Belief in Rebirth is a Hindrance

We might even venture, at this point, to state that the belief in rebirth can even be a hindrance to one's progress in enlightenment. This is because, to think of rebirth and samsara is to get entangled in the concept of time, and to do so is to affirm the belief in the continuity of an entity, into the past, present, and future; which is the eternalist stand point, experienced as an everlasting “self” that exists in time. If, on the other hand, we deny the continuity of an entity in time, we get caught up in the present and say: “Then there is no rebirth after my death," which is the annihilationist position. Thus the concept "there is a soul" leads to the eternalist stand-point and the concept "there is no soul", leads to the annihilationist position.


This was what happened to Vacchagotta when he came to ask the Buddha:

“Is there a “self” (attattati)?” 
The Buddha became silent. 
“Is there no self (nattattati)?”
The Buddha became silent
“Is there neither self nor no self?” 
The Buddha became silent.
“Is there both self and no self?” 
The Buddha became silent.
So Vacchagotta got up and walked away.
Then Ananda, the Buddha’s disciple asked why He was silent.
The Buddha replied:
“If I said there is a self, I would be in the eternalist position.
If I said there is no self, I would be in the annihilationist position.
I have always said ‘all experience is impersonal’ (sabbe dhamma anatta)
If I tried to explain this, he will misunderstand it and think ‘When I die I will not be born again.’ Therefore I remained silent.” 
(SN IV 400)


The Sabbasava Sutta in the Majjhima Nikaya explains clearly how one's progress is hindered through thinking in terms of rebirth:

"The uninstructed normal person, unskilled in the Dhamma...thinks: “did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, to what did I change in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future" How will I be in the future? Having been what, to what will I change in the future?” He is also doubtful about the present, and thinks...”am I existing now, am I not existing now? What am I? How am I? From where has this existence come? Where will this existence go?” To one who thinks in these ways, one of six views arise:
1) “I have a ‘self ’...
2) “I have no self”...
3) “By self I am aware of self”...
4) “By self I am aware of not self”...
5) “By not self I am aware of self”...
6) “It is this self that speaks, that feels and knows, that experiences now here, now there, the fruition of deeds that are good or that are bad, it is this self that is permanent, stable, eternal, not subject to change, that will stand firm unto the eternal.”

This, monks, is called going to views, holding views, the wilderness of views, the scuffling of views, the fetter of views. Fettered by this fetter of views, monks, the uninstructed normal person is not set free from births, from old age, from death, from grief, from lamentation, from pain, from sorrow, from despair, he is not free from suffering I say.

But the instructed disciples of the pure ones think thus: "This is suffering, this is the origin of suffering, this is the end of suffering, and this is the way to end suffering.” Because he thinks deterministically thus, the three fetters decline: personality perspective, cognitive dissonance, heteronomous morality.
(Sabbasava Sutta, M.S. I, 10 - 13)


Genuine Buddhism, therefore, is not 'Kamma and Rebirth Buddhism'. Genuine Buddhism which is independent of time (akalika), speaks not about rebirth but about suffering (dukkha) and its cessation here and now:

“One thing alone do I teach, monks, suffering and the cessation of suffering."
(Anguttara Nikaya)



Suffering, according to Buddhism, is 'existence' itself (bhava). Where ever there is existence', there is also birth and death! Birth and death are two ends of the same stick, 'existence'. Therefore, 'eternal existence' is impossible. We cannot remove 'death' and have 'existence' only. Death is not something separate from existence but a part of existence. Existence has a beginning and an end; birth is the beginning, and death is the end; in between is change, which is aging. Life is a dynamic changing process and not a static entity. Because existence is a static concept, it cannot be used to refer to the ever changing dynamic process called life. This means “existence” is a delusion. It is not a rational concept but “an emotional sentiment.” This is why the Buddha pointed out that this sentiment “existence of a self” is the cause of all suffering. Therefore it should be eliminated.


To be free from 'death' we have to be free from the notion of existence. Yet to be free from the notion of 'existence' is not to stop existing. To be free of the notion of existence we have to realise that existence, is only an “an emotional sentiment,” and not a rational concept. This means existence is not a reality. If existence is not a reality, then can death be a reality. By understanding “existence” in the proper way, we gain freedom of existence, 'birth' and 'death'. This is Nibbana the cessation of all suffering.


Therefore, “pre-existence” and “re-existence,” from the Buddhist perspective, is based on “existence now.” “Existence now” is based on an “experience,” which is subjective (mind) and objective (matter). Existence therefore is an empirical fact, but not an experiential reality. If one clings to the concept of “existence,” “pre-existence,” or “re-existence” one suffers. To be free of death and suffering, one has to recognize that “existence” is an experience and not an “existence” which “dies.” Therefore the Buddhist becomes free from suffering by recognizing that existence is only an “experience,” and not an “existence” that “dies.” This means there is no death if there is no existence. This is not a play on words, but a paradigm shift. It is a shift from existence to experience. This cannot be done until we become free of self-centred emotions that blind us to reality and create the notion of “self,” which is only a sentiment, but not a rational truth.


It is quite clear that by playing with this concept of ‘Kamma and Rebirth' we might more than burn our fingers, by getting entangled in, views about the ‘soul' and losing our way to freedom from suffering. 'Kamma and Rebirth' therefore, can be a dangerous concept if mishandled.