the great rebirth debate

A discussion on all aspects of Theravāda Buddhism
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Alex123
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Re: the great rebirth debate

Post by Alex123 »

Hello Lazy_Eye,

I personally do not find child-prodigies to be convincing proof. They may have been born with a brain that was wired in such a way that produced such talent.

However, what about occasions when a little child described his/her past life and circumstances (that could not have been known by the child in this life) and it was verified to be true by researchers such as Ian Stevenson?

Kusala's post
. In 1936 a very interesting case was thoroughly investigated and reported by the government authorities in India. A girl (Shanti Devi from Deli) could accurately describe her previous life (at Muttra, five hundred miles from Deli) which ended about a year before her 'second birth'. She gave the name of her husband and child and described her home and life history. The investigating commission brought her to her former relatives, who verified all her statements.
http://www.dhammawheel.com/posting.php? ... 1#pr142621" onclick="window.open(this.href);return false;
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ancientbuddhism
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Re: the great rebirth debate

Post by ancientbuddhism »

stuka wrote: He talked about reincarnation to those who clearly could not accept his own radical teachings. The true issue that he dealt with was human suffering through ignorance. Part of finding that release was ridding oneself off speculative view. The Buddha's teaching of Anatta had nothing to do with pre-Buddha notions of reincarnation. Nor did he teach "rebirth", which was a later post-Buddha attempt to force pre-Buddha reincarnation speculative view into the Buddha's teachings.
Ben wrote:That is a very old friend you dredged up, maitreya31.
Yes, some of us are very familiar with Stuka and his peculiar form of bs.
kind regards

Ben
What stuka was saying (recklessly perhaps) is essentially one of the things that Buddhadasa Bhikkhu was well known for; claiming that the Buddha’s teaching on rebirth in a life cycle to life cycle context was a metaphor for the mind moment to mind moment birth at ignorant contact.

I remember a thread on Buddhadasa and rebirth on the E-sangha Theravāda forum that went on for pages.
I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes.” – Henry David Thoreau, Walden, 1854

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bodom
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Re: the great rebirth debate

Post by bodom »

David N. Snyder wrote:It goes round and round, like samsara; proof of rebirth (just kidding).
Is that momentary or lifetime to lifetime rebirth of the thread? :tongue:

:anjali:
Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The only requirements for reaching the final goal are two: to start and to continue. If these requirements are met there is no doubt the goal will be attained. This is the Dhamma, the undeviating law.

- BB
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tiltbillings
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Re: the great rebirth debate

Post by tiltbillings »

ancientbuddhism wrote:
What stuka was saying (recklessly perhaps) is essentially one of the things that Buddhadasa Bhikkhu was well known for; claiming that the Buddha’s teaching on rebirth in a life cycle to life cycle context was a metaphor for the mind moment to mind moment birth at ignorant contact.

I remember a thread on Buddhadasa and rebirth on the E-sangha Theravāda forum that went on for pages.
Recklessly. That is being euphemistic. Buddhadasa presented an interpretation, but it is not the interpretation. For some reason some Buddhadasa-wallahs seem to think it necessary to insist that their interpretation of Buddhadasa is the only way to understand the Dhamma and all else is merde.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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cooran
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Re: the great rebirth debate

Post by cooran »

What would be the point of the Buddha's teachings on Kamma without the 'flux of becoming' continuing on until eradication of defilements and attainment of Nibbana?

Maintaining that there is no llife to life rebirth reduces the Buddha's teachings to just another list of ethics.
---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 ---
santa100
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Re: the great rebirth debate

Post by santa100 »

If there's no rebirth, the concept of Kamma wouldn't even hold. We'd probably all agree that to be born as a child prodigy, whether with exceptional intelligence, exceptional musical talent, exceptional whatever...this is due to good kamma. If there's no rebirth, then when was this good kamma created? Obviously it cannot be during the child's current life time for he/she's just been born! It has to be created BEFORE that. If we deny this "BEFORE that" thingy, that means the child's exceptional IQ must either be a gift from God or just some kind of coincidence by chance, not the work of Kamma!
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Alex123
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Re: the great rebirth debate

Post by Alex123 »

Santa100,

You are right. I would also like to add this. If there was no rebirth (ponobhavika) after the death of the body, this would mean that all kamma made would not produce any kind of result (vipāka). So, "one life only" would deny the efficacy of kammavipāka beyond one life. And if one did kamma split second before dying, then it might not have chance to ever ripen if there is only one life. So this implies nihilism (natthikadiṭṭhi a heretical view) beyond death. Furthermore, if we are all liberated from samsara when death (first and last) occurs, then why bother with N8P? Anyone (Buddhist or non-Buddhist. Siddhartha Gotama or Adolf Hitler) would attain parinibbāna simply due to death (if it was final and there were no rebirth). So purification through dying, regardless of what was done. This is another heretical view (purification through wondering on).


