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Rebirth (Buddhism)
Rebirth in Buddhism is the doctrine that the evolving consciousness (Pali: ''samvattanika-viññana'')〔"Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism." by Bruce Matthews. in ''Karma and Rebirth: Post-Classical Developments'' State Univ of New York Press: 1986 ISBN 0-87395-990-6 pg 125〕〔Collins, Steven. ''Selfless persons: imagery and thought in Theravāda Buddhism'' Cambridge University Press, 1990. ISBN 0-521-39726-X pg 215()〕 or stream of consciousness (Pali: ''viññana-sotam'',〔"Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism. by Bruce Matthews. in Karma and Rebirth: ''Post-Classical Developments'' State Univ of New York Press: 1986 ISBN 0-87395-990-6 pg 125〕 Sanskrit: ''vijñāna-srotām, vijñāna-santāna'', or ''citta-santāna'') upon death (or "the dissolution of the aggregates" (P. ''khandha''s, S. ''skandha''s)), becomes one of the contributing causes for the arising of a new aggregation. The consciousness in the new person is neither identical nor entirely different from that in the deceased but the two form a causal continuum or stream.
In traditional Buddhist cosmology these lives can be in any of a large number of states of being including the human, any kind of animal and several types of supernatural being. Rebirth is conditioned by the karmas (actions of body, speech and mind) of previous lives; good karmas will yield a happier rebirth, bad karmas will produce one which is more unhappy. The basic cause for this is the abiding of consciousness in ignorance (Pali: ''avijja'', Sanskrit: ''avidya''): when ignorance is uprooted, rebirth ceases. One of the analogies used to describe what happens then is that of a ray of light that never lands.〔Thanissaro Bhikkhu, ().〕
== Buddhist terminology and doctrine ==
There is no word corresponding exactly to the English terms "rebirth", "metempsychosis", "transmigration" or "reincarnation" in the traditional Buddhist languages of Pāli and Sanskrit: the entire process of change from one life to the next is called "becoming again"(Sanskrit: punarbhava, Pali: punabbhava), or more briefly "becoming" (Pali/Sanskrit: bhava), while the state one is born into, the individual process of being born or coming into the world in any way, is referred to simply as "birth" (Pali/Sanskrit: jāti). The entire universal process of beings being reborn again and again is called "wandering about" (Pali/Sanskrit: ).
Within one life and across multiple lives, the empirical, changing self not only objectively affects its surrounding external world, but also generates (consciously and unconsciously) its own subjective image of this world, which it then lives in as 'reality'. It lives in a world of its own making in various ways. It "tunes in" to a particular level of consciousness (by meditation or the rebirth it attains through its karma) which has a particular range of objects - a world - available to it. It furthermore selectively notices from among such objects, and then processes what has been sensed to form a distorted interpretive model of reality: a model in which the 'I am' conceit is a crucial reference point. When nirvana is experienced, though, all such models are transcended: the world stops 'in this fathom-long carcase'.〔Peter Harvey, ''The Selfless Mind.'' Curzon Press 1995, page 247.〕
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