THE PROCESS OF BEING REBORN
(How You Can Influence Your Own Rebirth)

Thus, a person's state of mind as he dies is very influential in deciding the realm of existence he will be reborn in


After describing the magnificence of the Western Paradise, explaining how one can win rebirth there, and giving an account of other Buddhas praising the Amita¬bha Sutra, as explained in the previous four chapters, the Buddha again earnestly advises people to make a vow to be reborn in Amitabha's Pure Land. Then the Buddha reveals that other Buddhas in other worlds also praise him for his difficult task in our Saha world.


(15) The Importance of Making a Vow

Translation

    Thus, Sariputra, you all should believe in and accept what I and all other Buddhas have said.

    Sariputra, if sentient beings have made their vows, or are making their vows, or will make their vows to be reborn in the Buddha-land of Amitabha, they will not retreat from the attainment of Anuttara-Samyak-Sambodhi, and will have been reborn, are being reborn, or will be reborn in this Buddha-land.

    Thus, Sariputra, those virtuous men and virtuous women who believe in the teaching of this Sutra, must made a vow to be reborn in the Western Paradise of Eternal Bliss.


    Commentary

    If someone reads the Amitabha Sutra, understands and believes it, but does nothing much after that, he would have gain some fascinating knowledge, and perhaps some reading pleasure too, but he is unlikely to be reborn in the Western Paradise. If he understands the Sutra, believes it, then cultivates by reciting the name of Amitabha Buddha, he may still not win rebirth in the Western Paradise. Why? Because he has not fulfilled the second of the three conditions, namely:

    1. Believe the Western Paradise exists.
    2. Make a vow to be reborn there.
    3. Cultivate accordingly, like visualization and reciting the name of Amitabha Buddha.
    Making a vow is important on at least two counts. One, as illustrative of the democratic spirit in Buddhism, Amitabha Buddha accepts only those who themselves want to be reborn there, and making a vow is a positive indication of this wish. Two, making a vow commits the aspirant seriously to his wish so that he or she will earnestly cultivate to accomplish the objective of the vow.

    To show one's earnestness, it is recommended to make the vow in front of an image of Amitabha Buddha or any Buddha or Bodhisattva. If an appropriate image is not available, the aspirant may make his vow towards the sky in the direction of the west. The vow may be made alone, witnessed by other people, or in a group. Burn one or three joss-sticks, present some flowers or water, or light a candle as an offering to the Buddha or Bodhisattva.

    Then kneel down in front of the Buddha or Bodhi¬sattva image, or in any appropriate places, and place the palms together in front in prayer. Say your vow silently, softly or aloud; the crucial point is that every word of the vow must sink deeply into your heart. You may use your own words in prose or verse to make your vow. The following verse is a translation of a popular vow in Chinese, with some slight modification to facilitate smooth recitation:

      I vow to be reborn in the Western Paradise of Eternal Bliss,
      Transported to the Pure Land through the lotus calyx with ease.
      As the lotus blossoms I see the compassionate Buddha and samsara ceases,
      In the company of Bodhisattvas I cultivate in joy and peace.
    After making the vow, prostrate to show your sincerity and gratitude. This is done as follow: from the kneeling position, bend forward, place both palms on the ground (they may be place downward with the palms in contact with the ground, or upward with the back of the palms in contact with the ground), and gently hit your head on the ground in front once or three times. Some people perform this procedure thrice, i.e. prostrate, stand up; repeat; and repeat.

    It may be helpful to remind those who feel uneasy about prostrating, that making a vow for spiritual development is a very honorable thing to do, and therefore should be done with a sense of privilege and fulfillment. Any person who cannot humble himself to divine presence, as demonstrated in the above prostrat¬ing in private or in public, is not spiritually mature enough to seek divine help for rebirth in heaven. If great rulers like Emperor Harsha of India and Empress Wu of China could prostrate before great monks out or respect and not to seek favours, what form of vanity should prevent mere mortals from prostrating before Buddhas and great Bodhisattvas. However, those who feel uncomfortable about prostrating, need not do so. Offering of joss sticks or flowers and prostration are a convention followed by many devotees to show respect and gratitude, not a condition imposed by Amitabha Buddha.


