Explore/Chapter 2 - Confession of Negativity: Difference between revisions
From Bodhicitta
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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 | In chapters 2 and 3, Śāntideva provides us with a framework within which to begin the journey of cultivating bodhicitta, the seven-limb prayer. This is one form of the ancient Buddhist practice of the supreme worship (''annutara pūja''), 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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<h4>Refuge</h4> | <h4>Refuge</h4> | ||
Śāntideva then describes one of the key elements of a Buddhist practitioner’s life, that of taking refuge in the Three Jewels | Śāntideva then describes one of the key elements of a Buddhist practitioner’s life, that of taking refuge in the Three Jewels. Refuge is a practice shared by all the Buddhist traditions across the world, although here, in the context of the conduct of a bodhisattva, there is special emphasis on Mahāyāna refuge. | ||
{{PullBcaVerses|2.26}} | {{PullBcaVerses|2.26}} | ||
This means that we take refuge in the Three Jewels as our guides and sources of protection but with the specific purpose of attaining complete enlightenment for the welfare of all. This refuge is maintained until we reach the state of buddhahood. It is not a process of asking for another powerful and omnipotent force to help us out. It is an active process of training one’s own mind. The Buddha very clearly stated that he can only show us the path but that it is up to us to actually walk that path. | This means that we take refuge in the Three Jewels as our guides and sources of protection but with the specific purpose of attaining complete enlightenment for the welfare of all. This refuge is maintained until we reach the state of buddhahood. It is not a process of asking for another powerful and omnipotent force to help us out. It is an active process of training one’s own mind. The Buddha very clearly stated that he can only show us the path but that it is up to us to actually walk that path. | ||
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If we look closely, we may understand how a lot of our lives have been characterized by harmful actions of body, speech, and mind. | If we look closely, we may understand how a lot of our lives have been characterized by harmful actions of body, speech, and mind. | ||
We do not need to look any further than this life to see that there are many negative things which we have done, which have either directly or indirectly harmed other sentient beings. At times we have rejoiced in being negative and have even encouraged others to join in. If we bring in the perspective of past lives, then there must be countless actions which we need to feel remorse for and to purify. This is not supposed to make us feel bad about ourselves or cause us to sink into guilt. We are not trying to beat ourselves up but to recognize the reality of who we are and where we are. Confession is not an avoidance of responsibility. Indeed, it is the opposite. We approach all these past negative actions with the goal of letting the bad habits go and moving forward positively. The second half of the chapter, from verse 27 until the end, focuses on the process and sentiment of laying open our actions through confession. We then purify our negative actions through wisdom that understands what we did, and we make a commitment to not repeat the same mistakes. This is done in a formal way through the four antidotal forces or strengths | We do not need to look any further than this life to see that there are many negative things which we have done, which have either directly or indirectly harmed other sentient beings. At times we have rejoiced in being negative and have even encouraged others to join in. If we bring in the perspective of past lives, then there must be countless actions which we need to feel remorse for and to purify. This is not supposed to make us feel bad about ourselves or cause us to sink into guilt. We are not trying to beat ourselves up but to recognize the reality of who we are and where we are. Confession is not an avoidance of responsibility. Indeed, it is the opposite. We approach all these past negative actions with the goal of letting the bad habits go and moving forward positively. The second half of the chapter, from verse 27 until the end, focuses on the process and sentiment of laying open our actions through confession. We then purify our negative actions through wisdom that understands what we did, and we make a commitment to not repeat the same mistakes. This is done in a formal way through the four antidotal forces or strengths, such as the force of regretting what one has done wrong, which are explained more fully in the introductory essay. | ||
<h4>Avoiding Laziness</h4> | <h4>Avoiding Laziness</h4> | ||
Even though we may be inspired by the spirit of bodhicitta and now have the tools at our disposal to start building a solid foundation for our Dharma practice, it is easy for us to get sidetracked or to lose sight of our long-term goals. | Even though we may be inspired by the spirit of bodhicitta and now have the tools at our disposal to start building a solid foundation for our Dharma practice, it is easy for us to get sidetracked or to lose sight of our long-term goals. | ||
