English Deutsch Français Italiano Español Português 繁體中文 Bahasa Indonesia Tiếng Việt ภาษาไทย
All categories

I have heard that they are not exactly the same, that there is a difference. So, what is the difference?

Thanks in advance for your replies! The most complete answer that cites its sources will receive the 10 points!!!!

2007-03-26 13:39:14 · 4 answers · asked by Byron A 3 in Society & Culture Religion & Spirituality

4 answers

Reincarnation, literally "to be made flesh again", is a doctrine or mystical belief that some essential part of a living being (in some variations only human beings) survives death to be reborn in a new body. This essential part is often referred to as the Spirit or Soul, the 'Higher or True Self', 'Divine Spark', 'I' or the 'Ego' (not to be confused with the ego as defined by psychology). According to such beliefs, a new personality is developed during each life in the physical world, but some part of the being remains constantly present throughout these successive lives as well.

Belief in reincarnation is an ancient phenomenon. This doctrine is a central tenet within the majority of Indian religious traditions, such as Hinduism (including Yoga, Vaishnavism, and Shaivism), Jainism, and Sikhism. The idea was also entertained by some Ancient Greek philosophers. Many modern Pagans also believe in reincarnation as do some New Age movements, along with followers of Spiritism, practitioners of certain African traditions, and students of esoteric philosophies.

The Buddhist concept of Rebirth although often referred to as reincarnation differs significantly from the Hindu-based traditions and New Age movements in that the "self" (or soul) does not reincarnate.


Rebirth in Buddhism is the doctrine that the consciousness of a person (as conventionally regarded), upon the death or dissolution of the aggregates (skandhas) which make up that person, becomes one of the contributing causes for the arising of a new group of skandhas which may again be conventionally considered a person or individual. The consciousness arising in the new person is neither identical to, nor different from, the old consciousness, but forms part of a causal continuum or stream with it. The basic cause for this persistent re-arising of personality is the abiding of consciousness in avidya (ignorance); when ignorance is uprooted, rebirth ceases.

Although the cessation of a life is not in itself a sufficient condition for the inception of a new life (since arhats, pratyekabuddhas and buddhas pass away without rebirth), the supporting conditions for a new birth are almost always present. From an external perspective, each life appears as a link in a beginningless sequence of lives, varying in length and in quality.

In traditional Buddhist cosmology, these lives can be in any of a large number of states of being, including those of humans, any kind of animal, and several types of supernatural being (see Six realms). The type of rebirth that arises at the end of one life is conditioned by the karmas (actions of body, speech and mind) of the previous life; good karmas will yield a happier rebirth, bad karmas will produce one which is more unhappy.

In the traditional Buddhist languages of Sanskrit and Pāli, there is no word corresponding exactly to the English "rebirth". A rebirth, that is, the state one is born into, is referred to as jāti, i.e. simply "birth", also referring to the process of being born or coming into the world in any way. The entire process of change from one life to the next is called punarbhava (Sanskrit) or punabbhava (Pāli), literally "becoming again"; it is also known simply as bhava, i.e. "becoming". The process seen from a universal perspective, encompassing all living beings, is called saṃsāra.

From an interior perspective, a person who remembers or imagines a past life is likely to think of it as representing a continuity of existence between lifespans, i.e., that the same person (however defined) was formerly one person (with a certain name and body) and is now a different person (with another name and body). This perspective is objectionable from the point of view of Buddhist philosophy on two counts. First, because it seems to postulate an enduring, self-existing entity that exists separate from the elements of mind and body, contrary to the Buddhist philosophical position of anātman. Second, because it overlooks the characterization of this process as one of constant change, both within and between lives, in which the newly-arising life is conditioned by but in no respect identical to the predecedent life.

Nonetheless, the Buddha is represented using language reflecting the interior perspective in stories about his past lives in both jātakas and sūtras. For instance, "At that time I was the Brahmin, the Great Steward..." (Mahāgovinda-sutta, DN.19) or "Six times, Ānanda, I recall discarding the body in this place, and at the seventh time I discarded it as a wheel-turning monarch..." (Mahāsudassana-sutta, DN.17). This can be regarded as a concession to the needs of conventional speech.

2007-03-26 13:46:24 · answer #1 · answered by Anonymous · 2 0

Rebirth way you endure a activity of your spirit; even as you stay the identical individual, within the identical frame, and feature the identical soul. Your bodily frame does now not endure dying for rebirth to take position. When you die bodily you don't go back to reside out a different mortal life. Reincarnation way whilst your bodily frame dies, your spirit and soul go back from dying to inhabit a different dwelling, mortal entity, both human or animal. The procedure is repeated again and again.

2016-09-05 17:04:58 · answer #2 · answered by henning 4 · 0 0

Sadhu 3x to The Seal for answering from the Theravada perspective.

Metta to all.

2007-03-26 16:32:43 · answer #3 · answered by Anger eating demon 5 · 0 1

1. There is no almighty creator God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.

2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.

3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others

4. *"A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student."*

5. *The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on logic, reasoning, self-reliance, self discipline and a calm, peaceful individual striving.*

6. Taking refuge in The Triple Gems i.e. the Buddha, the Dharma and the Sangha; does not mean self-surrender or total reliance on an external force or third party for help or salvation.

