Thanissaro Bhikkhu on Karma & Rebirth

"When I first went to stay with Ajaan Fuang, I asked him about the whole issue of past lives, because I had heard some people say that the Buddha never really taught about past lives, while other people said that he had. Ajaan Fuang’s answer was: The important thing to believe in when you’re practicing here is not that issue. The important issue is the principle of karma, that you shape your experience through your actions. How long you’ve been doing it is not the issue. The issue is that you’re doing it right now. The meditation is an exploration of exactly how you shape it, and how much you shape it, and learning other ways to shape it skillfully." ~ Thanissaro Bhikkhu "Up for the Challenge"

"When [the Buddha] introduces the topic of kamma, he doesn’t talk about the bad things you’ve done in the past; he talks about good things. The first topic he mentions in connection with kamma is generosity. Generosity, he says, is something real. It’s a good thing to be generous. He even has you use it as a topic of focused contemplation. When things are going dry in your meditation and everything seems to come to a stop, remind yourself of the ways you’ve been generous in the past. The other topic the Buddha uses to introduce the topic of kamma is gratitude. Think of all the people who have helped you in the past — the ones who volunteered to help without you’re doing something nice to them first. They helped you out of the goodness of their hearts. That sort of action is worth appreciating, worth emulating. You realize how much you benefited when you were fed by them or clothed by them or taught or helped in whatever way they did. And this, combined with the principle of genero

"It’s easy not to believe that the quality of your intention is going to determine the results of your actions, because you see a lot of people acting out of greed, hatred, and delusion, and yet they seem to be pretty happy, in the short term at least. So it is a matter of belief. And the Buddha’s proof simply is a pragmatic one: If you believe in your actions, you’ll act more skillfully." ~ Thanissaro Bhikkhu "Believe in Your Actions"

"Our actions really do make a difference, the difference between causing and not causing suffering really does matter, and the principles of skillful and unskillful action are patterned enough that we really can learn useful lessons from our mistakes." ~ Thanissaro Bhikkhu "The Practice in a Word"

"As the Buddha said, winning out over your self is better than winning out over thousands of other people, because when you win out over other people it’s never resolved. If they don’t get killed off they’re going to plot their revenge, plot their return. If you do kill them off, they come back as your children — and then you’ve got a real problem! Karmic debts with your own kids. Victory over other people, victory outside, victory in war — even if it’s not victory in war but just everyday back-and-forth — never resolves anything. Even when issues get settled in court in the most fair and just way; well, there will always be some people who feel mistreated, and they’ll find some way to get back. This is the way of the world. Nothing gets settled really. The only way to reach any kind of closure is to disentangle yourself. And this is your way out: through training the mind." ~ Thanissaro Bhikkhu "Outside of the Box"

"The purpose of the practice is not just to accept what’s happening and to simply let it happen. When you look at the Buddha’s teachings on karma, you realize that what we experience in the present moment is not something that’s beyond our control. We do have a role in shaping it. That’s what allows for a path of practice. If we didn’t have that role in shaping it, we’d just have to accept things, like a TV show. Wherever the writers decide the show is going to go, you have to accept that. You can’t yell at the screen and tell the characters to do something else, or go back and rewrite it. Actually, experience is more like an interactive game. You have some control over how things are going to go. You have some choices that can steer the action in new directions." ~ Thanissaro Bhikkhu "Change Your Mind"

"I know some people who say that when you’re working with kamma, you’ve got to realize that your intentions are simply the result of causes and conditions. They don’t have anything to do with you. But that doesn’t give you any motivation to try to make skillful choices. Those people say you have to let go of every sense of “I” because it causes you trouble. Well, it’s actually necessary for certain skillful decisions." ~ Thanissaro Bhikkhu "Pull Yourself Up by Your Fetters" (Meditations11)

"The causes will take care of the results. It’s not the case that by imagining results you’re going to get the causes to go in that direction. If that were the case, Right Imagination would be one of the steps on the path. But it’s not. What you want to do is develop the path, develop Right View. So concentration, mindfulness — all the elements of the Eightfold Path — are things to be developed. And where do you find the things to be developed? They’re right here, right in front of your nose. That’s where the work is to be done — not in your anticipation of where you’re going to go, but in paying really close attention to the breath right here and now. This is your path." ~ Thanissaro Bhikkhu "Laying the Infrastructure"

"People sometimes wonder what the teaching on karma has to do with meditation. The first thing it has to do with is this: The fact that you’re meditating is a type of karma. You set up an intention and you try to stick with it. Now, the original intention itself is the karma, and the intention to stick with it is also karma. Because it’s karma, you want to do this as skillfully as possible. In other words, you don’t just set up a good intention and hope that the good intention on its own is going to take care of everything. You check carefully to see what you’re doing and the results you’re getting right now." ~ Thanissaro Bhikkhu "The Karma of Meditation"

