Explore/Chapter 2 - Confession of Negativity: Difference between revisions
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Inspired by the qualities of this jewel-like bodhicitta and the amazing practices of the bodhisattva, our interest is now raised to enter into this | Inspired by the qualities of this jewel-like bodhicitta and the amazing practices of the bodhisattva, our interest is now raised to enter into this Mahāyāna path. | ||
Although we may be enthusiastic to get going on the path, at the beginning obstacles may lie in our way. Dungkar Rinpoche mentions that when beginning our engagement in any spiritual activity, our progress will be best facilitated with two important | |||
Chapter two of | Although we may be enthusiastic to get going on the path, at the beginning obstacles may lie in our way. Dungkar Rinpoche mentions that when beginning our engagement in any spiritual activity, our progress will be best facilitated with two important practices—accumulating merit and purifying the negative actions that we have performed. | ||
In the | |||
Chapter two of ''The Way of the Bodhisattva'' is basically divided into these two sections, although chapter three is also concerned with practices related to merit. | |||
In the ''Bodhicaryāvatāra'' the practice of accumulating merit is explained through the classical seven-limb prayer [LINK to terms]. This is a form of Supreme Worship (Skt. ''annutara puja'') which is a series of religious activities which include branches such as rejoicing in the merit of others and dedication of our own merit. It provides us with a complete form of daily religious practice. | |||
Chapters two and three basically cover the branches of practice of this seven-limb prayer, with this second chapter containing the first three branches of the practice-prostration or paying homage, making offerings, and the confession of negativity. | |||
The first section of the chapter deals with making offerings of the physical actions of our body, the verbal actions of our speech, and and the mental actions of our mind. We make these offerings to the Three Jewels-the Buddha, Dharma, and Sangha [LINK to terms]. | |||
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To the Buddhas, those thus gone, | To the Buddhas, those thus gone, | ||
And to the sacred Dharma, spotless and supremely rare, | |||
And to the Buddha’s offspring, oceans of good qualities, | |||
That I might gain this precious attitude, I make a perfect offering. (2.1) | |||
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And in all the host of Bodhisattvas. (1.26) | And in all the host of Bodhisattvas. (1.26) | ||
Refuge is a shared practice across all the Buddhist traditions. Because Shantideva is introducing us to the conduct of the bodhisattvas then here the refuge is specifically | Refuge is a shared practice across all the Buddhist traditions. Because Shantideva is introducing us to the conduct of the bodhisattvas then here the refuge is specifically Mahāyāna refuge. We go for refuge for the purpose of attaining the unsurpassed fully-enlightened state for the welfare of all sentient beings. We carry this refuge with us until we reach the ultimate state of buddhahood, where we will then be able to spontaneously and most effectively work for their benefit | ||
Khenpo Kunpal [LINK to text] reminds us of the general way in which we take refuge: | Khenpo Kunpal [LINK to text] reminds us of the general way in which we take refuge: | ||
In accordance with the formula “The Buddha is the teacher unsurpassed; the sacred Dharma is the guardian unsurpassed, the Sangha is the leader unsurpassed,” the actual protector or refuge for beginners is in fact the Dharma. The Buddha said, “I have taught you the methods that lead to liberation. Practice with diligence; your liberation depends on you.” | In accordance with the formula “The Buddha is the teacher unsurpassed; the sacred Dharma is the guardian unsurpassed, the Sangha is the leader unsurpassed,” the actual protector or refuge for beginners is in fact the Dharma. The Buddha said, “I have taught you the methods that lead to liberation. Practice with diligence; your liberation depends on you.” | ||
