I would suggest they don't really do that. Here is an extended extract of what DooDoot provided above... note the differences between the two types of right view and who posesses them.
Again, returning to MN2 there is appropriate attention and there is inappropriate attention. To one who possesses noble right view (i.e. the Right View of the aryas), it would be inappropriate for them to attend as described in MN2. For a putthujana however, Right View with Effluents is superior to wrong view, and thus, concerns about future births etc. (i.e. "There is this world & the next world") are less inappropriate.MN 117 wrote:"And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; there is right view that is noble, without effluents, transcendent, a factor of the path.
"And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.
"And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.
They are two positions. I cannot say whether they are the "main ones". I can only speak for myself, as I have done in recent postings in this topic.lostitude wrote: ↑Sat Feb 02, 2019 8:40 am Regarding the current debate, if I got it right, there are two main positions:
-Those who fully trust the translations and find the concept of rebirth to be constistent with th whole corpus of the suttas, regardless of whether the word rebirth is specifically stated in the pali or not,
-Those who do not find the word rebirth in the pali and understand the idea expressed in the pali texts to refer to something more figurative, while at the same time suspecting later additions in the suttas that would explain the few instances where rebirth seems to be meant in the litteral sense.
Did I get it right?