"Don’t let yourself be hemmed in by your past mistakes or be hemmed in by your past karma, because these things don’t have to totally shape the present moment. We have some freedom right here, right now, and a lot of the practice is learning how to recognize that fact and maximize it to get the best use out of it. Because all the aspects of the path are possible, whatever the limitations from your past karma are. You can learn how to be generous. You can learn how to be virtuous. You can learn how to develop good qualities of mind. When you’ve made a mistake, you admit the fact. And you say, “I’m going to learn from that. I’m not going to repeat that mistake.” And that’s as far as you have to go. You don’t have to punish yourself." ~ Thanissaro Bhikkhu "The Limits of Old Kamma"

"Then there will be part of the mind that says, “I don’t want to think about [the Dhamma right now] because it means I’ve been acting unskillfully in the past, and it just hurts too much to think about that.” That’s where the Buddha recommends developing the right attitude toward your past mistakes. It’s not inevitable that you’re going to have to suffer a lot from your past mistakes. As the Buddha said, if you can develop an attitude of limitless goodwill, compassion, empathetic joy, and equanimity, that’ll mitigate the results of your past bad actions. If you can train yourself so that the mind isn’t overcome by pleasure, isn’t overcome by pain — in other words, you don’t let these feelings get in the way of your seeing what’s actually going on — then again, the mind is immune, or at least the results of your past mistakes will be mitigated. So the proper attitude to have toward your past bad actions is, one, realize that remorse is not going to undo them. Simply make the resol

"When, while you’re trying to develop compassion and empathetic joy, you run across cases where you can’t help the other person, either to become happy or to maintain happiness, that’s when you have to develop equanimity. This is the equanimity of a good doctor who realizes that he can’t solve all the cases in the world. But if he lets his heart get broken over all the cases he can’t solve, he won’t have the energy to help the cases he might have been able to solve. So for the people who come to him and have the karma that allows him to help — and he himself has the karma that allows him to help them — he should think of that as a precious opportunity. It’s not always there. Make the most of it and don’t let yourself get distracted by things you can’t control or where you can’t be of help. Because, as I said, karma is complex. The combination of the patient’s karma to be in a position where he or she can be cured, and the doctor’s karmic connection with that patient: It doesn’t al

"Narrative and cosmological modes of thinking would lead one to ask whether the agent who performed an act of kamma was the same as the person experiencing the result, someone else, both, or neither. If one answered that it was the same person, then the person experiencing the result would have to identify not only with the actor, but also with the mode of action, and thus would not be able to gain release from it. If one answered that it was another person, both oneself and another, or neither, then the person experiencing the result would see no need to heighten the skill or understanding of his/her own kamma in the present, for the experience of pleasure and pain was not his or her own full responsibility. In either case, the development of the fourth type of kamma would be aborted." ~ Thanissaro Bhikkhu "The Wings to Awakening"

"Your actions will have consequences even as everything is winding down in your life. That doesn’t mean things are going to come to an end. It’s just the end of a chapter, and then there’s another chapter, and another chapter. You want to make sure that those following chapters are headed in the right direction, so you avoid unskillful qualities and develop skillful ones." ~ Thanissaro Bhikkhu "Conviction & Focus"

"For the Buddha, any teaching that denies the possibility of freedom of choice contradicts itself and negates the possibility of an end to suffering. If people aren’t free to choose their actions, to develop skillful actions and abandon unskillful ones, then why teach them? ( AN 2:19 ) How could they choose to follow a path to the end of suffering? At the same time, if you tell people that what they experience in the present is independent of what they choose to do in the present, you leave them defenseless in the face of their own desires and the desires of others ( AN 3:62 ). Kamma, however — despite the common misperception that it teaches fatalism — actually teaches freedom of choice, and in particular, our freedom to choose our actions right here and now. It’s because of this freedom that the Buddha found the path to awakening and saw benefits in teaching that path to others." ~ Thanissaro Bhikkhu "We Are Not One"

"The six sense media (āyatana) are old kamma in that they themselves and many of the objects that impinge on them are products of past actions. However, this is not true of all the objects of the senses, for when a person does a present action, the action and its immediate results impinge on the senses as well. At the same time, one’s experience of the input from the senses goes through many stages of mental filtering, as some sensory contacts are highlighted or elaborated on, while others are ignored or suppressed. This filtering is a form of present kamma, too, which means that all kamma — past or present — is experienced through the agency of present kamma. Now, present kamma may often be influenced by past kamma, but it does not need to be. The mind can, if it wants to, make a break with old habits. A change in knowledge — new information, new standards of judging what is important and not — can lead to a change in one’s present decisions. This means that past kamma does not

