Explore/Chapter 2 - Confession of Negativity: Difference between revisions
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<h4>The Supreme Worship</h4> | <h4>The Supreme Worship</h4> | ||
In chapters 2 and 3, Śāntideva provides us with a framework within which to begin the journey of cultivating bodhicitta, the seven-limb prayer [LINK TO TERMS]. This is one form of the ancient Buddhist practice of the supreme worship ( | In chapters 2 and 3, Śāntideva provides us with a framework within which to begin the journey of cultivating bodhicitta, the seven-limb prayer [LINK TO TERMS]. This is one form of the ancient Buddhist practice of the supreme worship (''annutara pūja'') [LINK TO TERMS], which includes the practices of accumulating merit and purifying the negative actions that we have performed. This practice seems to date back to at least the fourth century CE, and in its shortest form is literally seven lines. The roots of this prayer are found in the Mahāyāna sūtra entitled ''Samantabhadra's Prayer Called The King of Prayers'' (''Samantabhadracarīpraṇidhānarāja''), which makes up the last section of the ''Gaṇḍavyūha'' in the ''Avataṃsakasūtra''. | ||
This second chapter contains the first three branches of the supreme worship—the practices of prostration or paying homage, making offerings, and the confession of negative actions. In this chapter Śāntideva also adds the central practice of taking refuge to the traditional seven-limb prayer, to make a total of eight limbs or branches. | This second chapter contains the first three branches of the supreme worship—the practices of prostration or paying homage, making offerings, and the confession of negative actions. In this chapter Śāntideva also adds the central practice of taking refuge to the traditional seven-limb prayer, to make a total of eight limbs or branches. | ||
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Although we may be enthusiastic to get going on the path, at the beginning obstacles may lie in our way. Dungkar Rinpoche Lobsang Trinley, in his ''Introduction to the Way of the Bodhisattva'', mentions that when beginning our engagement in any spiritual activity, our progress will be best facilitated by two important practices—accumulating merit and purifying the negative actions that we have performed.<ref>Dungkar Rinpoche Lobsang Trinley, ''An Introduction to the Bodhicaryāvatāra'', ''Spyod 'jug gi gzhung gi ngo sprod'' (Dharamsala: Sara Tibetan Publishing House, 2017), 40.</ref> Chapters 2 and 3 of ''The Way of the Bodhisattva'' is basically divided into these two sections, although chapter 3 is also concerned with practices related to merit. | Although we may be enthusiastic to get going on the path, at the beginning obstacles may lie in our way. Dungkar Rinpoche Lobsang Trinley, in his ''Introduction to the Way of the Bodhisattva'', mentions that when beginning our engagement in any spiritual activity, our progress will be best facilitated by two important practices—accumulating merit and purifying the negative actions that we have performed.<ref>Dungkar Rinpoche Lobsang Trinley, ''An Introduction to the Bodhicaryāvatāra'', ''Spyod 'jug gi gzhung gi ngo sprod'' (Dharamsala: Sara Tibetan Publishing House, 2017), 40.</ref> Chapters 2 and 3 of ''The Way of the Bodhisattva'' is basically divided into these two sections, although chapter 3 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 also referred to as the supreme worship ( | In the ''Bodhicaryāvatāra'' the practice of accumulating merit is explained through the classical seven-limb prayer [LINK to terms]. This is also referred to as the supreme worship (''annutara pūja'') and includes a series of religious activities such as rejoicing in the merit of others, making offerings, and dedicating our own merit to other beings' awakening. It provides us with a complete form of daily religious practice. Chapters 2 and 3 basically cover the branches of practice of the 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 negative actions. | ||
<h4>1. Making Offerings</h4> | <h4>1. Making Offerings</h4> | ||
