Thanissaro Bhikkhu on Karma & Rebirth

"Basically, [the Buddha] starts out with what’s called mundane right view, which essentially is belief in the principle of kamma, your actions: that your actions really do make a difference, that the quality of your intentions really does determine the quality of the results. There are good and bad actions leading to good and bad results. A lot of us resist this teaching because as soon as we think about our past actions having results, we think about all the bad things we did and say, “Oops, they’re going to come and get me.” But that’s not how the Buddha introduced the topic of kamma. When he was talking about mundane right view or the principle of kamma, he’d start out with generosity and gratitude. The phrasing is, “There is what is given, there is what is sacrificed, there is what is offered.” It sounds strange, but he’s basically pointing out that giving does constitute a meritorious act, and for two reasons. One, you do have choices — and this is probably the essential par...

Question: What relationship exists between the kamma of parents and those who are their children? Is it an illusion to want to repair or ameliorate the unskillful behavior of our parents? And do our children carry with them part of our own kamma in them? Thanissaro Bhikkhu: The fact that you were born to your parents means that you have some kind of kamma in common. Either you did this kamma together or you did it separately in separate places, but it’s still similar kamma. That’s why we have the phrase in the chant “kamma-bandhū”: We’re related through our kamma. But each of us has our own individual kamma. Your parents do not infect you with their kamma, and your children don’t carry on part of your own kamma. However, if you’re the child and you want to improve your parents’ kamma, it is possible. You set a good example. But you know how difficult it is for children to teach their parents, so you have to be very diplomatic. The best way to teach is through example....

"This is what gratitude is all about: It’s a sense not only that you appreciate the choices that people made but also that you need to respond. The word patikaroti means to repay or to make amends, but it can also mean to imitate. In other words, you imitate the goodness that they did, the intention that they had. You try to carry that out. That’s the response that keeps their goodness alive. There’s that question that people would often ask Ajaan Fuang: “How can I repay you for having taught me?” and his response was, “Be really intent on the practice.” That’s the best repayment right there. So this is why the Buddha’s teachings on gratitude are all surrounded by words that deal with action. You appreciate someone’s good actions and then you realize there’s an action that’s called for from you, an appropriate response. That’s what makes it different from appreciation or contentment. As the Buddha said, it’s a characteristic of a good person to feel gratitude and to want to rep...

"Ajaan Fuang once said that it’s a good thing most of us can’t remember our past lives because we could very easily get fixated on all the wrong that was done to us, all the issues that never got settled. And we might want to go back and settle some old scores. Of course, there’d be no end to that. After all, the people whose scores got settled would probably want to settle some scores with us, because the other part of potentially remembering your past lives is remembering all the wrongs you did, the ways you harmed people, that you’d be ashamed to think about now. But just the thought of that possibility leaves us with an important lesson. No scores are fully settled. Things don’t come to closure. This is the nature of samsara: It just keeps wandering on and on and on. No story comes to an end. We watch plays, read books, where events come to a satisfying closure, and part of us would like to see that in our own lives as well. But one of the facts you have to accep...

Question: What relationship exists between the kamma of parents and those who are their children? Is it an illusion to want to repair or ameliorate the unskillful behavior of our parents? And do our children carry with them part of our own kamma in them? Thanissaro Bhikkhu: The fact that you were born to your parents means that you have some kind of kamma in common. Either you did this kamma together or you did it separately in separate places, but it’s still similar kamma. That’s why we have the phrase in the chant “kamma-bandhū”: We’re related through our kamma. But each of us has our own individual kamma. Your parents do not infect you with their kamma, and your children don’t carry on part of your own kamma. However, if you’re the child and you want to improve your parents’ kamma, it is possible. You set a good example. But you know how difficult it is for children to teach their parents, so you have to be very diplomatic. The best way to teach is through example. ~ "Facing...

Question: At our death can we be reborn, find again the people who are dear to us, who have died and are in another life? Thanissaro Bhikkhu: Yes, we can. As I explained yesterday, it’s through our kamma that we are related. The people to whom we are dear, or are dear to us: We have lots of kamma with them, so we’re likely to meet them again. ~ The Karma of Mindfulness: The Buddha's Teachings on Sati and Kamma

"You take your gift to the world — which is the current of energy that the mind sends out, both while it’s sitting here still and when it’s using that current to speak or act — and you’re making it a gift of high value, something you can be proud to present. You present this to your parents, you present this to all the people who’ve been good to you, all the people you respect. Then from there, you spread it to everyone. This is how we improve the world, one person at a time. It’s the only way that lasting improvements can be made." ~ Thanissaro Bhikkhu "A Valuable Gift"

"Mundane right view focuses on kamma and rebirth, and specifically on the value of generosity on the one hand, and gratitude on the other. Most of us, when we first hear the teachings on kamma, tend to think about punishment. You hear that you’re going to suffer from the results of your past bad actions, and the first thing that comes to your mind is, “Oh my God! That thing I did in the past when I hurt that person or did this thing I know was wrong: It’s going to come back and get me!” That’s our normal first thought about the teaching on kamma. But that’s not what the Buddha emphasizes when he teaches kamma. He emphasizes the positive side of karma: The fact that we can do a lot of good with our actions. He starts with reflecting on the gratitude we owe to people who’ve helped us — because they actually chose to do it. It wasn’t that they were acting under determined forces that forced them to help us. They chose to help us. We owe them gratitude — particularly, ou...

