Thanissaro Bhikkhu on Karma & Rebirth

"Don’t latch on to the results of your actions; latch on to the fact that you’re making the decisions right now, all the time. Once a decision has been made, it’s been put into a larger circle of cause and effect beyond your control; but you do have a chance to make a decision again the next moment, and the next moment, and then the next. Focus on that. Don’t get caught up in the results of past actions. Focus on what you can do now to make the present actions skillful. That’s the focus of the teaching, “We’re the owners of our actions.” " ~ Thanissaro Bhikkhu "The Sublime Attitudes" (Meditations2)

"Don’t latch on to the results of your actions; latch on to the fact that you’re making the decisions right now, all the time. Once a decision has been made, it’s been put into a larger circle of cause and effect beyond your control; but you do have a chance to make a decision again the next moment, and the next moment, and then the next. Focus on that. Don’t get caught up in the results of past actions. Focus on what you can do now to make the present actions skillful. That’s the focus of the teaching, “We’re the owners of our actions.” " ~ Thanissaro Bhikkhu "The Sublime Attitudes" (Meditations2)

"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...

"Realize that a lot of good can be done each time you breathe in, each time you breathe out. Look for those opportunities. That’s also what it means to be heedful. You’re not just looking for dangers. You’re looking for opportunities. Sometimes the opportunities are really challenging, but you want to be up for the challenge. That’s the positive side of heedfulness." ~ Thanissaro Bhikkhu "The Positive Side of Heedfulness" (Meditations8)

"There was a German poet back in the 18th century who made a distinction between acting with grace and acting with dignity. Acting with grace is when you know what the right thing is and you’re inclined to do it. Your feelings push you in that direction. But then there are times when you know the right thing to do but it’s hard. It goes against your feelings. And yet you’re able to convince yourself to override your feelings and do the right thing. That’s an act with dignity. So have appreciation for the opportunities when you can  act with grace and use those opportunities to develop the strength of your mind. When the time comes that the right thing requires you to act with dignity, you’ll have the strength to do that as well." ~ Thanissaro Bhikkhu "Grace & Dignity"

"Don’t latch on to the results of your actions; latch on to the fact that you’re making the decisions right now, all the time. Once a decision has been made, it’s been put into a larger circle of cause and effect beyond your control; but you do have a chance to make a decision again the next moment, and the next moment, and then the next. Focus on that. Don’t get caught up in the results of past actions. Focus on what you can do now to make the present actions skillful. That’s the focus of the teaching, “We’re the owners of our actions.” " ~ Thanissaro Bhikkhu "The Sublime Attitudes" (Meditations2)

"To get our heads around the teaching on kamma, it also helps to get our heart around it. Have some positive feelings toward this teaching on kamma. It’s not there just to punish you. It’s there to offer you opportunities. It’s there to remind you that your actions are important. And even though you’ve done unskillful things in the past, you’ve got a new opportunity right now to do something skillful. And then again right now. Each right now." ~ Thanissaro Bhikkhu "The Good Side of Kamma"

"You notice as you read through the teachings of the ajaans, a huge percentage of the Dhamma talks are pep talks. Encouragement. It’s all too easy when you’re under difficult circumstances to think about how much better you’d like it to be this way or that way. But the ajaans are there to remind you to think about the good things you do have, not so much in terms of the material things, but in terms of good opportunities to practice. These opportunities don’t come if you’re spending all your time trying to become as wealthy as possible, or as famous as possible, or as powerful as possible. The good things of the mind come when you pare down your concern for material things, you pare down your concern for the world outside and your position in the world outside, and you focus more on what good qualities you can develop. Sometimes you develop these qualities in the context of society at large, and sometimes you develop them when you’re out in seclusion. But they are the real food fo...

"People who’ve come back from near-death experiences often say that the things they regret most — when they look back on their lives, thinking that they’re about to die — are the opportunities where they could have helped someone else, been kind to someone else, but they didn’t. So, be generous with others and have some restraint in your behavior: no killing, no stealing, no illicit sex, no lying, no taking of intoxicants; no divisive speech, no ill will. Then as you look back on your life, you realize there’s nothing for which you have to reproach yourself, or anything you have to be afraid of, that you’re going to be punished for. That’s one fear that can be alleviated by generosity and virtue." ~ Thanissaro Bhikkhu "Fear of Death"

"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...

"As the Buddha taught it, karma has nothing to do with the popular conception where karma is bad karma or bad fate coming to you. The Buddha taught karma as the power we have here in the present moment to shape our lives and to take advantage of the opportunities that come our way to do something really skillful with our abilities. We do make choices. We are responsible for the choices. So we live in a world where our lives have meaning. If we couldn’t make choices, we’d be just like machines. Or if everything were preordained, predetermined, we’d be like machines. Life would have no meaning at all, just as the running of a machine has no meaning. But the fact that we can make choices and there are choices that have consequences — they shape our world, they shape our lives, they make a difference: That gives meaning to our lives. It offers us the possibility to give as much meaning to our lives as we can. We’re the people who decide what do our lives mean. What are w...

