Repentance, Penitence, and Confessions (Past, Present, and Future)
by Roshi Hogen Berman

"A man rejects evil through conscience, out of respect for himself .............; he rejects evil through shame, out of respect for others....... . These two states should be regarded as guardians of the world" (Abhidhamma Pitaka). In contemplating the concepts of repentance, Penitence and confession of transgressions -- or violation of rules, it seems relevant that we first acknowledge conscience and shame are two of the main driving forces that cause us to repent, confess our wrongs doings and in some cases do penitence. Throughout the text of the Abhidhamma Pitaka and The Path of Purification, the nature and qualities of conscience and shame are denoted as positive human characteristics. Concurrently, the lack of conscience and shame are cited as negative human qualities. Conscience has the characteristic of causing disgust with unwholesomeness and evil. It causes one to shrink from evil and unwholesomeness because of feelings invoked by the conscience relative to the individual's "self-respect." In addition, "shame" creates feelings of dread because of fear that the unwholesome action (thought, word or physical deed) will become known throughout one's community and cause social embarrassment not only to himself -- but to loved ones as well. I experience pangs of conscience, concern and sometimes shame over foolish and unwholesome past actions. Every once in awhile some incident in the news, or in my every day life, brings to mind an unwholesome action or attitude entertained and/or performed (volitionally) in the past; perhaps in the last few days, a month ago, last year -- as a young man or a child. As the memory of the incident rises, the conscience attracts the attention of the consciousness, and a feeling of remorse, and in some cases shame, is experienced. At that moment confessing, admitting guilt and fault, and recognizing it as a transgression of wholesome human behavior, one repents. In my case, I then vow to rid my subconsciousness of any thought of doing such deeds again. Now and then I find a teacher or author has expressed a feeling, thought -- or idea -- that I also have been entertaining, but they have stated it clearer or more succinctly - than I. For example, Shunryu Suzuki, in "Zen Mind Beginner's Mind" says, the present is the past, and the past becomes the present, just as the present becomes the future and the future becomes the present. It is with this understanding of the oneness of time that I mention the recall of actions from the past. As they become part of the NOW -- with my current understanding of The Way, I see them as unwholesome deeds. Then I repent having taken such action and would never consider doing them again. Depending upon the incident, as they are remembered, I may experience feelings of remorse and repentance and these feelings generate changes in character that then affect the future. The real discomfort is in having to face the truth that these deeds are mine and were performed intentionally. This reaction is part of the price paid as penitence (Karma-Vipaka). Fortunately, the recall of such past incidents occurs less and less frequently each passing year. It is logical, if we keep scrubbing unwholesomeness away, eventually the character is laundered of all unwholesome traits. It is similar to peeling an onion, layer after layer of skin is removed, until eventually the heart of the onion -- its true nature, is reached. There is a passage from Walpola Rahula's book, "What The Buddha Taught" that initially attracted my attention to this subject. It states: "When asked why his disciples, who lived a simple and quiet life..... were so radiant, the Buddha replied: "They do not repent the past, nor do they brood over the future. They live in the present. There-fore they are radiant. By Brooding over the future and repenting the past, fools dry up like green reeds cut down (in the sun).'" After reading this quote several times, I was confused -- and questioned the correctness of the word "Repent." I could readily accept the statement that the Buddha's disciples did not and should not brood over past deeds or whatever they anticipate the future to hold. I believe that even the Buddha's disciples must have recalled a few past unwholesome deeds and experienced feelings of repentance and remorse. Surely they did not come to Buddhism as "perfect" human beings with no unwholesome Karma in their past. In addition, I believe there is a vast difference between remembering, repenting and the much stronger term brooding. I often remember, and when I do -- if the memory is of an unwholesome deed, I regret and repent, but I do not waste my energy brooding about the past or the future. The word "Repent" has its root in the Latin "Paenitere" -- which means, "To be sorry, to grieve, to regret." When used in a religious or philosophical context, in the form of repentance, it denotes a volitional change in a person's attitude, and behavior; sometimes, but not always, accompanied by some form of restitution. Interestingly, repentance implies full realization of one's wrong deeds (wrong from the viewpoint of the moral values understood at the current point in one's maturation process) and exercising volition to avoid repeating them (i.e. they decide to change their ways). In the Abhidhamma Pitaka, referring to the Vinnaya Pitaka, the Pali term Kukkucca is used. Depending upon the context in which this term is used, it can be translated as, Healthy doubt, Worry, Repentance, Remorse, Regret, and other synonyms with the same or similar meaning. For example, when Kukkucca is used with the Pali term Uddhacca, in the Five Hindrances to Enlightenment, it is expressed