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30 EASTERN HORIZON | FACE TO FACE

In my own practice, it changes from time to time, dark; and neither bright nor dark karma. Neither bright
whether I feel inspired to go straight for the goal, or nor dark is defined as the karma leading towards the
towards saṃsāra. When I have thoughts that Nibbāna ending of karma, or the Noble Eightfold Path (Ariya
seems utterly far away, it makes more sense to aspire aṭṭhaṅgika Magga). It is significant for the practice that
to a good rebirth. Whereas other times, I want to strive, good actions are transcendent.
aiming directly for Nibbāna in this life.
An act of giving can just be puñña, hoping that one gains
The Buddha, in Saṅkhārupapatti Sutta, MN 120, spoke benefit in the future. But if undertaken with right view
about reappearance by aspiration, which is, if one (sammā-diṭṭhi), realizing this is a chance to give up a
wishes to be reborn in the company of various hosts of sense of self (anattā), then it becomes neither bright nor
devas, then one should practice faith, generosity, ethics, dark karma. It is the karma of the Noble Eightfold Path
learning, and wisdom to attain that. That goes all the and transcendent karma. As much wisdom as one can
way up through every realm of heaven to escape all of gain, one does as much good as one can, and then bring
saṃsāra, and ultimately, to full liberation. These are to bear as much right view as possible in each of those
good to practice whatever one’s goal is. Just as if we are good acts. We also work to relinquish that sense of self,
swimming across a long and wide body of water, we are and hold every action of goodness within the context of
mostly underwater. And we peek occasionally to see the Noble Eightfold Path. There will be no contradiction.
whether we are swimming in the direction we are aiming
for. We swim, stroke by stroke, coming up for air, and to Ajahn Kovilo: The Buddha talks about different
check that we are going the “right” direction. Whether intentions that one might have in their giving.
our effort will lead to a beautiful rebirth or full liberation, Ultimately, giving is an adornment of the mind. This
we won’t know for sure, but we will have to keep points to that right view that Ajahn Nisabho was
swimming, and doing those strokes. So, keep practicing. alluding to, specifically the view of not-self (anattā).
If we can bring the awareness and an appreciation of
Benny: In Theravāda practice, devotees are not-self, then any merit will be a cause for the highest
encouraged to cultivate merit for a good rebirth. But happiness. Happiness comes from a place of not-self
if the ultimate goal is to end rebirth entirely, is there and non-ego. So just do good, and there will be no
a contradiction in seeking both? contradiction. And as the Buddha said, doing good is just

another word for happiness.
Ajahn Nisabho: The Buddha said, do not underestimate
merit (puñña). Merit is happiness. And then there’s also Benny: If we actively wish to avoid rebirth, could
the term kusala which means skillfulness, and is a quality that become a form of aversion — which, according
associated with the path towards the ending of rebirth. to the teachings, would bind us further to saṃsāra?

The Buddha spoke of four kinds of karma: bright Ajahn Kovilo: Yes, it could. There are three types of
karma, which leads towards better rebirth; dark karma craving the Buddha highlighted in his first sermon, the
resulting in lower rebirth; a mixture of both bright and Dhammacakkappavattana Sutta: craving for sensuality,