Rebirth: Context of the Buddha’s Teaching

Some notes and links on the subjects discussed in the video:

Rebirth: Context of the Buddha’s Teaching

Mundane Right View establishes two assertions—

  • actions bear fruit (kamma)
  • death is normally followed by rebirth

— as the basic working hypotheses for the practice. Apannaka Sutta (MN 60) notes that if a person does not accept these assertions,

“it can be expected that, shunning these three skillful activities — good bodily conduct, good verbal conduct, good mental conduct — they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. Why is that? Because [they] do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing.”

Context determines meaning

This is basic: https://www.wordnik.com/words/context

Matrix Learning

Solution to the problem of death and rebirth

Dependent Origination

Protestantization of Buddhism

https://meaningness.wordpress.com/2011/06/24/protestant-buddhism/

Government controls by force or threat of force

https://en.wikipedia.org/wiki/Police_brutality_in_the_United_States

Use of dirty tricks

https://en.wikipedia.org/wiki/CIA_influence_on_public_opinion

http://www.theguardian.com/technology/2011/mar/17/us-spy-operation-social-networks

Rebirth vs Reincarnation

Aim of Buddha’s teaching is Nibbāna

http://www.seeingthroughthenet.net/files/eng/books/ms/html/Mind%20Stilled.htm

Solution to death and rebirth

Ultimate freedom

Immaterial Jhānas

Process of becoming—Kamma

Mind-made body

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Published by

Dev Jacobsen

Musician, author and yogi, developer of Palingenics.

2 thoughts on “Rebirth: Context of the Buddha’s Teaching”

  1. The main purpose of going forth as a monk is to overcome death & rebirth:

    “There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: ‘It is not for the sake of robes that I have gone forth from the home life into homelessness; it is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] “Perhaps the end of this entire mass of suffering & stress might be known!” — Adhipateyya Sutta (AN 3.40)
    http://www.accesstoinsight.org/…/an03/an03.040.than.html

    If one misses this, then there is no chance for Right View, and that mistake ruins the whole path. An error on the first page of a calculation or proof ruins the result, even if the rest of the execution is perfect.

  2. “Because there actually is the next world, the view of one who thinks, ‘There is no next world’ is his wrong view. Because there actually is the next world, when he is resolved that ‘There is no next world,’ that is his wrong resolve. Because there actually is the next world, when he speaks the statement, ‘There is no next world,’ that is his wrong speech. Because there actually is the next world, when he is says that ‘There is no next world,’ he makes himself an opponent to those arahants who know the next world. Because there actually is the next world, when he persuades another that ‘There is no next world,’ that is persuasion in what is not true Dhamma. And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: These many evil, unskillful activities come into play, in dependence on wrong view.” — Apannaka Sutta (MN 60) http://www.accesstoinsight.org/tipitaka/mn/mn.060.than.html

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