Explore/Chapter 2 - Confession of Negativity: Difference between revisions
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Refuge is a shared practice across all the Buddhist traditions. Because Śāntideva 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: | Refuge is a shared practice across all the Buddhist traditions. Because Śāntideva 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: | ||
{{QuoteCite | {{QuoteCite | ||
|quote-text=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."<ref>Helena Blankleder and Wulstan Fletcher (Padmakara Translation Group), trans., ''The Nectar of Manjushri's Speech: A Detailed Commentary on | |quote-text=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."<ref>Helena Blankleder and Wulstan Fletcher (Padmakara Translation Group), trans., ''The Nectar of Manjushri's Speech: A Detailed Commentary on Śāntideva's Way of the Bodhisattva'' (Boston: Shambhala Publications, 2007), 90.</ref> | ||
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The Buddha is telling us that for beginners the main refuge is the teachings and realizations. But he also makes sure to point out that although he has revealed the way, walking the path must be done by ourselves. Thus, taking refuge is not giving up responsibility to another higher power who will pull us along the path but is a process of relying on someone with deep experience and knowledge and then integrating their advice and teachings into our own lives. | The Buddha is telling us that for beginners the main refuge is the teachings and realizations. But he also makes sure to point out that although he has revealed the way, walking the path must be done by ourselves. Thus, taking refuge is not giving up responsibility to another higher power who will pull us along the path but is a process of relying on someone with deep experience and knowledge and then integrating their advice and teachings into our own lives. | ||
As the famous lines from | As the famous lines from the [NEED to identify] sūtra say: | ||
{{QuoteCite | {{QuoteCite | ||
|quote-text=The Sage does not wash sins away with water, | |quote-text=The Sage does not wash sins away with water, | ||
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There are two main causes of refuge. One is the fear of the suffering which is an inevitable consequence of the negative actions we have done. The other cause is to understand that the Three Jewels have the power to protect us from those sufferings. | There are two main causes of refuge. One is the fear of the suffering which is an inevitable consequence of the negative actions we have done. The other cause is to understand that the Three Jewels have the power to protect us from those sufferings. | ||
<h4>Confession of our negative actions</h4> | |||
The next branch of the seven-limb prayer is confession or literally "laying aside" or "laying or putting down" of all negative actions of body, speech, and mind that we have performed in the past. | |||
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Confession does not mean just simply absolving ourselves of the bad actions we have done. It involves a full understanding of why what we did was negative and the heartfelt promise to not engage in these actions in the future. We put them aside but at the same time continue to improve by trying to prevent them from occurring again. Confession is also not done in the way of wallowing in self-absorption of past actions. It is a practical acceptance that we did wrong, but this is turned into a positive process which has an element of encouraging us to improve in the future. | |||
We confess these negativities to the Buddhas, the bodhisattvas, and our gurus. But this is not asking a savior to wash away those sins with the wave of the hand. This process involves a clear awareness of what we have done and heartfelt regret at the harm that those actions may cause. | |||
But we may feel lazy to carry out this process of confession everyday. We feel that since we will be around for a long time there is nothing wrong with leaving negativities unconfessed. Śāntideva chides us and reminds us that death can be just around the corner: | |||
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He reminds us that our lives are fleeting and that we do not want to go on to the next life with a whole mass of negative actions left unconfessed. We must be careful and attentive to make sure that whenever we commit transgressions, we must repair them and work to never repeat them. | |||
Relating confession to the first cause of refuge, which is developing fear of rebirth in the saṃsāric world, we must understand the whole reach of sufferings that may befall us if we do not purify the karmic actions we have accumulated. Of particular concern is to fall into the abyss of the lower realms from where it will be extremely difficult to extricate ourselves. | |||
Relating confession to the first cause of refuge, which is developing fear of rebirth in the | |||
{{PullBcaVerses|2.34}} | |||
We understand that we have engaged in many unconstructive things, mostly for the sake of goals which are ultimately meaningless. Death may come to us at any time, and we will have to go on alone, carrying with us only the karmic imprints from the life we have lived. | |||
{{PullBcaVerses|2.36}} | |||
There are constant reminders throughout the text of how everything will eventually pass. All that we own and everyone that we love will eventually become just memories, remaining nothing more than a fleeting dream. Although the situations in which we created the karmic actions have receded into the past, the imprints of those actions remain behind with us. Carried in our continuum the results can easily mature if the right causes and conditions coalesce | There are constant reminders throughout the text of how everything will eventually pass. All that we own and everyone that we love will eventually become just memories, remaining nothing more than a fleeting dream. Although the situations in which we created the karmic actions have receded into the past, the imprints of those actions remain behind with us. Carried in our continuum, the results can easily mature if the right causes and conditions coalesce. | ||
He also encourages us to imagine the situation when death comes to us. As we lie on our deathbed, no one can help us, however many caring friends and family members are there at our bedside. | |||
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The thread that ties us to this birth is almost worn through and the messengers from the Lord of Death approach us. Who can help us? | The thread that ties us to this birth is almost worn through and the messengers from the Lord of Death approach us. Who can help us? | ||
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Śāntideva replies that at this moment, as our life force fades there is only one real protection. Only the Dharma can really help us at that moment, and in particular it is only the merit that derives from the positive karmic actions we have done throughout our life that can be of aid in this stricken moment. There should be a strong sense of regret that we had opportunities to act in more positive ways, and yet we never took them. The regret of missing such an opportunity to engage in virtue, and instead act in negative ways, can also be taken as a kind of confession. | |||
In this condition we look for a source of guidance and protection - a true place of refuge: | In this condition we look for a source of guidance and protection - a true place of refuge: | ||
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So we should ask ourselves, how can we make sure to rid ourselves of evil, which alone is the cause of sorrow? This should be our only concern, as the text says—our sole and constant thought. This should be our daytime obsession and something that keeps us awake at night! It is thus that we should strive to confess our evil actions. | So we should ask ourselves, how can we make sure to rid ourselves of evil, which alone is the cause of sorrow? This should be our only concern, as the text says—our sole and constant thought. This should be our daytime obsession and something that keeps us awake at night! It is thus that we should strive to confess our evil actions. | ||
In his commentary Khenpo Kunpal also makes a very important point regarding our negative actions. As well as leading us to future suffering in the lower realms it also prevents our virtuous actions right now, such as trying to study, contemplate, and meditate on the teachings, from being effective. | In his commentary Khenpo Kunpal also makes a very important point regarding our negative actions. As well as leading us to future suffering in the lower realms it also prevents our virtuous actions right now, such as trying to study, contemplate, and meditate on the teachings, from being effective. | ||
To conclude the chapter | To conclude the chapter Śāntideva mentions another of the key features of confession - the promise never to engage again in the actions which we have confessed: | ||
I pray you, guides and guardians of the world, | I pray you, guides and guardians of the world, | ||
