Thanissaro Bhikkhu on Karma & Rebirth

Question: The precept against killing is often translated into adopting a vegetarian diet. Is this necessary? Aren’t you also killing these poor vegetables, stripping their skin off while they’re still alive and boiling them? Thanissaro Bhikkhu: For the monks, our rule is that we’re not allowed to eat meat if we either know or suspect that it was killed for the purpose of feeding us. The precept against killing is specifically against either killing something on your own or telling someone else to kill. Now, if you want to take the precept further and adopt a vegetarian diet, that’s perfectly fine. But the precept doesn’t require it. Just make sure that when you go to a seafood restaurant and they have a fish tank with live fish, don’t choose any of the live fish. As for vegetables, they don’t come under the concept of sentient being — they don’t feel pain — so the precept doesn’t cover them. We’ve received several questions on the issue of the relationship between the ...

"Your actions are the only things that will provide happiness. When you look everywhere else around you, you see that the things you could hold onto will slip through your fingers. It’s like trying to hold onto a handful of water. But the results of your actions stick with you. So this reflection focuses your attention on your actions. Your actions are going to make the difference between whether you suffer or not." ~ Thanissaro Bhikkhu "Encouragement"

"When the Buddha discourages speculation about karma, he’s discouraging the kind of speculation that says, “Why did this particular event happen right here, right now, to me?” If you try to trace things back, you go crazy. Karma is very complex in its working out, but simple in its basic principle: that if you act on skillful intentions, you get good results; if you act on unskillful intentions, you get bad results. And you can learn how to make your intentions skillful by acting on the best intentions you can think of. When you find the results are not good, you talk it over with those who are more advanced on the path. You reflect on what you did, where it might be wrong, where there was some delusion even in your good intentions. That’s how you learn. This is what the Buddha taught to Rāhula and it applies all the way along the path. That’s the kind of thing you need to know about karma. ~ Thanissaro Bhikkhu "Suffering Starts Before Life"

"Look at everything, even your sense of who you are, as types of action, and then look at whether they’re skillful or not. This is where that reflection on karma can take you. That fifth reflection may sound very simple, very basic — some people call it kindergarten Buddhism: You do good, you get good results; you do bad, you get bad results. But it’s exploring that basic principle that can take you all the way." ~ Thanissaro Bhikkhu "Up for the Challenge"

 "It’s important as we meditate that we don’t just think about ourselves. We also have to think about others. You see this pattern again and again in the Buddha’s teachings. Think of the five reflections that we have as a common chant: “I am subject to aging, subject to illness, subject to death, subject to separation from all that is dear and appealing to me. I am the owner of my actions.” The Buddha says that as you reflect in that way, it gives you motivation to become more and more skillful in what you do in thought, word, and deed. But he doesn’t leave the reflection there. He has you reflect not only on “me,” but also on the fact that all beings everywhere,  on every level of the cosmos, are subject to aging, illness, death, and separation. They, too, all have their kamma. Think about that: everybody, no matter what they are, from hell-beings all the way up through the highest levels of heaven. There’s nobody in charge, nobody in the universe who lies above the laws of k...

"So you’ve got to reflect on your actions. You’ve got to reflect on your thoughts, words, and deeds, on how they have an impact on you and how they have an impact on others. Keep your attention focused there more than outside. Our media nowadays tend to focus on everything outside. We almost live in the screens of our hand-held devices or our computers or whatever. And the important people seem to be the ones who are in the screens. But they’re not. The important person is the person holding the screen. What is this person doing? What is this person saying? What is this person thinking? That’s something you can actually have an impact on. And the impact is not felt only by you; it’s felt by all the people around you. So you have to be very, very careful. This is what the principle of heedfulness is all about. Your actions do have consequences. So instead of having the energy run out your eyes and ears or whatever, try to keep the energy focused inside so that you can ...

