Thanissaro Bhikkhu on Karma & Rebirth

"We live in a society where people tend to take things for granted. It’s one of the drawbacks of having a lot of creature comforts to the point where they seem normal and we don’t notice them anymore. This taking things for granted tends to grow into a sense of entitlement. Not only do we have good things, but we feel that we should have good things and we get upset when we don’t. Some people have begun realizing the problem here, recommending that we cultivate gratitude for the things we have. But they’re not talking about gratitude for the things, but gratitude to the things. You’re grateful to your house for sheltering you; you’re grateful to your bed for supporting you, for giving you comfort. I’ve seen many articles written on the topic and have heard people talking about this many, many times, that we should be grateful to the things that provide us with comfort. But that’s not the Buddha’s take. Gratitude, he says, is not to things, it’s to people, to beings who’ve made

"Actions [kamma] are an interesting kind of possession: You do them and you don’t have to hold on to them. Even after the action is done, its results are going to be there. You don’t have to carry them around. So you just keep focusing on holding on to the mindfulness that reminds you to act skillfully and the conviction that this really does make a difference." ~ Thanissaro Bhikkhu "Ready to Evacuate"

"When the Buddha described his quest for awakening as a series of responses to questions of the form, "Why am I doing this?" he was indicating the point at which the search for a way out of stress turns inward: the realization that stress may be caused by one's own actions. He was also indicating that an important part of the path consists of the realization that one's habits — and in particular, one's intentions — are not to be blindly accepted or taken for granted. They should be called into question and subjected to honest scrutiny. However, he also was indicating that not everything is to be questioned — in particular, conviction in the efficacy of action should be maintained as a working hypothesis all the way to release." ~ Thanissaro Bhikkhu "Skill in Questions: How the Buddha Taught"

"Where do you go next? Well, you don’t have to worry about that right now. As long as you’ve been doing good things in your life, you go to a good place. Where do the good things come from? They come from a mind that’s well rested, a mind that has a good sense of well-being here in the present moment. So when you’re working on the present here, you’re helping to get the future covered as well." ~ Thanissaro Bhikkhu "Housecleaning"

"Empires rise and fall, but the mind remains. That’s got to be your perspective. Because the mind remains not only through the death of the body but through many, many cycles of the Universe. So you’ve got to get it into good shape, because otherwise it’s going to take you to weird places, undesirable places. If it’s in good shape, you can go to good places." ~ Thanissaro Bhikkhu "The Most Important Thing to Be Doing"

"If you have goodwill [mettā] for yourself and goodwill for others, it’s a lot easier to act on skillful motives, to do skillful things. So how do you develop goodwill? You remind yourself of where happiness comes from: It comes from the mind and it gets expressed through your actions. Your actions can have an influence on your happiness and the happiness of others, so you want to be very careful about what you do and don’t do. This is why the precepts are a part of goodwill, an expression of goodwill. And goodwill is a motivation for the precepts. Not only that: The Buddha said that one of the best things you can do for someone else, if you’re really working for their benefit, is to get them to observe the precepts, too. Now, you can’t go around telling people they have to do this. You can tell your children and teach them. But the best way to teach them, of course, is to set an example. So you look at your precepts. Where are they still lacking? This is one way you can be kinde

"Ajaan Suwat once gave a Dhamma talk on how karma is not not-self. You don’t ever see the Buddha saying that your karma is not-self. The results of karma are not-self. Once you’ve done something, the results lie outside your control. You’ve set a series of conditions in motion and now you can’t call them back. But while you’re making the decision to act, that’s something you are responsible for. You do have control there. So, he says, focus your attention on the area where you do have control and make the most of it. You can choose to cause suffering. You can choose to cause temporary happiness. You can choose to cause lasting happiness. You could choose to find the end of suffering. These are choices you can make." ~ Thanissaro Bhikkhu "Control"