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There are two kinds of karma—karma whose result will definitely be experienced and karma the result of which it is not definite to be experienced. If it is possible using the correct methods to clear away even those karmic seeds whose result is definite, then there is no doubt that this is also true for those actions whose result is not definite. But what kind of method can we adopt to clear away the effects of the negative actions we have done? In ''The Sūtra Teaching the Four Factors'' ( | There are two kinds of karma—karma whose result will definitely be experienced and karma the result of which it is not definite to be experienced. If it is possible using the correct methods to clear away even those karmic seeds whose result is definite, then there is no doubt that this is also true for those actions whose result is not definite. But what kind of method can we adopt to clear away the effects of the negative actions we have done? In ''The Sūtra Teaching the Four Factors'' (''Caturdharmanirdeśasūtra'') it says the following: | ||
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|quote-text=Thus did I hear at one time. The Blessed One was dwelling in the Sudharmā assembly hall in the Heaven of the Thirty-Three, together with a great gathering of five hundred monks, and very many bodhisattva mahāsattvas, including Maitreya and Mañjuśrī. | |quote-text=Thus did I hear at one time. The Blessed One was dwelling in the Sudharmā assembly hall in the Heaven of the Thirty-Three, together with a great gathering of five hundred monks, and very many bodhisattva mahāsattvas, including Maitreya and Mañjuśrī. | ||
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Thus the protectors of beings strive in these ways, using manifold powers and dispelling fears of samsara. The 'dharma' means the dharma of realization which, when it is taken to heart, is cessation —freedom of the dhatu from adventitious impurities—and the dharma of the path, which dispels fears of samsara. The 'sangha' means the community of bodhisattvas.<ref>Adrian O’Sullivan, trans., ''Bodhicaryāvatāra with Commentary'' (Los Angeles: Dechen Foundation, 2019), 63.</ref> | Thus the protectors of beings strive in these ways, using manifold powers and dispelling fears of samsara. The 'dharma' means the dharma of realization which, when it is taken to heart, is cessation —freedom of the dhatu from adventitious impurities—and the dharma of the path, which dispels fears of samsara. The 'sangha' means the community of bodhisattvas.<ref>Adrian O’Sullivan, trans., ''Bodhicaryāvatāra with Commentary'' (Los Angeles: Dechen Foundation, 2019), 63.</ref> | ||
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Sonam Tsemo describes two qualities that the buddhas have that make them the most supreme of refuges—the quality of being a conqueror ( | Sonam Tsemo describes two qualities that the buddhas have that make them the most supreme of refuges—the quality of being a conqueror (''jina'') [LINK to glossary] and the quality of being a protector (''natha'') [LINK to glossary]. Here, they are called the conqueror because they have overcome all that is to be abandoned, such as the afflictions and their seeds, and they have attained all the positive qualities, such as the ten powers and the four fearlessnesses [LINK to glossary]. They are called the protectors of beings because they fulfill the aims and welfare of all beings by protecting them from everything that is harmful and that endangers us, especially the fears and sufferings of samsara. | ||
In his commentary to verse 48, Khenpo Kunpal elaborates on the Dharma and Sangha Jewels. | In his commentary to verse 48, Khenpo Kunpal elaborates on the Dharma and Sangha Jewels. | ||
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These verses specifically reference the eight bodhisattvas (Maitreya, Avalokiteśvara, Samantabhadra, Vajrapāṇi, Mañjuśrīghoṣa, Sarvanivāraṇaviṣkambhin, Kṣitigarbha, and Ākāśagarbha). They are the main retinue of Buddha Śākyamuni and are also called his eight heart sons. Although they possess the same qualities, powers, and great compassion, they personify different aspects of the bodhisattva’s activities and exemplify different roles in helping beings. For instance, Gyale Thokme Zangmo highlights the way in which these verses relate to each bodhisattva. | These verses specifically reference the eight bodhisattvas (Maitreya, Avalokiteśvara, Samantabhadra, Vajrapāṇi, Mañjuśrīghoṣa, Sarvanivāraṇaviṣkambhin, Kṣitigarbha, and Ākāśagarbha). They are the main retinue of Buddha Śākyamuni and are also called his eight heart sons. Although they possess the same qualities, powers, and great compassion, they personify different aspects of the bodhisattva’s activities and exemplify different roles in helping beings. For instance, Gyale Thokme Zangmo highlights the way in which these verses relate to each bodhisattva. | ||
