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So for this question the mind always has — “What should I do now?” — the Buddha provides an answer for it. This is why the Dhamma is so good for the mind, so right for the mind, because it answers your burning question.

"So for this question the mind always has — “What should I do now?” — [the Buddha] provides an answer for it. This is why the Dhamma is so good for the mind, so right for the mind, because it answers your burning question: You’ve got these responsibilities. How do you handle them, for the sake of a happiness that’s worth the effort that goes into it? The Buddha doesn’t waste his time talking about totally irrelevant things. After all, he said he learned a lot of things in the course of his awakening that he didn’t talk about. Why? Because it wouldn’t help with the solution to this problem: Why are we suffering? What are we doing that’s creating the suffering and what can we do to stop? He was very critical of teachers who would engage in what he called “bombast”: flowery words, beautiful sentiments that don’t offer any guidance that could be applied to that question, “What should I do next? What is the wisest thing to do next?” So we should take his teachings and apply them right...
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Unskillful and skillful ways to think about the fact that you've had some past bad kamma

"If you meet up with the results of some past bad kamma — suppose somebody does something bad to you — it doesn’t mean that your past kamma compelled them to do something bad. It’s simply that your past kamma left the opening. They saw the opening and they took it. And of course, that becomes their kamma now. The fact that you had that past bad kamma: There are unskillful ways and skillful ways that you can think about it. The unskillful way would be to think, “Well, this person was simply carrying out the dictates of kamma. So the person’s not responsible or is actually doing something good.” That’s unskillful. There’s no excuse for that person’s behavior, because the person did choose to take that opening. The skillful way is to say, “Well, I must have some past bad kamma, so I’ll learn how to take it in stride and not get too worked up about it. And I’ll take it as an incentive to try to be more skillful in the future.” As for times when someone does something real...
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If you had to wait for everybody to be good before you’d treat them well, we’d all be at each other’s throats pretty quickly. Goodness has to start here. And you have to decide it’s going to start with you. If you can have this attitude, it cleanses the mind.

"Ill will you wash away with goodwill [mettā] . Stop to think when you’re wishing goodwill for someone: What are you wishing? You’re wishing that they understand the cause for true happiness and they act on them to the point where they get results. Is there anyone out there for whom you cannot feel that? You might be able to think of a few people. You’d like to see them squirm a little bit before they finally get on the path to true happiness, after all the evil they’ve done. But the Buddha didn’t condone that attitude. There was the case of Angulimala, who’d killed hundreds of people. The Buddha had compassion for him, was able to teach him the Dhamma, and Angulimala was able to escape a lot of the bad karma that would have come to him if he’d continued his ways. A lot of people, however, were not happy for him. They wanted to see him suffer first. They would throw things at him when he was on his almsround. But you want to ask yourself, “Do you want to be the type o...
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We may tend to think that the universe is unfair in the way it hands out pains, but maybe it’s actually very fair. But the Buddha’s path allows you to cheat the system. You can get out.

"Remind yourself that everybody out there has pain to some extent or another. Some people are pain-free for the moment, but pain’s going to come. You’ve got to have compassion for everybody out there who’s got pain. That helps you realize it’s not just you. You don’t feel like you’re being singled out. Maybe you have the kamma that leads to that pain. In fact, you probably do. Now, the next question is: How can you cheat that kamma? We may tend to think that the universe is unfair in the way it hands out pains, but maybe it’s actually very fair. But the Buddha’s path allows you to cheat the system. You can get out. This path, the noble eightfold path, as the Buddha said, is the kamma that puts an end to kamma. Not only does it stop you from creating new kamma, but it also frees you from many of the effects of past kamma. The pains may be there in the body, but the mind doesn’t have to suffer from them. And that’s what matters. They’re like a big rock. The rock may b...
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Winning over your self is better than winning out over thousands of other people which never resolves anything

"As the Buddha said, winning out over your self is better than winning out over thousands of other people, because when you win out over other people it’s never resolved. If they don’t get killed off they’re going to plot their revenge, plot their return. If you do kill them off, they come back as your children — and then you’ve got a real problem! Karmic debts with your own kids. Victory over other people, victory outside, victory in war — even if it’s not victory in war but just everyday back-and-forth — never resolves anything. Even when issues get settled in court in the most fair and just way; well, there will always be some people who feel mistreated, and they’ll find some way to get back. This is the way of the world. Nothing gets settled really. The only way to reach any kind of closure is to disentangle yourself. And this is your way out: through training the mind." ~ Thanissaro Bhikkhu "Outside of the Box"
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You’re not a passive victim of outside circumstances. You’re part of the shaper of those outside circumstances. When you realize your responsibility for the world you experience, then you can do something about it.

"The outside world is not a set factor. A lot of your experience of the outside world depends on how you interact with sights, sounds, smells, tastes, tactile sensations. That’s the world you experience. And so much of it comes from your intentions in the present moment. So if you can work on the mind to get its intentions right and skillful, as much as possible, then you find that you have a better world to live in, a better space to meditate in. So remember this: You’re not a passive victim of outside circumstances. You’re part of the shaper of those outside circumstances. When you realize your responsibility for the world you experience, then you can do something about it. When you see what’s under your control, what’s not under your control, and are very clear about that distinction, it clears up a lot of issues in life — and a lot of issues in your meditation. You may not have full control over the outside results of your actions, but you do have control over your intentions ...
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As the Buddha pointed out, a teacher’s duty is to offer protection, and the primary protection he offered was to show us that we do have freedom of choice. You’re ultimately going to be free to choose not to suffer at all.

"As the Buddha pointed out, a teacher’s duty is to offer protection, and the primary protection he offered was to show us that we do have freedom of choice. The few times he would go out and argue with other teachers were when they denied freedom of choice because, as he said, that leaves you unprotected. You don’t feel you can do anything at all. You’re trapped. Whatever suffering comes up, you’re stuck with it. So his first gift is to remind us we do have freedom of choice, and the choices can take us very far. That’s his protection. There’s another connection in Pali. The word saranam can mean both a refuge and something you keep in mind. So here again you keep in mind what the Buddha taught. You have gratitude for what he taught, and it will provide you with protection — the protection that comes when you know that you’re free to choose. You’re ultimately going to be free to choose not to suffer at all. Always keep that in mind." ~ Thanissaro Bhikkhu "Mindful & ...
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