BUDDHIST REPENTENCE is NOT like Judeo/Christian Guilt/Confession


WHAT IS GUILT?

The use of guilt here is not referring to the mere fact of being guilty of something, but it refers toseeing or projecting one’s mistakes, while not knowing what to do about them or refusing to correct them.
In this definition, guilt is a negative, paralysing emotion, based on non-acceptance of oneself or the situation, and it leads to depression and frustration rather than change or improvement.
Guilt is usually a negative focus upon oneself: “I am an evil person. I can’t bear myself. I am unworthy.” While this response may appear in a religious guise, it often turns out to be a form of self-deprecating laziness. This can even lead to self-hatred, and certainly contributes to lack of self-confidence. Instead of recognising that ones actions are incorrect, one gets the feeling as if one is unworthy, as if “I” is intrinsically bad.
In Buddhism such type of guilt is categorised as a disturbing attitude: one doesn’t see the situation clearly and may well be a tricky form of self-centredness.

A personal opinion: within the Western mind, I believe that guilt has such a prominent place because of the Judeo/Christian background of our culture. The concept of being born onto the earth with an “original sin” – for which we personally are not even responsible – easily puts a feeling of guilt in our minds (I am bad, even without doing anything wrong). Furthermore, the presentations in several Christian traditions can give one the impression that one should feel guilty and ashamed even for simply having fun. I believe that this type of guilt is a learned, socially imposed emotion; for example, Tibetans do not even have a word for it! If that is correct, it is not even a basic human emotion, but a culturally  imposed type of mental frustration; which means that we can relatively easy overcome it by un-learning this artificial emotion.

REPENTENCE


Although guilt is not seen as a very positive emotion, repentence is seen as very important factor to improve our ways of thinking and behaving. The positive/transforming aspect of guilt can be that we admit our mistakes, ponder over them and motivate ourselves to not repeat negative actions – repentence.

For all the evil deeds I have done in the past,
Created by my body, speech and mind,
From beginningless greed, hatred and delusion,
I now know shame and repent them all.

Traditional Repentance Verse from 

“The Practices & Vows of Samantabadra Bodhisattva”

(Avatamsaka Sutra, Chapter 40)

“The above is perhaps the simplest but most widely practised verse of repentance. The practice of Buddhist repentance is not so much the asking for divine forgiveness. It is the clear recognition of our unskilful actions done intentionally or unmindfully through our body, speech and mind, which are the results of our lack of compassion and wisdom, originating from our attachment, aversion and delusion. After recognising our misgivings, we make resolutions to be as mindful as we can, so as to never repeat them under any circumstances. In this sense, repentance is about forgiving oneself through expressing regret and turning over a new leaf, absolving oneself of unhealthy guilt while renewing determination to further avoid evil, do good and purify the mind with greater diligence.

Traditionally, the practice of repentance is done through chanting relevant sutra verses and bowing before a Buddha image, which represents the presence of the Buddha bearing witness to our sincerity. However, if one has done wrong to someone who is contactable, one should apologise to him or her personally, or the practice of repentance before the Buddha would be rendered a hollow practice lacking in sincerity. Even if the other party is unlikely to forgive us, we should do our part in seeking forgiveness – this is also the practice of humility. Actual remedial action of making up for any physical or psychological damage caused to others is also important – or repentance would literally be merely saying “sorry”.

Repentance should ideally be practised at the end of each day, as we try to recall best we can, any misgivings we have done in the day. For repentance to be more effective, misdeeds should be recalled as specifically as possible, instead of vaguely generalising. Doing this practice daily reduces our repetitive mistakes as it increases our mindfulness the next day. Repentance should also be practised immediately in the moment, without procrastination, when we realise we have just made a mistake. If one’s pride is too strong, one should still make a point to repent later, as soon as possible.

The stronger our sincerity is, the more powerful our repentance becomes. While repentance does not erases our negative karma, it can dissolve its future effects, much like the addition of abundant pure water onto salt, which dissolves the otherwise unbearable saltiness we have to taste. Interestingly, repentance practised well can become meritorious, as it prevents the creation of fresh negative karma which can lead to future suffering, while offering peace of mind to better learn, practise and share the Dharma, thus clearing much of the path to the attainment of Enlightenment.”
Shen Shi’an

“If guilt means extending worry about what you have done, then it does not help. Buddhism stresses not guilt but contrition followed by developing an intention of restraint in the future. Simply put, you decide that you have done something wrong and then promise not to do it again. Sometimes, some tangible restituition is possible; for example, you can pay for damages or return stolen property. But often, the action is over and done with. For instance, if you buy something that does not work, you can return it to the store. But, if you misuse time itself, no matter how much you may regret doing so, you cannot return it.
All that is left is an intelligent decision to face what has been done and make a commitment to break the cycle. In meditation, contemplate: “This action was motivated by desire (or hatred) and ignorance; it was wrong, and I do not want to do it again in the future. May I not do it again in the future! I will make sure not to do it again in the future.” It’s a great relief to feel: “Ten years ago I quarreled with so-and-so. It seemed to be the only thing I could do at the time, but with what I know now, I would not do the same today. I will try never to do that again!”
From A Truthful Heart: Buddhist Practices for Connecting with Others by Jeffrey Hopkins

SOURCE

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