Thanissaro Bhikkhu on Karma & Rebirth

"As you’re getting the mind still, it’s not just a question of stress reduction or staying calm. You’re trying to understand something. The something you’re trying to understand is what you’re doing and the results of what you’re doing. The mind is doing things on a lot of levels. It’s like a big switchboard in there. All kinds of signals are coming in from all the different nerves, and it’s as if there are several different people at the switchboard, deciding which calls to answer and which ones just to leave. Lots of decisions are being made all the time, simply as you sit here. You may think you’re sitting here just being still, but there’s a lot of doing going on in the being still. The reason we try to get the mind still is so that we can see more and more clearly exactly what’s going on in the mind, what ideas are in charge, and then learning to watch to see what the effects are, learning to make the connections." ~ Thanissaro Bhikkhu "Watch What You’re Doing"

"Restraint of the senses: being really careful about how you engage with sights, sounds, smells, tastes, tactile sensations, and ideas — realizing, again, that your mind is what goes out and looks for trouble. If the mind were not actively involved in wanting  to see and hear and engage with other senses, it wouldn’t receive any input. There’s an act of the mind that goes out to these things — flows out to these things, as they would say in Thai — and you want to watch for that. Who’s flowing out? Your greed and your anger? Or your discernment? You want your discernment to be the strongest flow, so that when you look at things, you can take them apart and see where they might draw you into lust or anger or greed or fear. Then remind yourself: You don’t have to be drawn in that way.  Again, have a sense of your own power. Don’t let yourself be overpowered by influences from outside. Sensory input is not a given. Remember that it’s a construct. There’s the kamma of how you watch...

"The distinction between skillful and unskillful provides an insightful explanation for the causes for good and evil behavior. This distinction is not limited to the values of any particular society, and it avoids the issue of whether beings are inherently good or bad. When people act in evil ways, it is because they lack skill in the way they think; when they think in skillful ways, they naturally will do good. Because skill is something that can be acquired, the way to goodness is open for all people who want to be good, no matter how badly they have behaved in the past. The Canon tells of people who had committed misdeeds and, upon realizing their mistakes, confessed them to the Buddha. The most striking instance was King Ajatasattu [DN 2], who had killed his father in order to secure his position on the throne. In spite of the gross nature of the deed, the Buddha approved of the king’s confession, and — instead of playing on any feelings of guilt the king might have had — enco...

"In the guilt cultures that we have, especially in monotheism, there’s the sense that justice has to be done one way or another. Whereas Buddhism doesn’t talk about justice at all — it talks about being skillful in your behavior. Now, sometimes skillfulness does involve punishing people who are wrong, but you’re not necessarily trying to get justice done. Think of the case of Aṅgulimāla: all those people he’d killed, and yet the Buddha saw that he had a potential. So he taught him. Aṅgulimāla was able to give up his murderous ways and become an arahant. The karmic consequence of all the killing he’d done was simply that, as he was on his alms rounds, there were people who were probably upset that he’d literally gotten away with murder and they would throw things at him: sometimes tearing his robes, sometimes bashing his bowl, sometimes bashing his head. But as the Buddha said, that was a lot less than the consequences would have been if he hadn’t gained that attainment. So the who...

"We want to be able to see why the actions we do for the sake of happiness end up leading to stress and how we can change those ways, so that we can actually act in a way that leads to true happiness. We break things down into very simple components so that we can manage them. We realize that this is a problem we can manage. That’s the good news of the Buddha’s teachings: that even though we may be causing ourselves stress and suffering, we can put an end to it. If our suffering really were caused by things outside that were beyond our power, then there’d be no hope. Or if it were caused by things we were doing that we couldn’t change, there’d be no hope, either. But here we’re making choices. We’re probably not making them all that wisely, but we do have some wisdom. We do have some discernment. It’s just a matter of applying it, giving it a foundation here in the present moment, and then really using it to look carefully to see: Where are we creating unnecessary stress and suff...

"You understand the principle of karma inside, because karma is not just something that acts between lifetimes. It’s happening all the time. With every intentional action, there’s going to be a result. Some of those results show up right away, and some of them show up over time. You want to be able to see those connections. Observing the precepts — having precepts that are pleasing to the noble ones — means you’re going to stay right here. That’s your intention, and the results will have to be right here as well. That’s why it’s easier to see the connection between the two. That’s how the practice of virtue and concentration then leads to discernment, because discernment is all about seeing cause and effect. You start out by taking the Buddha’s word for it: You take his teachings as a working assumption. But then, when you’re really here — focused, still — then you can start seeing the truth of those teachings for yourself. So, the emphasis on virtue, concentration, and discernmen...

