Hi Pink Trike,
pink_trike wrote:"Right View" has been pointed at in several threads here as specifically supporting the concept of post -mortem rebirth, a phenomena that would require mechanics that fall outside of scientific visibility. I'm not finding a leaping point in The Discourse on RIght View into this kind of supernatural view.
Firstly, we shouldn't in fact expect rebirth to be an especially prominent theme in discourses by Sariputta. The Buddha says of him in the Saccavibhanga Sutta:
"Cultivate the friendship of Sariputta and Moggallana, bhikkhus; associate with Sariputta and Moggallana. They are wise and helpful to their companions in the holy life. Sariputta is like a mother and Moggallana is like a wet-nurse. Sariputta trains others for the fruit of stream-entry, Moggallana for the supreme goal (arahantship). Sariputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths."
Sariputta's speciality lay in his taking newly converted disciples of the Buddha (kalyāṇa puthujjanas already possessed of mundane right view) and giving them discourses of an abhidhammic sort (i.e. relating to aggregates, elements, sense-bases, dependent arising and the truths) to turn them into sotapannas. In discourses of an abhidhammic sort naturally the focus is upon impersonal phenomena. Such discourses are not concerned with persons and their stories – not even with their present life stories, let alone with their past saṃsāric narrative.
Nonetheless, rebirth is not absent in Sariputta's discourses, but the topic is usually covered allusively and implicatively rather than directly, and seldom in detail.
In the case of the Sammaditthi Sutta, the opening section concerns the ten wholesome and ten unwholesome courses of action (kusala/akusala kammapatha) and their respective roots:
"And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome."
And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; uncovetousness is wholesome; non-ill will is wholesome; right view is wholesome."
So, the tenth item in this pair of kammapatha is right view and wrong view respectively. And in all suttas where right view in the context of the kammapathas is defined, there is always an assertion of kammic efficacy, rebirth, and the existence of worlds beyond those normally visible to humans. In short, they all include affirmations of what you would term "the supernatural", while the definitions of wrong view in this context always entail a denial of the same. As the stock definition goes:
"He has wrong view, distorted vision, thus: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world."
"He has right view, undistorted vision, thus: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world."
So that's one connection between the Sammaditthi Sutta and rebirth.
Moving on to the next section, where Sariputta expounds the four kinds of nutriment using the framework of the four noble truths. Here rebirth is alluded to in the statement that volition is the third type of nutriment and consciousness is the fourth. As the commentary explains:
The nutriment volitional thought when occurring as kamma leading to rebirth on the sensuous plane, feeds and conditions sensuous existence. When occurring as kamma leading to rebirth on the fine-material or immaterial plane, it feeds and conditions the corresponding existence. So does the nutriment volitional thought in all cases feed and condition the three states of existence.
The nutriment consciousness, at the moment of rebirth, feeds and conditions the three other mental groups (khandhā), conjoined with it; and by way of conascence-condition, etc., it feeds and conditions the thirty corporeal processes that arise in a triple continuity (ti-santati). So does the nutriment consciousness feed and condition mind-and-body at rebirth.
(translation from Nyanaponika's The Four Nutriments of Life)
So, that's two occurrences already, and we haven't even started yet on the twelvefold paṭiccasamuppāda.