"The whole purpose of the meditation is to watch yourself in action. As the Buddha said, you find the Dhamma by committing yourself to the practice of the Dhamma and then reflecting on it: watching what you’re doing and perfecting it from there. That’s the real work of the meditation, and it’s a large source of the insight. It’s not something you simply get out of the way before you get to the great experiences. You look at yourself more and more as you’re engaged with intention until you understand what it means to have an intention and how the intention to create a state of becoming creates a place in the mind." ~ Thanissaro Bhikkhu "No-Tech Meditation" (Meditations11)

"Look at everything, even your sense of who you are, as types of action, and then look at whether they’re skillful or not. This is where that reflection on karma can take you. That fifth reflection may sound very simple, very basic — some people call it kindergarten Buddhism: You do good, you get good results; you do bad, you get bad results. But it’s exploring that basic principle that can take you all the way." ~ Thanissaro Bhikkhu "Up for the Challenge"

"Then there’s that reflection on karma. That’s where our refuge is. If you look at it, it says: “We’re owners of our actions, heir to our actions, whatever we do for good or for evil, to that will we fall heir.” And you can focus either on the good or the evil. Karma is scary. There are a lot of things we do that are unskillful and will bear results, one way or another. It’s so easy to slip and forget. That’s one of the reasons why you want to be mindful. But there’s also the good side to karma — there’s a lot of good that you can develop with your actions. When the Buddha teaches karma, that’s what he focuses on — the good that can be done. This is why the reflection on karma is meant to give rise to confidence — that you have it within you that you can do this. If your habits are unskillful, you can change them. They’re not written in stone. Past karma doesn’t control everything. In fact, your primary experience is what your intentions are right now. When the Buddha...

"You’ve got karma: You’ve got to keep thinking about that all the time. What kind of life are you creating for yourself if you keep acting on anger? The Buddha said, for one thing, that you make yourself ugly. You end up destroying things that have value. You can destroy friendships very easily. You can destroy things physically and you say and do things that, in the moment, you think are really clever. But when you reflect on them later, you realize you’ve done a lot of harm. So as I said, the first order of business is to see anger as something really harmful. As for the voice that says, “Well, how are you going to get things done in the world? How are you going to change things that need to be changed?” there are lots of ways you can make change without having to be angry about it. In fact, when you can think more calmly and clearly about things, you’re more likely to come up with an effective idea of what should be done." ~ Thanissaro Bhikkhu "Anger"

“We suffer [householder] grief and so we look for [householder] joy in terms of sights, sounds, smells, tastes, tactile sensations, and ideas. When we don’t get what we want, that brings more grief, but we turn around to look for joy in the same places. What the Buddha wants us to do is to turn our attention to what he calls renunciate grief, renunciate joy, renunciate equanimity. Renunciate grief is when you reflect on how you haven’t attained what you want in terms of freeing the mind from suffering. You haven’t reached the goal of the path. Renunciate joy is the joy that comes when you have  reached the goal. And then renunciate equanimity is the peace and equanimity that come when you know the path is completed. One of the Buddha’s most interesting tactics is that when we suffer from householder grief, the way to get ourselves above and beyond that is to try to transform it, not into householder joy, but into renunciate grief. Householder grief and joy, he says, don’t provide u...

"People do unskillful things all over the world all the time. This is the world we’re born into — and this is one of the relatively good ones. So equanimity cannot be the goal. But the fact that the reflection on equanimity is also the same as the reflection that leads to a motivation to want to practice the path  [that we're owners of our kamma],  shows that when the Buddha teaches us equanimity, it’s not just a general indifference. When you have equanimity for all beings, it’s not just saying, “Well, who cares?” It’s more to focus you. There are a lot of things you cannot change in the world, but there are some things that are  within your power, and the path is something that’s within your power. It’s something you can do. That, the Buddha says, is a type of action. It’s the type of action that leads to the end of action, but it’s a choice you can make. So when you develop thoughts of equanimity to overcome disappointment, grief, or just general irritation of the wor...

"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...

"Look at everything, even your sense of who you are, as types of action, and then look at whether they’re skillful or not. This is where that reflection on karma can take you. That fifth reflection may sound very simple, very basic — some people call it kindergarten Buddhism: You do good, you get good results; you do bad, you get bad results. But it’s exploring that basic principle that can take you all the way." ~ Thanissaro Bhikkhu "Up for the Challenge"

"The second precept [for the mind] is against stealing: This refers to stealing other people’s bad qualities and thinking about them all the time, without asking their permission to take their bad qualities to think about. You just take them. And that’s a kind of stealing. What happens is that you clutter up your mind with all kinds of garbage. As long as you’re going to steal other people’s habits or behavior, steal their good ones. See what other people are doing that sets a good example. Take that as a lesson for yourself. If you’re going to look at their mistakes or their bad habits, reflect back on yourself. You see their bad habits. This is what those habits look like from the outside. If you have the same habits, that’s what they look like. Use their bad habits as a mirror. Check and see if you have any of those yourself. But if you don’t have those habits, you don’t have to take them from them. You’d just be cluttering up your mind with garbage." ~ Thanissaro Bhikkhu ...

