[Q&A] Does past play any role in analysis of conditions leading to suffering?, was asked by Nyom
Brian .
Yes, and importand. Not because of change the past, but to adjust ones ways of behaviour and to walk on better. The past is one of the three times used to find the middle-way, that which causes neither oneself not others harm.
The surely most effective teachings in how to gain liberation, in discriminating before, while, and after actions is given by the Sublime Buddha in his talk to his son, Ven. Rahula, still a child, a "new-comer", and in regard of past, this teaching looks like this:
..."Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities....
... "Having done a verbal action, you should reflect on it: 'This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities....
..."Having done a mental action, you should reflect on it: 'This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
"Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
"All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
"All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
"Thus, Rahula, you should train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' That's how you should train yourself."
Note-worthy in addition is, that the mental wrong action do not require confessing.
Reflecting on the past requires also an attentive record, that means also reflection before and while doing and being aware of ones actions.
What is not at all suggested is to spectulate on even exact pattern of causes when encounting effects. As told by the Buddha, such investigation may lead to "crazyness".
So if one is certain new in staying mindful (remembering) of one actions and their intentions, it does not make sense to only beginn if all the past is seen clear of where one resulted to "be" where one is. Like when a debter gets aware of his situation whould not processes if lamentating about past instead of resolving to get to work with aim and concept, or a rich would stop his efforts to further progress if nurishing only on the past, so too, the firm reflection, as good as possible and seen on the past is most importand and the source of refined reflection before on does a further action.
Not sure in how far there is much interest or not, Atma stops here.
, generously given by Bhante Thanissaro, is btw. a nice short support on the "self-therapy-pattern", introduced by the Buddha.