Chapter Four: Repentance and Elimination of Karmic Obstacles

1. What Are Karmic Obstacles

All beings possess karmic obstacles. First, there is ignorance. Due to the ignorance within the mind creating unwholesome karmic actions, obstacles arise. What kind of karmic actions obstruct what? What aspects are obstructed? Who experiences these obstacles? What is the principle behind these obstacles? How can they be eliminated?

So-called obstacles manifest as follows: For instance, when I wish to cultivate meditative concentration (dhyāna), I cannot succeed. Every time I attempt it, hindrances related to people, events, or objects arise, or the mind becomes heavily distracted and entangled, yet I cannot stop it. I wish to cultivate blessings, but I simply cannot; I am unable to take any concrete action. Each time I resolve to act, a thought arises, telling me to forget it, do it later, or that it’s unnecessary, leading to laziness. Every time I wish to contemplate and practice the Dharma, my mind becomes chaotic and unsettled, unable to focus, failing to comprehend even a single passage. Even when I wish to perform good deeds, various hindrances always prevent success. In short, all plans remain unfulfilled. I constantly make resolutions, but to no avail; nothing changes. All these hindrances are obstacles—karmic obstacles—resulting from the mental hindrances and adverse conditions brought about by the karmic actions of greed, hatred, and ignorance from past lives.

How can the unwholesome karma from past lives, becoming karmic seeds, affect present-life practice? Karmic obstacles are also called cause and effect; causes and effects are interconnected. If unwholesome karma is created regarding matter A, leading to unwholesome behavior, then retribution will manifest regarding matter A, and matter A will not succeed. Similarly, if unwholesome karmic actions are committed regarding matter B, retribution will manifest regarding matter B, and efforts regarding matter B will not succeed. For example, if one slandered the Three Jewels (Buddha, Dharma, Sangha) in a past life, in this life one will not feel joy upon encountering the Buddha, Dharma, and Sangha, and there will be hindrances and resistance when trying to draw near to them. Even with the intention to practice well, the written Dharma remains incomprehensible; the Dharma does not enter the heart. The unwholesome karma of slandering the Three Jewels becomes a severe obstacle to practice in this life.

2. Signs of Eliminating Karmic Obstacles

Since beginningless time, every individual has created an immense amount of unwholesome karma, with numerous karmic obstacles hindering the path to enlightenment. Without eliminating the primary karmic obstacles blocking the path, it is impossible to realize the truth (attain the Path of Seeing). Only when practice becomes relatively effective, yielding some results, can a portion of karmic obstacles be eliminated, removing the conditions hindering the path. How can one know if practice is effective? Through studying the Dharma and understanding the principles of wholesome and unwholesome actions, one realizes one has many afflictions, has committed many unwholesome deeds, and has many karmic obstacles. When remorse arises, karmic obstacles gradually diminish.

There are many channels and methods for eliminating karmic obstacles, such as undergoing retribution for past misdeeds, experiencing various misfortunes, physical illnesses, being bullied and slandered, despised and discriminated against, and so forth. As stated in the Diamond Sutra, due to reciting the Diamond Sutra, a person who would otherwise fall into the evil destinies (hell, hungry ghost, animal realms) because of past unwholesome karma, merely experiences being despised in this life, and the unwholesome karma is eradicated, avoiding rebirth in the three evil destinies in future lives. Being despised is suffering within the human realm, a retribution far lighter than that of the three evil destinies. Even losing one’s life is much lighter than retribution in the three evil destinies. Therefore, when Buddhists receive retribution in this present life, being bullied or insulted, they should feel fortunate and refrain from retaliating, thus avoiding suffering in vain.