"[Ajaan Suwat] came from a very large peasant family, and large peasant families usually don’t have much to hand down to their children. He met a forest monk who said, “Hey look, it’s your actions that matter. And the fact that you’re poor now: You may have not been generous in the past, but you’ve got the opportunity now to practice the Dhamma.” So this quality of conviction is what sees us through. When things are going easy, the idea of having conviction doesn’t speak that much to us. But when things get hard: We look at our lives, we look at the people around us, the situation we’re in — and the last thing you need is something that teaches you to just give in. The teaching of karma is precisely what tells you not to give in. It places power in your hands. You have to think, “Well, I may have misused that power in the past,” and learn to accept that fact as a good sport. We all have bad karma in our backgrounds. It’s not the case that you look at a person right now...

"Don’t latch on to the results of your actions; latch on to the fact that you’re making the decisions right now, all the time. Once a decision has been made, it’s been put into a larger circle of cause and effect beyond your control; but you do have a chance to make a decision again the next moment, and the next moment, and then the next. Focus on that. Don’t get caught up in the results of past actions. Focus on what you can do now to make the present actions skillful. That’s the focus of the teaching, “We’re the owners of our actions.” " ~ Thanissaro Bhikkhu "The Sublime Attitudes" (Meditations2)

"So look around. Look for the opportunities. After all, if people can be opportunistic about wanting to do evil, why can’t we be opportunistic about wanting to do good, to create goodness in ourselves and leave some goodness around the world around us? That’s one of the paradoxes of the practice. There was a reflection in Ven. Ratthapala’s teachings to the king. “The things you have, the wealth you have now, is it really yours?” This was what was meant by the Dhamma summary that the world has nothing of its own. The king said, “Well, I have lots of wealth of my own,” and Ratthapala responded, “But can you take it with you when you go?” Well, no. But with goodness, you take it with you by leaving some goodness behind — in your relationship with other people and the way you deal with your mind. The inner and the outer goodness are connected. Any goodness you leave behind by being unburdensome, by being content, also goes with you as a strength in the mind. So it’s not a matter of ...

"Most of us, when we think about karma, don’t think about it as a happy or compassionate teaching. It seems harsh: lots of retribution, lots of punishment for unskillful actions. But as the Buddha taught it, he saw it more as an opportunity. It opens the opportunity to change the way you live. It opens the opportunity to live in a more skillful way. It opens the opportunity to find true happiness. It opens the opportunity to make sure the happiness is not just your happiness. It spreads around. It’s a solid happiness, a long-lasting happiness, because it doesn’t have narrow boundaries." ~ Thanissaro Bhikkhu "A Happiness without Boundaries"

"Someone was saying today that she had trouble seeing that she deserved happiness. But the Buddha never talks about deserving happiness or not deserving happiness. He was here to put an end to suffering, whether deserved or not. We can think about lots of different ways we might deserve to suffer or other people might deserve to suffer, but that’s part of our views that are making us continue to suffer, unnecessarily . The opportunity to stop making yourself suffer is here. And in not placing the burden of suffering on yourself, you’re putting less of a burden on other people. You’re actually more able to help them." ~ Thanissaro Bhikkhu "Clinging, Addictions, Obsessions" (Meditations8)

"[Ajaan Suwat] came from a very large peasant family, and large peasant families usually don’t have much to hand down to their children. He met a forest monk who said, “Hey look, it’s your actions that matter. And the fact that you’re poor now: You may have not been generous in the past, but you’ve got the opportunity now to practice the Dhamma.” So this quality of conviction is what sees us through. When things are going easy, the idea of having conviction doesn’t speak that much to us. But when things get hard: We look at our lives, we look at the people around us, the situation we’re in — and the last thing you need is something that teaches you to just give in. The teaching of karma is precisely what tells you not to give in. It places power in your hands. You have to think, “Well, I may have misused that power in the past,” and learn to accept that fact as a good sport. We all have bad karma in our backgrounds. It’s not the case that you look at a person right now and you ca...

"So when a bad karmic storm comes whipping up, remind yourself you’ve been through worse. After all the human realm is one of the better realms to be born into. We’ve all been through the lower realms, but here we are: We survived. The question is how to survive with as much good karma as you can. Don’t let the fact that old bad karma is showing itself be an excuse to create more bad karma. It should be your signal that, okay, this is what bad karma is like when it shows its results, and you don’t want it. So do what good karma you can in the meantime. That includes developing qualities like patience, but also looking around to see what other opportunities there are to do something good. Lift your spirits. Learn how to give yourself a pep talk. As I said, you’ve been through worse. You can take this. And if you have the right attitude, working on patience when patience is called for, you can come out unscathed." ~ Thanissaro Bhikkhu "Karma Storms"

"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...

"What the Buddha taught about karma is this: Your experience of the present moment consists of three things: 1) pleasures and pains resulting from past intentions, 2) present intentions, and 3) pleasures and pains resulting from present intentions. With reference to the question of happiness, this teaching has three main implications. • The present is not totally shaped by the past. In fact, the most important element shaping your present pleasure or pain is how you fashion, with your intentions in the present, the raw material provided by the past. • Pleasures and pains don’t just come floating by of their own accord. They come from intentions, which are actions. This means that they have their price, in that every action has an impact both on yourself and on others. The less harmful the impact, the lower the price. If your search for happiness is harmful to others, they will fight to undo your happiness. If it’s harmful to yourself, your search has failed. • Your s...