Is The Belief in Rebirth Necessary?
One might conclude from what has been said that rebirth is an essential dogma of Buddhism and that Buddhists should always believe in rebirth. In fact, many, Buddhists believe that karma and rebirth forms the basis of Buddhist practice and that if rebirth is proven false, the Buddhist practice loses its meaning and Buddhism as an institution begins to break down. Fortunately this is not the case.
If we examine the Theravada Pali Nikayas, we find in the Apannaka Sutta and elsewhere, that “Kamma” and “Rebirth” are considered to be good, wholesome and harmonious views. They are considered good because they lead to the doing of good and the living of the good life.
“As to this, householders, of those recluses and brahmins who speak thus. There is no fruit or ripening of deeds well done or ill done; there is not this world, there is not a world beyond.... “ This is to be expected of them: Having laid aside these three good things: right conduct of body, right conduct of speech, right conduct of thought, and taking up these three bad things: wrong conduct of body, wrong conduct of speech, wrong conduct of thought, they practise them. What is the reason for this? It is that these worthy recluses and brahmins do not see the peril in wrong things, the vanity, the defilement, nor the advantage, allied to purity, of renouncing them for the good things."
(Apannaka Sutta M.S. II 71) P.T.S.
Although “Kamma” and “Rebirth” as views motivates one to do good, that is not the only reason or the best reason, accordingly to the - Nikayas, for leading a good life. "Kamma and Rebirth ethics" is "punishment and reward ethics" which is immature and self centred. The more mature form of ethics is based on a consideration for others and an interest in others welfare and happiness:
"All beings tremble at punishment
To all beings life is dear
Comparing others with oneself
Hurt not, nor destroy”
(Dhammapada)
This idea is further elaborated in the Sutras and has been termed the “self reflexive” method of teaching (attupanaikam Dhammapariyayam). This is also the Christian Golden Rule: "Do unto others as you would have others do unto you." This mature ethic is based on "Metta" or universal benevolence, analogous to Christian love. “Love thy neighbour as thy self"; though 'metta' is broader in scope, in being extended to all beings: “May all beings be well and happy” (sabbe satta bhavantu sukhi tatta).