"The Buddha defines the world as your six sense media: the external sense media that make contact at your internal ones, plus the feelings and awareness that arise through that contact. That’s the world. And the Buddha adds that that’s your old kamma. Try to see it simply in those terms. He also says that it’s burning. So if we try to straighten out the world, we’re working at the wrong place. It burns us because our greed, aversion, and delusion try to hold on to the results of our past kamma. And, of course, those results are going to slip through our fingers. They often may not be what we want, but we can’t go back and change our past kamma. So the problem is not with the world. The problem is with our greed, aversion, and delusion. Now, this doesn’t mean we don’t try to change the world when we can. Our kamma is such that it does allow for some things to be changed for the better. But the real cause of the suffering in the world is not the world itself. It’s the

"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

"Some people say Buddhism is selfish or harsh with its teachings on karma, selfish in the fact that each person is looking out after his or her own well-being, harsh in that people are being held responsible for their own suffering. If the Buddha could have saved us all, he would have. He had an enormous immeasurable heart, but he saw that this is the way that karma is. There are lots of things about karma that are not fair. Look at Ven. Angulimala: He had killed almost a thousand people and yet he was able to become an arahant without having to undergo a thousand deaths to pay off that karmic debt. By training his mind, he was able to mitigate a lot of the suffering he would have otherwise undergone. A lot of people were unhappy about that. They felt it wasn’t fair. The Buddha didn’t design the teaching on karma to make things fair or to be consoling. He didn’t design it at all. He just pointed out that this is the way things are, this is how they work." ~ Thanissaro Bhikkhu

"We talk about the committee of the mind. Well, a lot of the members of the committee are just old kamma. You want your skillful new kamma to be the chairman of the meeting who can decide who’s speaking out of order and who has the right and who doesn’t have the right to vote on what you’re going to be doing right now. As long as mindfulness, alertness, and ardency can play the role of chairmen, then no matter what comes in, it doesn’t have to hit you. And you don’t have to pick it up. It doesn’t have to drive you around. You’re in charge." ~ Thanissaro Bhikkhu "Old Kamma & New"

"We look at the situation in the world right now and there’s a lot to be worried about. But we can be confident about one thing, that the best way to respond to whatever the situation is in the world is to practice the Dhamma, to be generous, to be virtuous and to meditate to train the mind. Because whether the situation in the world is good or bad, there is always aging, illness and death. There is no point where the world is so totally free of insecurity that you can really trust that the situation is going to be good. Even if the economy is great and everybody agrees to lay down their arms, people are still going to get sick, still going to get old, and still going to die. But the empowering thing in all this is that your actions do shape the world you experience: the world you’ve experienced, the world that you’re experiencing now, and on into the future. So no matter what anybody else does, you always want to practice the Dhamma — to hold by your ideals, to hold by your princ

"You look in the newspapers and it seems like everything in the world is falling apart. And it is. So, what is there to accomplish? We train our minds. We’re good to one another, because that kind of goodness isn’t erased by death." ~ Thanissaro Bhikkhu "Living Honorably (2015)" (Meditations8)

"Virtue, in Buddhism, is expressed in the five precepts. Of the five, truthfulness is said to be the highest virtue because it’s only through truthfulness that you’re in a position to admit your mistakes and to learn from them. There are passages in the Canon called the Jātaka tales, which tell the stories of the Buddha in previous lifetimes. And it’s obvious from some of the stories that he’s still learning the ropes, because sometimes he breaks the precepts: Sometimes he kills, sometimes he steals, sometimes he has illicit sex, sometimes he takes alcohol. But he never lies. Ever. For him, that’s the most important precept. Because after all, if you lie to someone, the misunderstanding you create can have a bad effect not only in this lifetime but also into future lifetimes. And as the Buddha says, if you feel no shame at telling a deliberate lie, there’s no evil you’re incapable of doing." ~ Thanissaro Bhikkhu "The Five Faculties: Putting Wisdom in Charge of the Mind&q

"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"