After practice becomes effective, there are many ways to eliminate karma, and there are also many signs indicating that karma is being eliminated. For example, some people may vomit much filth in their dreams, such as rotten flesh, black blood, yellow pus, or have impure and foul substances flow from the nine orifices. Others may dream of being in a toilet surrounded by excrement, with no place to step or turn. These filthy substances represent the greed, hatred, and delusion within the mind, which are being gradually eliminated. Dreams may also present embarrassing or unimaginable scenarios that one normally cannot accept; these are signs of karmic elimination. These phenomena occur through the practice of eliminating karma. After consuming the flesh of sentient beings in the past, the mind and body become impure. When the mind becomes somewhat purified after understanding the principles, karma is eliminated to some extent, manifesting in dreams as the removal of karmic obstacles.

Dreams may also show the mind becoming somewhat purified. Mental defilements manifest in dreams through material forms, with filth exiting the body, indicating the expulsion of defilements. The filth that appears varies; each person's experience differs somewhat. Emitting unpleasant odors from the body is also a sign of eliminating karma. This includes physical illnesses, various misfortunes, and unsatisfactory events occurring at home or work, with chaotic situations frequently arising.

The more vigorously, effectively, and swiftly one practices, the faster and more numerous the manifestations of filth and defilement become, and the greater the change in the mind. Without these phenomena, it indicates that one's practice is not yet very effective, has not touched the root consciousness (manas), and thus cannot activate the karmic seeds. If the mind shows no significant change, karmic obstacles cannot be eliminated; one has not yet reached the stage of actual practice, merely engaging intellectually, interested in theory without reflecting on how to change oneself.

When some people diligently recite the Buddha’s name, their bodies sometimes act like sandblasters, expelling vast amounts of black filth from the mouth and various parts of the body, such as phlegm, flesh, powder, etc. This is the manifestation of eliminating karma from consuming the flesh of sentient beings in the past. Some people vomit in their dreams, feeling as though they are trying to expel something like sand from their stomach but cannot, and when they do, it feels as if their internal organs are being pulled out, with large chunks of filth expelled instantly. These are all karmic manifestations of past greed, hatred, delusion, unwholesome actions of body, speech, and mind, harsh speech, slander, and other defiling karma.

From these phenomena, one should realize that indeed, reciting the Buddha’s name once can eliminate sins as numerous as the Ganges’ sands. As long as one practices according to the Dharma, many sins will be eradicated. If one cannot sever the view of self (sakkāya-diṭṭhi) or realize the mind (mingxin) in this life, merely eliminating karma is already very worthwhile. Strive to eliminate much karma; only when karmic obstacles are lightened can one realize the truth (attain the Path of Seeing). One must absolutely refrain from creating new unwholesome karma. Creating unwholesome karma is utterly unworthy and unprofitable. Diligently practicing to eliminate afflictions is truly worthy and profitable.

3. The Principle of Eliminating Karma

Some say: Karmic obstacles are like paintings on a wall. If the wall disappears, the painting vanishes. The five aggregates (skandhas) body is like the wall; karmic obstacles are the obstructive afflictions upon the five aggregates body. If the body and mind of the five aggregates are empty, and the consciousness and root consciousness (manas) are empty, karmic actions naturally vanish. Karmic obstacles come for the five aggregates body and mind, attaching to them—actually attaching to the sixth and seventh consciousnesses (mano-vijñāna and manas). If the sixth and seventh consciousnesses are empty, are the karmic obstacles empty? Without an attachment point, karmic obstacles cannot find the five aggregates body and mind and thus disappear, becoming empty. If the agent who created the karma no longer exists, who receives the karmic retribution? With no one to receive it, retribution ceases.

However, it depends on the degree to which the five aggregates body and mind are empty. The amount of emptiness corresponds to the amount of karmic obstacles eliminated. The emptiness of a Stream-enterer (Sotāpanna) differs from that of a Once-returner (Sakadāgāmin), which differs from that of a Non-returner (Anāgāmin), and that differs from the emptiness of an Arahant (Arhat). Thus, the elimination of karmic obstacles varies. However, if karmic obstacles are too heavy, the mind cannot become empty to evade the debt. For example, if a person owes one million and is reborn in the Pure Land of Ultimate Bliss, to whom can the creditor demand the one million? If a person owes one billion, the creditor watches them constantly. Can such a person go to the Pure Land? They certainly cannot go far; as soon as they move, the creditor blocks their path, preventing them from leaving. Only when the debt is relatively light will the creditor not expend energy to watch them constantly.

