Dear Nina & friends,

I am getting the impression that more and more serious Theravada practitioners (such as Ajahn Chah's lineage) are accepting both the immediate rebirth and intermediate state teachings, as they make better sense.

I have for years thought about these doctrines, and am more inclined to accept both, mainly because the Suttas do not speaks of immediate rebirth. Only in later post-Buddha works, we find such an idea.

I have documented such ideas in one of my Sutta Discovery volumes. I will post this on my page

dharmafarer.googlepages.com

if there are requests.

Piya Tan


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--- Nina van Gorkom <vangorko@...> wrote:

> Dear Traveller,
> Q. 1.
> ...
> bhuuta vaa sambhavesii va
> sabbasatta bhavantu sukhitataa.
>
> ---- what's the explanation here about "sambhavesii"? From my
> knowledge, the Theravada tradition did not believe there is a gap
> or
> some exsitence inbetween two lives.
> --------
> N: right, the cuticitta is immediately succeeded by the
> pa.tisandhicitta.
> I have the Commentary (Minor Readings and Illustrator, PTS. I
> quote:
>
> <That yet seek to be: sambhavesino=sambhavam esanti(resolution of
> compound); this is a designation for Initiates [N: sekha, ariyan who
>
> is non-arahat] and ordinary men who still seek being (sambhavam
> esantaana.m) in the future because they have not abandoned the
> fetter
> of being (existence). Or alternatively, in the case of the four
> kinds
> of womb generation, (see e.g.M.I, 73), creatures that are egg-born
> or
> uterus-born are called those that yet seek to be as long as they
> have
> not broken the egg-membrane or the caul-membrane....However,
> moisture-
> born creatures and those of spontaneous apprearance are called those
>
> that seek to be in the first moment of their cognizance, and they
> are
> cvalled those that are from the moment of their secondcognizance;
> or
> else they are those that yet seek to be as long as they do not reach
>
> any posture other than that in which they were born, while after
> that
> they are called those that are.>
> --------
> Q.2.
> ...
> na pare para.m nikubbetha
> naatima~n~netha katthaci na ka~nci,
> byaarosanaa pa.tighasa~n~naa
> naa~n~nama~n~nassa dukkhamiccheyya.
> ....
> ---- this 2nd line seems having one more na?
> ------
> N: My text has katthaci na.m ka~nci..
> na.m means him.
>
> < Let not..undo (na nikubbetha): let him not betray.
> Nor slight (naatima~n~netha): nor (na) let him by surmounting
> (atikkamitvaa) show conceit (ma~n~neyya). Anywhere (katthaci)...Him
>
> (na.m): that one (eta.m). At all (ka~nci)...>
>
> Nina.
>
> [Non-text portions of this message have been removed]
>
>
>
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Piya Tan
Email: dharmafarer@...