How to Purify Negative Karma

Fabricated offenses are divided into offenses of the mind-nature and offenses of action. Offenses of the mind-nature are called inherent offenses, while offenses of action are called karmic offenses. Together, they are referred to as offenses. If there is only an offense of action without an offense of mind-nature—that is, an unintentional act not committed deliberately—it is called a fault. For instance, involuntary manslaughter or unintentional killing of sentient beings is subjectively unintentional, yet objectively brought about by conditions. Such karmic creation through fault carries relatively light culpability in worldly law and comparatively minor karmic retribution in the Dharma.

If an offense is committed intentionally out of malicious intent, the offense is extremely grave, and the retribution is likewise severe. If there is only malicious intent—an evil mind-nature, such as imagining harm towards another or mentally cursing them—without actual action, this constitutes only the evil of mind-nature, belonging to mental karma. Mental karma also plants seeds; this too is an offense, and the mind-nature becomes defiled, with greed, hatred, and delusion intensifying. In future lives, one will follow this malicious mind and undergo retribution accordingly. The mind is the master of all dharmas; once the mind stirs, karma arises, and with karma comes karmic retribution, following like a shadow.

For example, the act of killing a chicken is an active act of killing, not done unintentionally. Therefore, it entails both an inherent offense and a karmic offense. The inherent offense carries its own retribution, and the karmic offense carries its own retribution. The karma of the inherent offense is relatively easy to eliminate. With sincere repentance for one's greed, hatred, and delusion, and a vow never to commit such acts again, if the mind-nature genuinely changes, the inherent offense will be eradicated. If the mind-nature remains unchanged, the inherent offense persists, and one will face retribution in the future. However, the karmic offense remains. How is the karmic offense eliminated? One must take concrete action. If the sentient being was not killed, one should provide compensation until the other party is satisfied.

If the sentient being has died, it becomes truly difficult to perform this concrete action, unless one has attained some level of realization in the Dharma and possesses considerable merit and virtue, which can resolve this offense. For instance, one can recite sutras, Buddha's name, or mantras to transcend the chicken. If the chicken is genuinely transcended to a favorable rebirth—whether reborn in the human realm, as a cat, or a dog—this resolves the matter. In the future, the chicken may even return gratitude and repay the kindness. Alternatively, one can dedicate all accumulated merit and virtue from practice to the chicken, repenting to it. If the chicken truly receives benefit, the karmic offense will then be eliminated.

If offenses are not eliminated, the obscurations become extremely severe. Not only will Buddhahood be unattainable, but even studying the Dharma will not proceed smoothly, and daily life will encounter problems. Those with heavier offenses may wish to recite the Buddha's name to take refuge in the Pure Land, but at the end of life, karmic obstacles manifest, and they may lose faith in the Buddha, let alone recite the name. Why do many people start studying the Dharma but fall away along the way? That is due to karmic obscurations blocking their path; they cannot progress further. Many study for a while until karmic obstacles manifest, become overwhelmed, retreat, and end up "lying like a corpse," learning nothing further. One must find ways to continuously eliminate one's karmic offenses and obscurations; only then can the path progress. Otherwise, with karmic obstacles blocking the way, various mishaps will arise, preventing normal study and practice of the Dharma. Repentance and making vows can eliminate karmic obstacles and counteract them. Only after karmic obstacles lessen can one advance; otherwise, stagnation leads to regression. Therefore, one cannot place all hope on the moment of death; the destination of future lives must be resolved before the end of life.