Thanissaro Bhikkhu on Karma & Rebirth

"Oftentimes we see ourselves as the passive recipients of experiences: things come in the eyes, ears, nose, tongue, body; thoughts come into the mind. And we tend to miss how much we’re doing right now to turn those experiences into suffering. The early Buddhists said that this point was the one where the Buddha’s teaching differed most radically from everything else that was available at the time: pointing to what you’re doing right now and the effects that it has right now. And also to the possibility for change. You don’t have to create that suffering for yourself. But first you have to see yourself doing it. Otherwise, it simply seems to be a part of what you’re receiving. Actually, a lot of what we experience in the present moment is what we’re doing right now. And yet we see it as something happening to us. As a result, we don’t see the opportunity for change. So when you look at experience, try to see that element of what you’re doing. Of course, to see yourself doing it, y...

"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"

"As for what other people are thinking or saying or doing, just remember: They can never take you to hell. If you’re going to go to hell, it’s through your own doing. They can’t take you to heaven, either. If you are going to heaven, it’s through your own doing. And you don’t have to worry about heaven and hell in the afterlife. Right here and now, you can see it. Other people can do horrible things, but it’s only when you let what they’re doing get into your mind, and then you start doing horrible things along with them: That’s when it really gets bad. At the same time, no matter how good other people may be, you can always be worried about how much longer that goodness is going to last. Sometimes, the better the person is, the more you’re worried: “It can’t last. So I’m just going to have to hold on to them.” The issue isn’t what other people are doing, it’s how you’re managing your own mind. This is why you have to give importance, give weight to this ability to st...

"It’s so easy to get caught up in the narratives that you spin about, “Well, how about if this happened?” Or, “How about if that happened?” Or, “I wished that had happened. I wish this had happened.” That’s the mind just creating worlds for itself right here and now. Again, the Buddha reminds you, no matter how wonderful the world, it all comes down to this: aging, illness, death, and separation. Then there’s the whole issue of karma: What did you do in order to maintain those things before they left you? That’s what you’ll be left with: the results of your actions, the imprint that they leave on the mind and the worlds they create for you." ~ Thanissaro Bhikkhu "Worldly Narratives"

"[The Buddha] said that what you do right now can have an impact on what you’re experiencing right now. Your kamma coming in from the past is raw materials: the twigs and the branches. But what you’re doing right now makes a difference between whether the twigs and the branches just sit there on this side of the river or whether you tie them together and make them into a raft. Or worse than just sitting here, the worst thing, of course, is piling them up on your shoulder and carrying them around. You have the choice. When the Buddha points out that “Yes, your actions in the present moment, your thoughts, your intentions in the present moment do make a difference,” he’s giving you a real basis for deciding, that there is such a thing as what should be done and what shouldn’t be done. As he says, if you have a teaching that doesn’t even give you a basis for having the concept of what should and shouldn’t be done, you’re still left bewildered the way you were when you were a little ...

"The fact that you’ve done bad things in the past doesn’t mean you’re a bad person now . A lot of people are embarrassed to think about the fact that they may have committed some pretty bad karma in the past. But we’re all in that boat, simply that some people’s karma is showing now and other people’s is going to show later. Because you can’t look into your karmic account and figure out what the running balance is or when good things are going to come, when bad things are going to come. The Buddha’s image is more like a field. You plant seeds, and some of the seeds sprout quickly, some seeds sprout slowly. What you’re seeing right now are the seeds that are sprouting right now, but you don’t know what else you have planted in that field. You don’t know what else other people have in their fields. Use this thought to depersonalize the issue." ~ Thanissaro Bhikkhu "Karma Storms"

"There’s a story where Somdet Toh was approached by a young monk complaining about another monk who had hit him. And Somdet Toh told him, “Well, you hit him before that.” The young monk replied, “No I didn’t. He just came up and hit me out of nowhere.” And Somdet Toh kept saying, “No, you hit him first.” So the young monk went to complain to the abbot of another monastery. The other monastery’s abbot came over and asked Somdet Toh what he was talking about. Somdet Toh said, “Well, obviously, he hit the other monk sometime in a previous lifetime.” In other words, if you try to trace things back to where a problem started, you go crazy. Because it just goes back and back and back, and there’s no sense of who was the original instigator. Which means that when you’re thinking about issues in the past, you just have to let them go. Just say, “Whatever it was, it was a karmic back and forth. Do you want to still continue it?” There’s another story — it’s in the Commentary — o...

