[Konidurase]

If one cannot pin down this so called "self" as real, the question of who is reborn becomes irrelevant.



"And so, Anuradha — when you can't pin down the Tathagata as a truth or reality even in the present life — is it proper for you to declare, 'Friends, the Tathagata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathagata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death'?"

http://www.accesstoinsight.org/tipit....002.than.html


The king asked: "When someone is reborn, Venerable Nagasena, is he the same as the one who just died, or is he another?"

The elder replied: "He is neither the same nor another."

"Give me an illustration!"

"What do you think, Great King? When you were a tiny infant, newly born and quite soft, were you then the same as the one who is now grown up?"

"No, that infant was one, I, now grown up, am another."

"If that is so, then, Great King, you have had no mother, no father, no reaching, no schooling! Do we then take it that there is one mother for the embryo in the first stage, another for the second stage, another for the third, another for the fourth, another for the baby, another for the grown-up man? Is the school-boy one person, and the one who has finished school another? Does one commit a crime, but the hands and feet of another are cut off?"

"Certainly not! But what would you say, Reverend Sir, to all that?"

The elder replied: "I was neither the tiny infant, newly born and quite soft, nor am I now the grown-up man; but all these are comprised in one unit depending on this very body."

"Give me a simile!"

"If a man were to light a lamp, could it give light throughout the whole night?"

"Yes, it could."

"Is now the flame which burns in the first watch of the night the same as the one which burns in the second?"

"It is not the same."

"Or is the flame which burns in the second watch the same as the one which burns in the last one?"

"It is not the same."

"Do we then take it that there is one lamp in the first watch of the night, another in the second, and another again in the third?"

"No, it is just because of the light of the lamp shines throughout the night."

"Even so must we understand the collocation of a series of successive dharmas. At rebirth one dharma arises, while another stops; but the two processes take place almost simultaneously (i.e. they are continous). Therefore, the first act of consciousness in the new existence is neither the same as the last act of consciousness in the previous existence, nor it is the another."

"Give me another simile!"

"Milk, once the milking is done, turns after sometimes into curds; from curds it turns into fresh butter; and from fresh butter into ghee. Would it now be correct to say that the milk is the same thing as the curds, or the fresh butter, or the ghee?"

"No, it would not. But they have been produced because of it."

"Just so must be understood the collocation of a series of successive dharmas."

http://www.budsas.org/ebud/ebsut045.htm


"Now, this is the path of practice leading to the cessation of self-identification. One assumes about the eye that 'This is not me, this is not my self, this is not what I am.' One assumes about forms... One assumes about consciousness at the eye... One assumes about contact at the eye... One assumes about feeling... One assumes about craving that 'This is not me, this is not my self, this is not what I am.

http://www.accesstoinsight.org/tipit....148.than.html