A clear conscience is the sure sign of a bad memory.
-Mark Twain
Repentance plays an integral role in many systems of spiritual cultivation; Buddhism is no exception. In this guide, we will cover repentance practices: what they can look like, how they may be approached, and what purposes they might fulfill. We might start by using a metaphor to illustrate the relationship between our true nature and sincere acts of repentance or forgiveness.
Picture a precious jewel immediately after it has been mined, still covered in dirt and mud. Its nature as an invaluable jewel is not revealed until the soil and mud covering it have been washed away.
Purpose and function
Our true nature is like this, obscured and covered by various delusions acquired throughout our lives. Just as water washes mud from a precious stone, repentance and forgiveness remove these delusions from our true nature.
Through sincere practice of repentance, we begin to uncover inherent purity, increasing humility; our experience softens and becomes more vivid.
This can greatly aid in shifting away from mistaken and self-centered views held by the small self, opening the perspective of Buddha-nature: suchness and simplicity.
Prostrations
Repentance and forgiveness practices pair naturally with prostrations. Prostrating helps evoke feelings like sincerity and humility, further amplifying the felt experience of the practice. Practicing prostrations regularly can blossom into something wonderful, revealing numerous benefits beyond those already listed. If we undertake this practice, we can uncover these for ourselves.
Once the details of the form are roughly in order, it breaks down into four simple phases.
- Standing, we bow and get down on our hands and knees.
- From our hands and knees we humbly lower ourselves down to the ground.
- We get back on our hands and knees.
- We then stand back up.
Here is a more detailed step-by-step guide on how to perform a traditional prostration.
- Begin by standing with your feet pointing slightly outward in a “V”, heels a few inches apart. Place your hands palm to palm, fingers pointed towards the sky (hezang), look down at the tips of your middle fingers, and slightly tilt your head downward.
- Keeping your neck straight, slowly bend forward until you are bent over about forty-five degrees. Now bend your knees and, while keeping your left hand at chest level, move your right hand toward the floor to support yourself as your knees lower you to the ground.
- When your right hand touches the ground, bring your left hand to the ground as well, placing it about six inches ahead of the right. With the support of both hands on the ground, continue bending your knees until they are on the floor. Your right hand should be just in front of and slightly outside the edge of your right knee, and your left hand still further ahead.
- Alternatively, you may place both hands down at the same time to provide better support.
- Next, extend your feet so that the tops of the feet are resting on the floor, toes almost touching each other. Your lower legs and feet will now be resting on the floor, and your buttocks will be resting on your legs.
- Move your right hand to a position level with your left, angling your hands toward each other so your lower arms and hands form a “^” shape. Keep your palms down and avoid touching your hands together. Continue lowering your upper body until your forehead touches the floor.
- At this point, gently make a loose fist with each hand, then turn your hands over, palms up with fingers very gently curled. Open your fingers as if offering to hold the Buddha’s feet in your hands. This is the final position of the prostration. Your forehead, forearms, knees, lower legs, and feet will now be resting on the floor. Keep your slightly curved back parallel to the floor. Do not push your stomach down, pulling the middle of your backbone down; keep the back gently curved.
- To raise yourself, just reverse the prostration. Slowly return your hands to palms down. Then pull your right hand towards your body a foot or so. This will help straighten and raise your trunk. If needed, pull your left hand towards your body as well, until it is level with your right hand; then use both hands to push yourself up. Position your feet so your toes are on the ground and your feet are ready to support you as you rise. Continue rising and straightening until you are standing upright with palms together at chest level.
This process may seem complicated at first. If you are able, try it a few times; it will become simple.
Verses for repentance and forgiveness
A verse sincerely recited can help clarify and embody our wish to repent and forgive. A simple and effective way to begin exploring this is the short Hawaiian prayer of Ho’oponopono. Ho’oponopono means “to set things right,” which aligns well with repentance and forgiveness.