"When the Buddha taught the teaching on karma, he mentioned, “There is mother and father” — which, of course, sounds obvious, but it was a controversial topic back in those times. By saying there is or there isn’t mother and father, you were saying whether your parents were owed any specific debt of gratitude. When they said there isn’t mother and father, they meant that human beings were just chemical elements that happened to combine and then give rise to your body and that was it. There’s no special virtue there. You don’t owe them any real debt, either because they were just material things or because what they did was totally predetermined. They had no choice in the matter. So when the Buddha was saying there is mother and father, he was saying that you’re not just the physical body, and your parents aren’t just their physical bodies. At the same time, they did have freedom of choice: They could have aborted you; they could have abandoned you. The fact that you have a body,...

"There’s goodness in the world — Ajaan Lee talked about this quite a lot — there’s goodness in the world that has nothing to do specifically with the Buddha. In many cases, he simply pointed out things that everybody had known before: that killing is bad, stealing is bad, illicit sex, false dealings, intoxication are bad. A lot of people had already seen that. Many of us have learned these things from our parents. Even if we didn’t, we can repay our parents by setting a good example for them in avoiding these unskillful forms of behavior." ~ Thanissaro Bhikkhu "Repaying Our Parents"

"If your mother has passed away, dedicate the merit of your meditation to her and spread thoughts of goodwill [mettā]. If she’s still alive, figure out what ways you can help her. Make sure she’s not suffering. As the Buddha said, the best way to repay your parents is, if they are stingy people, you teach them how not to be stingy. If they’re unvirtuous, you teach them how to be virtuous. If they don’t meditate, you teach them to meditate. Of course, parents are the hardest people in the world to teach. But you can show them by your example. Maybe it can inspire them to act in skillful ways. That good karma then becomes their source of happiness." ~ Thanissaro Bhikkhu "Mother's Day"

"Mundane right view focuses on kamma and rebirth, and specifically on the value of generosity on the one hand, and gratitude on the other. Most of us, when we first hear the teachings on kamma, tend to think about punishment. You hear that you’re going to suffer from the results of your past bad actions, and the first thing that comes to your mind is, “Oh my God! That thing I did in the past when I hurt that person or did this thing I know was wrong: It’s going to come back and get me!” That’s our normal first thought about the teaching on kamma. But that’s not what the Buddha emphasizes when he teaches kamma. He emphasizes the positive side of karma: The fact that we can do a lot of good with our actions. He starts with reflecting on the gratitude we owe to people who’ve helped us — because they actually chose to do it. It wasn’t that they were acting under determined forces that forced them to help us. They chose to help us. We owe them gratitude — particularly, our parents. An...

"Ajaan Fuang once said that it’s a good thing most of us can’t remember our past lives because we could very easily get fixated on all the wrong that was done to us, all the issues that never got settled. And we might want to go back and settle some old scores. Of course, there’d be no end to that. After all, the people whose scores got settled would probably want to settle some scores with us, because the other part of potentially remembering your past lives is remembering all the wrongs you did, the ways you harmed people, that you’d be ashamed to think about now. But just the thought of that possibility leaves us with an important lesson. No scores are fully settled. Things don’t come to closure. This is the nature of samsara: It just keeps wandering on and on and on. No story comes to an end. We watch plays, read books, where events come to a satisfying closure, and part of us would like to see that in our own lives as well. But one of the facts you have to accept when you c...

"As for being kind to others, again it’s good to look at the issue in terms of karma. If you can get them to do skillful things, that’s the kindest thing you can do for them. In some cases, you can’t tell people or recommend to people what to do. Say they’re your parents: You have a debt to your parents, but they’re the hardest people in the world to teach, the least likely to want to listen to your teachings. But you can be a good example, and that’s the way you repay your debt to them. In fact, the practice is one of the ways we repay our debts to all the people who’ve made it possible for us to practice here. Think of all the people who gave so that this building could be built, so that there would be food every morning. We have shelter here. All kinds of good things. Everything down to the pipes underground. For years we had to collect money for the water mains and people kept saying “When are we going to see something built with this money?” We replied, “Well, all the money ...