[MFSSCW2c]

The Milinda Panha Sutta was probably written around the turn of the first century B.C. It depicts a conversation between a monk, Nagasena, and an Indo-Greek king named Menander (which becomes Milinda in Pali), who wanted to learn about Buddhism.

The Milinda Panha is quite long and goes into great detail on a wide range of issues about what the Buddha taught. However, Nagasena's teachings about rebirth are particularly interesting to me. He gives similes about how rebirth can happen without transmigration (reincarnation).

http://www.sacred-texts.com/bud/milinda.htm

I'll post the part that I found most interesting, and I hope others will offer their kind insights and responses to it:

5. The king said: 'Where there is no transmigration, Nâgasena, can there be
rebirth?'

'Yes, there can.'

'But how can that be? Give me an illustration.'

'Suppose a man, O king, were to light a lamp from another lamp, can it be
said that the one transmigrates from, or to, the other?'

'Certainly not.'

'Just so, great king, is rebirth without transmigration.'

'Give me a further illustration.'

'Do you recollect, great king, having learnt, when you were a boy, some verse
or other from your teacher?'

'Yes, I recollect that.'

'Well then, did that verse transmigrate from your teacher?'

'Certainly not.'

'Just so, great king, is rebirth without transmigration.'

'Very good, Nâgasena!'
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6. The king said: 'Is there such a thing, Nâgasena, as the soul 1?'

'In the highest sense, O king, there is no such thing 2.'
p. 112
'Very good, Nâgasena!'
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7. [72] The king said: 'Is there any being, Nâgasena, who
transmigrates from this body to another?'

'No, there is not.'

'But if so, would it not get free from its evil deeds.'

'Yes, if it were not reborn; but if it were, no 1.'

'Give me an illustration.'

'Suppose, O king, a man were to steal another man's mangoes, would the thief
deserve punishment?'

'Yes.'

'But he would not have stolen the mangoes the other set in the ground. Why
would he deserve punishment?'

'Because those he stole were the result of those that were planted.'

'Just so, great king, this name-and-form commits deeds, either pure or
impure, and by that Karma another name-and-form. is reborn. And therefore is it
not set free from its evil deeds?'

'Very good, Nâgasena!'
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8. The king said: 'When deeds are committed, Nâgasena, by one name-and-form,
what becomes of those deeds?'

'The deeds would follow it, O king, like a shadow that never leaves it 2.'

'Can any one point out those deeds, saying: "Here are those deeds, or
there"?'

'No.'
p. 113
'Give me an illustration.'

'Now what do you think, O king? Can any one point out the fruits which a tree
has not yet produced, saying: "Here they are, or there"?'

'Certainly not, Sir.'

'Just so, great king, so long as the continuity of life is not cut off, it is
impossible to point out the deeds that are done.'

'Very good, Nâgasena!'
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9. [73] The king said: 'Does he, Nâgasena, who is about to be reborn
know that he will be born?'

'Yes, he knows it, O king.'

'Give me an illustration.'

'Suppose a farmer, O king, a householder, were to put seed in the ground, and
it were to rain well, would he know that a crop would be produced.'

'Yes, he would know that.'

'Just so, great king, does he who is about to be reborn know 1 that he will be
born.'

'Very good, Nâgasena 2!'
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10. The king said: 'Is there such a person as the Buddha, Nâgasena?'

'Yes.'

'Can he then, Nâgasena, be pointed out as being here or there?'

'The Blessed One, O king, has passed away by that kind of passing away in
which nothing remains which could tend to the formation of another
p. 114
individual 1. It
is not possible to point out the Blessed One as being here or there.'

'Give me an illustration.'

'Now what do you think, O king? When there is a great body of fire blazing,
is it possible to point out any one flame that has gone out, that it is here or
there?'

'No, Sir. That flame has ceased, it has vanished.'

'Just so, great king, has the Blessed One passed away by that kind of passing
away in which no root remains for the formation of another individual. The
Blessed One has come to an end, and it cannot be pointed out of him, that he is
here or there. But in the body of his doctrine he can, O king, be pointed out.
For the doctrine 2
was preached by the Blessed One?'

'Very good, Nâgasena!'