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Guest
I think you need to provide a solid argument that how the death of a person in one place can be causally related to formation of a zygote in another place. This just doesn’t make any sense to me. Needless to say that I completely understand that the five constituents of a person is casually related consecutively.Karma is attached to one of the five constituents of a person, so the karma is a part of the person. At death the other four constituents change. All five constituents change from moment to moment, it is jut that the change is rather more drastic at the death to new life change.
I understand that but you are not really offering anything which is related to my argument. Did you understood my argument “there is no self in Buddhism so the idea worrying about Karma in next life is meaningless”? In simple world a dead person and a new zygote don’t casually share anything. They are completely unrelated so the the idea of cycle of birth is meaningless.You are part of the same causal chain as you-last-week and you-next-week. You need to think about things more in terms of causal chains that change rather than fixed selves.
That I understand but it is problematic. We in fact cannot distinguish between ourselves and external world without a self. Please watch this very interesting video.A person is a collection of parts that constantly change. There is no inner unchanging essence. The classic example is a chariot, but a car will do as well. There is no self-of-car in a car, no essence-of-car. Remove all the individual parts of the car: wheels, doors, seats, engine etc. and there is nothing left, no essence-of-car. A “car” is merely a mental designation we give to a certain arrangement of parts as a convenient shorthand. The “car” as a single thing is a mental designation in our head. The actual car is not a single thing, but an arrangement of many different parts. We think of it as a single thing merely as a mental shorthand.
One point of Buddhist meditation is to recognise these mental shorthands that we all have and use. We need to recognise the differences between these internal mental models and the actual external world. The difference between the two is one of the causes of suffering.
Moreover, one can reach to state of non-self during meditation. How could possibly exist the meditation mode if you have no self?