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, 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 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, 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 reminds us of the general way in which we take refuge: | ||
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|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> | |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>Kunzang Pelden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Śāntideva's Way of the Bodhisattva'', trans. Helena Blankleder and Wulstan Fletcher (Padmakara Translation Group) (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. | ||
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We swear to ourselves that our one course of action must be to break all of our negative habitual patterns and actions. Khenpo Kunpal insists we ask ourselves: | We swear to ourselves that our one course of action must be to break all of our negative habitual patterns and actions. Khenpo Kunpal insists we ask ourselves: | ||
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|quote-text=. . . 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.<ref> | |quote-text=. . . 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.<ref>Pelden, ''The Nectar of Manjushri's Speech'', 116.</ref> | ||
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In his commentary Khenpo Kunpal also makes a very important point regarding our negative actions. Besides 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. Besides 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. | ||