"Some people have problems with the teaching on kamma, but what exactly is the Buddha asking you to believe in when he asks you to have conviction in kamma? First, action really is happening — it’s not an illusion. Second, you really are responsible for your actions. There’s no outside force like the stars or some good or evil being acting through you. When you’re conscious, you’re the one who decides what to do. Third, your actions have results — you’re not just writing on the water — and those results can be good or bad depending on the quality of the intention behind the act. So the teaching on kamma puts you in charge of shaping your life. It’s a good teaching to believe in. And how does this relate to discernment? It provides the basis for the questions you’re going to ask to give rise to discernment. And because the principle of kamma places a lot of emphasis on the need to act on skillful intentions to get the good results you want, the basic question becomes:...

"Then there’s relinquishment. Here it’s a matter of thinking about situations where there’s someone you think deserves to suffer. They’ve acted in unskillful ways, and it seems wrong that they’re not meeting up with some sort of punishment. It seems that justice hasn’t been done. You have to relinquish that kind of thinking. The ideal way for people who have been misbehaving to change their ways is for them to have a change of heart. Now, it may happen that they will meet up with the results of their bad kamma, but ideally they would be in a position where they had developed thoughts of goodwill themselves, learning to be virtuous and discerning. They would have developed their minds to the point where they're neither overcome by pleasure nor overcome by pain. That would be the ideal situation—as in the case of Angulimala. The Buddha didn’t say to Angulimala, “Okay, come back after you’ve reaped the results of having killed so many people, then we’ll talk.” He saw ...

"Learn how to be a good storyteller, telling yourself the right stories, stories that will bring you into the present with a sense of confidence in your own abilities, with a sense of well-being, a sense of the importance of stilling the mind. No matter what the stories are — no matter what other people have done, no matter what you’ve done — there’s a way of looking at them that can put the mind at rest. To try to find that way: This is what all the teachings on kamma, all the teachings on the sublime attitudes, are about. You weave new stories in the mind, stories in which you have a change of heart, new stories that come together right here, enabling you to stay right here with a sense of well-being, clarity, concentration, mindfulness, and discernment. Without anything tugging you back into the past, pulling you into the future, you’re able to just be right here, right now, aware right here, right now, healing the mind right here, right now. That’s how you use the mind’s story...

"As the Buddha said, discernment begins when you ask the question of someone who seems reliable: “What, when I do it, will lead to my long-term welfare and happiness?” Now you can interpret that on an external level, but you can also interpret it on an internal level. The external level is the practice of merit. Generosity leads to long-term welfare and happiness. Virtue leads to long-term welfare and happiness. Developing attitudes of universal goodwill [mettā] in the mind leads to long-term welfare and happiness. Those are attitudes and actions you want to develop because they help you see more clearly how your actions have an impact on your life. As you act in more skillful ways, life becomes a lot lighter. You feel a lot better about yourself. There are a lot of people out there who, when they’re feeling bad about themselves, go see a therapist. And what the therapist should tell them is, “Go out and do something good. Go out and help somebody. Try to be more principled in y...

"You can really trust the practice to see you through. Often our desire to cover all the bases is a fear that if one thing doesn’t work out, something else will. And we hesitate to commit ourselves to a particular path of action for fear that it may not see us all the way through. We hedge our bets. Yet instead of providing us real protection, this attitude ends up giving us a life of nothing but bits and pieces: a little bit of this, fragments of that, a little bit of peace, a little bit of wealth, a little bit of health, nothing in any really solid measure. But by taking refuge in the Dhamma we’re taking refuge in the conviction that developing the mind will cover all contingencies. And because the practice of virtue, concentration, and discernment — all the seeds for happiness — lie right here, that simplifies matters. It also allows us to give our full energy to the things that matter most." ~ Thanissaro Bhikkhu "Simplify" (Meditations2)

"The Buddha placed great emphasis on this virtue of truthfulness. It’s one of the reasons why he said that people who feel no shame in telling a lie are capable of any kind of evil. This doesn’t mean that everybody who lies is capable of all kinds of evil. There are people who will feel ashamed about the lies they tell, which shows that they know some boundaries, that they have a sense of right and wrong. The people who feel no shame at all are the ones you have to watch out for. It’s especially troubling when you hear somebody say, “There are circumstances where a lie is perfectly acceptable.” They’ll give extreme examples where if you don’t tell a lie, somebody might die. Then they turn it into a principle that lies can be okay in circumstances that are far less drastic. But even in the drastic cases, can you be sure that telling a lie will save the person’s life? Some people are very poor liars. More importantly, what kind of person feels no shame in justifying the telling of ...

