Dear Bhante Dhammananda Bhikkhu,

Strange, as I read this message I thought you have sent this exact same message some months or years back.

Saints clearly pass away and are reborn immediately (of course arhats are not reborn). However, others with less wholesome habitual tendencies will hold on to some familiar thoughts and places.

Anyway, I think it's perfectly logical if we stick to the Suttas and think for ourselves, following the Commentaries and Abhidhamma only where they agree with the Suttas and the Buddha.

Lastly, I am taking such discussions as speculative as none of us here really have any experience or proof of such things. So it is good to discuss with an open mind no matter who thinkhs who's right and who's wrong.

The still mind that sees impermanence is always right.

Piya Tan

--- dhammanando_bhikkhu <dhammanando@...> wrote:

> Dear Piya,
>
> > 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.
>
> Sorry, but I don't understand what you are saying. The immediate
> rebirth view (nirantaraabhava-vaada) and the intermediate state
> view
> (antaraabhava-vaada) are directly oposed to each other; how can
> these
> "serious Theravada practitioners" accept *both* of them?
>
> > 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.
>
> But how can you accept *both*? Are you claiming that they don't in
> fact conflict with each other?
>
> Best wishes,
> Dhammanando
>
>
>
>
>
>
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Piya Tan
Email: dharmafarer@...