Thanissaro Bhikkhu on Karma & Rebirth

"In the large scheme of things, as long as you’re in samsara, you’re going to meet the people you love again. Wealth that’s gone comes back again. Your health’s that’s gone can come back again. But when you lose your virtue and you lose your right views, it can sometimes be a very long and miserable time before you get them back. You’ve got them now. Protect them." ~ Thanissaro Bhikkhu "Mending the Social Fabric"

"We could view samsara as a big mud fight. I splash mud on you. You splash mud on me. And then I splash mud on you back because you splashed mud on me. It goes back and forth like this and it never ends. So the idea of trying to straighten everybody out — or trying to settle the score — again makes no sense. There’s that famous story of Somdet Toh. A junior monk came to see him once, complaining that another monk had hit him over the head for no reason at all. He hadn’t done anything to harm the other monk. The other monk was just a really bad guy who came up and hit him. And Somdet Toh said, “Well, you hit him first.” The junior monk replied, “No, no, he came up and hit me first. I didn’t do anything to him at all.” Somdet Toh kept insisting, “No, you hit him first.” And so the young monk went to complain to Somdet Toh’s superior, who must’ve been the supreme patriarch. He went to Somdet Toh to question him about this: “Why did you keep insisting that the innocent m...

"A lot of people think, “Well, as long as I want something that’s really good, I can do whatever I want to get it.” In other words, the ends justify the means. But the Buddha said, “No, the means have to be good, too.” After all, that’s all there is in samsara — means, the things we do. The only thing that gives you permanent, unchanging well-being is nibbana, and that’s beyond ends and means. You take that as your goal, and then when you’ve arrived, you no longer have any need for goals. But to get there, the means have to be good as well." ~ Thanissaro Bhikkhu "Strong Through Admirable Friendship"

"So look out for any wrong views that would make you want to listen to what the world out there has to say about how you have to get back at certain people, or that you have to fight in an unfair way for what you think is right. The idea that ends justify the means is really destructive because there are no ends in samsara. It’s like a series of meadows I walked through one time near the North Rim of the Grand Canyon. You came across a meadow and you could see to the end of the meadow. But then when you came to the end of the meadow, it turned out there was a slight turn in the path, and there was another meadow. You saw to the end of that meadow and when you walked there, there was another meadow. It just kept going and going and going like that. So remember: There are no “ends” out there in samsara, there are just “means.” They only real end is nibbana. You may not be sure whether you can attain any of the ends that you want, but you can be sure that your means are...

"Get your own mind in shape, and then from there if you come out into the world and see something you can do, something you can help with, you’re coming from a much better place. All too often, people who meditate are accused of being irresponsible in the face of all the troubles of the world. Well, the world’s going to have troubles on and on and on, there’s no end to that. But you can put an end to your own contribution to the troubles." ~ Thanissaro Bhikkhu "Autonomous Good Karma"

"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: 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...

"I remember that when I first learned about the hindrances and how ill will doesn’t mean negativity or dislike — it means actively wanting to see somebody suffer — I couldn’t see in my own case that I wanted to see anybody suffer. But then I reflected: During my first year in particular, when I was meditating on the top of the hill there at Wat Dhammasathit, the thoughts that would destroy my concentration more than anything else came from thinking back on some injustice, where somebody had done something wrong or was doing something wrong and getting away with it. I could get worked up about that for hours at a time, with a strong sense of righteous indignation — and that’s a lot of what ill will is. You don’t like what’s happened, and it seems wrong that there’s no punishment, that people are getting away with things you can clearly see they shouldn’t be getting away with. But that, the Buddha says, is wrong view. Remember that the right attitude to have toward somebody who has ...

Question 19. Is there such a thing as group kamma? Thanissaro Bhikkhu: It’s not the case that first you’re born into a particular group of people at a particular point in time and then, as a result of joining them, you assume the kamma committed by earlier members of that group. It’s actually the other way around: First, through your own individual intentions, you develop a particular type of kamma. Then you’re born into a group of people who have similar kamma in their individual backgrounds. In the Buddha’s terms, we’re “kamma-related,” or related through our kamma [MN 135]. What this means is that if a particular group — a family, a nation — suffers hardships, it’s not because earlier members of that group created bad kamma. It’s because the individuals currently in that group have bad kamma in their own individual backgrounds. And remember: People are not always reborn, life after life, in the same family, ethnic group, nation, gender, or even species. Sometimes a person goes fro...

"Samsara literally means “the wandering-on.” It’s an activity. A process. And you don’t just wander. You create the worlds that you wander into. They involve feeding, and that’s addictive. So samsara is basically a bad habit, where you have an idea: You’d like to have this kind of pleasure, but no matter what it is, it’s going to cost a certain amount of suffering both for yourself and for other people in the worlds you create around that desire. This is why stopping the process, stopping the addictive habit, is actually good for yourself and for those others. And this is why samsara and nibbana can’t be the same thing, because samsara is an addiction, and you can’t stop the addiction — the stopping is nibbana — while still indulging in it. Stopping your own addiction is good for others for two reasons. On the one hand, you’re giving a good example. On the other hand, you’re taking one more person out of this addictive process, one more person out of the feeding chain. So the idea...