    (16) Five Defilements in the Saha World

    Translation

      Sariputra, as I now glorify the incrediable merits of all Buddhas, they, too, glorify mine, saying: Sakyamuni Buddha has accomplished such a difficult and rare task; has accomplished in this Saha world of five defilements -- the defilements of time, perverse views, passions, sentient beings, and samsara -- the attain¬ment of Anuttara-Samyak-Sambodhi, and the teaching which sentient beings find hard to believe. Sariputra, you should understand that in this Saha world of defilements, to accomplish Anuttara-Samyak-Sambodhi, and to teach all beings such an incrediable doctrine are indeed very difficult.

      Having listened to this sutra, Sariputra and the monks, and all beings, like gods, humans, and spirits, were very happy to accept and practise this teaching of the Buddha. They paid homage to the Buddha, and then departed.

      This is the Amitabha Sutra as taught by the Buddha.


    Commentary

    Our Saha world is inflicted with five defilements, namely the defilements of time, perverse views, passions, sentient beings and samsara. Yet, despite these unfavourable conditions, Siddharta Guatama Sakyamuni has succeeded not only in attaining Anuttara-Samyak-Sambodhi or the supreme perfect wisdom leading to perfect enlightenment, but also in spreading his teaching, especially this teaching about rebirth in the Western Paradise, or Sukhavati, which many people find it hard to believe. This indeed is an incrediable achievement, which Buddhas in other world systems praise Sakyamuni Buddha.

    Not only is Buddhism probably the religion with the most followers in the world, the Buddha is the only great teacher who was widely accepted by his people during his time. Teachers of other world religions, like Lao Tzu, Confucius, Jesus and Mohammed faced much opposition during their own time. Moreover, among the world's great religions, Buddhism has the longest continuous history, and has never shed a drop of blood in its spread. These are indeed incredible achievements of the Buddha.

    The Buddha has taught that his teaching, like any other processes, undergoes four cyclic stages, namely birth, growth, decay and extinction, after which there will be another cycle under the next Buddha, Maitreya Buddha. He predicted that the Amitabha Sutra would be very popular during the decaying period of his teaching when most people, concerned with material comfort, would neglect spiritual development. This is the defilement of time.

    Even amongst the few who are spiritually inclined, there are so many diverse views that distract from the supreme true teaching. In Buddhism itself, there are deviations, such as exploiting Buddhist practice to develop one's psychic power for selfish gains or to amass material wealth. This is the defilement of perverse views.

    Beings existing in the realm of desire are full of passion, especially for the gratification of the senses. These strong drives to satisfy desire not only take up much of their time, which could otherwise be used for spiritual cultivation, but also perpetuate karma, making it difficult for people to attain nirvana. This is the defilement of passion.

    Sentient beings in the lower realms of humans, asuras, animals, ghosts and hell inhabitants are full of greed, hatred and lust; otherwise they will be in the higher realms of devas (heavenly beings) and brahmas (gods). Much time is first needed to eliminate these negative qualities before the aspirant can commence concerted effort in meditation to attain enlightenment. This is the defilement of sentient beings.

    Sentient beings are constantly embroiled in samsara, the endless cycle of birth and rebirth. Except brahmas in high spiritual realms who are about to enter nirvana, but who are also usually reborn from the human realm, the only realm in our Saha world favourable for attaining enlightenment is the human realm. Hell inhabitants are constantly being tortured; ghosts are ignorant, lost and hungry; animals are preoccupied with survival; and asuras are always quarrelling and fighting. All their conditions are very unfavourable for spiritual training. The conditions of devas and lower brahmas are not better, because they are too embroiled in enjoying themselves for spiritual cultivation. Even humans, who are the most favourable relatively, face many difficulties. This is the defilement of samsara.

    Hence, because of these five defilements, spiritual cultivation is hard to accomplish in the Saha world. In comparison, in the Western Paradise of Amitabha Buddha, all these defilements are absent.