"It’s a matter of priorities: Where are you going to focus your energies to get the best results? The reflection connecting the principle of karma with equanimity is meant to clear the decks so that you can focus right there, on your present actions. That’s where the true issue is. That’s what underlies the basic structure of reality. When you can focus here, you don’t get all caught up in all the “what ifs” about the past: “What if I had done this? What if I hadn’t done that?” All those “what ifs” about the past are a massive waste of time. The important “what if” is: “What if I act skillfully now?” Try that out." ~ Thanissaro Bhikkhu "Intelligent Equanimity" (Meditations3)

"This reflection on kamma, like the other four reflections, teaches heedfulness. But it also teaches confidence: That through the power of our actions, we can find a way out of the sufferings of repeated birth and death. We keep in mind the fact that our only true possessions — given that we are subject to aging, illness, death, and separation — are our actions and their results. Ajaan Suwat liked to comment that the Buddha often teaches that this thing is not-self, that thing is not-self, this thing is not mine, that thing is not mine, but then would have you say to yourself, “I am the owner of my actions.” In this case, the sense of “I” does not increase your clinging. It actually makes you more heedful of your only real treasures — your actions and their results — and confident that developing skillful actions will really make a difference. So the “I” here is a useful “I” to develop for the sake of following the path. Now, if you look at your actions over the past week or so, ...

"As a meditator, you have to be constantly self-reflective — and that’s what appropriate attention [yoniso-manasikāra] is. It keeps focusing you back on your actions and the results you’re getting from them. This is what the four noble truths are all about. You’re suffering? You can’t blame it on the weather. You can’t blame it on the economy. You can’t blame it on the political structure. Those things may be miserable, but you don’t have to be miserable because of them. It’s what you’re doing right now. Now, this is not blaming the victim. It’s giving you the power to change the fact that you may be suffering right now and reminds you that you don’t have to be anybody’s victim, that the important element — i.e., the extent to which you’re suffering over things: That’s under your control. Or you can bring it under your control. This is why this self-reflective ability is so important. It’s what makes or breaks a meditator." ~ Thanissaro Bhikkhu "The Gift of Discernment...

" “Days and nights fly past, fly past: What am I doing right now?” The Buddha has you reflect on that every day. The first sentence is for reflecting on how fleeting time is. Our lives are rushing — where? Rushing toward death, that’s for sure. When are we going to come slamming into death? We don’t know. So we don’t know how much time we have left, which comes to the second part of the reflection: “What am I doing right now?” You at least know that you have the present moment. What are you going to do with it? For the Buddha, that’s always the big question. What are you doing with what you’ve got right now? His teaching focuses on doing, on action. Everything we know is an action or the result of an action. Even theories are actions. Ideas are actions. Concepts are actions. They’re part of a causal chain. Where are they taking us? Even when you’re meditating, sitting here trying to do absolutely nothing, there’s still an action going on. There’s an intention. So what is your in...

Question: How to deal with the death of a loved one: your loved companion, your dearest grandmother, your cat — the best cat ever? How to deal with loneliness, emptiness, absence, lack of contact, no exchange, just silence? I’m afraid of that. Thanissaro Bhikkhu: This is a topic that we’ll be covering later on in the week, but the first thing to realize is that death is not the end of your contact with that being. Because of your kamma in common, you will most likely meet each other again unless either of you attains nibbāna first. So it’s not totally the end. Second, the worst part of the silence is the sense of being powerless to help the other person, but as the Buddha explains, you can make merit and dedicate it to the person who’s passed away. You can do this with animals, too. From the Buddha’s point of analysis, when you leave someone or someone has left you like this, it’s almost as if a part of your identity — your sense of “what I am” — has been ripped out, so it’s going to...