REBIRTH IN BUDDHISM

Though “rebirth from moment to moment” is very important to understand and should not be overlooked what we are really concerned with here is “rebirth from life to life.” In this connection, two general, somewhat minor points should be made. The term “birth” (játi) here is not confined to extrusion from a womb, it includes other processes such as the spontaneous appearance of beings in certain states. Birth of the human type is thus simply a particular case. There is also the question of “intermediate states” between births. Some Buddhists, and others, speak of such states. This is really just a question of semantics: in the Theravada view, at least, any such so-called intermediate state between existences of a certain type is itself a “rebirth.” 

The reason why rebirth, of whatever kind, takes place is because of the unexpended force of taóhá or craving, conditioned by ignorance. This force of ignorance and craving is comparable to a powerful electric current. To suppose that it just ceases at physical death is actually quite unreasonable, and contradicts the law of conservation of energy. As to the question of the identity of the being that is reborn with the one that died, the best answer is that given by the Venerable Nágasena to Kind Milinda: “It is neither the same nor different” . The whole process is really quite impersonal, but seemingly a being exists and is reborn. We can thus make a clear distinction between the terms “Reincarnation” and “Rebirth.”