    It must be emphasized that this teaching of the Buddha regarding the Western Paradise is meant not for humans only, but for all sentient beings. All sentient beings, especially devas, asuras, ghosts and spirits, can win rebirth to the Western Paradise if they practise what the Buddha has taught in this Sutra.

    When an ordinary person dies, unless he has won rebirth in the Western Paradise, he will reincarnate in one of the six different types of realms in the Saha world system, namely six realms of devas, and a realm each of humans, asuras, animals, ghosts and hell inhabitants. There are altogether eleven realms, but conventionally they are referred to as the six realms of reincarnation, with all the heavenly realms of devas grouped into one class. These realms will be described in the next chapter; meanwhile let us study what cause rebirth, what determine to which realm the being will be reborn, and how the process of rebirth takes place.


    Causes and Determinants of Rebirth

    Let us hear from the Buddha's own words as re¬corded in the Anguttara Nikaya, a fundamental Theravada sutra:

      Once the venerable Ananda came to see the Blessed One and spoke to him thus: One speaks of "Becoming", Lord. How is there a Becoming?

      If, Ananda, there were no Kamma ripening in the sphere of sense existence, would there appear any sensual becoming?

      Surely not, O Lord.

      Therefore, Ananda, Kamma is the field, consciousness is the seed, and craving is the moisture. Of beings hindered by ignorance and fettered by craving, their consciousness takes a hold in a lower sphere. Thus there is, in the future, a re-becoming, a rebirth.

      If, Ananda, there were no Kamma ripening in a fine-material sphere, would there appear any fine-material becoming?

      Surely not, O Lord.

      Therefore, Ananda, Kamma is the field, consciousness is the seed, and carving is the moisture. Of beings hindered by ignorance and fettered by carving, their consciousness takes a hold in an intermediate sphere. Thus there is, in the future, a re-becoming, a rebirth.

      If, Ananda, there were no Kamma ripening in an immaterial sphere, would there appear any immaterial becoming?

      Surely not, O Lord.

      Therefore, Ananda, Kamma is the field, consciousness is the seed, and craving is the moisture. Of beings hindered by ignorance and fettered by carving, their consciousness takes a hold in the lofty sphere. Thus there is, in the future, a re-becoming, a rebirth. Thus, Ananda is there a Becoming.

    One should remember that the Buddha's teaching was originally a direct oral transmission; hence important material was often repeated for the listeners' benefit. Sutras are records of the Buddha's exact words. The causes of or factors in rebirth are karma, consciousness and craving, which in this case refers to the rebirth thought. If a person or any being eliminates karma, by overcoming ignorace and craving, he (or she) overcomes the cycle of rebirth and attains nirvana.

    The Buddha explains rebirth in the three spheres of existence, namely:

    1. the sphere of desire, where beings like humans and devas (heavenly beings) have desire and gross form; mentioned in the above sutra as the lower, sensual sphere.
    2. the sphere of form, where beings like brahmas (gods) have overcome desire and have fine form; mentioned above as the intermediate, fine-material sphere.
    3. the sphere of non-form, where beings like Arahants and Bodhisattvas have no desire and no form, and exist as pure consciousness; mentioned above as the lofty, immaterial sphere.
    These three spheres of existence will be described in some details in the next chapter.

    All beings in these three spheres undergo reincarnation, although the life-spans of devas and brahmas are so long -- in millions of human years -- that we may regard them as "everlasting". The life-spans of beings in the lofty, formless sphere are reckoned not in millions of years, but in aeons. Bodhi¬sattvas, who exist in this sphere, reincarnate because they choose to; they often manifest themselves in countless forms simultaneously in numerous realms of existence to help other sentient beings.

    There is some dispute as whether Arahants are subject to reincar¬nation, and this dispute was in fact one of the main issues leading to the separate views of Mahayana and Theravada. Because of their great respect for Siddharta Guatama Sakyamuni, Theravadins reserve the term "Buddha" only for him, though they also accept that there were Buddhas in the past, and there will be Buddhas in the future. However, they are not so clear-cut about Buddhas in other galaxies in the present.