"Your ability to appreciate other people’s happiness is going to help your ability to appreciate your own. It’s not infrequent when people come to meditate that they gain a sense of pleasure from the meditation and they don’t feel that they’re worthy of it. They feel they don’t deserve it. To get past that feeling, they should look back on their own attitude toward not only their own happiness but also toward other people’s happiness. If you resent other people’s happiness, then it’s going to be hard for you to feel that you deserve happiness. The question of deserving gets in the way. When the Buddha was teaching, as in that passage we chanted just now on how to put an end to suffering, there was no question about how this teaching was only for people who don’t deserve to suffer. The path to the end of suffering is for everybody, for all kinds of suffering, “deserved” or not. The question never comes up in his teachings — simply the question that people are doing things that caus

"Look at everything, even your sense of who you are, as types of action, and then look at whether they’re skillful or not. This is where that reflection on karma can take you. That fifth reflection may sound very simple, very basic — some people call it kindergarten Buddhism: You do good, you get good results; you do bad, you get bad results. But it’s exploring that basic principle that can take you all the way." ~ Thanissaro Bhikkhu "Up for the Challenge"

"Another guardian meditation is goodwill [mettā] . This is for times when you’re feeling angry at other people. You have to remind yourself: If you want safety in this world, you have to give safety to others. This is one of the reasons why we observe the precepts. No harming. Period. And as the Buddha said, when you’re resolved to be harmless to all in line with the precepts, with no exceptions, when your virtue is universal, then you have a share in that universal safety. If the safety you give to others is partial, then your safety is partial, too. So you want to learn to see your anger and your aversion as dangers within you. Then you develop goodwill for yourself. You don’t want to inflict those dangers on yourself and you don’t want to inflict them on others. So you develop lots of universal goodwill, spread thoughts of goodwill around to everybody without exception. The Buddha said you should care for this universal goodwill in the same way that a mother would care for her

"Although the Buddha does mention that large gifts can create a great deal of puñña , he’s quick to add that the goodness of even great gifts of generosity to highly attained individuals is no match at all for the goodness that comes from observing the five precepts: abstaining from killing, stealing, illicit sex, lying, and taking intoxicants. The goodness of observing the precepts, in turn, is no match for the goodness of developing a heart of goodwill [mettā] . In other words, the karma of virtue and vice, both inner and outer, is much stronger than the karma of generosity, so there’s no truth to the idea that the puñña of generosity can buy your way out of the results of a life of corruption or crime. A better way to compensate for any past misdeeds would be to recognize them as mistakes, to resolve not to repeat them, and to devote the heart to the practice of virtue and goodwill. These, the more powerful forms of puñña, are not for sale. In fact, they’re open to all, rich

"As the Buddha said, “You don’t go to heaven or hell because of other people’s actions. You go because of your own actions.” Those can take you to heaven; they can take you to hell. So why are you taking yourself to hell? And why are you upset with what other people are doing, which really has nothing to do, really, with you? It’s your actions that make all the difference." ~ Thanissaro Bhikkhu "Look at Yourself"

"We’re saying, “May all beings understand the causes of true happiness and act on them.” It’s not the fact that our thought of goodwill is like a magic wand that’s going to spread happiness and light in whichever direction we point it. What we’re doing is getting our intentions straight: that we don’t want to cause anybody any harm and we’re happy to help other people as they work on their own quest for happiness." ~ Thanissaro Bhikkhu "Reflection on Kamma"

"There’s a passage in the Canon where one of the asuras basically says, “If people see that you’re not fighting back when they mistreat you, then they’ll think that you’re weak and they’ll mistreat you even more.” And Sakka, the king of the devas replies, “No. How they see you is not the issue. The issue is your own behavior, because that becomes your karma. If other people misbehave and you misbehave in response, then that misbehavior becomes yours. If they think you’re weak, then they know nothing of the Dhamma” — because you have to remember that qualities like goodwill, patience, equanimity, and kindness are forms of strength." ~ Thanissaro Bhikkhu "Helping Yourself by Helping Others"

