We often harbor doubts: does rebirth truly exist? If rebirth did not exist, then death would be the final end of the life continuum. After death, consciousness would cease entirely, and the body would merely undergo biological decomposition, returning to the material cycle of nature. This represents a materialist view of life. Yet if such a view remains latent in our minds, it will fundamentally undermine our spiritual practice.
There are two methods that can help us cultivate firm conviction in the existence of reincarnation.
The first is rational investigation. This involves an in-depth study of Buddhist treatises on Madhyamaka, Yogācāra, and Pramāṇa (Buddhist epistemology and logic). For practitioners with strong analytical faculties, the study of these traditions allows one to establish the existence of rebirth through rigorous and coherent reasoning. Through such systematic reasoning and contemplation, one can eventually gain unshakable certainty regarding the reality of reincarnation.
The second method relies on direct experiential contemplation that gives rise to fear of saṃsāra (cyclic existence). This includes observing places closely associated with death, such as hospitals, prisons, and slaughterhouses.
I once visited a prison and saw individuals awaiting execution—witnessing how they were bound, restrained, and left to face death in utter despair. One may also observe beings awaiting slaughter in marketplaces, or visit hospitals to witness the suffering of the sick. I recall once seeing a patient with half his skull collapsed, yet who still lay on the bed, struggling to breathe.
When confronted with such scenes of suffering, we should contemplate as follows: “Although these sufferings may seem unrelated to me now, if I do not practice diligently, their present condition will become my future.” This reflection must be contemplated repeatedly. By directly observing the suffering of others and relating it to ourselves, we imprint the terror of saṃsāra upon our minds.
If rebirth is logically tenable, then it may also truly exist in reality. Accordingly, the suffering of saṃsāra would also be real, and liberation would likewise be real. Hell realms and heavenly realms, impure lands and pure lands, would not merely be legends or doctrinal rhetoric. Once this understanding is firmly established, it becomes a powerful motivation for hearing (śravaṇa), contemplation (cintā), and cultivation (bhāvanā).
In conclusion, we must exhaust all means to establish unwavering conviction in reincarnation. Mere conceptual acceptance cannot provide lasting momentum for practice. Without inner conviction, essential foundational practices—such as the Five Preliminary Practices (Ngöndro)—risk degenerating into hollow formalities, performed perfunctorily and with haste.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
