This article begins with the discussion on kṣama practices by venerable monks and laity which were mutually coherent but distinctively manifested during Wei Jin Period and the Six Dynasties, based on the historical development of Buddhism. It further analyzes eight kṣama connotations according to kṣama practices by venerable monks and laity. Kṣama practice during Han Wei Period blended Confucian and Taoist thoughts and rituals. Notwithstanding, most of the venerable monks and laity held firm ground of Buddhism kṣama thought, as it would not be dissimilated in essence; kṣama practice in the Western and Eastern Jin Dynasties gradually away from the influence of Taoism rituals, blending supreme heart commandment of Mahayana Buddhism, the ultimate wisdom and filial ethics of Buddhism; kṣama practice during Liu-Song Dynasty further combined with way of Zen, becoming Buddhobhavati via Svabhava (our self-nature) and Samādhi (in which the individual wholeheartedly thinks of the appearance of the Buddha, or of the dharmakāya, or repeats the Buddha's name); the building period for Dharma-gate of kṣama came in Qi of the Southern dynasties in Chinese history; the period of perfect and harmonious mergence for Dharma-gate of kṣama came in Liang Dynasty in the Six Dynasties; Chen Dynasty inherited the past and ushered in the future that further shed lights on dharma-gate of kṣama in Sui and Tang Dynasties based on kṣama practice. The practice of kṣama connotations by venerable monks and laity during Wei Jin Period and the Six Dynasties embraced consciousness-only and perfect wisdom, the ultimate wisdom, nirvana Buddha-dhatu, exoteric and esoteric doctrines, Zen's meditative contemplation and reciting the Buddha's name, and repentance rites and doctrines, as it inherited Buddha's teaching by setting an example by not persisting in Buddhist precept, delivered the continuation of Mahayana Buddha-tathāgata in fulfilling the heart, bodhi's power of vows and compassionate heart by not persisting in clean thought of precepts and rules. Meanwhile, it fulfilled the dignified kṣama rituals of Theravada and Mahayana Buddhism by not persisting in form and ceremony that it was harmonious with traditional Chinese thought and human heart in the society that, turning out to be the creative life practice.
