Rebirth (Buddhism)

src: previews.123rf.com

Rebirth in Buddhism refers to its teaching that the actions of a person lead to a new existence after death, in endless cycles called sa?s?ra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if liberation is achieved by insight and the extinguishing of desire. Rebirth is one of the foundational doctrines of Buddhism, along with Karma, nirvana and moksha.

The rebirth doctrine in Buddhism, sometimes referred to as reincarnation or metempsychosis, asserts that rebirth does not necessarily take place as another human being, but as an existence in one of the six Gati (realms) called Bhavachakra. The six realms of rebirth include Deva (heavenly), Asura (demigod), Manusya (human), Tiryak (animals), Preta (ghosts), and Naraka (resident of hell). This rebirth, state Buddhism traditions, is determined by karma, with good realms favored by Kushala (good karma), while a rebirth in evil realms is a consequence of Akushala (bad karma). While Nirvana is the ultimate goal of Buddhist teaching, much of traditional Buddhist practice has been centered on gaining merit and merit transfer, whereby one gains rebirth in the good realms and avoids rebirth in the evil realms.

The rebirth doctrine has been a subject of scholarly studies within Buddhism since ancient times, particularly in reconciling the rebirth doctrine with its Anatman (no self, no soul) doctrine. The Buddhist traditions have disagreed on what it is in a person that is reborn, as well as how quickly the rebirth occurs after each death. Some Buddhist traditions assert that "no self" doctrine means that there is no perduring self, but there is avacya (inexpressible) self which migrates from one life to another. The majority of Buddhist traditions, in contrast, assert that Vijnana (a person's consciousness) though evolving, exists as a continuum and is the mechanistic basis of what undergoes rebirth, rebecoming and redeath. Some traditions assert that the rebirth occurs immediately, while others such as the Tibetan Buddhism posits an interim state wherein as many of 49 days pass between death and rebirth and this belief drives the local funerary rituals.

Video Rebirth (Buddhism)

Buddhist terminology and doctrine

There is no word corresponding exactly to the English terms "rebirth", "metempsychosis", "transmigration" or "reincarnation" in the traditional Buddhist languages of P?li and Sanskrit. Rebirth is referred to by various terms, representing an essential step in the endless cycle of samsara, terms such as "re-becoming" or "becoming again"(Sanskrit: punarbhava, Pali: punabbhava), re-born (punarjanman), re-death (punarmrityu), or sometimes just "becoming" (Pali/Sanskrit: bhava), while the state one is born into, the individual process of being born or coming into the world in any way, is referred to simply as "birth" (Pali/Sanskrit: j?ti). The entire universal process of beings being reborn again and again is called "wandering about" (Pali/Sanskrit: sa?s?ra).

Some English-speaking Buddhists prefer the term "rebirth" or "re-becoming" (Sanskrit: punarbhava; Pali: punabbhava) to "reincarnation" as they take the latter to imply an entity (soul) that is reborn. Buddhism denies there is any such soul or self in a living being, but does assert that there is a cycle of transmigration consisting of rebirth and redeath as the fundamental nature of existence.

Maps Rebirth (Buddhism)

Historical context

Before the time of the Buddha, many ideas on the nature of existence, birth and death were in vogue. The ancient Indian Vedic and Sramana schools affirmed the idea of soul, karma and cycle of rebirth. The competing Indian materialist schools denied the idea of soul, karma and rebirth, asserting instead that there is just one life, there is no rebirth, and death marks complete annihilation. From these diverse views, Buddha accepted the premises and concepts related to rebirth, but introduced innovations. According to various Buddhist scriptures, Buddha believed in other worlds,

Since there actually is another world (any world other than the present human one, i.e. different rebirth realms), one who holds the view 'there is no other world' has wrong view...

Buddha also asserted that there is karma, which influences the future suffering through the cycle of rebirth, but added that there is a way to end the cycle of karmic rebirths through nirvana. The Buddha introduced the concept that there is no soul (self) tying the cycle of rebirths, in contrast to themes asserted by various Hindu and Jaina traditions, and this central concept in Buddhism is called anatt?; Buddha also affirmed the idea that all compounded things are subject to dissolution at death or anicca. The Buddha's detailed conception of the connections between action (karma), rebirth and causality is set out in the twelve links of dependent origination.

src: washington.carpediem.cd

Ideas of rebirth

There are many references to rebirth in the early Buddhist scriptures. These are some of the more important; Mahakammavibhanga Sutta (Majjhima Nikaya 136); Upali Sutta (Majjhima Nikaya 56); Kukkuravatika Sutta (Majjhima Nikaya 57); Moliyasivaka Sutta (Samyutta Nikaya 36.21); Sankha Sutta (Samyutta Nikaya 42.8).