"When the Buddha teaches us right view, he’s advising us to think about the long term. As Ajaan Lee would say, anybody can find pleasure in one way or another. Even common animals have their ways of finding pleasure. But it takes discernment to realize that there are long-term consequences to your actions. You have to take into consideration that your actions depend on your motivation. And your actions can have consequences that last for a long, long time, which means you have to check your motivation for why you’re acting and try to motivate yourself to act in a way that will lead to long-term well-being. This is what makes human beings different from animals. We can take a longer view. Yet there are a lot of people who refuse to take that longer view. That’s precisely why the Buddha made the topic of rebirth part of mundane right view. You’ve got to take this into consideration. Your actions really do have consequences, even beyond this life. There’s a continuation beyond death,

"The principle of kamma means that sometimes our actions bear immediate results and sometimes they take time. In light of that fact, we have to bring not only an attitude of respect and confidence to the practice, but also one of patience. We’re here to learn, and it may take time to learn. So when things aren’t going well, remind yourself that this process takes time. That way you don’t browbeat yourself or get down on yourself. You can be more realistic about what you’re undertaking here, which is the total re-training of the mind." ~ Thanissaro Bhikkhu "Respect, Confidence, & Patience"

"There are some unskillful things happening in the world that really are worth banding together with other people, getting your energies together, and seeing if you can put a stop to them. But you have to do it in a skillful way. There’s never a case in the Dhamma where good ends justify unskillful means. The means have to be good — in fact, everything is all means. After all, where would you put the ends? You settle one issue and there’s another issue. You settle that issue, then everyone dies, they get reborn, and things start up again." ~ Thanissaro Bhikkhu "Justice vs. Skillfulness" (Meditations8)

"Conviction [saddhā] insists on giving priority to your state of mind above all else, for that’s what shapes your intentions. This counteracts the corollary to the first delusion: “What if sticking to my principles makes it easier for people to do me harm?” This question is based ultimately on the delusion that life is our most precious possession. If that were true, it would be a pretty miserable possession, for it heads inexorably to death, with holdovers in pain, aging, and illness along the way. Conviction views our life as precious only to the extent that it’s used to develop the mind, for the mind — when developed — is something that no one, not even death, can harm. “Quality of life” is measured by the quality and integrity of the intentions on which we act, just as “quality time” is time devoted to the practice." ~ Thanissaro Bhikkhu "Freedom from Fear"

" Dhammo have rakikhati dhammacāriṃ: The Dhamma protects those who practice the Dhamma. Sometimes it seems like those that practice the Dhamma are at a disadvantage. Other people get to lie, but we don’t. Other people can push for their own advantage without any scruples, but we have to stick by our principles. But those principles are what protect us. The advantage that people gain by harming themselves, harming other people, doesn’t last very long. It’s good to remember that, because we’re here for long-lasting well-being. That’s what wisdom is all about. Which means that we have to train the mind to be patient." ~ Thanissaro Bhikkhu "The Dhamma Protects"

Question 1. What is kamma? Thanissaro Bhikkhu: The word “kamma” has two meanings, depending on context. Primarily, it means intentional actions in thought, word, and deed [AN 6:63]; secondarily, the results of intentional actions — past or present — which are shaped by the quality of the intention behind those actions [SN 35:145]. ~ "Karma Q & A, a Study Guide"

"There was one time when the Buddha was wounded by a stone sliver. That rock that Devadatta hurled down a mountain didn’t hit the Buddha but it did smash into slivers, and one of the slivers went right through the Buddha’s foot. So he had to lie down and rest. Mara came to taunt him saying, “Are you lying there moping?” And the Buddha said, “No, I’m not moping. I’m spreading thoughts of goodwill [mettā] to all beings.” When you can think that way, you get yourself out of your personal narratives about: “Why did they do this? Why did they do that? And why am I hurt? Why am I suffering? Why am I in pain, when other people are walking around okay?” The Buddha didn’t have any thoughts like that at all. It was simply, “Goodwill for all beings.” That helps to lighten a lot of the loads on the mind. So whether you’re feeling good or not, try to extend goodwill to all. That way, you feel like less of a victim. You’re more in charge of your situation. And that’s what the practice is all