    Hence, in the Theravada tradition, the highest attainment any being can ever achieve is Arahantship. In other words, when he (or she) attains nirvana, therefore emancipating himself from the process of rebirth, he is still called an Arahant. On the other hand, most Arahants have not reached this supreme level; in fact, many of them are only at the higher brahma realms of the intermediate sphere, others at the lofty, formless sphere, both of which are still subject to rebirth.

    Therefore, the issue whether Arahants are subject to rebirth is actually a linguistic problem, which does not occur in the Mahayana and the Vajrayana tradition where any being who has attained nirvana, or enlightenment, is called a Buddha, or the Enlightened One, who is of course not subject to rebirth. This is not only in no way disrespectful to Sakyamuni Buddha, but actually fulfills his great mission, i.e. helping all beings to be Enlightened Ones.

    Rebirth in all the three spheres of existence is the ripening of karma (kamma in Pali). The factors that contribute to this ripening are consciousness and craving. Figuratively, karma is the field from which the seed of consciousness, nurtured by the moisture of craving, blossoms.

    Karma is the universal law of cause and effect. An effect in turn becomes the cause of other effects. A significant point to note in the operation of karma is that a being is rewarded or punished not by some divine force, but as a result of his thought, words and deeds. A good cause will produce a good effect; and an evil cause, an evil effect. If a good cause produces an evil effect, or vice versa, as it may sometimes happen, it is due to the intervention of some other causes, which may not be obvious to the beings in¬volved. Moreover, the operation of karma may be immediate, or carried over many life-times.

    For example, if you plant a good mango seed in fertile soil and water it properly, you will get a good mango plant. If you get a bad mango plant despite your good seed, good field and good moisture, it may be because of intervening factors which you are unaware of, such as the soil being contaminated by chemicals, or insects attaching your plant. If you get an apple plant instead, again it is due to other causes you are ignorant of, such as you mistook an apple seed for a mango seed, or someone had placed a super apple seed earlier at that spot and it grows instead of your mango seed, which may, if conditions are favourable, also grow later.

    A person's karma is the base upon which his rebirth will occur. If he has accumulated good karma by having good thoughts, words and deeds in the past, he will have the foundation for a good rebirth. That aspect of him which connects his two lives is his consciousness, and the driving force is his craving or rebirth thought.

    Thus, a person's state of mind as he dies is very influential in deciding the realm of existence he will be reborn in. If he is peaceful and happy, focuses on heaven in his rebirth thought, feels confident in and justified for his rebirth in heaven, and has a foundation of good karma, he will be reborn in a heavenly realm. On the other hand, if he is fearful or remorseful, feels hopeless with no desire to live, and his karma is not good, he will be reborn in one of the lower realms, like as an animal where life is short and he has to fight continually for survival, or as a ghost, lost, hungry and ignorant. If he is full of violence and hatred, feels wicked and vengeful, and his karma is evil, he will be reborn in hell to suffer the creation of his mind.

    Can a wicked, vengeful person who has this knowledge about the rebirth process, forces himself to feel peaceful and happy at his dying hour so as to be reborn in a heavenly realm? No, this does not happen. If he can feel peaceful and happy, he is not a wicked and vengeful person in the first place. Just imagine how difficult even for a normal person caught in a traffic jam when he has an appointment to meet, to be calm and patient, although he knows that by being impatient not only does not help him to reach his destination faster, but is also detrimental to his health.

    A person's state of mind at his time of death, is a function of his karma. If, as an exception, a normally wicked and vengeful person ever becomes peaceful and happy before he dies, it is because of the effect of his earlier good karma which may be accumulated in his previous lives. However, if a wicked, vengeful person repents and starts to cultivate blessings, he may accumulate enough good karma for a good rebirth.


