Explore/Chapter 2 - Confession of Negativity: Difference between revisions
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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 with respect to past actions. It is a practical acceptance that we did wrong, but this is turned into a positive process which has the element of encouraging us to improve in the future. | |||
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 | |||
We confess these | We confess these negative actions to the buddhas, the bodhisattvas, and our gurus. And we confess not only the negativities that we ourselves have done but also those that we have induced others to do. Likewise, we confess the faults of having rejoiced in the negativities of others. | ||
But we may | 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. | ||
Gyaltsab Je describes how the power of regret must arise from cultivating the understanding of the way in which negative actions give rise to the three kinds of result. <ref>Stracke, Entrance for the Children, 15. https://happymonkspublication.org/product/bodhisattvacharyavatara-chapter-1-10-commentary/</ref> | |||
Here the three kinds of result refers to the fully ripening result [LINK to glossary], the dominant result [LINK to glossary], and the result similar to the cause [LINK to glossary]. The result similar to the cause is further divided into (1) བྱས་པ་རྒྱུ་མཐུན་གྱི་འབྲས་བུ། the fruits corresponding to its actions (e.g., the fact that a person who may have been a sinner in the past life has the natural urge to do similar actions in this life, and (2) མྱོང་བ་རྒྱུ་མཐུན་གྱི་འབྲས་བུ། the fruits corresponding to its experience (e.g., the fact that a person who practices generosity in this life would become rich in his future life.) | |||
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