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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Buddhism Anatta And Rebirth
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<blockquote data-quote="spnadmin" data-source="post: 88032" data-attributes="member: 35"><p>I read the previous posts a few times, thinking Yes, there is a Soul in Buddhism. There is no individual soul, a spiritual precipitate of the qualities of an individual human being. The Soul in Buddhism is the universal Atma. The qualities of the individual at death fade back into universal energy. These same qualities are not the soul.</p><p></p><p>So I decided to check and found an interesting explanation of this by Kenneth Cole, with references from Buddhist scriptures. There were other interesting explanations of how -- if there is no soul, one could still be reborn. </p><p></p><p><span style="color: DarkGreen"><strong>Expert: </strong>KennethLee</span></p><p><span style="color: DarkGreen"><strong>Date: </strong>11/17/2004</span></p><p><span style="color: DarkGreen"><strong>Subject: </strong>buddhism -rebirth</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"><strong>Question</strong></span></p><p><span style="color: DarkGreen">when rebirth is mentioned, like, being reborn in your next life, what is it exactly that gets reborn? with the whole ego-less thing i dont really understand what 'part' of 'you' would be reborn... </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"><strong>Answer</strong></span></p><p><span style="color: DarkGreen">"citta (will/mind) recollects past lives"-----Digha 1.81 (original presecular scriptures of buddhism).</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">ego-less, a purely modern concept is absent in actual Indian buddhist doctrine, its purely a Freudian term of modernity not found in original buddhism. </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Buddhism, contrary to modern nonsense at no point denies the Soul (atman, Pali Attan), it only denies that: "any of these khandhas (aggregates, forms,feelings,perceptions, impulses, consciousness) is the Soul (attan)."---MN.</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">At no location in buddhist sutta is there a denial of the Soul, despite many commentarial works written to the contrary. </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Only that the psycho-physical self (namo-rupa, corporeal, 5-khandhas) is not the actual true Transcendental Self/Subject (atman/attan). Or as addage goes "dost thou confuse the self (corporeal) with thy Self (soul)?"--------</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p> <span style="color: DarkGreen">"The Soul is the dearest beloved" [AN 4.97] </span></p><p><span style="color: DarkGreen"> "The Soul is the refuge that I have gone unto" [KN Jatakapali 1441] </span></p><p><span style="color: DarkGreen"> "To be fixed in the Soul is to be flood crossed" [Mahavagga-Att. 2.692] </span></p><p><span style="color: DarkGreen"> "The Soul is Svabhava(Self-Nature)." [Maha'vagga-Att. 3.270] </span></p><p><span style="color: DarkGreen"> "The Soul is the refuge to be sought" [Suttanipata-Att. 1.129] </span></p><p> <span style="color: DarkGreen">"Having become the very Soul, this is deemed non-emptiness (asuñña)" [Uparipanna'sa-Att. 4.151] </span></p><p><span style="color: DarkGreen"> "Steadfast-in-the-Soul (thitattoti) means steadfast in ones True-nature (thitasabha'vo)" [Tikanipa'ta-Att. 3.4] </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Best summed up from original buddhist doctrine thusly:</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">"What do you suppose, followers, if people were carrying off into the Jeta grove bunches of sticks, grasses, branches, and leaves and did with them as they wished or burned them up, would it occur to you: These people are carrying us off, are doing as they please with us, and are burning us? No, indeed not Lord. And how so? Because Lord, none of that is our Soul, nor what our Soul subsists upon! Just so followers, what is not who you are, do away with it, when you have made done with that, it will lead to your bliss and welfare for as long as time lasts. What is that which is not who you are? Form, followers, is not who you are, neither are sensations, perceptions, experiences, nor consciousness." [MN 1.141] ----Gotama. </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">there is no part of 'this' self which reconnects with another life, just as light (citta/will/mind/ie Soul) passes from one form (mere self/corporeal) to another that there is no passing of any part of one form to another, only THAT which brings illumination to that form. </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">the 'light' (citta) passes from form to form , recollecting events of said form, but of course there is no part of form passing from form to form. </span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Citta is the only thing which is said to be the basis/medium for the recollection of past lives: “directs his mind (citta) to the recollection of past lives” [DN 1.81].