    Rebirth Modes and Linkage

    According to the Buddha's teaching, all beings are reborn in four modes, namely rebirth by means of moisture, rebirth by means of an egg, rebirth by means of a womb, and rebirth by means of transformation. It needs to be pointed out that this classification of rebirth modes, like many other aspects of the Buddha's teaching, is a provisional means to help us understand ourselves and the universe better, and not meant to be a rigid compartmentalization of phenomena. When a baby is born from a womb, for example, there is also moisture, but it is classified as rebirth by means of a womb.

    Examples of rebirth by means of moisture include micro-organisms and maggots. It is amazing that many ancient masters, Buddhist as well as non-Buddhist, had knowledge of micro-organisms centuries before the discovery of the microscope. One should also note that this moisture mode of rebirth does not say that maggots or other relevant beings are born out of moisture or out of nowhere; it says that these beings (who already existed in their previous lives) are reborn by means of moisture.

    Examples of the egg mode of rebirth include birds and reptiles; and of the womb mode, humans and many types of animals. Cosmicly speaking, the most wide-spread mode of rebirth is by means of transformation, in which the being is transported to another realm of existence in the form he was in the previous life. It is the mode for all rebirth to all the heavenly realms. Does a man who died of an illness and is reborn in heaven, carries his illness with him? No, he is reborn whole and healthy; there is no illness and pain in heaven.

    How does the process of rebirth take place? It takes place by way of rebirth linkage, which is of twenty kinds. As these concepts are both unfamiliar and profound, and the description below is compact, those who may not be able to follow the explanation easily should not be discouraged; they will have a clearer idea when they will also have read the various realms of existence in the next chapter.

    The first ten kinds of rebirth linkage are associated with desire, and therefore lead to rebirth in the sphere of desire. This sphere of desire consists of eleven realms of existence, which are a realm each of hell, ghosts, animals, asuras, and humans, and six realms of heavens. The ten kinds of rebirth linkage, which concern most people, are as follows:

    1. Characterized by investigation, accompanied by equanimity, and results from evil deeds.
    2. Characterized by investigation, accompanied by equanimity, and results from good deeds.
    3. Associated with knowledge, accompanied by pleasure, and is not prompted.
    4. Associated with knowledge, accompanied by pleasure, and is prompted.
    5. Dissociated from knowledge, accompanied by pleasure, and is not prompted.
    6. Dissociated from knowledge, accompanied by pleasure, and is prompted.
    7. Associated with knowledge, accompanied by equanimity, and is not prompted.
    8. Associated with knowledge, accompanied by equanimity, and is prompted.
    9. Dissociated from knowledge, accompanied by equanimity, and is not prompted.
    10. Dissociated from knowledge, accompanied by equanimity, and is prompted.
    Beings reborn in the lower realms of hells, ghosts, animals and asuras are reborn through the first rebirth linkage. The mind of the being investigates his evil deeds with equanimity, and is reborn in his evil realm according to his karma. If his mind is imprinted with violence, for instance, he is reborn in hell; if imprinted with hopelessness, reborn as a ghost; if imprinted with fear, as an animal; if imprinted with envy, as an asura.

    Beings who have merits take the other nine kinds of rebirth linkage and are reborn in the realms of humans or devas. Those who have good karma, possess knowledge of where they want to go, and experience peace of mind will be reborn in a heavenly realm. Their knowledge may be prompted, i.e. told to them just before they died, or after their death but within the forty nine days when their rebirth has not been final¬ized; or their knowledge may be unprompted, i.e. they already have the knowledge themselves.


    Rebirth to the Brahma Heavens

    The next six kinds of rebirth linkage are more concerned with spiritually awakened beings. They lead to rebirth in the sphere of form, which consists of 16 brahma heavens, where the brahma gods have overcome desire and have very fine form. The six kinds of rebirth linkage, which are attained through meditation, are as follows:

    1. With concentration, contemplation, gladness, bliss, and unification of consciousness.
    2. With contemplation, gladness, bliss and unification of consciousness.
    3. With gladness, bliss, and unification of consciousness.
    4. With bliss and unification of consciousness.
    5. With equanimity and unification of consciousness.
    6. With unification of consciousness.
    In the above description, concentration and con¬templation are two aspects of meditation; gladness refers to mundane pleasure, as contrast to spiritual bliss; consciousness is the vehicle of rebirth.

