Thanissaro Bhikkhu on Karma & Rebirth

"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

"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"

"So have faith in the process. If you've got the causes right, the results have to come. Even though what you're doing right here may seem a small thing, remember: All the great things in the world had to start out small. Coastal redwoods, the tallest trees in the world, come from the tiniest imaginable seeds. So even though the seed may be small, don't underestimate its potential. This spot where you're with the breath may seem to be a small thing, but as you get down into it, you find that there's a lot there. In fact, the Buddha's whole teachings on causality have one big consistent point: that whatever's happening in the universe, the basic pattern is something you can discern right here in the present moment." ~ Thanissaro Bhikkhu "Start Out Small" (Meditations2)

"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 real

"Regardless of how rich or poor you may be, no matter what society may think of you, you have the ability to train your mind. And you can shape your world through that power. The teachings talk about becoming: It’s basically your sense of the world in which you live, and your identity within that world. That becoming is based on your actions [kamma]. Your actions are the field in which a particular sense of the world can grow. You keep on doing things that you know are good, and that creates a good field. The possibilities in that field are always replenished. That’s something totally within your power. The world at large may have political strife, economic collapse — all kinds of negative things may be happening in your world — but you’re creating a good world. And you’re not the only one benefiting from that." ~ Thanissaro Bhikkhu "In Charge of Your World"

"When the compilers of the Canon characterized the Buddha’s teaching, they characterized it as a teaching on karma. The Buddha was a “karma-speaker,” they said. And they were right. It’s because this is a teaching on karma that it’s also a teaching on your dignity, your responsibility." ~ Thanissaro Bhikkhu "Only One Person"

"You can’t be responsible right now for things that are going to come in from your past kamma. But you can be responsible for what you’re doing right here. This is why, when the Buddha teaches about kamma, he talks about world systems evolving and devolving, and spreads his net really wide, but then he pulls it back in. The course of the universe, the course of life can go over long periods of time, but it all comes down to actions. Where are actions happening? They’re happening right here. What do they come from? They come from your intentions. So you’re working at the source right here." ~ Thanissaro Bhikkhu "Intent"

"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 dev

"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 o

"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"

"So regardless of what raw material your past karma keeps popping up in the present moment, as long as you’re not in the hell of totally unpleasant sights, sounds, smells, tastes, tactile sensations, ideas, and as long as you’re not in the heaven of totally pleasant sights, sounds, smells, tastes, tactile sensations, and ideas, you’re in a good position to practice. And don’t think of how long you’ve been on the path or of how long you’re going to have to be on the path. It’s a good thing to be on the path. Some people get discouraged, thinking about how far away the goal is at the end of the path. But the way to deal with that is not to stop having goals. It requires learning to have a more mature attitude about being on the path: learning how to enjoy the path, remembering what life would be like if you didn’t have this path — and how lucky you are that you have this opportunity to practice it. So keep the goal in mind. After all, if we didn’t have a purpose in being here, why w

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"

"There was a debate recently over the question of whether there are times when it’s justified to go out and kill people if they’re really evil. Well, that’s making your goodness depend on their goodness or badness. It’s not an independent value; it’s not an independent principle. But as the Buddha pointed out, your goodness has to be generated from within. It comes from your wisdom, seeing that regardless of how bad other people are, you’re not going to behave in that way. And that gives rise to a sense of self-esteem." ~ Thanissaro Bhikkhu "Loving Yourself Wisely"

" “The world has nothing of it’s own. One has to pass on, leaving everything behind.” Actually, we don’t leave everything behind. As the Buddha points out, you take your karma. So you try to only take good things with you by making sure you create only good karma. Ajaan Suwat used to comment on how the Buddha would talk about how the aggregates are not-self, the sense media are not-self, not-self, not-self. But then the Buddha would turn around and say, “We are the owners of our actions.” In Thai, the translation is basically both that we’re the doers of our actions and the owners, at the same time. Our actions are ours. So again, you develop the qualities of mind that give you good actions that you can depend on." ~ Thanissaro Bhikkhu "The World Offers No Shelter"