</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen">Link to the above article is here <a href="http://en.allexperts.com/q/Buddhists-948/buddhism-rebirth.htm" target="_blank">http://en.allexperts.com/q/Buddhists-948/buddhism-rebirth.htm</a></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 88032, member: 35"] I read the previous posts a few times, thinking Yes, there is a Soul in Buddhism. There is no individual soul, a spiritual precipitate of the qualities of an individual human being. The Soul in Buddhism is the universal Atma. The qualities of the individual at death fade back into universal energy. These same qualities are not the soul. So I decided to check and found an interesting explanation of this by Kenneth Cole, with references from Buddhist scriptures. There were other interesting explanations of how -- if there is no soul, one could still be reborn. [COLOR=DarkGreen][B]Expert: [/B]KennethLee [B]Date: [/B]11/17/2004 [B]Subject: [/B]buddhism -rebirth [B]Question[/B] when rebirth is mentioned, like, being reborn in your next life, what is it exactly that gets reborn? with the whole ego-less thing i dont really understand what 'part' of 'you' would be reborn... [B]Answer[/B] "citta (will/mind) recollects past lives"-----Digha 1.81 (original presecular scriptures of buddhism). ego-less, a purely modern concept is absent in actual Indian buddhist doctrine, its purely a Freudian term of modernity not found in original buddhism. Buddhism, contrary to modern nonsense at no point denies the Soul (atman, Pali Attan), it only denies that: "any of these khandhas (aggregates, forms,feelings,perceptions, impulses, consciousness) is the Soul (attan)."---MN. At no location in buddhist sutta is there a denial of the Soul, despite many commentarial works written to the contrary. Only that the psycho-physical self (namo-rupa, corporeal, 5-khandhas) is not the actual true Transcendental Self/Subject (atman/attan). Or as addage goes "dost thou confuse the self (corporeal) with thy Self (soul)?"-------- "The Soul is the dearest beloved" [AN 4.97] "The Soul is the refuge that I have gone unto" [KN Jatakapali 1441] "To be fixed in the Soul is to be flood crossed" [Mahavagga-Att. 2.692] "The Soul is Svabhava(Self-Nature)." [Maha'vagga-Att. 3.270] "The Soul is the refuge to be sought" [Suttanipata-Att. 1.129] "Having become the very Soul, this is deemed non-emptiness (asuñña)" [Uparipanna'sa-Att. 4.151] "Steadfast-in-the-Soul (thitattoti) means steadfast in ones True-nature (thitasabha'vo)" [Tikanipa'ta-Att. 3.4] Best summed up from original buddhist doctrine thusly: "What do you suppose, followers, if people were carrying off into the Jeta grove bunches of sticks, grasses, branches, and leaves and did with them as they wished or burned them up, would it occur to you: These people are carrying us off, are doing as they please with us, and are burning us? No, indeed not Lord. And how so? Because Lord, none of that is our Soul, nor what our Soul subsists upon! Just so followers, what is not who you are, do away with it, when you have made done with that, it will lead to your bliss and welfare for as long as time lasts. What is that which is not who you are? Form, followers, is not who you are, neither are sensations, perceptions, experiences, nor consciousness." [MN 1.141] ----Gotama. there is no part of 'this' self which reconnects with another life, just as light (citta/will/mind/ie Soul) passes from one form (mere self/corporeal) to another that there is no passing of any part of one form to another, only THAT which brings illumination to that form. the 'light' (citta) passes from form to form , recollecting events of said form, but of course there is no part of form passing from form to form. Citta is the only thing which is said to be the basis/medium for the recollection of past lives: “directs his mind (citta) to the recollection of past lives” [DN 1.81]. Link to the above article is here [URL]http://en.allexperts.com/q/Buddhists-948/buddhism-rebirth.htm[/URL][/COLOR] [/QUOTE]
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