"Ordinarily, the Buddha was not the sort of person who would look for people to debate with, but there were a couple of issues when he would actually approach other teachers and say, “Do you really teach this?” Then he’d point out how destructive it was to teach those things. There were three cases, one of which was people who taught that everything you experienced in terms of pleasure or pain came from past actions. He approached those people and asked, “Do you really teach this?” They said, “Yes.” Then he sorted out the implications: “Well, in that case: People steal, people kill, have illicit sex, they lie, they drink because of something that’s totally beyond their control — what’s happened in the past.” He says, “When you teach people that, you’re leaving them unprotected and bewildered.” Now, that statement connects to two other teachings, one having to do with the problem of suffering. As he says, people are bewildered because of their suffering, and they search for a w

"Present experience is a combination of three things: the results of past intentions — your old karma; present intentions; and the results of present intentions. Your present intentions are the determining factor as to whether the mind does or doesn’t suffer in any given moment. They’re also the factor where freedom can come into the mixture. Past karma is a given, providing the raw material that your present karma can shape into present experience; the principle of causality is a given, providing the ground rules as to which present actions will or won’t give good results. These givens provide, so to speak, the point of contact against which present actions can push and pull and actually propel you in a particular direction. The wider the range of skills you bring to your present actions, the more freedom you gain in knowing how to push and pull skillfully — and the more you’ll be able and willing to act on this knowledge." ~ Thanissaro Bhikkhu "Did the Bud

"Most of us, when we think about karma, don’t think about it as a happy or compassionate teaching. It seems harsh: lots of retribution, lots of punishment for unskillful actions. But as the Buddha taught it, he saw it more as an opportunity. It opens the opportunity to change the way you live. It opens the opportunity to live in a more skillful way. It opens the opportunity to find true happiness. It opens the opportunity to make sure the happiness is not just your happiness. It spreads around. It’s a solid happiness, a long-lasting happiness, because it doesn’t have narrow boundaries." ~ Thanissaro Bhikkhu "A Happiness without Boundaries"

"It’s wise to take as working hypotheses the basic principles of kamma: Your actions are real. They come from your choices. They have results. Those results are determined by the intention behind the act. Those results follow patterns that shape both the present moment and the future, even beyond death. You can learn the patterns underlying actions and their results. Having learned the patterns, you are free to choose to change the way you act so as to get the results you want. A central principle of those patterns is that your present actions determine whether or not you will suffer from the results of past actions. And you can act in such a way that you can put an end to suffering — and to birth, aging, and death — altogether. If you don’t accept these principles, the path to the end of suffering is closed to you. If you do accept them and try them out in your actions, it’s open. Despite the complexity of kamma, the choice is as simple as that." ~ Thanissaro Bhikkhu "K

Question: Contentment is hard for me, the idea of accepting things just as they are. What should I do? Thanissaro Bhikkhu: The Buddha didn’t teach you to accept things as they are in all cases. This is where it’s important to understand his teachings on kamma. Everything we experience in the present moment is a combination of three factors. The first factor consists of the results of past intentions. These could be intentions from just the moment before to lifetimes before, ripening now in the present moment. The second factor is your present intentions. The third is the result of your present intentions. You can’t do much about the results of your past intentions, but you can change your present intentions and their results. So, the things you have to content yourself with are the things that come from past kamma. But even then, the simple fact that your past kamma up to now has, say, given bad results doesn’t mean that it has to keep on giving bad results. You can change your prese