    The depth of advanced Buddhist meditation is classified into eight levels, known as four dhyanas and eight samadhis (the first four samadhis correspond to the four dhyanas). The four dhyanas are involved in the above six kinds of rebirth linkage which leads to the realm of form, and the remaining samadhis in the rebirth linkage leading to the formless sphere to be explained later.

    An advanced being who has attained the first dhyana, concentrates his thought, contemplates on his rebirth, experiences gladness and bliss intensely, unifies his consciousness and is reborn in one of the first three realms of brahma heavens, depending on whether his rebirth thought is weak, moderate or strong. In the 31 realms of existence (please see the list at the end of the next chapter), these three brahma heavens are realm 12, 13 and 14 when counted from the lowest realm of hells.

    An advanced being who has attained the second dhyana, sustains his contemplation of rebirth, expe¬riences gladness and bliss intensely, unifies his consciousness, and, depending on the strength of his rebirth thought, is reborn in one of the next three brahma heavens, which are realms 15, 16 and 17.

    The mind of an advanced being who has attained the third dhyana, needs not apply initial thought nor sus¬tains contemplation; he perceives clearly what rebirth he will undergo, experiences gladness and bliss, uni¬fies his consciousness, and, depending on the strength of his rebirth thought, is reborn in one of the next three brahma heavens, which are realms 18, 19 and 20.

    An advanced being who has attained a weak fourth dhyana, perceives his rebirth with bliss, unifies his consciousness, and is reborn in the 10th brahma heaven, or the 21st realm of existence. One who has attained a moderate fourth dhyana, perceives his rebirth with equanimity, unifies his consciousness, and is reborn in the 11th brahma heaven, or the 22nd realm of existence. One who has attained the full fourth dhyana, perceives his rebirth, unifies his conscious¬ness, and, depending on the nature of his thought, is reborn in one of the five highest heavens, which are the 23rd, 24th, 25th, 26th and 27th realm of existence.

    Thus, rebirth to these advanced realms of brahma heavens depends not just on good merits, which are pre-requisites, but more importantly on meditation and wisdom. Deeper meditation and greater wisdom are necessary for rebirth to the next and highest sphere of existence, i.e. the sphere of non-form, where very advanced beings exist as pure consciousness.


    Rebirth to the Sphere of Non-Form

    There are four kinds of rebirth linkage leading to the corresponding four highest realms of existence:

    1. Associated with the sphere of the infinity of space.
    2. Associated with the sphere of the infinity of consciousness.
    3. Associated with the sphere of nothingness.
    4. Associated with the sphere of neither perception nor non-perception.
    Rebirth to these highest realms are accomplished through very advanced meditation known as the 5th, 6th, 7th and 8th samadhi (the first four samadhis correspond to the four dhyanas for rebirth to the brahma heavens, as explained earlier). In the Theravada tradition, these samadhi levels are collectively called the post-fourth jhana, or the fifth jhana.

    The mind of a very advanced being affirms that form is an illusion, fills the infinity of space, fixes at it for a moment, and is reborn in the Sphere of Infinite Space, which is the 28th realm of existence.

    In the next realm, the very advanced mind affirms that space is an illusion, experiences the infinity of his consciousness, fixes at it for a moment, and is reborn in the Sphere of Infinite Consciousness, which is the 29th realm.

    The very advanced mind affirms that there is nothingness, fixes at it for a moment, and is reborn in the Sphere of Nothingness, which is the 30th realm.

    The very advanced mind experiences that there is neither perception nor non-perception, and is reborn in the Sphere of Neither Perception Nor Non-Perception, which is the 31st and highest realm of existence, beyond which the mind attains Buddhahood.

    All these twenty types of rebirth linkage help to explain the process of rebirth in the Saha world. Nevertheless, they also suggest some explanation how beings in our Saha world can be reborn in Sukhavati, the Western Paradise of Amitabha Buddha, and help to reassure us that what is taught in the Amitabha Sutra is true and valid.

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