How to Eliminate Karmic Sins

Fabricated karmic offenses are divided into offenses of the mind-nature and offenses of conduct. An offense of the mind-nature is called intrinsic offense (性罪); an offense of conduct is called karmic offense (业罪); the two together are called karmic offense. If there is only an offense of conduct without an offense of the mind-nature—that is, an act committed unintentionally—it is an unintentional fault, called an offense of negligence. For example, killing a person by accident, or killing a living being by accident: subjectively there is no intent, and objectively it comes about through causes and conditions. Such negligent karma carries relatively light culpability in worldly terms, and its retributive results in the Buddhadharma are also relatively light.

If, however, a karmic offense is deliberately committed out of evil intent, the offense is very great and the retribution very heavy. If there is only evil intent, an evil mind-nature—for instance, imagining things about the other person, or cursing them in one's mind—without any actual action, then in this case there is only evil of the mind-nature, which belongs to mental karma. Mental karma also stores seeds; this too is karmic offense, and the mind-nature is also defiled. With severe greed, aversion, and delusion, in future lives one will undergo retribution in accordance with that evil intent. The mind is the master of all dharmas: once the mind stirs, there is karma; where there is karma, there is karmic retribution, following one like a shadow.

Take the example of killing a chicken. This is an act of actively killing a living being, not an unintentional killing, so it involves both intrinsic offense and karmic offense. Intrinsic offense has its own retribution, and karmic offense has its own retribution. The karma of intrinsic offense is relatively easy to eliminate: as long as one sincerely repents of one's greed, aversion, and delusion, vows never to commit such acts again, and the mind-nature truly changes, the intrinsic offense will be eliminated. If the mind-nature does not change, the intrinsic offense remains, and one will undergo its retribution in the future. But there is still the karmic offense. How is karmic offense to be eliminated? One must take actual action: if the sentient being has not been killed, one must make compensation until the other party is satisfied.

If the sentient being has died, this actual action is truly difficult to carry out—unless one has some realization in the Buddhadharma and possesses relatively great merit and virtue, in which case this karmic offense can be resolved. For example, by reciting sutras, reciting the Buddha's name, or reciting mantras to deliver the chicken, and truly delivering the chicken to a good destination, the matter is resolved. In the future the chicken will in turn thank you and repay your kindness—even if it is only delivered to the human realm, or delivered to become a cat or dog, that is acceptable. One can also dedicate all the merit and virtue one has cultivated to the chicken, and repent to the chicken. Once the chicken genuinely receives benefit, the karmic offense will be eliminated.

If karmic offenses are not eliminated, the obstructions will be extremely severe—let alone becoming a Buddha, even studying Buddhism will not go smoothly, and even daily life will have problems. For those with relatively great karmic offenses, who wish to recollect the Buddha and escape to the land of bliss (Sukhāvatī), when karmic obstructions manifest at the time of death, they will no longer even have faith in the Buddha, let alone recollect the Buddha. Why is it that many people who follow the teachings drop out along the way? It is because karmic obstructions block them and they cannot cultivate further. Many people, as they study, have karmic obstructions manifest, cannot withstand them, fall back, and become like a corpse lying flat, no longer studying anything. Only by continually finding ways to eliminate one's own karmic offenses and obstructions can one's progress on the path advance without cease; otherwise, with karmic obstructions blocking the way, all kinds of upheavals will occur, making it impossible to study and practice Buddhism normally. Repentance and making vows can eliminate karmic obstructions and can counteract them; only after karmic obstructions are lightened can one continue to move forward—otherwise, without progress comes regression. Therefore, one must not place all hope on the final moments of life; before death arrives, one must resolve the question of one's destination in future lives.