"We’ve often found in the past that we get our way by being angry, but when we stop and look at it, we’re also creating a lot of kamma for ourselves, a lot of bad kamma. We have to stop and think for a while: Anger is not the positive thing we think is. We sometimes we say that injustice wouldn’t be fought without that anger. Well, it can be fought without anger. In fact, it’s most effectively fought without anger. If we’ve been the victims of injustice, we don’t like to think that we’ve somehow been complicit in it. But that’s what the four noble truths are pointing us to: the suffering we create for ourselves. That’s the issue. The suffering coming from outside was not the main issue. It is an issue, but because we pile on our own suffering inside, we make it more and more difficult to deal properly with the outside stuff. So straightening out our own mind is not a question of laying the blame on us. It’s just saying that if we can’t take care of this issue inside, we won’t be a

"There are times when your practicing and saying the right thing may hurt somebody else’s feelings, but that doesn’t necessarily mean that you’re harming them. There was a book I was reading recently where the author was saying, “Well, even the Buddha spoke in harmful ways.” But what the author meant by that was that the Buddha would sometimes hurt people’s feelings by challenging them on their wrong views or saying things they didn’t like. Well, that’s not harm. There are times when saying something harsh, something strong, something unwelcome, is an expression of goodwill. Goodwill’s not just tenderness or gentleness. The example the Buddha gives is of a child who’s gotten something sharp into its mouth. You have to pull the object out, even if it means drawing a little blood from the mouth. Much better than letting the child swallow the object and have it tear up its insides. This doesn’t mean that we’re weak, and mettā doesn’t necessarily mean lovingkindness or tenderness. T

"Each of us is the owner and doer of actions. And so you don’t want to cause people to do things that will make them suffer, and at the same time you don’t want to do anything that is going to make yourself suffer. It’s a pretty radical view of our relationships. We like to think that we can make other people happy by being nice to them, and there is a certain pleasure they can get when we’re nice to them, but that doesn’t necessarily make them happy. You’ve probably seen many cases where you’ve tried your best to be nice to somebody and they’re not happy. They’ve got their own karma. This is especially clear when people are suffering from a mental illness, when they’re getting old and sick, or when a baby is newly born. You can’t talk to the baby and make things okay. You realize that what we experience is our own actions. We do have an impact on other people, but the major impact is through what we get them to do. So we want to look for happiness in a way that insp

"We often think of kamma as something very diametrically opposed to goodwill [mettā] . How can people be happy if they’ve got bad kamma and deserve to suffer? — that’s what we think, but that’s not what the Buddha taught. The teachings on kamma and goodwill go together. You realize the difference between suffering and non-suffering is a matter, not of past kamma, but of present kamma: your skill in the present moment. The same principle applies to other people as well." ~ Thanissaro Bhikkhu "Goodwill & Kamma"

"Our culture is a very unforgiving one. We have one shot at making it in society, they usually say. Of course, it’s based on a religion that gives you one shot. You’ve got this one lifetime and then there’s going to be either eternal reward or eternal damnation. Which is a very unforgiving way of thinking. This is one of the reasons why the Buddha’s teachings on rebirth are so helpful. If we don’t make it this time, we’ve got another chance. Now, the other chances may not come for a while. As the Buddha said, “Your chance of being reborn as a human being is right away is pretty slim.” But at least you’ve got more chances, and there’s not some arbitrary person up there who’s going to damn you forever for one little mistake, or praise or reward you for one little change of heart. Karma is a lot more fair in that area, and it gives you a chance to start over, start over, start over. So learn to think in a way that “Okay, you make a mistake. Recognize it as a mistake but it’s not som

