Hello all,Dhamma Without Rebirth
- Bhikkhu Bodhi
Excerpt: The Buddha himself has clearly indicated that the root problem of human existence is not simply the fact that we are vulnerable to sorrow, grief and fear, but that we tie ourselves through our egoistic clinging to a constantly self-regenerating pattern of birth, aging, sickness and death within which we undergo the more specific forms of mental affliction. He has also shown that the primary danger in the defilements is their causal role in sustaining the round of rebirths. As long as they remain unabandoned in the deep strata of the mind, they drag us through the round of becoming in which we shed a flood of tears "greater than the waters of the ocean." When these points are carefully considered, we then see that the practice of Dhamma does not aim at providing us with a comfortable reconciliation with our present personalities and our situation in the world, but at initiating a far-reaching inner transformation which will issue in our deliverance from the cycle of worldly existence in its entirety.http://www.accesstoinsight.org/lib/auth ... ay_06.htmlRebirth
- Bhikkhu Bodhi
Excerpt:REBIRTH WITHOUT A TRANSMIGRATING SOUL
The concept of rebirth without a transmigrating soul commonly raises the question: How can we speak of ourselves as having lived past lives if there is no soul, no single life going through these many lives? To answer this we have to understand the nature of individual identity in a single lifetime. The Buddha explains that what we really are is a functionally unified combination of five aggregates. The five aggregates fall into two groups. First there is a material process, which is a current of material energy. Then there is a mental process, a current of mental happenings. Both these currents consist of factors that are subject to momentary arising and passing away. The mind is a series of mental acts made up of feelings, perceptions, mental formations and consciousnes. These mental acts are called in Pali "cittas". Each citta arises, breaks up and passes away. When it breaks up it does not leave any traces behind. It does not have any core or inner essence that remains. But as soon as the citta breaks up, immediately afterwards there arises another citta. Thus we find the mind as a succession of cittas, or series of momentary acts of consciousness.
Now when each citta falls away it transmits to its successor whatever impression has been recorded on itself, whatever experience it has undergone. Its perceptions, emotions and volitional force are passed on to the next citta, and thus all experiences we undergo leave their imprint on the onward flow of consciousness, on the "cittasantana", the continuum of mind. This transmission of influence, this causal continuity, gives us our continued identity. We remain the same person through the whole lifetime because of this continuity. http://www.beyondthenet.net/dhamma/rebirth.htmDoes Rebirth Make Sense?
- Bhikkhu Bodhi
Excerpt: The teaching of rebirth crops up almost everywhere in the Canon, and is so closely bound to a host of other doctrines that to remove it would virtually reduce the Dhamma to tatters. Moreover, when the suttas speak about rebirth into the five realms — the hells, the animal world, the spirit realm, the human world, and the heavens — they never hint that these terms are meant symbolically. To the contrary, they even say that rebirth occurs "with the breakup of the body, after death," which clearly implies they intend the idea of rebirth to be taken quite literally.http://www.accesstoinsight.org/lib/auth ... ay_46.html