Question 17. Does forgiveness have any effect on kamma? Thanissaro Bhikkhu: It can’t erase the effects of old bad kamma, but it can help prevent new bad kamma. When people wrong you, it’s always wise to forgive them. Although this won’t negate the bad kamma of their actions, it does remove you from what the Buddha called vera, or animosity: the kammic mud fight of trying to settle old scores. You console yourself with the thought that, if you didn’t have that kind of kamma in your own background, you wouldn’t have been wronged that way in the first place. In fact, in light of rebirth, you don’t know how long the back-and-forth of that kind of kamma has already been going on. If you tried to get back at the people who’ve wronged you, you’d simply be continuing the mud fight, creating more of that kamma, which would tend to lead to another round of the same sort of thing. Do you want that? If not, forgive the other side. This doesn’t mean that you have to love them. You simply promise...

"We could view samsara as a big mud fight. I splash mud on you. You splash mud on me. And then I splash mud on you back because you splashed mud on me. It goes back and forth like this and it never ends. So the idea of trying to straighten everybody out — or trying to settle the score — again makes no sense. There’s that famous story of Somdet Toh. A junior monk came to see him once, complaining that another monk had hit him over the head for no reason at all. He hadn’t done anything to harm the other monk. The other monk was just a really bad guy who came up and hit him. And Somdet Toh said, “Well, you hit him first.” The junior monk replied, “No, no, he came up and hit me first. I didn’t do anything to him at all.” Somdet Toh kept insisting, “No, you hit him first.” And so the young monk went to complain to Somdet Toh’s superior, who must’ve been the supreme patriarch. He went to Somdet Toh to question him about this: “Why did you keep insisting that the innocent monk had hit...

"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 come to the practice is that there is no closure. And the more the mind insists on trying to find closure, the more it weighs itself down and keeps itself entangled in that ongoing wandering on. So when we think about the whole issue of past lives, it’s good to think of it as a general principle, without getting into the details. It’s useful because it’s one way of getting out of our own individual stories right now, the narratives we bring from this lifetime, concerning our parents, our relationship to them, our relationship to friends, people who’ve done us wrong, people who’ve mistreated us, how we’re going to respond to that." ~ Thanis...

"You get an idea of the difference between the perspective that’s provided by thinking about the many times we’ve been reborn and the belief that we have only one birth. When there’s only one birth, we can get very worked up about things. Things are tragic, things are horrible, great injustices have been done. But from the Buddha’s point of view, a lot of those ideas and feelings come from the fact that we don’t see the whole story. Think about it. He says there hasn’t been just one universe. There’ve been many universes, one after another. Scientists tell us how many billions of years the stars in our universe have been around, and we haven’t even gone through the whole cycle of this particular universe. And there’ve been many before us. As the Buddha said, those who can remember past lives back forty eons — in other words, forty universes — have a short memory. His memory extended far beyond that, to the point where he said that trying to find a beginning point for all this, eve...

"Remember the Buddha’s analysis of what a world is: your six senses. And remember that samsara is not a place. It’s an activity. It’s made out of your actions. That’s where the danger lies — in your actions — but it’s also where the promise lies. If we were just physical things defined by the world, there’d be no way we could use the processes of the physical world to get out of the physical world. But because the world is made of our actions, we can use the processes of actions to get out of this web of actions that we’ve woven for ourselves. This is where the fact of the complexity of kamma actually works to our advantage. It does have a disadvantage in that often we’re very confused as to what’s going to be helpful. Something looks good and looks okay and we do it and then we find out quite a while later that it wasn’t good at all in the long term. But the complexity of kamma also gives us freedom of choice. And we have the Buddha and we have the Dhamma to give us some basic in...

"You start with right view about kamma and rebirth in general, thinking about what those principles say about your life. If you think that life ends with death and that’s it — there’s nothing more — then that’s going to put everything else in your daily life into one context. But if you think of samsara as something that’s going to lead on for more and more and more lives, then your actions take on a different meaning. You want to keep that larger context in mind, so that you can have a clear idea: What really is worth doing? What’s not worth doing? When you start getting attached to ideas, memories, material things, you can remind yourself, “Okay, you’ve had these things before, you’ve let go of them before, and you’ve come back to them again, and you’re setting yourself up to miss them again. Haven’t you had enough?” If you think everything ends with death, there’s never any sense of enough. You want to grab as much as you can before you go. But, if you realize that you’re go...

"Get your own mind in shape, and then from there if you come out into the world and see something you can do, something you can help with, you’re coming from a much better place. All too often, people who meditate are accused of being irresponsible in the face of all the troubles of the world. Well, the world’s going to have troubles on and on and on, there’s no end to that. But you can put an end to your own contribution to the troubles, making the troubles worse." ~ Thanissaro Bhikkhu "Autonomous Good Karma"

"When the Buddha is giving Mahanama some instructions on how to counsel somebody who is dying, after making sure that the person is not worried about his family, not worried about his work — or her family or her work — the next question is: Are you worried about leaving human sensuality? It’s interesting that the Buddha doesn’t recommend that the person abandon thoughts of sensuality right away. He first has you tell the person that there is better sensuality up in the heavens. Set your mind there. Then he’ll recommend you go up the ladder of the heavens, from one level to the next to the next, because the devas in some of those lower heavens are like the teenagers of the heavenly worlds. They’re obsessed with sex and fast vehicles. When you get to the higher levels of the sensual heavens, the devas seem a little more clear-headed. As you get more clear-headed, then you can start talking about doing away with the attachment to self-identity. So you can try the same technique with ...