"If you meet up with the results of some past bad kamma — suppose somebody does something bad to you — it doesn’t mean that your past kamma compelled them to do something bad. It’s simply that your past kamma left the opening. They saw the opening and they took it. And of course, that becomes their kamma now. The fact that you had that past bad kamma: There are unskillful ways and skillful ways that you can think about it. The unskillful way would be to think, “Well, this person was simply carrying out the dictates of kamma. So the person’s not responsible or is actually doing something good.” That’s unskillful. There’s no excuse for that person’s behavior, because the person did choose to take that opening. The skillful way is to say, “Well, I must have some past bad kamma, so I’ll learn how to take it in stride and not get too worked up about it. And I’ll take it as an incentive to try to be more skillful in the future.” As for times when someone does something really nice to y

"Conviction is conviction in the principle of karma. In other words, believing that the quality of your life is determined by the quality of the intentions you act on. That conviction helps get rid of the delusion that somehow you can act in sloppy ways, or act in careless ways, or even act in evil ways, and not suffer the consequences. So many people think, “There must be some way you can get away with that kind of behavior.” And we often see examples of people who seem to have gotten away with it, but if you look at things over the long term, you realize they don’t get away with anything at all. Even as they’re doing that kind of behavior, there’s a lot of dishonesty, there’s a lot of discomfort in the mind that they’ll often deny and cover up. But that activity of denial is a form of suffering. And then, over the long term, there will be more bad results that come back. When we’re convinced of this, this is a strength because it enables us to make the effort to develop the goo

"What’s attractive about having conviction in the power of your actions is that there’s nothing unreasonable about it, and it places power in your hands. The Buddha teaches a path of action to put an end to suffering, so to follow that path you need to make certain assumptions about action. • The first assumption is that actions are real and not illusory . • Second, your actions are the result of your choices . They’re not just the result of some outside force acting through you. In other words, they’re not determined simply by the stars or your DNA. You’re actually making the choices. • The third principle is that actions do have effects . You’re not writing in water, where everything you write immediately disappears. When you do something, it will have an effect both in the present moment and lasting through time into the future. • The fourth principle is that the effects of your actions are tendencies . They’re not strictly deterministic; they don’t lead to ironclad outcomes. •

"Everything talked about in the Dhamma relates to actions. When people talk about interconnectedness: We’re connected through our actions. We’re not connected through anything else. What kind of connections do we have? It’s not something we are born with, aside from the results of past actions. These connections are created right now as we’re acting. Then act well so that the connections are good, as long as you need connections. But ultimately you find the mind is a lot better off without connections to anything at all." ~ Thanissaro Bhikkhu "It's All about Action"

"Ask yourself, “Is there anybody out there that you really do have trouble feeling goodwill [mettā] for?” And some faces will probably pop into your mind. Then ask yourself, “What would you gain from this person’s suffering?” And part of you may say, “Well, they deserve to suffer.” The Buddha never says anything about people deserving to suffer or not deserving to suffer. He simply speaks in terms of actions that lead to suffering and actions that lead to happiness. Everybody’s mix of actions is very complex. And just because someone has done something negative doesn’t mean that they really have to suffer. After all, the Buddha’s teachings are all about putting an end to all suffering, “deserved” or not." ~ Thanissaro Bhikkhu "Unsentimental Goodwill"

Question: If any unskillful thought arises and you acknowledge it as unskillful, does it still have negative kammic effects? Thanissaro Bhikkhu: No. Question: In other words, does the arising of unskillful thoughts cause bad kamma or is it just our reaction to them? Thanissaro Bhikkhu: It’s our reaction to them that can cause bad kamma. The fact that the thought arises is the result of old kamma. What you do with it is your new kamma. If you simply acknowledge it and it goes away, or if you think skillful thoughts that counteract it and make it go away, then the new kamma is good new kamma. ~ Good Heart, Good Mind: The Practice of the Ten Perfections

"Another argument against karma is that given the doctrine of not-self, how does karma make sense? If there is no self then who's doing the action? Who's receiving the action? What's there for continuity? That's getting the context backwards. The Buddha started with the teaching on karma first and then came up with the doctrine of not-self in the context of karma. In other words he said people act — you can see that for sure. Then the question of how does the doctrine of not-self fit in to the way people act? And it turns out that the Buddha said that our sense of self is something that we do — it is a type of karma. You create your sense of yourself. You create the sense of what you are. Your create your sense of what belongs to you. It’s a type of action and the question is: is it a skillful action? is it going to create suffering or is it not going to create suffering?" ~ Thanissaro Bhikkhu "War on Karma" (51min mp3 audio)

"When you decide that you don’t agree with society’s values, learn to do it in a way that’s not confrontational. After all, you’re going your own way. You’re not a permanent earthling. You’re not here to settle down for good. You’re here primarily to practice, to train your mind. If, having trained your mind, you can help other people, that’s fine. But if you can’t, make sure that at least you get your own mind in shape." ~ Thanissaro Bhikkhu "An Anthropologist from Mars"