Page 47 - EH54

|
|
E
E

A
TE
TEACHINGS | EASTERN HORIZON 455 5
ORUM
CHINGS
F
AS
ON
HORIZ
ON
4
4
HORIZ
TERN
AS
TERN

experiences. We may also come to a general Ming Wei: Buddhists differ in their beliefs about the
understanding of this by looking to see if there might time between death and the next reincarnation. In
be questions we have to which the law of karma the Theravāda tradition, it is almost immediate but
might provide and answer. Mahāyāna mourning rituals imply an interval of days
or even weeks. During this time, their family makes
5. Different Buddhist schools have various offerings in order to earn good karma which is then
interpretations regarding whether rebirth is transferred to the deceased in order to facilitate their
immediate or there is an interval between death next birth. However, rebirth isn’t seen as something
and the next birth. As a Dharma practitioner desirable. The goal of Buddhism is to break free of the
how should we approach this contradiction, wheel of saṃsāra..
i.e. is it important for us to know which is the
correct answer? Dadul Namgyal: That is not so important for a
practitioner to know. The important thing is, as always,
Aggacitta: Phenomena can be studied only through to work to purify the mind, and to maintain and
the observation of all that have occurred after which improve upon that purity in all possible aspects. Only
theories are formulated. Scientific theories are those who are engaged in establishing the doctrine
constantly subjected to change as knowledge increases. and explaining the soundness of their philosophical
As such, doctrines and theories have their usefulness as systems may be required to entertain such questions
well as limitations. A doctrine may not be complete in and evaluate the validity of one position over the other.
itself and there are probably elements of truth in all of Though, if one were to allow for the understanding of
them. Doctrines are but mere attempts to understand this interval, which could open some venue for reaching
and explain reality within our limited means of out to the deceased with prayers and good thoughts
communication. so as to support their transition in the direction of a
fortunate rebirth. This possibility was alluded to in the
Bearing in mind that the Buddha says that what he Sūtra Responding to a Query about What Happens after
has taught is just like a handful of leaves compared to Death, where Buddha answers several questions about
what he has not taught, which is like all the leaves in death, dying, karma and rebirth.
the forest, one should be open-minded and not belittle
others’ beliefs. Be humble enough to confess ignorance 6. One of the difficulties in understanding rebirth
rather than profess cognizance of things beyond our is that there is no “self” or “soul” that is reborn.
ken. How best can we explain the Buddhist concept
of rebirth to someone new to Buddhism that

Knowledge of what happens after death will influence there is the process of rebirth but no self or soul
how we lead our lives, conduct ourselves when we find that is reborn after death?
ourselves out of the body, and also how we perform
bereavement services for our relatives or close friends. Aggacitta: According to context, the Buddha freely uses
the word atta (self) to mean the conventional self or
Exposure to the various perspectives on the process personality which he accepted and the ‘ultimate’ self
of dying and rebirth will enhance our appreciation of which he refuted, e.g. in the concept of anatta (not-self).
them. This will in turn give us a better understanding— The self that he negated is supposed to be permanent,
no matter how limited—of the complexity of reality, and unchanging, in full control and forever happy. I don’t
help us charter the course of our lives and those of close think anyone would have this concept of oneself
ones while we are still bound to saṃsāra. because the opposite is so obvious: one is changing