Thanissaro Bhikkhu on Karma & Rebirth

"[The Buddha] doesn’t give a complete theory about how everything happens in the world and can be traced back to particular actions. He teaches karma to the extent that it’s useful in getting the mind to be trained so that it can put an end to suffering. That’s as far as his teaching goes, but that’s pretty far. It’s much better than having a map to everything but still suffering. So use these teachings to take you where you want to go because they can take you farther than you can imagine." ~ Thanissaro Bhikkhu "A Meditation Karma Checklist"

"We do have the power to exert control over our intentions right now. And our intentions do shape our experience of the world around us, the world inside us, at least to some extent: enough to make the difference between suffering and not suffering." ~ Thanissaro Bhikkhu "The Limits of Control"

"Often we think of the teaching on karma as something deterministic or fatalistic. “I’ve got to suffer because of my past karma,” or, “This had to happen because of past karma.” That puts your whole life out of your control. But when you start playing with the breath, you begin to realize that a lot of the shaping of your present experiences is something you’re doing right now. You improvise it. You cook it up fresh every moment. That puts an element of freedom into your life. What we’re doing as we meditate is to explore this freedom we have right here in the present moment to see how far it goes. As the Buddha said, when you explore this area, that’s when you start learning how to put an end to suffering. That’s the best use of your freedom." ~ Thanissaro Bhikkhu "Right Learning"

"Every time we chant the five themes for daily recollection, I’m struck by the contrast between that chant and the one that follows it: “May I be happy.” The themes for recollection are not happy things. We’re subject to aging, subject to illness, subject to death, subject to separation. And even the principle of karma, which is what the Buddha offers as hope in our practice, still sounds pretty onerous. You slip up and you’re going to suffer. And then we chant, “May I be happy.” That contrast right there says a lot about life. We live in a world where there’s a lot of suffering. In addition to the basic suffering that comes from having a body, there are also all the horrible things that people do to one another: killing, stealing, cheating, abusing in one way or another. Yet in the midst of all this, we want happiness. It’s this desire for happiness that underlies the whole practice, coupled with an understanding of karma: Without that understanding, the desire for

"There’s a difference between practice for the sake of rebirth, a good rebirth, and practice for the sake of going beyond all rebirth. But there are also some similarities between the two. The Buddha talks about four qualities conducive to a good rebirth — conviction, virtue, generosity, and discernment — and there’s a lot of overlap between that list and the list of factors in the path to the end of suffering, especially in the virtue and the discernment. More basically, there’s overlap in the sense that, as you’re following those four practices that lead to a good rebirth, you’re learning a skill you’ll need on the path: the ability to look at your mind." ~ Thanissaro Bhikkhu "Always Observe Your Mind"

"You hear about people who take classes where they say, “Suppose you had only one year left to live, how would you live that final year?” It would be good to have a class that says, “Suppose you really did get reborn and were reborn in line with your actions? How would you live your life differently given that assumption?” That would be good practice, because as the Buddha said, all the awakened ones of the past and present confirm that, Yes, rebirth is a fact." ~ Thanissaro Bhikkhu "Rebirth is Relevant"

"You look at your thoughts; you look at your words; you look at your deeds. These are things you can see, and things you can have some power over. You can will yourself to be less harmful. When an idea comes up in the mind, you can decide: “Am I going to continue thinking this idea? Or is it something better to steer clear of?” These are choices you’re making all the time. And the Buddha says you can make them skillfully." ~ Thanissaro Bhikkhu "What You Can Do"

"What is your life besides what you do, what you say and what you think? As for the things coming in from outside, that’s the result of past actions. But the actual practice, the actual environment you’re creating, if you have the right attitude toward what’s coming in, you can make a good place to practice out of anywhere. So you focus on your thoughts, your words, your deeds. Those are the important elements in your life and those are the important elements in the practice. As for everything else, you let it pass. If there are things you can do within the boundaries of right speech and right action, you go ahead and you do them. Anything that lies outside of that, you don’t want to touch. This focuses your responsibility where you really can make a difference, and it takes you off the hook for a lot of things you really can’t make a difference. All too often we get upset about things we can’t control, which means that we’re ignoring the things we can control. When you focus on

"As Ajaan Suwat once pointed out, there is an important riddle to contemplate in the practice. On the one hand, the Buddha said that all phenomena are not self, and seeing things in that way is part of the path. On the other hand, there is that point we’re supposed to contemplate everyday: “I am the owner of my actions, heir to my actions, born of my actions, related through my actions, whatever I do for good or for evil to that will I fall heir.” There is very definitely an “I am” there. So it’s good to think about that riddle." ~ Thanissaro Bhikkhu "The Riddle of “I Am”"

Question: Kamma and Rebirth, second try. How does individual kamma migrate from this life to the next one? Is this a relevant question? If no, how can our next life be better if we don’t have the benefit of a kind of karmic legacy? Thank you, Ajaan, for clarifying this “critical” question. Thanissaro Bhikkhu: It’s not a matter of migrating. Our kamma is actually what creates our experience of the next life — or rather, it supplies the raw material for our experience of the next life. When we leave this life and go to the next one, it doesn’t feel like we’re going someplace else. Just as we have a sense of our present life as “right here,” the next life will also have a sense of being “right here,” right at our consciousness. It’s like going from one dream to another. Even though the appearance of the location in the second dream is different from the location in the first, it still has a sense of happening “right here” just as the first one did. To give another example, when you’re i

Question: So there’s no self. So in that case, who acts and who creates the kamma? Thanissaro Bhikkhu: The Buddha never said that there is no self. When he teaches not -self, he’s teaching a technique, a strategy for getting rid of attachment. There’s a common misconception that the Buddha starts with the idea of there being no self, and in the context of no self teaches the doctrine of kamma, which doesn’t make sense: If there’s no self, who does the kamma and who receives the results? But that misconception gets the context backwards. Actually, the Buddha starts with the doctrine of kamma, and then views ideas of “self” and “not-self” as types of kamma. In other words, he focuses on seeing the way we define our sense of self as an action. Then the question becomes, when is the activity of identifying things as your self skillful, and when is it not? When is the activity of identifying things as not-self skillful, and when is it not? There are some instances where the Buddha advise