"What kind of kamma do you want to create? If the answer is “skillful kamma,” then one of the things you’ve got to learn how to do is not to get focused on how you’ve been wronged by other people. You don’t want to go around getting revenge because that just keeps the bad kammic cycle going on and on and on. This is what forgiveness means in the context of mundane right view: You decide that you’re not going to hold any danger to that person. You’re not going to try to get back at the other person. You’ll let the issue go. Whatever unskillfulness has been going on between the two of you, you want it to stop — and it has to stop with you. And that’s it. It doesn’t mean you have to love the person or go and kiss and make up or anything, because there are some cases where the way you’ve been wronged is so heavy that it’s really hard even to be around the other person, much less to interact. You’re not called on to love the person and there’s no forcing of the issue that you have to c

"So when we wish that all beings be happy, part of the reason is that we’re trying to develop the motivation that we don’t want to harm anybody in our actions. Because that’s all we’re responsible for: our own actions. Then you also think about the fact that the happiness there — in “May all beings be happy” — has to come from causes. It’s not that we go around with a magic wand to touch beings on the heads and say, “Okay, whatever you’re doing right now, be happy.” Because a lot of activities that people do are harmful to themselves, to other people. Part of being truly happy — and that’s the important part, that it’s true happiness — part of being truly happy is to learn how to stop doing unskillful actions." ~ Thanissaro Bhikkhu "Can All Beings Be Happy?"

"Admirable friends can’t do the work for you. As [the Buddha] says, no one can purify you; you can’t purify anybody else. You don’t go to heaven because of other people’s good actions; you don’t go to hell because of other people’s bad actions. It’s your actions that determine that. So there is that sense in which you’re separate. And of course you’re the one who chooses your friends to begin with. So in that way, the separateness of our selves comes first." ~ Thanissaro Bhikkhu "A Separate Self"

"They’ve been making a big deal recently about the fact that psychologists are now studying happiness. Well, Buddhism has been studying happiness for 2,600 years. And it focuses on the most important thing that most psychologists tend to ignore, which is that the way you look for happiness is going to have strong ramifications. The actions you do, the things you do and say and think in order to attain happiness: If you’re not careful, they can lead to some very unhappy results. They can turn around and devour you. No intention is free from ramifications. In other words, anything you do with a dishonest intention is likely to lead to an experience of suffering. Even though it may yield happiness in the short term, there are long-term ramifications. You can’t get away from that fact. The way most people live nowadays is based on the premise that it doesn’t matter what happens down along the road. “That’s in the future. I want happiness right now. I want it fast.” So people like to

"A lot of people are embarrassed to think about the fact that they may have committed some pretty bad karma in the past. But we’re all in that boat, simply that some people’s karma is showing now and other people’s is going to show later. Because you can’t look into your karmic account and figure out what the running balance is or when good things are going to come, when bad things are going to come. The Buddha’s image is more like a field. You plant seeds, and some of the seeds sprout quickly, some seeds sprout slowly. What you’re seeing right now are the seeds that are sprouting right now, but you don’t know what else you have planted in that field. You don’t know what else other people have in their fields. Use this thought to depersonalize the issue. And remember that patience is a virtue, endurance is a virtue. Our society doesn’t encourage much of it. We want things to go well right now , but sometimes there are obstacles. And as in the case with any obstacle, there are th

"Kamma and rebirth are often understood to be teachings of fate and helplessness in the face of unknowable influences from the past. For this reason, they’re often rejected. Many people regard them as Buddhism’s cultural baggage: a set of Indian beliefs that — either because the Buddha wasn’t thinking carefully or because his early followers didn’t stay true to his teachings — got mixed up with the Dhamma, his teaching, even though they don’t fit in with the rest of what he taught. So now that the Dhamma has come to the West, many people believe that it’s time to leave all this unnecessary baggage unclaimed on the carousel so that we can focus on his true message in a way that speaks directly to our own cultural needs. However, the real problem with kamma and rebirth is that we tend to misunderstand what these teachings have to say. This is because Buddhism came to the West at the same time as other Indian religions, and its luggage got mixed up with theirs in transit. When we sor