I have a daily kṣamā practice, inspired by Kumārajīva’s teachings. It’s tremendously helpful for me and has assisted me in processing a lot of unconscious afflictions.
Atonement is a translation of kṣamā, which some also render as repentance or confession in English (Muller, 2012). However, all three renderings carry strong Christian connotations that make them inadequate in summarizing the practice and ceremony rooted in a value system that is foundational to many lifetimes-long practices in Classical Buddhism, the full heritage and supporting worldview of which is outside of this post’s scope. Nevertheless, the Kṣamā Ceremony and its teachings can be powerful for transforming many generational and social justice issues miring the current world.
Even without a deep dive into the karmic cycles and reincarnation, kṣamā is centered around responsibly facing the difficult past and challenging present circumstances, internal and external, and transforming them for wisdom and healing. Many of us are at a loss regarding paramount global challenges such as climate change, the country’s colonial and human-owning past and its contemporary consequences, and violent global conflicts. Courageously taking on these issues personally and emotionally is a lot, especially in our media-informed positions, often unconsciously coming from guilt, shame, anger, and overwhelm. Holding these, in addition to academic, professional, family, and personal challenges, can take a big toll. These unprocessed sentiments, among other issues, can make an individual or group channel it in destructive ways. That is where the power of kṣamā practice can come in.
Bearing the hallmark of Buddha Dharma, kṣamā is about transforming these circumstances and the afflictions that arise alongside or even cause them that allow everyone involved to see and respond with wholesome intentions and wisdom. The power of kṣamā and the resilience and healing that comes from it can be leveraged for anyone.
Verse of Kṣamā
The verse of Kṣamā may not be widely available, so I have translated and adapted the following from the Avataṃsaka Sūtra (Śikṣānanda, 699). Depending on the context, the practitioners can change the pronouns to reflect a group, a nation, a race, or all sentient beings.
All twisted karma ever committed since time immemorial,
Because of beginningless desires, aversion, and ignorance,
Arising from body, mouth, and thoughts,
I now practice kshama for it all.
All transgressions arise from the mind and heart,
And I practice kshama through my mind and heart.
The afflictions cease,
When the shunyata of the chitta is attained.
Only that is the real kshama.
I vow to be released from the transgressions
By attaining this twin Emptiness.
Kṣamā Mantra, Vajrasattva 100 Syllable Mantra
Oṃ
Vajrasattva samaya manu paalaya
Vajrasattva tveso patishtha
Dṛdho mee bhava
Sutoshyo mee bhava
Suposhyo mee bhava
Anurakto mee bhava
Sarva siddhiṃ me prayaccha
Sarva karma su cha me
citta shriyah kuru huuṃ
Ha ha ha ha hoh
Bhagavan
sarva Tathaagata Vajra maa me munca Vajra bhava mahaa samaya sattva aah
Citations:
Śikṣānanda. (699). Avataṃsaka Sūtra. CEBETA T10n0279.
Digital Dictionary of Buddhism. (n.d.). Chanhui. In buddhism-dict.net Dictionary. Retrieved November 1, 2023, from http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E6%87%BA%E6%82%94 (username: guest, password: blank.)
Kumārajīva (407). Commentaries of Vimalakīrti Nirdeśa.