as Uddhaccakukkucca and is translated as "Restlessness and worry." Consistent with the Buddha's comment about repentance, the Abhidhamma Pitaka states that this conscious state is related only to past things, it is a negative and harmful attitude (which brings with it the baggage of suffering) and is a hindrance to enlightenment. Restlessness and worry infers brooding and as such, it obviously is a hindrance to progress. In the Path To Purification, it is pointed out that remorse over the evil one has done is Kukkucca -- as is remorse over the good one has not done. In other words, if you perform unwholesome deeds, remorse is a civilized persons natural reaction; concurrently if you have an opportunity to do good deeds -- and avoid doing them -- remorse would be a natural reaction to this decision as well. Both cases are viewed as Kukkucca. Obviously then, one way to reduce or eliminate suffering is to do every thing possible to avoid the condition of Kukkucca consciousness. The question is, how do we avoid this Kukkucca consciousness? First and foremost, we should not suffer and brood over past deeds we cannot do anything about. This does not mean we should not allow thoughts of unwholesome past deeds to rise into our consciousness and be examined. Exactly the opposite is true. If we don't examine our inner self, our character, and attempt to discover the causes of our unhappiness and suffering, how can we ever expect to rid ourselves of these problems? Self examination (introspection) isolates and spotlights unwholesome character traits and allows them to be examined and a decision made to retain or obliterate them. In the future, if they are rejected, one then goes on to reinforce that decision when similar circumstances arise -- and in this way the old character traits are replaced by new habitual behavior, patterned consistent with the new level of Right Understanding and wisdom. In Buddhism, as opposed to Western religions and philosophies, the rituals and practices for expiating unwholesome actions and character traits are totally different. This is partially caused by the use of -- and the connotation of -- the word religion. Buddhist history, its doctrine and canon were originally written in the Pali language and later in Sanskrit (both early Indic languages). Neither of these languages have a word or term that can be translated to mean religion as it is understood in Western languages. Religion is a European term that has been applied, erroneously, to Asian ways of life. For example, Europeans refer to the way of life in India as a religion, i.e. Hinduism. The word Hindu, which is extended as Hinduism, originated as a Persian expression which was employed to refer to "the ways of people of Indu (India)." It did not have reference to any form of religion. There is a Sanskrit word used by East Indian scholars in referring to what Westerners call Religion. This term is Brahma-Cariya. It is literally translated as "Ideal Life." Followers of Western religions confess their sins and ask for forgiveness - in Buddhism there is no such thing as sin and no one can forgive the transgressor -- except himself. While followers of religions violate the commandments and religious dogma -- and confess their sins, there are also no commandments or dogma in Buddhist doctrine. Of course there are rules for the ordained members of the Sangha, just as there must be rules for governing any community. They are contained in the Vinnaya Pitaka: "Rules for governing the conduct of the ordained members of the Buddhist Brotherhood." In some Buddhist Sects, when one starts on the path to Bodhi and dons the robes of a Monk (or is otherwise ordained), he sets in motion the "Triskandha" --the requirement to perform certain rituals three times a day and three times each night. Generally the Triskandha consists of: 1. Confession of all transgressions of the precepts --- and performing the preliminaries of adoration (prostrating nine times before the statue or other likeness of the Buddha) and in other ways displaying reverence. 2. Acquiescence or rejoicing for the good and wholesome. 3. Prayer, (personal mental reinforcement) with a view to reinforcing and solidifying the methods of preaching and teaching (in addition to learning) the Dharma -- and (as a Bodhisattva) delaying the entrance of such sainted beings into Nirvana. The text of the Triska-ndha is sometimes referred to as the Triska-ndhaka. It explains the central role of confession and the dedication of merit. In addition it is clear the act of confession in this manner is a continuation of the ancient practice and ritual known as Pa-timokkha (Pali)or Pra-tmoska (Sanskrit). The Pa-timokkha ceremony involves reciting the 227 rules outlined in the Vinnaya Pitaka. The authority and institution of the Pa-timokkha ceremony is recorded in the Sutta Vibhanga. The Pali term Pa-timokkha is not primarily a Buddhist expression; it appears in only one of the rules, the 73rd. Pa-chittiya -- and also in the introductory phrase used in the recitation of the rules. Scholars speculate that the practice and the expression are older than the Buddhist Vinnaya Pitaka. The Pa-timokkhas were recited on fasting days known as Uposatha Days. Based upon the format of the Pa-timokka ritual in Buddhism, it is considered likely the celebration of the Uposatha (Fasting Day) Ceremony existed in the ancient Kingdom of Kosala (roughly corresponding to present day Nepal) -- when Buddhism arose. The relationship between the Buddha and the Kingdom of Kosala is well known to most Buddhist followers because it was the site of the Buddha's first sermon, Deer Park at Benares. In addition, there seems to be little doubt the Jains and other older mendicant orders had