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|quote-text=Through fear of the sufferings such as those of the hell realms, I feel terror. I offer myself to the great bodhisattva Samantabhadra, I offer my very own body to Mañjuśhrīghoṣha. To the protector Avalokiteśhvara, who is infallible in both compassionate thought and deed, stricken with suffering I cry out for help, t “I beseech you to be a refuge for such a sinner as me.” Calling out in despair from my heart I cry, “In the exalted Ākāśhagarbha and Kṣhitigarbha, Maitreya and Samantabhadra, and in all the compassionate protectors I seek for and go for refuge.”I also take refuge in Vajrapāṇi, the one who possesses the vajra, and who on being beheld scatters to the four directions those who strike fear in beings, such as the Messenger of the Lord of Death ( | |quote-text=Through fear of the sufferings such as those of the hell realms, I feel terror. I offer myself to the great bodhisattva Samantabhadra, I offer my very own body to Mañjuśhrīghoṣha. To the protector Avalokiteśhvara, who is infallible in both compassionate thought and deed, stricken with suffering I cry out for help, t “I beseech you to be a refuge for such a sinner as me.” Calling out in despair from my heart I cry, “In the exalted Ākāśhagarbha and Kṣhitigarbha, Maitreya and Samantabhadra, and in all the compassionate protectors I seek for and go for refuge.”I also take refuge in Vajrapāṇi, the one who possesses the vajra, and who on being beheld scatters to the four directions those who strike fear in beings, such as the Messenger of the Lord of Death (Yamārāja).<ref>Ngul Chu Thokme Zangpo, ''An Ocean of Excellent Explanation'' (Varanasi: Sakya Students Union, 2003), 155–56.</ref> | ||
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Śāntideva sums up this section on the force of support as follows: | Śāntideva sums up this section on the force of support as follows: | ||
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We must not lull ourselves into a false sense of security, thinking that we are alive today and that all is well. We must never fall prey to procrastination and delay our practice of virtue, which is the main remedy. | We must not lull ourselves into a false sense of security, thinking that we are alive today and that all is well. We must never fall prey to procrastination and delay our practice of virtue, which is the main remedy. | ||
In his ''Letter to a Friend'' ( | In his ''Letter to a Friend'' (''Suhṛllekha''), Nāgārjuna makes this point very strongly. | ||
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|quote-text=With all its many risks, this life endures | |quote-text=With all its many risks, this life endures | ||
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Pema Karpo makes a very interesting point in his commentary about how the force of the antidote ties in with the three higher trainings, and he relates that to a very famous verse from ''The Sūtra of Individual Liberation'' ( | Pema Karpo makes a very interesting point in his commentary about how the force of the antidote ties in with the three higher trainings, and he relates that to a very famous verse from ''The Sūtra of Individual Liberation'' (''Pratimokṣasūtra''). | ||
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|quote-text=In terms of the manifest realizations of the three higher trainings, ethical discipline is the dam which acts as an antidote to hold back the manifest causes of negative actions, that is to say non-virtue. The mind acting as an antidote (concentration), which is empowered with that (ethical discipline), suppresses nonvirtue such that it cannot intrude. Wisdom destroys the seeds of the nonvirtue, which are completely uprooted such that they can never arise again. These three trainings are explained in the three pitakas. The meaning of this is summed up in ''The Sūtra of Individual Liberation'': | |quote-text=In terms of the manifest realizations of the three higher trainings, ethical discipline is the dam which acts as an antidote to hold back the manifest causes of negative actions, that is to say non-virtue. The mind acting as an antidote (concentration), which is empowered with that (ethical discipline), suppresses nonvirtue such that it cannot intrude. Wisdom destroys the seeds of the nonvirtue, which are completely uprooted such that they can never arise again. These three trainings are explained in the three pitakas. The meaning of this is summed up in ''The Sūtra of Individual Liberation'': | ||
