This is a problem more prevalent in the western countries than
here, but nevertheless an important issue.
http://www.berzinarchives.com/web/en/archives/approaching_buddhism/introduction/dharma_lite.html
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