A version of this prayer follows:
I’m sorry, please forgive me, thank you, I love you.
These four declarations pair quite naturally with the four phases of Buddhist prostrations.
- Bow and get on hands and knees
- I’m sorry
- From our hands and knees lower ourselves down onto the ground
- Please forgive me
- Come back to hands and knees
- Thank you
- Stand back up
- I love you
If we wish to place emphasis on forgiving others, we can change the second declaration to I forgive you.
A traditional Buddhist repentance verse, often paired with prostrations, comes from the Avatamsaka Sutra. It goes as follows:
All evil actions, committed by me, since time immemorial, rooted in greed, hatred and delusion, stemming from body, speech and mind, I deeply repent having committed.
We may practice by saying this verse aloud or internally, sincerely, and then prostrating for a set period (5–30+ minutes) or number (3, 33, or 108) of repetitions.
We may also try saying the verse once per prostration. In this case, the verse is said while standing or while lowered to the ground. We can then quietly reflect on anything that arises while prostrating.
There is also a set of verses for repentance and forgiveness that can be used specifically within the Dharma community, or between students and teachers. A mentor of mine offers these at the close of periods of intensive practice or retreat.
Honored Sangha, if you have seen, heard of, or suspected any misdeeds or
transgressions in me, I ask you, out of compassion, to forgive me.
And any misdeeds or transgressions I have seen, heard of, or suspected in you,
I happily forgive you.
Please share with me any fruits and benefits of your practice
during our retreat together.
I happily share with you all fruits and benefits of my practice
during our retreat together.
Sadhu, Sadhu, Sadhu.
While quietly reflecting, our past misdeeds will appear before us, and at this time we must deeply apologize for our poor conduct and forgive the poor conduct of others. Aspire to apologize and forgive sincerely, no matter what comes up. This is not the time to rationalize or make excuses; we must sincerely wish to forgive ourselves and others, accept the mistakes that have been made, and truly repent for our errors. An important part of this practice is to learn from mistakes and resolve not to engage in this kind of behavior again.
Two phases of repentance: washing and polishing
Returning to our metaphor, the first phase of repentance, repentance toward others, is likened to washing the mud and dirt from a precious jewel.
We must practice and pass through this stage. As confidence deepens, we eventually come to repent all our unskillful acts, not only to others but directly to the Buddha. Through clear and honest observation, we realize that we often act in mistaken and imperfect ways.
We meditate and study the Buddha’s teachings more deeply. We live according to Buddhist principles, letting go of what is impure and unsuitable. This is deeper repentance, the second phase of practice.
The true potential of a precious jewel is not revealed even after the mud and dirt are washed away. It cannot display its intrinsic brilliance until polishing removes the deposits and impurities from its surface. The same can be said of our true nature. We diligently polish the jewel of our Buddha-nature until it naturally displays its radiance and clarity.
Does repentance work?
“Can doing repentance prostrations really eliminate karmic obstructions?”
Based on her many years of experience practicing repentance prostrations, Wang Chuan, a scholar who has studied Buddhist repentance liturgy for many years, indicates that this doubt is exactly the same as thinking, “Are my apologies helpful? Will my apologies be accepted?” before apologizing to someone with whom you have a conflict or to someone you offended in daily life. This kind of thought is not only unhelpful but also prevents repentance from making a true difference in our lives.
Wang Chuan goes on to say that Buddhists inevitably experience various obstructions and disturbances on the path of learning Buddhism. However, by performing repentance prostrations and repenting with utmost sincerity, one can eliminate the obstacles encountered on the path to enlightenment. Hence, performing repentance prostrations can be considered both a preliminary practice and an expedient means for Buddhist practitioners to cultivate precepts, samadhi, and wisdom.
Just do it
It is my hope that this guide may serve to help inspire your own exploration of repentance and forgiveness. These practices are so transformative, opening us in ways that are both profound and difficult to put into words. Please sincerely try repentance and forgiveness for yourself and see what happens.