Rebirth is discussed in Buddhist scriptures with various terms, such as ?gati-gati, Punarbhava and others. The term ?gati literally means 'coming back, return', while Gati means 'going away' and Punarbhava means 're-becoming'. ?gati-gati in the sense of rebirth and re-death appears in many places in early Buddhist texts, such as in Samyutta Nikaya III.53, Jataka II.172, Digha Nikaya I. 162, Anguttara III.54-74 and Petavatthu II.9. Punarbhava in the sense of rebirth, similarly appears in many places, such as in Digha II.15, Samyutta I.133 and 4.201, Itivuttaka 62, Sutta-nipata 162, 273, 502, 514 and 733. Numerous other terms for rebirths are found in the Buddhist scriptures, such as Punagamana, Punavasa, Punanivattati, Abhinibbatti, and words with roots of *jati and *rupa.

Mechanism

While all Buddhist traditions except Navayana accept some notion of rebirth, they differ in their theories about rebirth mechanism and precisely how events unfold after the moment of death. The early Buddhist texts suggest that Buddha faced a difficulty in explaining what is reborn and how rebirth occurs, after he innovated the concept that there is "no self" (Anatta). The texts also suggest that the Anicca theory led to difficulties in explaining that there is a permanent consciousness that moves from life to life. Later Buddhist scholars such as Buddhaghosa suggested that the lack of a self or soul does not mean lack of continuity; and the rebirth across different realms of birth - such as heavenly, human, animal, hellish and others - occurs in the same way that a flame is transferred from one candle to another.

The Sautrantika sub-school of the Saravastivada Buddhist tradition, that emerged in 2nd century BCE, and influenced the 4th-century CE Yogacara school of Buddhism, introduced the idea of "transmigrating substratum of consciousness". It stated that each personal act "perfumes" the individual and leads to the planting of a "seed" that would later germinate as a good or bad karmic result.

The Pudgalavada school of early Buddhism accepted the core premise of Buddhism that there is no att? (?tman, soul, self), but asserted that there is a "personal entity" (pudgala, puggala) that retains karma balance sheet and is mechanistically involved in rebirth; this personal entity, stated Pudgalavada Buddhists, is neither different nor identical to the five aggregates (skandhas). This concept of personal entity to explain rebirth by Pudgalavada Buddhists was polemically attacked by Theravada Buddhists in early 1st millennium CE. The personal entity concept was rejected by the mid-1st millennium CE Pali scholar Buddhaghosa, who attempted to explain rebirth mechanism with "rebirth-linking consciousness" (patisandhi).

Some schools conclude that karma continued to exist and adhere to the person until it had worked out its consequences. Theravada Buddhists assert that rebirth is immediate while the Tibetan schools hold to the notion of a bardo (intermediate state) that can last up to forty-nine days.

The bardo rebirth concept of Tibetan Buddhism, along with Yidam, developed independently in Tibet, and involves forty two peaceful deities, and fifty eight wrathful deities. These ideas led to mechanistic maps on karma and what form of rebirth one takes after death, discussed in texts such as The Tibetan Book of the Dead.

Another mechanistic rebirth theory that emerged in Buddhism posits that a being is reborn through "evolving consciousness" (Pali: samvattanika viññana, M.1.256) or "stream of consciousness" (Pali: viññana sotam, D.3.105) that reincarnates. Death dissolves all prior aggregates (Pali: khandhas, Sanskrit: skandhas), and this consciousness stream combined with karma of a being contributes to a new aggregation, which is rebirth. Nirvana is the state that marks the end of this consciousness continuum and the associated karmic cycle of suffering through rebirths and redeaths.

Rebirth realms

In traditional Buddhist cosmology the rebirth, also called reincarnation or metempsychosis, can be in any of six realms. These are called the Gati in cycles of re-becoming, Bhavachakra. The six realms of rebirth include three good realms - Deva (heavenly, god), Asura (demigod), Manusya (human); and three evil realms - Tiryak (animals), Preta (ghosts), and Naraka (hellish). The realm of rebirth is conditioned by the karma (deeds, intent) of current and previous lives; good karmas will yield a happier rebirth into good realm, bad karmas is believed to produce rebirth which is more unhappy and evil .

The release from this endless cycle of rebirths, rebecoming and redeaths is called nirvana (nibbana) in Buddhism, and achievement of nirvana is the ultimate goal of Buddhist teaching. However, much of traditional Buddhist practice has been centered on gaining merit and merit transfer, whereby an individual gains rebirth for oneself or one's family members in the good realms, and avoids rebirth in the evil realms.

src: i.ytimg.com

Comparison with rebirth doctrines in Hinduism and Jainism

The rebirth theories in different traditions within Hinduism rely on their foundational assumption that soul exists (Atman, att?), in contrast to Buddhist assumption that there is no soul. Hindu traditions consider soul to be the unchanging eternal essence of a living being, and in many of its theistic and non-theistic traditions the soul asserted to be identical with Brahman, the ultimate reality. Thus while both Buddhism and Hinduism accept the karma and rebirth doctrine, and both focus on ethics in this life as well as liberation from rebirth and suffering as the ultimate spiritual pursuit, they have a very different view on whether a self or soul exists, which impacts the details of their respective rebirth theories.