similar rules and covenants and many of them were included in the Vinnaya Pitaka. It is generally accepted Buddhism adopted the practice of celebrating Uposatha days (frequently expressed as Upavasatha) from non-Buddhist Sects of the time. The 227 rules contained in the Pa-timokkha are divided into seven groups according to the seriousness of the offenses. More than 200 rules are directly related to deportment, to the use of common property of the order, times to take food, sleep, to include such mundane considerations as how high the legs on their stool and bed should be, etc. In addition, there are guidelines and restrictions regarding clothing, medicine, etiquette within the Sangha and prescribed conduct of Sangha members to maintain harmonious relationships with the laity. Major offenses in the Vinnaya Pitaka (Pa-timokkha) are divided into two classes; those of the Pa-ra-jiki and the Samgha-dosa. The Pa-ra-jiki group comprised the four most serious transgressions: 1. Sexual misconduct. 2. Taking what is not for common and public use --theft. 3. Intentionally taking the life of another sentient bein 4. Putting forth a false claim of religious insight ( such as claiming to have superhuman powers.) Within the Sangha, transgressions of the Pa-ra-jikis were not viewed as crimes against an individual. They were considered crimes against the Brotherhood as a whole. To insure a harmonious ambience in the community of Monks, such crimes could not be tolerated and transgressors were expelled from the Sangha. The second group is comprised of five transgressions related to depending upon and/or inciting sensual impurity within the Brotherhood: Building a residence without obtaining approval of the Brotherhood. Committing slander. Stirring up discord in the Sangha. A Bhikkhu being intractable. General unwholesome conduct, i.e. acting vociferously and generally disorderly and disruptive. The penalty for these offenses usually was temporary demotion in rank or status and/or suspension for as many days as had elapsed between the time of the offense and its confession. A suspended member of the order was prohibited from enjoying most of the privileges extended to other members of the Brotherhood. For example, the suspended member would be directed to the poorest seat for eating and the least comfortable place for sleeping, not allowed to attend sermons and other Bhikkhu gatherings (called chapters) -- and restrictions were placed on travel privileges. A suspended member could be reinstated by a chapter consisting of not less than twenty regular Brothers. For minor offenses, confession to a Brother Bhikkhu, promising not to repeat the offensive act and a sincere display of repentance was considered sufficient. Included in this penalty could be the forfeiture of any possessions conflicting with those allowed by the Vinnaya Pitaka. There are rules for Novices and the laity; they are known as Sikkha-pada in Pali or S'iksa-pada in Sanskrit. While a Novice is training in a Temple or Monastery, the Head Priest, a Senior Monk or the Abbott, repeatedly asks whether there had been any transgressions of the vows and precepts that could result in expulsion, suspension or the requirement to do penitence. This is done to draw past unwholesome deeds to the surface where they be openly recognized for what they are, their nature discussed -- and then the confessor can excise them. As follow-up, the Priest, Monk or Abbott emphasizes the need for the disciple to strengthen their determination to live by the Dharma, the vows and the precepts. In the beginning, conduct of the Pa-timokkha ritual involved reciting the list of possible transgressions enjoined by the Buddha, describing wrong deeds that might be performed, as well as wrong views that could be held -- by members of the Brotherhood. After each rule and precept was chanted, the reciter paused and asked if any of the monks present had violated the cited articles. Each transgressor was asked to openly and loudly confess their faults. Initially, in very olden times, at the end of each section, the reciter would chant: "Venerable sirs, the ninety-two rules (of this named section) have been declared. In respect to them, I ask, `Are you pure in these matters? A second time I ask, Are you pure in these matters? A third time I ask, Are you pure in these matters?' He would then delay for a moment or two, waiting for any transgressor to confess. If no one spoke, he would go on: `The venerable ones are pure herein. Therefore they keep their silence. It is thus I understand.' " Several things must be kept in mind when considering the rules outlined in the Pa-timokkha. First and foremost it should be recognized they were intended to create and maintain harmonious conditions and relationships within the Brotherhood. It should also be realized that the rules of the Vinnaya Pitaka -- and thus the Pa-timokkha, were established in consonance with the customs of the place and times. Later, as customs and circumstances changed, the rules were revised. For the past 2500 years the Pa-timokkha, with its 227 rules, has been chanted, two, three or four days per month in Buddhist Temples and Monasteries throughout the world, continuing the practice and custom exactly as they were in those earlier times. However, in application and compliance they have changed drastically as conditions dictated. Today many of the old rules, although still chanted, are in fact obsolete and no longer enforced. In the Buddhist Mahayana Division, there is a Sutra (scripture) known as, The Net of Brahma, (known in China as, "Fan-Wang King). This Sutra could be called the Mahayana Pa-timokkha. It contains the 58 Mahayana precepts. A seventh Century poet, Santideva, explained the Mahayana