"So when we talk about having faith in the principle of karma, it’s not just saying, “Oh, yes, I think that’s a good idea.” It means that you have faith in the people who are teaching it. And you have so much faith that you actually try to act in line with it. The Buddha makes this point over and over again — your actions show what you really believe in. So when you believe in something, make sure that your actions are good. That provides you not only with the theory but also with the appropriate emotions — a sense of saṃvega, a sense of pasada, heedfulness, equanimity — as these things are needed. This way, the teaching on karma is not just something that you give your intellectual assent to. It’s something you assent to with your whole heart and you carry it out into your actions. Because this is how you benefit the most from it — as you bring your actions into line with the theory." ~ Thanissaro Bhikkhu "Faith in Karma"

"So goodwill [mettā] for yourself means not harming others. And then you start thinking about them. They want happiness too, just like you. It’s just that we live in this world where people have lots of different levels of understanding and levels of behavior, and you have to be forgiving. So when anger comes up, you’ve got a tool to deal with it." ~ Thanissaro Bhikkhu "Guardian Meditations"

"What kind of kamma do you want to create? If the answer is “skillful kamma,” then one of the things you’ve got to learn how to do is not to get focused on how you’ve been wronged by other people. You don’t want to go around getting revenge because that just keeps the bad kammic cycle going on and on and on. This is what forgiveness means in the context of mundane right view: You decide that you’re not going to hold any danger to that person. You’re not going to try to get back at the other person. You’ll let the issue go. Whatever unskillfulness has been going on between the two of you, you want it to stop — and it has to stop with you. And that’s it. It doesn’t mean you have to love the person or go and kiss and make up or anything, because there are some cases where the way you’ve been wronged is so heavy that it’s really hard even to be around the other person, much less to interact. You’re not called on to love the person and there’s no forcing of the issue that

"Sometimes, when we’re practicing the Dhamma, we lack common sense. We hear about the Dhamma protecting us or we hear about our good intentions protecting us, and we think that we don’t have to be wary about the world around us. Our good intentions will protect us. But the Buddha never said that. The protection you get from the Dhamma is that you’re not creating any new bad kamma right now, but it doesn’t protect you from your old bad kamma. So you still have to watch out. I noticed that Ajaan Fuang was a very wary person — wary of dealing with other people. He wouldn’t trust people right away. He would watch them for a while first. When I lived with him, it was two or three years before I was even allowed in his room. I eventually became his attendant, and then it became my duty. I had to clean up his room and arrange everything. But he wouldn’t allow me in there until he felt that he could really trust me. And when different issues came up in the monastery — so-and-

"Our culture is a very unforgiving one. We have one shot at making it in society, they usually say. Of course, it’s based on a religion that gives you one shot. You’ve got this one lifetime and then there’s going to be either eternal reward or eternal damnation. Which is a very unforgiving way of thinking. This is one of the reasons why the Buddha’s teachings on rebirth are so helpful. If we don’t make it this time, we’ve got another chance. Now, the other chances may not come for a while. As the Buddha said, “Your chance of being reborn as a human being is right away is pretty slim.” But at least you’ve got more chances, and there’s not some arbitrary person up there who’s going to damn you forever for one little mistake, or praise or reward you for one little change of heart. Karma is a lot more fair in that area, and it gives you a chance to start over, start over, start over. So learn to think in a way that “Okay, you make a mistake. Recognize it as a mistake but it’s not som

"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"

"To begin with, every act has repercussions in the present moment together with reverberations extending into the future. Depending on the intensity of the act, these reverberations can last for a very short or a very long time. Thus every event takes place in a context determined by the combined effects of past events coming from a wide range in time, together with the effects of present acts. These effects can intensify one another, can coexist with little interaction, or can cancel one another out. Thus, even though it is possible to predict that a certain type of act will tend to give a certain type of result — for example, acting on anger will lead to pain — there is no way to predict when or where that result will make itself felt [MN 136]. The complexity of the system is further enhanced by the fact that both causal principles meet at the mind. Through its views and intentions, the mind takes a causal role in keeping both principles in action. Through its sensory powers, it

