Originally posted by An Eternal Now:
[b]From the Theravadin Perspective
From
http://www.lioncity.net/buddhism/lofiversi...php/t17918.html,
Basically, Ajahn Brahm (and the
forest monks of Ajahn Chah) believe
there is an antarabhava, partly from the numerous accounts in
the
Suttas, and according to Ajahn his personal experiences dealing
with
the dying in Thailand (I have not inquired further on this). Hoping
he
has written on this and will be published.
From http://groups.yahoo.com/group/Pali/message/7751?viscount=100,
> >*Intermediate State
between Existences*
> >
> >In contrast to the orthodox stand, there is significant
Pali canonical
evidence strongly suggestive of an intermediate state between one
existence and
another, a view supported by Theravada fundamentalists. Various
suttas from the
Nikayas clearly talk about a state of existence before actual
rebirth as a
another sentient being. Let me quote some examples from them.
> >
> >In Mahatanhasankhaya Sutta (MN 3
the Buddha states that for conception to
occur, one of the conditions is that the being to be reborn
(gandhabba) has to
be present at the moment of union between the father and mother.
Here, it is
implicitly stated that there is an intermediate state of existence
between death
in the previous existence and rebirth in the next.
> >
> >There are various references to the rebirths of
bodhisattas as well as other
beings, which also imply as much. According to Sampasadaniya Sutta
(DN 2 and
Sangiti Sutta (DN 33), some beings "enter the mother's womb
unknowing, stay
there unknowing and leave it unknowing", while others "enter the
mother's womb
knowing, stay there knowing, and leave it unknowing". One who
"enters the
mother's womb knowing, stays there knowing and leaves it knowing�
is, according
to the commentary, a bodhisatta in its last rebirth. This is
confirmed by
several suttas that describe the bodhisatta's moment of entry into
the mother's
womb as "being mindful and fully aware�. [Mahapadana Sutta (DN
14);
Acchariya-abbhuta Sutta (MN 123); Pathama-tathagata-acchariya Sutta
(AN 4: 27);
Bhumicala Sutta (AN 8:70)].
> >
> >There are references to a fivefold typology of
non-returners, one of which is
called antaraparinibbayi (�attainer of Nibbana in the
interval�
, in the
Samyutta Nikaya (SN 48:15, 24, 66, 51:26, 54:5, 55:25); Purisagati
Sutta (AN
7:55) and Samyojana Sutta (AN 4:131). Ven Bhikkhu Bodhi, in his
"The Connected
Discourses of the Buddha: a new translation of the Samyutta
Nikaya", Volume II
(Note 65, Pp 1902-1903), argues (with support from Samyojana Sutta)
that the
antaraparinibbayi is "�one who has abandoned the fetter of
rebirth
(upapattisamyojana) without yet having abandoned the fetter of
existence
(bhavasamyojana)."
> >
> >Orthodox Theravadins argue against this interpretation of
the
antaraparinibbayi because in the Kathavatthu (e.g. Kv 366), an
Abhidhamma text
regarded by them as canonical, the idea of antarabhava
(intermediate life) was
strongly refuted.
> >
> >However, there is further evidence to consider. In Metta
Sutta (Khp 9, Sn
1: there is reference to bhuta (those who have been
born) and sambhavesi
(those seeking birth). Several suttas [Channovada Sutta (MN 144);
Channa Sutta
(SN 4:35:87); Catuttha-nibbana-patisamyutta Sutta (Ud 74)] mention
the states of
"here or beyond or between the two". Kutuhala Sutta (SN 4:44:9)
also tells of "a
being [that] has laid down his body but has not yet been reborn in
another
body".
> >
> >All the above references from the suttas implying an
intermediate state of
existence should provide sufficient food for thought by Theravadins
and ample
reason to keep an open mind regarding the mystery of dying and
rebirth.
> >
> >Although fundamentalist Theravadins may subscribe to a
belief of an
intermediate afterlife, it does not necessarily mean that they
accept all of the
bardo (�gap in between� or intermediate state) teachings postulated
by the
Vajrayana tradition.
btw, i was told by someone who visited Ajahn Brahm yesterday (he
came Singapore for a talk), that Ajahn Brahm cld read his mind
[/b]
