Tibetan Buddhism follows the Indian tradition and all Indian
traditions take for granted belief in rebirth. Even if traditional
Buddhist seekers do not have a deep understanding of what takes
rebirth or how rebirth works, still they have grown up with the
idea of rebirth as a cultural given. They need merely to have their
understandings refined, but do not need to become convinced in the
existence of rebirth. Therefore, texts on the graded stages of the
path (lam-rim) do not even mention the topic of
gaining conviction in the existence of rebirth.
Without rebirth, the discussion of mind having no beginning and no end becomes
meaningless. Without beginningless and endless mind, the entire
presentation of karma falls apart. This is because the karmic
results of our actions most frequently do not ripen in the same lifetime in which we commit the
actions. Without the presentation of karmic cause and effect over the span of many lifetimes,
the discussion of the voidness of cause and effect and of dependent arising likewise falls apart.
Moreover, in terms of the three scopes of lam-rim motivation, how can we sincerely aim for benefiting future lives without
belief in the existence of future lives? How can we sincerely aim
for gaining liberation from uncontrollably recurring rebirth
(samsara) without belief in rebirth? How can we
sincerely aim for enlightenment and the ability to help others gain
liberation from rebirth without belief that rebirth is a fact?
In terms of bodhichitta meditation, how can we sincerely recognize all
beings as having been our mothers in previous lives without
believing in previous lives? In terms of anuttarayoga tantra, how can we sincerely meditate
in analogy with death, bardo, and rebirth to purify ourselves of
uncontrollably experiencing them if we do not believe that bardo
and rebirth occur?
Thus, it is clearly evident that rebirth is a cornerstone for a
large and crucial portion of the Dharma teachings.
Most Westerners come to Dharma without prior belief in rebirth.
Many approach the study and practice of Dharma as a method for
improving the quality of this lifetime, especially in terms of
overcoming psychological and emotional problems. This attitude reduces Dharma to an Asian form of
psychotherapy.
I have coined the term Dharma-Lite for this approach to
Buddhist Dharma, analogous to "CocaCola-Lite." It is a weakened
version, not as strong as "The Real Thing." The traditional approach to Dharma – which
includes not only discussion of rebirth, but also the presentation
of the hells and the rest of the six realms of existence – I have termed The
Real Thing Dharma.
There are two ways to practice Dharma-Lite.
Therefore, we need to proceed with great care if we find that,
at our present level of spiritual development and understanding,
Dharma-Lite is the drink for us.
Buddhism becomes Dharma-Lite when
The Real Thing Dharma is the authentic traditional practice of
Buddhism, in which