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F ORUM FORUM | EASTERN HORIZON 53

Way of the Bodhisattvas, the sets of Min Wei: Forgiveness is not effective healing and beneficial
factors recognized as countering an act of weakness. Actually, it transformation. So, any of the
with the above two fortitudes are demands extraordinary courage. redressal measures which are not
hostility for the first, and hostility The weak would find it difficult to driven by grudge, anger, or hatred
and loss of courage for the latter. forgive. Nevertheless, vengeance toward the perpetrator but rather
Whereas the corresponding is popular in our culture, not done out of a sense of need for
contrary factor for the third type of forgiveness. Yet only forgiveness healing to both the perpetrator
fortitude are mentioned as disbelief can bring about the peace we long and the victim would bring benefit
and dislike of the teachings. In for. It is hard to imagine a world to the larger community in the
addition, among the bodhisattva’s without forgiveness. Life would long run. In fact, under certain
precepts, there were references of be unbearable and one can never circumstances, a bodhisattva
infraction being committed by a be released from the sorrows trainee is required to defend
bodhisattva precept holder when of the past without forgiveness. herself in the face of others’
she failed to forgive others even Unwilllingness to forgive only criticism although in ordinary
when they earnestly apologized perpetuates pain, both in our life times, bodhisattvas are expected
for their past wrongdoing toward and the lives around us. If we are to receive criticisms without
her. There, the reaction of the reluctant to forgive, we end up complaint.
concerned bodhisattva trainee hurting ourselves and those around
is interpreted as reluctance to us. Therefore, the act of forgiving Why should we forgive a person
accept the apology due to holding is fundamentally for our own sake. who is fully aware that his/her
a grudge. Though it has been It is a way to let go of the pain we actions are harmful and cause
concluded that the trainee did not experienced and has less to do with damage to others?
do so out of anger or hatred or the perpetrator.
vengeance. Aggacitta: For our own good
Geshe Dadul: It is not necessary in order not to suffer from the
In society, forgiveness is to forget others’ hurtful actions consequences of harboring
regarded as a weakness nor condone their wrongdoings grudges which would result in
because of the belief that it will or waive any amendment measure unwholesome mental states.
encourage the perpetrator to for one to forgive the perpetrator. Kammically speaking, all actions
take advantage and repeat the We can censure an action without whether mental, verbal or physical
same harmful actions. So how hating the person who did it. There motivated by unwholesome roots
do we practice forgiveness so seems to be a slight difference in will eventually produce unpleasant
that it becomes a deterrent for the way we understand the term in results. Even while thinking
future harmful actions by the common use and in the scriptures. about another’s action that one
perpetrator again? According to the scriptures one can perceives as a misdeed (which may
still seek to address the problem or may not be actually so) with
Aggacitta: Forgiveness is primarily and take up action if required indignation or resentment, one
for oneself and the repentant or deemed beneficial. Although is already reaping the unpleasant
offender, as can be seen from my the action should by no means results. Forgiveness does not entail
answer to the next question. It is be for any personal gratification condoning another’s wrongful
not meant to be used as a deterrent or as penalty or revenge for the action but merely understanding
for the unrepentant. initial wrongdoings but instead, it that it was a result of complex
should be motivated for bringing causes and conditions of which the