One life only is a view of Ajita Kesakambalin:
A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.'
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Last edited by Alex123 on Wed Aug 03, 2011 10:25 pm, edited 1 time in total.
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rowboat
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Re: the great rebirth debate

Post by rowboat »

There's the Pali word similar to pari-something-citta for the citta at the moment or just after the death of the body, heard in one of Ven. Bhikkhu Bodhi's lectures.
Rain soddens what is covered up,
It does not sodden what is open.
Therefore uncover what is covered
That the rain will not sodden it.
Ud 5.5
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Alex123
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Re: the great rebirth debate

Post by Alex123 »

rowboat wrote:There's the Pali word similar to pari-something-citta for the citta at the moment or just after the death of the body, heard in one of Ven. Bhikkhu Bodhi's lectures.
Relinking consciousness (paṭisandhi-citta) which arises in new life after last moment of mind in previous life (cuti-citta).


In any case, during Buddha's time there were MANY different views. Rebirth was not the only one. Ajita Kesakambalin held that death of the body was final and there is no rebirth. So the culture of the Buddha was NOT steeped in rebirth. It had materialists as well.

The Buddha Himself has stated about his vision of Hell:
"``Bhikkhus, I say this not hearing from another recluse or brahmin, this is what I have myself known and seen and so I say it."
http://metta.lk/tipitaka/2Sutta-Pitaka/ ... uta-e.html" onclick="window.open(this.href);return false;

So the idea that Buddha borrowed commonly accepted cultural beliefs (of which there were many) merely because they were culturally believed is totally false according to the Suttas.
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retrofuturist
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Re: the great rebirth debate

Post by retrofuturist »

Greetings,
Alex123 wrote:So the idea that Buddha borrowed commonly accepted cultural beliefs (of which there were many) merely because they were culturally believed is totally false according to the Suttas.
He certainly borrowed existing cultural concepts in the interests of teaching and communication.

Whether he believed them, or whether he expected others to believe them is a different question altogether.

Metta,
Retro. :)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Alex123
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Re: the great rebirth debate

Post by Alex123 »

Hello Retro,

While the Buddha used language(s) of that time, including certain concepts, He did not base His teaching on what He merely heard.

In MN130 the Buddha clearly states that when it comes to Hell, it was known and seen by Him. He did NOT borrow the idea of Hell because some people in His culture believed in it. And if He had to borrow some ideas popular in His time, why didn't He borrow materialistic ideas (especially regarding rebirth) such as those taught by Ajita Kesakambalin? Buddha would definitely be popular today in the West if He would have borrowed them.

I find it very sad to accept the idea that Buddha would use popular concepts that He knew were false to get more people join the teaching. I also seriously doubt that we need to twist His words in such a flexible way that to make the sutta mean exact opposite of what it clearly states.


Buddha clearly has said that this view ("no rebirth after death") is false:
A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.' http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

Ananda has said a good rebuke to this idea.
Sandaka a wise man reflects, this good teacher upholds this view and declares. There are no results for gifts-re--and there is nothing after death. If the words of these teachers are true, I should not do anything. I should not live the holy life. After death my teacher and I become equal in our recluseship. I who do not even believe it. We both get anihilated and destroyed after death. Unnecessarily these good teachers went naked and wore a knot on the head, did austerities yoked to standing and pulling out hairs of the head and beard. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmire clothes, bearing flowers and scents, and earning gold and silver. I become equal with these good teachers after death. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. Sandaka, this is the first holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit. http://metta.lk/tipitaka/2Sutta-Pitaka/ ... ka-e1.html" onclick="window.open(this.href);return false;



And I strongly disapprove of the potential idea that he taught Rebirth and value of generosity in order for the monks to be fed by laity.
plwk
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Re: the great rebirth debate

Post by plwk »

2227 posts!

I merged some other rebirth threads into this one big one.

I think this is now the longest thread not counting games, daily drops, humor, etc.

It goes round and round, like samsara; proof of rebirth (just kidding).
I was thinking a 6th Nikaya was in the making with this thread... :reading:
daverupa
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Re: the great rebirth debate

Post by daverupa »

santa100 wrote:If there's no rebirth, the concept of Kamma wouldn't even hold.
Kamma doesn't operate solely across the alleged death-birth barrier, but within one life as well. It has effect in this world, or in the next, or later, per the Suttas.
  • "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

    "And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.

- Sedaka Sutta [SN 47.19]
daverupa
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Re: the great rebirth debate

Post by daverupa »

Alex123 wrote:Buddha clearly has said that this view ("no rebirth after death") is false:
A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.' http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"They do not exist" is one of the things the Buddha said was wrong view, as was the view "they exist after death". Get atta out of it, in order to understand rebirth according to the Dhamma.
  • "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

    "And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.

- Sedaka Sutta [SN 47.19]
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Alex123
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Re: the great rebirth debate

Post by Alex123 »

daverupa wrote:
Alex123 wrote:Buddha clearly has said that this view ("no rebirth after death") is false:
A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.' http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"They do not exist" is one of the things the Buddha said was wrong view, as was the view "they exist after death". Get atta out of it, in order to understand rebirth according to the Dhamma.

And where does view of Ajita Kesakambalin includes belief in metaphysical Atta? His view sounds very similar to Buddha's as far as physical body being made of 4 elements and without any metaphysical Atta presiding over it.


Is there continuation of cittas after the death of physical body of worldling or not? If no, then how does it significantly differ from Ajita Kesakambalin's view?
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