Rebirth and karma doctrine in Jainism differ from those in Buddhism, even though both are non-theistic Sramana traditions. Jainism, in contrast to Buddhism, accepts the foundational assumption that soul exists (Jiva) and is involved in the rebirth mechanism. Further, Jainism considers that the rebirth has a start, that rebirth and redeath cycle is a part of a progression of a soul, karmic dust particles emanate from ethical or unethical intent and actions, these karmic particles stick to the soul which determines the next birth. Jainism, further asserts that some souls can never achieve liberation, that ethical living such as Ahimsa (non-violence) and asceticism are means to liberation for those who can attain liberation, and that liberated souls reach the eternal siddha (enlightened state) that ends their rebirth cycles. Jainism, like Buddhism, also believes in realms of birth and is symbolized by its emblematic Swastika sign, with ethical and moral theories of its lay practices focussing on obtaining good rebirth.

src: previews.123rf.com

See also

• Avatar
• Death in Jainism
• Four Noble Truths
• Reincarnation
• Six realms

src: i.ytimg.com

Notes

src: i.ytimg.com

References

Bibliography

• Anderson, Carol (1999). Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon. Routledge. ISBN 978-1-136-81332-0. 
• Ñ??amoli, Bhikkhu (trans.) and Bodhi, Bhikkhu (ed.) (2001). The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nik?ya. Boston: Wisdom Publications. ISBN 0-86171-072-X.
• Anderson, Carol (2013), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge 
• Buswell, Robert E. Jr.; Lopez, Donald Jr. (2003), The Princeton Dictionary of Buddhism, Princeton University Press 
• Carter, John Ross (1987), "Four Noble Truths", in Jones, Lindsay, MacMillan Encyclopedia of Religions, MacMillan 
• Davidson, Ronald M. (2003), Indian Esoteric Buddhism, Columbia University Press, ISBN 0-231-12618-2 
• Gombrich, Richard F (1997). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5. 
• Harvey, Graham (2016), Religions in Focus: New Approaches to Tradition and Contemporary Practices, Routledge 
• Harvey, Peter (2013), An Introduction to Buddhism, 2nd Edition, Cambridge University Press, ISBN 978-0521676748 
• Kalupahana, David J. (1992), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited 
• Keown, Damien (2000), Buddhism: A Very Short Introduction (Kindle ed.), Oxford University Press 
• Kingsland, James (2016), Siddhartha's Brain: Unlocking the Ancient Science of Enlightenment, HarperCollins 
• Lopez, Donald, jr. (2009), Buddhism and Science: A Guide for the Perplexed, University of Chicago Press 
• Makransky, John J. (1997), Buddhahood Embodied: Sources of Controversy in India and Tibet, SUNY 
• Samuel, Geoffrey (2008), The Origins of Yoga and Tantra: Indic Religions to the Thirteenth Century, Cambridge University Press 
• Schmidt-Leukel, Perry (2006), Understanding Buddhism, Dunedin Academic Press, ISBN 978-1-903765-18-0 
• Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks 
• Spiro, Melford E. (1982), Buddhism and Society: A Great Tradition and Its Burmese Vicissitudes, University of California Press 
• Trainor, Kevin (2004), Buddhism: The Illustrated Guide, Oxford University Press, ISBN 978-0-19-517398-7 
• Williams, Paul (2002), Buddhist Thought (Kindle ed.), Taylor & Francis 

Web bibliography

src: previews.123rf.com

Commentaries

• Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism, Cambridge, 1982. ISBN 0-521-39726-X
• Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism, Curzon, 1995. ISBN 0-7007-0338-1
• Geshe Kelsang Gyatso, Living Meaningfully, Dying Joyfully: The Profound Practice of Transference of Consciousness, Tharpa, 1999. ISBN 81-7822-058-X
• Glenn H. Mullin, Death and Dying: The Tibetan Tradition, Arkana, 1986. ISBN 0-14-019013-9.
• Mullin, Glenn, H. (1998). Living in the Face of Death: The Tibetan Tradition. 2008 reprint: Snow Lion Publications, Ithica, New York. ISBN 978-1-55939-310-2.
• Vicki MacKenzie, Reborn in the West, HarperCollins, 1997. ISBN 0-7225-3443-4
• Tom Shroder, Old Souls: Scientific Search for Proof of Past Lives, Simon and Schuster, 2001. ISBN 0-684-85193-8
• Francis Story, Rebirth as Doctrine and Experience: Essays and Case Studies, Buddhist Publication Society, 1975. ISBN 955-24-0176-3
• Robert A.F. Thurman (trans.), The Tibetan Book of the Dead: Liberation Through Understanding in the Between, HarperCollins, 1998. ISBN 1-85538-412-4
• Martin Willson, Rebirth and the Western Buddhist, Wisdom Publications, 1987. ISBN 0-86171-215-3
• Nagapriya, Exploring Karma and Rebirth, Windhorse Publications, Birmingham 2004. ISBN 1-899579-61-3

External links

• "A Buddhist Ethic Without Karmic Rebirth?" - article by Winston L. King
• "Dhamma Without Rebirth?" - essay by Bhikkhu Bodhi
• "Does Rebirth Make Sense?" - essay by Bhikkhu Bodhi
• "Causal Relationship" - an analysis of Pa?iccasamupp?da in the Nik?yas

Source of the article : Wikipedia