Pa-timokka ritual as: Confession of sins (sic), formal rejoicing at the merit of others, and a request to all Buddhas (Bodhisattvas) that they remain in the world for the sake of suffering sentient beings. It should be understood the term "Confess" is from the root Latin word, "Confiteor" --- it means to confess a sin or fault, or in a more general sense, "To acknowledge or avow." Thus it is possible to use this term relative to a transgressor who openly admits his faults or a holy man who confesses his faith. The confession of wrong doing, i.e. sins or unwholesome acts, almost always characteristic of "Repentance," is the verbalization of wrongs committed and most importantly, the acceptance of blame and fault for the personal and social consequences. In the Japanese Soto Zen Sect, when one receives the Ju-Kai ceremony, or is ordained, the recipient or ordinand are asked to acknowledge all known past transgressions. The celebrant is then expected to repent and repeatedly vow to seek what is good for all sentient beings. In the case of one being ordained, this status is called being a Bodhisattva -- a Buddhist technical term which can be roughly translated as "one who is on the path to become a Buddha." It is interesting to track the process and ritual of confession in Buddhism. Initially the Pa-timokkha service was conducted twice a month, the days of the full and new moon. Later, perhaps as the number of transgressions or simply the number of Disciples increased, the services were increased to three times per month. Still later, the ritual was performed on the days of the full and new moon and the days of the quarter moon; four times per month. Apparently as the Brotherhood experienced even greater growth, it was decided having the brothers respond during the short delays while reciting the rules took too much time and detracted from the original intent of the recitation. On this basis the procedure was further revised requiring the Disciple to confess beforehand to a Senior Brother in the Sangha. He might have said: "Friend, I have committed such an such offense; I confess that offense." The Brother would reply: "Do you understand it?" "Yes I see it." "Refrain from it in the future." (The latter statement would depend upon the seriousness of the transgression.) We know the Pa-timokkha is a listing of transgressions specifically directed towards the members of the Brotherhood, the Sangha Bhikkhus and Arahats. It can be presumed by time they reach this point in their mental development, an Arahat had nothing to confess, and a Bhikkhus very little, having passed through the indoctrination and training stages of a lay person, and Novice. By the time he finally reaches the rank of Bhikkhu he has been scrubbed clean well before being required to participate in the Pa-timokkha Ceremony and being interrogated by the presiding Monk. In the final analysis it appears possible since the act of confession, repentance and penitence is a regular recurring event in a disciple's life -- or sincere lay followers, that at some point in their progress, the confession will only be germane to actions performed since the last confession ceremony. Supposedly each person cleared the deck, so to speak, at the time of their induction into Buddhism, and at subsequent services attended on a regular basis. If one was later ordained as a Novice -- where they were interrogated daily about possible transgressions -- and even later when they were raised to the status of Bhikku or teacher, most, if not all, of their unwholesome past had been sanitized. Thus, it is essential, at certain stages in one's development, to make a concentrated effort to recall and consciously repent for past deeds. Keeping in mind that they are in fact elements of the present and certainly of the future (as effects of one's past deeds -- i.e. Karma-Vipaka). Without the past, there can be no present, because each moment of the present is enriched, and in a sense empowered, by experiences of the past. It then follows without the past and the present -- there can be no future. In this sense, the past, present and future come together as the eternal NOW. The secret in dealing with past events when they arise is to face them, experience remorse and repentance - if appropriate, but do not become attached or brood over them. Recall them, let them rise, repent and walk-on -- of course vowing not to entertain such thoughts again. Therefore, when the Buddha said, "The disciples do not repent....." can now be correctly understood. The Bhikkhus and Arahats do not repent -- they have been unchained from their past. However for the rest of us who are not exposed to our Teachers day after day or reside in a monastic environment -- those of us who continue to live the worldly life in many respects, must continue to work at clearing our mind and character of the weeds planted by earlier ignorance and living rough worldly ways. We continue to remember, to repent and do penitence -- and it is right that we should do so until there is nothing left to remember or repent. It is thus we eliminate the performance of Karma (volitional action) and all concern over Karma Vipaka (The effects of Karmas) from our existence. We then begin taking non-thinking (non-Karmic) actions and become emancipated from the past, concern about the future and are able to understand and live totally in the present, not repenting or brooding about the past or the future. When we reach this point, we are not concerned with the influence of the past on the present or the future -- and we need not even think about conscience and shame as factors in our life. We will have reached a status of almost perfect peace of mind.

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