sense. Unless we understand Dharma language, we can never understand Dharma; and the most important piece of Dharma language to understand is the term "birth".
The kind of birth that constitutes a problem for us is 'mental birth', the 'birth' or rather the arising of the false notion of "I". Once the idea "I" has arisen, there inevitably follows the idea "I am Such-and-such". For example, "I am a man," "I am a living creature," "I am a good man," "I am not a good man," or something else of the sort. And once the idea "I am Such-and-such" has arisen, there follows the idea of comparison: "I am better than So-and-so," "I am not as good as So-and-so," "I am equal to So-and-so". All these ideas are of a type; they are all part of the false notion "I am," "I exist". It is to this that the term "birth" refers. So in a single day we may be born many times, many dozens of times. Even in a single hour we may experience many, many births. Whenever there arises the idea "I" and the idea "I am Such-and-such," that is a birth. When no such idea arises, there is no birth, and this freedom from birth is a state of coolness. So this is a principle to be recognized: whenever there arises the idea "I," "mine," at that time the cycle of Samsara has come into existence in the mind, and there is suffering, burning, spinning on; and whenever there is freedom from defects of these kinds, there is Nirvana, Nirvana of the type referred to as tadanga- nibbána or vikkhambhana-nibbana.