Kalama Sutta and Rebirth
1) Is the following excerpt from Kalama Sutta a valid argument for the view
that the Buddha did not have a clear opinion upon the question of wether or
not we are reborn?
"'Suppose there is a hereafter and there is a fruit, result, of deeds done
well or ill. Then it is possible that at the dissolution of the body after
death, I shall arise in the heavenly world, which is possessed of the state
of bliss.' This is the first solace found by him.
"'Suppose there is no hereafter and there is no fruit, no result, of deeds
done well or ill. Yet in this world, here and now, free from hatred, free
from malice, safe and sound, and happy, I keep myself.' This is the second
solace found by him.
2) Are there any statements in the Tipitaka which indicates that the Buddha
did not personally consider the teachings on rebirth as valid?
Chris André Stranden
- Hi Yong Peng,
>Dear Rett, Ole, Alan and friends,My body is tired from doing all this work... suppose I go put on my
>thanks, Rett. I am starting to understand that. How then would you
>kamma.m kho pana me karontassa kaayo kilanto, handaaha.m nipajjaami
Or go have a lie-down :-)
>--- In Pali@yahoogroups.com, rett wrote:
>It's important to keep in mind that in Pali, the main verbal action
>can be expressed by a participle, as in the above. This is a
>fundamental point and is one of the ways in which we need to unlearn
>modern English grammar when learning Pali grammar. I've noticed you
>refer to the Pali idea of the 'agent' of a sentence, and you're no
>doubt aware of how this differs from the English concept of a
>(grammatical) 'subject'. The above is another one of these
>differences. Despite the fact that you could read in an implied verb
>meaning 'to be', the main verbal action (around which the clause is
>structured) is contained in the participle 'kilanta' there.
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