"There’s that old question you hear every time people hear the Buddha’s teachings explained, and it’s this: Given the teaching on not-self, how do to explain the teaching on karma? If there’s no self, who does the action? Who receives the results of the action? There are two problems with that question. One is that the Buddha never answered the question of whether there is or isn’t a self. The second problem with the question is that it’s got the context backwards. It should be: Given the teaching on karma, how do you explain the teaching on not-self? The teaching on karma comes first. It’s the context. On the night of the Buddha’s awakening, the second knowledge in the second watch of the night was about karma, about how people’s views shape their actions and how their actions then shape what happens to them, now and into the future. It wasn’t until later that issues of self and not-self came into the picture." ~ Thanissaro Bhikkhu "Karma & Not-self"

"A lot of people don’t like looking at their actions because, after all, they’ve done a lot of unskillful things. Well, just remind yourself, all human beings have been doing unskillful things. If we had no unskillful behavior in our background, we wouldn’t be here, we’d be someplace else. So we all have habits that we have to learn how to undo, and new habits that we have to learn how to develop. But it’s in exploring the potential we have for choosing freely between different courses of action that we find a different kind of freedom ultimately. It’s a freedom that’s not conditioned. Now, looking at our past actions and looking even at our present actions is often like looking at a bramble patch. That’s where we want to say, “Forget about that, let’s just go for the larger Oneness.” But it turns out that you have to go through the brambles to get to the nice part inside the bramble patch — those brambles are protecting something. It’s not brambles all the way. But you explore y...

"Our actions are the important things in the world. What we’re doing right here, right now: That’s the most important thing — which is very different from the message that we get from everybody else. The news presented by the media is about what somebody else is doing someplace else: They tell us that that’s more important and that you’re just a loser sitting here watching TV or listening to the radio or on the web, absorbing what the real actors in the world are doing. Then you get sucked into the illusion that, “Well, maybe if I send out a message, I’ll become an important actor, too.” But, actually, the really important things in your life are things that nobody else can know: what you’re doing in your mind. This is important because what you do in the mind then becomes the basis for what you say, what you do, what you think. So that’s one way to tune into the Dhamma. When you see or hear anything that helps to support that, you know you’re seeing and listening to ...

"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)

"If you’re going to ponder kamma, this is what you ponder: what you’re doing right now, and the results of what you’re doing right now. The skills you’re going to develop in order to do this well will send their results back to protect you from the past and forward to protect you in the future. So these are skills that will protect you all around." ~ Thanissaro Bhikkhu "Honest & Observant"

"We often hear that the Buddha taught that past karma totally shapes the present moment. You hear it again and again: what you’re experiencing now is the result of past karma, what you’re doing now will shape things in the future. But the Buddha actually attacked that view. He said instead that what you do right now can shape right now. He said that if you don’t believe that, you’re left unprotected. In other words, whatever comes up, you just have to accept. You have to just sit with it. And it sometimes can be pretty bad. He’s basically teaching you that you can change things: Change your attitude to what you’re doing, change the way you breathe, change the way you talk to yourself, and it’ll change what you’re experiencing. You can change it so well that you can end up not suffering at all, even from really bad things coming from the past. That was the good news of the Buddha’s awakening." ~ Thanissaro Bhikkhu "Acceptance"

