Thanissaro Bhikkhu on Karma & Rebirth

"You want to look at the attitudes you’re fostering in your mind and make sure they’re skillful ones — because the whole issue of kamma boils down to this: What you do right now is important. What was done in the past may have some influence on what you can do right now, but what you do right now is what’s really important. And the possibility of doing something skillful right now is always present." ~ Thanissaro Bhikkhu "The Story-telling Mind" (Meditations1)

"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...

"We’re not here to connect with everybody. That’s an idea that has its roots back in European Romanticism: the idea we’re suffering because we don’t connect with all our fellow humanity. Well, there are some people you don’t want to connect with because they’ll have a bad influence on you. It’s not that you’re passing judgment on them forever, but you use your judgment, you use your circumspection to see which friendships are actually having a good impact on you, and which ones are not." ~ Thanissaro Bhikkhu "Circumspection"

"When we meditate, we begin to see that there are alternative ways of relating to the world and that we have a choice. We’re not bound to a particular way of relating to the world just because it’s a long-term habit. We can change. That’s what the Buddha’s teachings on kamma are all about. Some things in your life are influenced by past actions but a lot is influenced by what you choose to do right now." ~ Thanissaro Bhikkhu "Above the World"

"A second question concerned praying for others, asking, “If you pray for others, does it have an impact on them, and if so, how does this fit in with the doctrine of kamma?” In Buddhism, we don’t talk about praying, but we do send thoughts of goodwill [mettā], which is basically having a good wish for that other person. When the mind has a thought, it’s actually sending out currents of energy, and sometimes a current of energy can have an impact on other people, especially if you have kamma with that person and if that person’s kamma is such that, at that moment, he or she can receive a good influence from outside. As for your kamma: It’s like having a radio station. The more concentrated your mind, the stronger the signal you’re sending out. And as for the people receiving it, if their radio is turned off, they can’t receive anything. If it’s turned on but tuned to another station, then they’re not going to get it, either. But if your kamma is in alignment so that actually you’...

"Our sense of self does have two roles. On the one hand, it’s the experiencer. You’re the one who’s experiencing the pain, experiencing the results of your own actions, the results of other people’s actions. But you’re also the agent. You’re shaping your experience. So when you find yourself in a bad mood, it’s not against the principle of acceptance to try to work your way out of it. After all, what are you accepting? Are you simply accepting the fact that you’re a passive victim of things? The Buddha never asks you to accept that. He just wants you to accept the fact that you have a role in shaping your experience. That’s the essential element in his teaching on conditionality. There are some influences that come in from the past, but there are other things that you have the choice to shape in the present moment. As for what’s happened in the past, you can’t change that. And the effects that you’re feeling from things that happened in the past, you can’t change that. But you do ...

" The mundane level of right view teaches the principle of kamma: that we experience happiness and sorrow due to a combination of our past and present intentions. If we act with unskillful intentions — based on ill will, cruelty, resentment, or passion, either for ourselves or for others — we’re going to suffer. If we act with skillful intentions, we’ll experience happiness. The fact that happiness and sorrow are dependent on present, and not just past, intentions is what allows the brahmavihāras to be effective in the first place. If everything depended on our past actions, we — and all other beings — would simply be passive victims or beneficiaries of forces over which we had no present control. But because our present intentions play a crucial role in determining whether we are to experience mental pleasure or pain now and into the future, the attitudes that influence our present intentions in a skillful direction can have a real effect in leading to happiness. The extent to w...

"I was talking to someone today who likes to get exercise by riding a bike. Recently a number of her acquaintances have had really bad bike accidents, and she was getting concerned. She’s getting older now. And seeing how badly mangled her friends were, she was beginning to worry about herself, and thought maybe she should stop riding the bike. She had mentioned this to a friend of hers, and the friend said, “Oh no, don’t think of accidents. We create our reality, so if you think about accidents, you’ll make them happen; but if you don’t think about accidents, they won’t happen.” Kind of a Barnie-the-dinosaur approach to the world. If it were true, nobody would age, nobody would die. Most people who die are not thinking about death. Most people who get sick are not thinking about illness. These things happen because of karma. We have all kinds of karma in our past, good and bad, and it’s a combination of past karma and present karma that actually shapes our experience. If we coul...