"The Buddha once said that concentration, when nurtured by virtue, has great fruit, great reward. Now, he wasn’t saying that you can’t do concentration without virtue. There are many examples around of people who have very strong powers of concentration but very little virtue at all. What he was saying is that if you want your concentration to yield great fruit — in terms of bringing about the discernment that leads to release — it has to be done in the context of life where you’re trying to be virtuous in your actions, taking your actions and your words seriously, and also taking seriously their impact both on yourself and on others. This sensitivity to your actions and their results is what helps to bring your concentration to the state where it can lead to great fruit. If you go through life not really being careful about what you do, or not being sensitive to the impact of your actions, it’s going to be very hard for you to be very careful about your meditation, and to be sens...

"We’re all active creatures. Our minds are active. We’re not simply sitting here passively observing the world and asking, as an idle pastime, “Well, what is the nature of the world? How does the world act?” We have to know how the world acts because we’re acting in it. We’re pulling the levers all the time, with every moment. We’re engaged in the act of fabrication, and it’s because we do it with a lack of skill that we’re suffering. That’s the problem the Buddha wants to solve. As long as you realize that suffering is one thing and not suffering is something else, and you decide that you really want to stop suffering, you’ve got to think in dualities. This is your protection. It’s what discernment is all about." ~ Thanissaro Bhikkhu "The Safety of Dualities" (Meditations10)

"You know that you’ve got some past mistakes. There’s going to be some pain coming in the future. This shouldn’t be news. So you develop the qualities of mind that can guarantee that pain and pleasure won’t overcome the mind. In other words, you develop concentration; you develop discernment. Having concentration as an alternative to sensual pain and pleasure puts you in a safe place." ~ Thanissaro Bhikkhu "Remorse"

"So the different aspects of the path — virtue, concentration, and discernment — all help one another along. And they all provide you a safe space: a physical safe space inside the body where you can have a sense of ease; a mental safe space inside the mind where, whatever thoughts come up will come up in the arena of your understanding of kamma: your understanding of where suffering actually comes from and how it can actually be cured. And you resolve to do what you can to put an end to the causes of suffering in your attitudes toward yourself, in your attitudes toward others. So regardless of whatever mess there is in the world outside, or in your personal life, or whatever mess there has been in the past, you can find a safe space in the present moment where you can sort things out: both with the sense of well-being of a mind in concentration, friends with the breath inside, so you have a sense of being grounded, a sense of belonging here; and in the safe space of...

"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"

"On the mundane level, the first five factors of [the Buddha's noble eightfold] path [leading to the cessation of suffering and stress] correspond to the faculty of conviction. Right view on this level means believing in the principle of kamma and trusting that those who have practiced properly truly understand the workings of kamma in this life and the next. In the Buddha’s words, this level of right view holds that “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.” What this passage means is that there is merit in generosity; the moral qualities of good and bad are inherent parts of the cosmos, and not ...

"You know that you’ve got some past mistakes. There’s going to be some pain coming in the future. This shouldn’t be news. So you develop the qualities of mind that can guarantee that pain and pleasure won’t overcome the mind. In other words, you develop concentration; you develop discernment. Having concentration as an alternative to sensual pain and pleasure puts you in a safe place." ~ Thanissaro Bhikkhu "Remorse"

"Then there’s relinquishment. Here it’s a matter of thinking about situations where there’s someone you think deserves to suffer. They’ve acted in unskillful ways, and it seems wrong that they’re not meeting up with some sort of punishment. It seems that justice hasn’t been done. You have to relinquish that kind of thinking. The ideal way for people who have been misbehaving to change their ways is for them to have a change of heart. Now, it may happen that they will meet up with the results of their bad kamma, but ideally they would be in a position where they had developed thoughts of goodwill themselves, learning to be virtuous and discerning. They would have developed their minds to the point where they're neither overcome by pleasure nor overcome by pain. That would be the ideal situation—as in the case of Angulimala. The Buddha didn’t say to Angulimala, “Okay, come back after you’ve reaped the results of having killed so many people, then we’ll talk.” He saw that Anguli...