"You might hear people say that we don’t practice for the sake of the future, that we don’t want to have any goals. But actually, everything you do has to have a goal. If you deny a goal, then you’re putting yourself in denial, and that doesn’t help. The teachings on kamma will tell you, “What you do now is going to have an impact in the present and in the future.” Remember that, too, so you can be clear about what really needs to be done right now. That’s how this becomes an auspicious day." ~ Thanissaro Bhikkhu "An Auspicious Day (2015)"

"So focus on right now, and what can be done right now . And if it so happens that you’re still going to live for a much longer time, well, you keep creating good right nows all along. And it’s all to the good. The effort that goes into training the mind, the effort that goes into trying to be as skillful as possible in what you do and say and think is never wasted. It’s your wealth. It’s your investment in the future." ~ Thanissaro Bhikkhu "An Auspicious Day"

"We do have the power to exert control over our intentions right now. And our intentions do shape our experience of the world around us, the world inside us, at least to some extent: enough to make the difference between suffering and not suffering. What we’re experiencing right now is the result of past intentions, plus our current intentions, plus the results of our current intentions. Even though we may not have absolute control over things, and will ultimately have to let them all go, we do have some control over our actions now. And you want to make the most of that fact." ~ Thanissaro Bhikkhu "The Limits of Control"

"Buddhism is unusual among the world’s religions in admitting that it was founded by someone who knew he had made mistakes. The Buddha was a human being just like us. Through many years of his many lives, he knew he had made lots of mistakes but he learned how to learn from those mistakes. That’s what made all the difference. This means that he knew what it’s like to make a mistake, to regret making mistakes, to be in the position of living forward but only understanding backwards. And so from his experience of learning how to overcome those difficulties, he gives us wise advice on not only trying to prevent as many mistakes as you can, but also learning how to live with mistakes, because that’s what life is full of. We often make mistakes. If we take them as an opportunity to learn rather than a reason to go into strong guilt or strong denial, we can benefit from them. The more clearly you see and understand what’s going on right now, then the less likely it is that the choices y...

"In the teaching on kamma, not everything in the present moment is determined by the past. You’re making choices in the present as well, and there are important areas where they can make a difference. Remember that discussion the Buddha had with some Niganthas, a sect that existed in his time. They believed that everything in the present moment was shaped by the past and they endured self-torture to burn off their past kamma. The Buddha asked them, “Have you ever noticed that this pain you feel during your tortures ends when you stop doing the torture?” In other words, the pain is not coming only from the past. It can also come from things you’re doing right now. What you’re doing right now is something you can’t be equanimous about. You have to be equanimous about the fact that there is a pattern for cause and effect. You do certain things and certain results will come: That’s something you’ve got to accept. But then you have the choice as to what kind of things you want to do, b...

"Your actions are what are real, that have the most reality. The world out there is not the issue. The world that you experience comes from your [intentional] actions [kamma]. Your actions are more solid, more powerful than your experience of earth, wind, water, fire, and all the other elements. That’s a pretty radical statement. This is why the Buddha keeps focusing back on what you’re doing right now because what you’re doing right now is the big shaping force in your experience." ~ Thanissaro Bhikkhu "So Little Time" (Meditations8)

"There’s another thing that [the Buddha] recommends that you not think about in his discussion on appropriate attention in Majjhima 2. He talks about questions that are not worth following, not worth paying attention to. And some of them are, “What was I in the past? Was I in the past? What was I in the past? How was I in the past? How will I be in the future? What will I be in the future?” Some people say, “Well, didn’t the Buddha ask these questions of himself when he first gained awakening?” The answer is that perhaps that was his first motivation to gain those first two knowledges. But then those are precisely the questions he dropped, because he realized that the question of who he was, was not a useful question — because, after all, the whole process was driven by action. He asked himself: Why not look directly at actions? Actions that are skillful, actions that are unskillful — in ways that you can get past those categories of skillful and unskillful — in other words, to ...