Saṁyutta Nikāya 55:21 Mahānāma Sutta: To Mahānāma (1) , translated from the Pāli by Thānissaro Bhikkhu I have heard that on one occasion the Blessed One was staying among the Sakyans near Kapilavatthu in the Banyan Park. Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, this Kapilavatthu is rich & prosperous, populous & crowded, its alleys congested. Sometimes, when I enter Kapilavatthu in the evening after visiting with the Blessed One or with the monks who inspire the mind, I meet up with a runaway elephant, a runaway horse, a runaway chariot, a runaway cart, or a runaway person. At times like that my mindfulness with regard to the Blessed One gets muddled, my mindfulness with regard to the Dhamma… the Saṅgha gets muddled. The thought occurs to me, ‘If I were to die at this moment, what would be my destination? What would be my future course?” “Have no fear,

"Someone was saying today that she had trouble seeing that she deserved happiness. But the Buddha never talks about deserving happiness or not deserving happiness. He was here to put an end to suffering, whether deserved or not. We can think about lots of different ways we might deserve to suffer or other people might deserve to suffer, but that’s part of our views that are making us continue to suffer, unnecessarily . The opportunity to stop making yourself suffer is here. And in not placing the burden of suffering on yourself, you’re putting less of a burden on other people. You’re actually more able to help them." ~ Thanissaro Bhikkhu "Clinging, Addictions, Obsessions" (Meditations8)

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

 "One expression of goodwill [mettā] that’s always an appropriate gift is the gift of forgiveness. In one of the standard phrases for goodwill — “May all beings be free from animosity” — the Pali word for animosity, vera, is the opposite of forgiveness. It’s the vengeful animosity that wants to get back at someone for perceived wrongs. So when we wish that others be free from vera, we’re saying two things: “May all beings receive forgiveness for their wrong actions,” and “May all beings forgive others who have wronged them.” When you forgive others, you’re not saying that you’re going to love them — or that you’re even going to forget the wrong that they did. You’re simply saying that you won’t try to get back at them. When you forgive someone who’s wronged you, it doesn’t erase that person’s kamma in having done wrong. This is why some people think that forgiveness has no place in the karmic universe of the Buddha’s teachings. But that’s not so. Forgiveness may not be able t

"So even though the mountains of aging, illness, and death may be moving in, we can still train the mind. Because as the Buddha pointed out, death is not the end. It’s one incident in a very long story. Poverty is not the end. Famine, the four horsemen [of the Apocalypse: death, famine, war & pestilence], are not really the end. The four horsemen have been stampeding all over the world for who knows how long. But we can still do good." ~ Thanissaro Bhikkhu "In Charge of Your World"

"Even though you may have done a lot of unskillful things in the past, you do have your skillful potentials. And it’s up to you to decide which past actions are the important actions in your life story. We all have a mixed bag in the past. You can think about this as if someone were writing your life story. And if you decide to stick with the skillful path, that means that the skillful qualities you had in the past are the important ones. If you stray away from the skillful path, that means the unskillful qualities, the unskillful things you did in the past are the important ones. So as you shape the present, you’re not only shaping the present, but also highlighting different things in your past. So why not highlight the good things? If you find yourself focusing on the bad ones, remind yourself, “At least I had some good qualities in the past and those are the ones that eventually won out. At least they are winning out right now.” If a part of your mind retorts, “W

"You know the story about Angulimala who had killed 999 people and then, not long after the Buddha taught him, became an arahant. A lot of people like that story. It shows that no matter what your background, there’s hope. But we have to remember that, at the time, there were a lot of people who didn’t like what had happened and were pretty upset. Here was Angulimala who had killed all these people and he was literally getting away with murder. You could say that he deserved to suffer, but the Buddha didn’t take that into consideration at all. He said, “Here’s a person who’s suffering really badly and his suffering is spilling out and affecting other people.” By curing Angulimala’s suffering, or showing him how to cure his suffering, he saved a lot of other people, too. So if there’s the question of whether you deserve to be happy or not, you learn how to put that aside. Realize that that’s a non-issue. The issue is that you’ve got actions. The mind is an active princi