7. Dharma (the teachings in Buddhism) exists regardless whether there is a Buddha. Sakyamuni Buddha (as the historical Buddha) discovered and shared the teachings/ universal truths with all sentient beings. He is neither the creator of such teachings nor the prophet of an almighty God to transmit such teachings to others.

8. A Special emphasis is in Buddhism, that all sentient beings have Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened being) in due course if one practises diligently and attains purity of mind (ie absolutely no delusions or afflictions).

9. In Buddhism, the ultimate objective of followers/practitioners is enlightenment and/or liberation from Samsara; rather than to go to a Heaven (or a deva realm in the context of Buddhist cosmology).

10. Karma and Karma Force are cornerstones in Buddhist doctrines. They are expounded very thoroughly in Buddhism. Karma refers to an important metaphysical concept concerned with action and its consequences. This law of karma explains the problem of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.

11. Rebirth is another key doctrine in Buddhism and it goes hand in hand with karma. There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence.

12. Maitri or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason. Vegetarianism is recommended but not compulsory.

13. The importance of Non-attachment. Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of doing good; otherwise it is just another form of craving.

14. In Buddhism, there is consideration for all sentient beings (versus human beings, as in other religions). Buddhists acknowledge/accept the existence of animals and beings in other realms in Samsara.

15. No holy war concept in Buddhism. Killing is breaking a key moral precept in Buddhism. One is strictly forbidden to kill another person in the name of religion, a religious leader or whatsoever religious pretext or worldly excuse.

16. Suffering is another cornerstone in Buddhism. It is the first of the Four Noble Truths. Sufferings are very well analysed and explained in Buddhism.

17. The idea of sin or original sin has no place in Buddhism. Also, sin should not be equated to suffering.

18. Buddhist teachings expound no beginning and no end to one's existence or life. There is virtually no recognition of a first cause — e.g. how does human existence first come about?

19. The Dharma provides a very detailed explanation of the doctrine of anatman {anatta in Pali} or soullessness , i.e. there is no soul entity (whether in one life of many lives).

20. The Buddha is omniscient but he is not omnipotent. He is capable of innumerable feats but there are three things he cannot do. Also, a Buddha does not claim to be a creator of lives or the Universe.

21. Prajna [Panna in Pali] or Transcendent Wisdom occupies a paramount position in Buddhist teachings. Sakyamuni Buddha expounded Prajna concepts for some 20 years of his ministry. One is taught to balance compassion with prajna i.e.emotion (faith) with rationale (right understanding / truth / logic).

22. The tradition and practice of meditation in Buddhism are relatively important and strong. While all religions teach some forms or variations of stabilising/single-pointedness meditation, only Buddhism emphazises Vipassana (Insight) meditation as a powerful tool to assist one in seeking liberation/enlightenment.

23. The doctrine of Sunyata or Emptiness is unique to Buddhism and its many aspects are well expounded in advanced Buddhist teachings. Briefly, this doctrine asserts the transcendental nature of Ultimate Reality. It declares the phenomenal world to be void of all limitations of particularization and that all concepts of dualism are abolished.

24. Conditioned Arising [Paticcasamuppada in Pali] or Dependent Origination is another key doctrine in Buddhism. This doctrine explains that all psychological and physical phenomena constituting individual existence are interdependent and mutually condition each other; this at the same time describes what entangles sentient beings in samsara.

25. The concept of Hell(s) in Buddhism is very different from that of other religions. It is not a place for eternal damnation as viewed by 'almighty creator' religions. In Buddhism, it is just one of the six realms in Samsara [i.e. the worst of three undesirable realms]. Also, there are virtually unlimited number of hells in the Buddhist cosmology as there are infinite number of Buddha worlds.

26. The Buddhist cosmology (or universe) is distinctly different from that of other religions which usually recognise only this solar system (Earth) as the centre of the Universe and the only planet with living beings. The Buddhist viewpoint of a Buddha world (also known as Three Thousand-Fold World System) is that of one billion solar systems. Besides, the Mahayana Buddhist doctrines expound that there are other contemporary Buddha worlds like Amitabha's Pure Land and Bhaisajyaguru's world system.

27. Samsara is a fundamental concept in Buddhism and it is simply the 'perpetual cycles of existence' or endless rounds of rebirth among the six realms of existence. This cyclical rebirth pattern will only end when a sentient being attains Nirvana, i.e. virtual exhaustion of karma, habitual traces, defilements and delusions. All other religions preach one heaven, one earth and one hell, but this perspective is very limited compared with Buddhist samsara where heaven is just one of the six realms of existence and it has 28 levels/planes.

Receiving 10 points is Not important. Simply sharing information from a reputable source, to aid one in having Clear Comprehension in enough.

Thank You for giving me the opportunity to provide you with "an" answer to your most excellent question.

Have a fantastic week, & coming weekend.

With Metta {Lovingkindness & friendship).

2007-03-26 14:27:35 · answer #4 · answered by Thomas 6 · 2 0

fedest.com, questions and answers