"To begin with, every act has repercussions in the present moment together with reverberations extending into the future. Depending on the intensity of the act, these reverberations can last for a very short or a very long time. Thus every event takes place in a context determined by the combined effects of past events coming from a wide range in time, together with the effects of present acts. These effects can intensify one another, can coexist with little interaction, or can cancel one another out. Thus, even though it is possible to predict that a certain type of act will tend to give a certain type of result — for example, acting on anger will lead to pain — there is no way to predict when or where that result will make itself felt [MN 136]. The complexity of the system is further enhanced by the fact that both causal principles meet at the mind. Through its views and intentions, the mind takes a causal role in keeping both principles in action. Through its sensory powers, it...

"There’s no way you’re going to straighten out other people’s minds unless you can straighten out your own mind first. And even then, they won’t let you straighten them out: You can give them pointers, and they may or may not be willing to listen to you, but at the very least you’ve taken care of the part where you are responsible and you can see results. When you come right down to it, that’s all you can ask of a human being. You’ve got this one person who you’re responsible for. All too often we’re irresponsible about ourselves but we want to straighten everybody else out. It doesn’t work. Only when you’ve straightened out your own mind will other people be curious about how you did it. Only to that extent can you actually have an influence out there on other people’s behavior. But at the very least, make sure you’re got your own behavior. As Ajaan Suwat once said, it doesn’t matter whether we get other people here at the monastery, what matters is that you get yourself. If you ...

"You should start every day with thoughts of goodwill [mettā] and end the day with thoughts of goodwill, to keep your intentions in line. Because the major motivation for our practice is that we want a happiness, a sense of well-being that doesn’t harm anybody. We have to follow a path of practice that doesn’t harm anybody. But it’s so easy to think thoughts of harm. So we have to consciously train the mind not to think those thoughts. You have to reason with it. You can’t browbeat it into submission by just saying, “May all beings be happy, be happy, be happy.” That doesn’t do it. You have to think about what that means, and particularly what it means in terms of your own actions. On the one hand, you realize other beings are not going to be happy unless they actually put together the causes for happiness, genuine happiness. Think about that for a bit and you realize that’s a thought you can think about anybody without any kind of hypocrisy, even people who’ve been really miser...

"In its most sophisticated expression, though, the Buddha’s insight into causality implies that each moment is composed of three types of factors: results of past intentions, present intentions, and the results of present intentions. Because many past intentions can have an impact on any given moment, this means that there can be many potential influences from the past — helpful or harmful — appearing in the body or mind at any given time. The role of appropriate attention is to focus on whichever influence is potentially most helpful and to look at it in such a way as to promote skillful intentions in the present." ~ Thanissaro Bhikkhu "Food for Awakening: The Role of Appropriate Attention"

"The Buddha listed virtue as one of a person’s greatest treasures. Kings and thieves can steal your material belongings and even take your life, but they can’t take your virtue. If it’s uncompromising, your virtue protects you from any true danger from now until you reach nirvana. Even if you’re not ready to accept the teaching on karma and rebirth, the Buddha still recommended an absolute standard of virtue. As he told the Kalamas, if you decide to act skillfully at all times, harming no one, then even if it turned out that there was no life after death, you’d still come out ahead, for you would have been able to live and die with a clear conscience — something that no amount of money or political influence can buy." ~ Thanissaro Bhikkhu "Getting the Message"

"In its most sophisticated expression, though, the Buddha’s insight into causality implies that each moment is composed of three types of factors: results of past intentions, present intentions, and the results of present intentions. Because many past intentions can have an impact on any given moment, this means that there can be many potential influences from the past — helpful or harmful — appearing in the body or mind at any given time. The role of appropriate attention is to focus on whichever influence is potentially most helpful and to look at it in such a way as to promote skillful intentions in the present." ~ Thanissaro Bhikkhu "Food for Awakening: The Role of Appropriate Attention"

"There’s no way you’re going to straighten out other people’s minds unless you can straighten out your own mind first. And even then, they won’t let you straighten them out: You can give them pointers, and they may or may not be willing to listen to you, but at the very least you’ve taken care of the part where you are responsible and you can see results. When you come right down to it, that’s all you can ask of a human being. You’ve got this one person who you’re responsible for. All too often we’re irresponsible about ourselves but we want to straighten everybody else out. It doesn’t work. Only when you’ve straightened out your own mind will other people be curious about how you did it. Only to that extent can you actually have an influence out there on other people’s behavior. But at the very least, make sure you’re got your own behavior. As Ajaan Suwat once said, it doesn’t matter whether we get other people here at the monastery, what matters is that you get yourself. If you ...