The concept of rebirth in Buddhism is primarily related to the continuity of the mind, rather than simply the transmigration of a soul into different bodies. The stream of consciousness, driven by causal relationships, continues after the death of the body, unless there is an obstruction. As long as there is a sense of self, dualism arises, which generates karma. This karmic energy is what propels the stream of consciousness to continue, regardless of what happens to the physical body. This continuity of mind is what is known as rebirth. Because the mind is conditioned by patterns related to form, rebirth is usually associated with taking on some kind of physical form.
The only way to hinder and overcome the cycle of the continuous mindstream is to achieve enlightenment. Enlightenment eradicates the illusion of “self”, severing the continuity of the mind at its root. It can also be described as destroying the seed, or turning off the projector, causing the movie to disappear completely.
The concept of rebirth is unrelated to an eternal soul; Buddhism does not endorse the concept of an eternal mind. Although today’s mind is not the same as yesterday’s, without yesterday’s mind, there would be no today’s mind. They are different, yet not completely different. The mind is like a river, a continuous flow or process. Its current state is neither the same nor completely different from its previous state.
The Absence of a Soul in Buddhist Teachings
Rebirth has no connection to an eternal soul. Buddhism does not recognize the notion of a permanent, unchanging mind. Though the mind of today is different from the mind of yesterday, today’s mind cannot exist without the mind of yesterday. They are distinct, yet not entirely separate.
Rebirth is not an unfamiliar concept even for laypeople. There is a well-known book called “Many Lives, Many Masters,” written by a Western psychologist who, during a hypnosis session with a client, a young woman, accidentally discovered that she could recall her past life.
Khenpo Tsultrim Lodrö also wrote a book titled “Past and Present Lives,” which records his interviews in Tibet with children who remember their past lives. I was interested in stories about rebirth for a while, and researched many cases, like the Pingyang Reincarnation case. Readers who are interested can explore this further.
For ordinary people, what transmigrates from a past life to the present is our soul. However, does Buddhism acknowledge the existence of a soul? Western religions believe that after death, a soul ascends to heaven or descends to hell. Does Buddhism share this belief?
The answer is no. Buddhism does not acknowledge the existence of a soul. The concept of a soul implies that we lose the body of our previous life like shedding a layer of clothing, and a “self” or soul continues from that life to the next. Since Buddhism does not accept the concept of a real and independent “self”, there is no such thing as a soul.
What is Consciousness (or “Shen Shi”)?
If Buddhism doesn’t recognize the existence of a soul, then what is it that continues from one life to the next? In the context of conventional truth, Buddhism does acknowledge the phenomenon of the cycle of rebirth. So, is the transition from a past life to the present a process of annihilation? Is there something that carries over?
Let’s examine this. If the transition from a past life to the present were annihilation, then the good and bad karma of the past life would have no consequences in the present. However, we do see the results of past karma in this life, which suggests that something does carry over.
In Buddhism, it’s understood that what transitions from a past life to the present is our consciousness (or “shen shi”). It’s important to clarify the similarities and differences between consciousness and soul. From the perspective of something carrying over from one life to the next, consciousness is similar to the concept of a soul. However, since the soul carries the concept of a continuous self, and Buddhism does not acknowledge a real, independent self, let alone the continuity of a self, then consciousness is not the same as a soul.
In the teachings of the twelve links of dependent origination, it is explained that ignorance gives rise to karmic formations, karmic formations give rise to consciousness, consciousness gives rise to mind and form. Ignorance giving rise to karmic formations refers to the past life where ignorance results in the creation of duality between self and other. Through interaction between the self and the world, the energy of karma is created. The karmic formations give rise to consciousness, which means that the imprints of karmic actions are deposited in the alaya consciousness. This subtle consciousness transitions from one life to the next, and enters a new womb.
What transitions from a past life to the present is a subtle consciousness or “shen shi”. Because the imprints of good and bad karma are carried within it, we experience the consequences of those seeds maturing in the present life.
What is the Continuity of Mind (or “Xin Xiang Xu”)?
The concept of rebirth in Buddhism is primarily related to the continuity of the mind. Due to the causal flow of consciousness continuing after the death of the physical body, the mindstream continues unless there is an obstruction.
In the Yogacara tradition, it is believed that the seeds that transition from a past life to the present are stored in the alaya consciousness. In the Madhyamaka tradition, it is understood that the potential to manifest the karmic phenomena of this life resides in the continuity of mind (or “xin xiang xu”).
In his book, Dzongsar Jamyang Khyentse Rinpoche says: “Rebirth is unrelated to an eternal soul. Buddhism does not hold the concept of an eternal mind. Though the mind of today is not the same as the mind of yesterday, today’s mind cannot exist without the mind of yesterday. They are different, yet not entirely separate. The mind is like a river, a continuous flow or process. Its current state is neither the same nor completely different from its previous state.” This is Rinpoche’s description of the continuity of mind.
The description of the continuity of mind is more precise and in line with reality. Ordinary people, when understanding the alaya consciousness and seeing the seeds within it transition from one life to the next, could mistakenly view alaya consciousness as a continuous self.
In Buddhism, there is no continuous self, no continuous mind. While today’s mind and yesterday’s mind are not the same, today’s mind cannot exist without yesterday’s mind. They are distinct, yet not entirely separate.
What is this continuity of mind? Our habitual way of viewing things is either as the same or completely different. However, through analysis, both of these positions can be refuted. If the mind of yesterday and today were identical, our minds would never change; if we felt sad, we would remain sad, and if we felt happy, we would remain happy. However, if the minds of yesterday and today were entirely different, how could today’s mind recall the experiences of yesterday and have emotional reactions to them?
Another similar analogy is that of a burning candle. A burning candle is consuming oxygen and fuel every moment. When one moment is consumed, the next moment is consumed. We cannot say that the oxygen and fuel consumed in one moment are the same as those consumed in the next, but we also cannot say that they are completely different flames.
This is how rebirth is understood in Buddhism.
English 
简体中文