Hello everyone I just want to ask did Buddha say anything directly about turning your life around? For example did he say anything about how bad people can change into good people and atone for the mistakes they made in their life.
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Famous example is of Angulimala who murdered almost a thousand people and later became an arahant.
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He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds. - SuttaCentral
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Changing your life for anyone is accomplished by implementing the four great endeavours of right effort.
https://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vayamo/index.html
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“Cunda, suppose there were an uneven path and another even path by which to avoid it; and suppose there were an uneven ford and another even ford by which to avoid it. So too:
(1) A person given to cruelty has non-cruelty by which to avoid it.
(2) One given to killing living beings has abstention from killing living beings by which to avoid it.
(3) One given to taking what is not given has abstention from taking what is not given by which to avoid it.
(4) One given to be uncelibate has celibacy by which to avoid it.
(5) One given to false speech has abstention from false speech by which to avoid it.
(6) One given to malicious speech has abstention from malicious speech by which to avoid it.
(7) One given to harsh speech has abstention from harsh speech by which to avoid it.
(8) One given to gossip has abstention from gossip by which to avoid it.
(9) One given to covetousness has uncovetousness by which to avoid it.
(10) One given to ill will has non-ill will by which to avoid it.
(11) One given to wrong view has right view by which to avoid it.
(12) One given to wrong intention has right intention by which to avoid it.
(13) One given to wrong speech has right speech by which to avoid it.
(14) One given to wrong action has right action by which to avoid it.
(15) One given to wrong livelihood has right livelihood by which to avoid it.
(16) One given to wrong effort has right effort by which to avoid it.
(17) One given to wrong mindfulness has right mindfulness by which to avoid it.
(18) One given to wrong concentration has right concentration by which to avoid it.
(19) One given to wrong knowledge has right knowledge by which to avoid it.
(20) One given to wrong deliverance has right deliverance by which to avoid it.
(21) One given to sloth and torpor has freedom from sloth and torpor by which to avoid it.
(22) One given to restlessness has non-restlessness by which to avoid it.
(23) One given to doubt has the state beyond doubt by which to avoid it.
(24) One given to anger has non-anger by which to avoid it.
(25) One given to resentment has non-resentment by which to avoid it.
(26) One given to contempt has non-contempt by which to avoid it.
(27) One given to insolence has non-insolence by which to avoid it.
(28) One given to envy has non-envy by which to avoid it.
(29) One given to avarice has non-avarice by which to avoid it.
(30) One given to fraud has non-fraud by which to avoid it.
(31) One given to deceit has non-deceit by which to avoid it.
(32) One given to obstinacy has non-obstinacy by which to avoid it.
(33) One given to arrogance has non-arrogance by which to avoid it.
(34) One given to being difficult to admonish has being easy to admonish by which to avoid it.
(35) One given to making bad friends has making good friends by which to avoid it.
(36) One given to negligence has diligence by which to avoid it.
(37) One given to faithlessness has faith by which to avoid it.
(38) One given to shamelessness has shame by which to avoid it.
(39) One given to fearlessness of wrongdoing has fear of wrongdoing by which to avoid it.
(40) One given to little learning has great learning by which to avoid it.
(41) One given to laziness has the arousal of energy by which to avoid it.
(42) One given to unmindfulness has the establishment of mindfulness by which to avoid it.
(43) One given to lack of wisdom has the acquisition of wisdom by which to avoid it.
(44) One given to adhere to his own views, who holds on to them tenaciously and relinquishes them with difficulty, has non-adherence to his own views, not holding on to them tenaciously and relinquishing them easily, by which to avoid it. - SuttaCentral
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Cultivate the 10 wholesome courses of action and 4 brahmaviharas, then any limited deed will be overcome by the purification of the mind.
But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.
‘In many ways the Buddha criticizes and denounces stealing …
‘In many ways the Buddha criticizes and denounces sexual misconduct …
‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.
They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up divisive speech. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.
That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.” - SuttaCentral
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