4. How Sentient Beings' Karma is Eliminated

Throughout immeasurable kalpas of practice, sentient beings eliminate their karmic obstacles bit by bit; only when karma is exhausted can they accomplish Buddhahood. The elimination of their karma primarily occurs through their own practice, eliminating ignorance and changing their minds. However, initially, when sentient beings are heavily burdened by ignorance and their mental power is weak, most karmic obstacles are eliminated and borne through the blessings of Buddhas and Bodhisattvas. If Buddhas and Bodhisattvas did not bear and eliminate the karma of each sentient being, no one could realize the truth or attain Buddhahood. Buddhas and Bodhisattvas employ countless methods to eliminate, settle, and bear the karma of sentient beings, yet sentient beings remain unaware and sometimes even slander them. When sentient beings are ignorant, they do not understand the magnitude of the Buddhas' and Bodhisattvas' grace.

The karma of sentient beings results in the cycle of birth, death, aging, illness, sorrow, lamentation, pain, and distress within the six realms. Yet, every sentient being who encounters the Buddha-Dharma finds their karmic obstacles to birth and death and their suffering gradually lightened, until finally the karma for the three evil destinies is severed, and even the karma for the six realms is eliminated. Therefore, when any sentient being has the opportunity to encounter the Buddha-Dharma, do not think it is solely due to their own merit and virtue; it is entirely due to the grace of Buddhas and Bodhisattvas. Buddhas and Bodhisattvas constantly make vows, their aspirations extending to sentient beings in the three evil destinies. Sentient beings in the three evil destinies, in their state of unconscious confusion, receive this grace, their merit increasing daily, until finally they encounter the Buddha-Dharma, begin immeasurable kalpas of Buddhist study and practice, and their karmic obstacles start to be eliminated bit by bit, culminating in Buddhahood—all due to the grace of Buddhas and Bodhisattvas. Until one attains Buddhahood, no one can repay the grace of Buddhas and Bodhisattvas.

The blessings and vows of Buddhas and Bodhisattvas are formless. Eliminating countless karmic obstacles for sentient beings is also formless, invisible, intangible, and imperceptible to sentient beings when ignorant, yet their power is immeasurable. Sentient beings are not ungrateful; they simply do not know grace and righteousness, and they slander without reason. Buddhas and Bodhisattvas never hold it against them—who would argue with ignorant and deluded sentient beings? Regardless of how much karma Buddhas and Bodhisattvas bear for sentient beings, how much Dharma they expound, or how profound the Dharma is, ignorant sentient beings do not even allow Buddhas and Bodhisattvas to bear the name of an ordinary Bodhisattva (凡夫菩萨). Is this karmic obstruction not profound?

5. How to Eliminate Sins

Sins committed are divided into sins of nature (性罪) and sins of action (业罪). Sins of nature are called "nature-sins," sins of action are called "action-sins," and together they are called sins or karmic obstacles. If there are only sins of action without sins of nature—meaning the action was not committed intentionally but was an unintentional fault—it is called an "offense" (过失). For example, accidental killing, unintentional killing of life—subjectively unintentional, objectively caused by conditions. Such karmic offenses are relatively minor in worldly law, and their karmic retribution in the Dharma is also relatively light. Unintentional killing, killing without intent, will not lead to hell, but in a future life, one will also be killed unintentionally once. Killing small animals may not lead to being killed in the future but still carries very light karmic retribution. Every action, whether intentional or unintentional, carries karmic retribution of varying degrees of good and evil.

If sins are committed intentionally out of malicious intent, the sin is very great, and the retribution is also very heavy. If there is only malicious intent—an evil nature—such as imagining how to harm another, mentally cursing them, but no actual action, this situation involves only the evil of nature, belonging to mental karma (意业). Mental karma also stores seeds; this is also sin, the nature is also defiled, greed, hatred, and delusion are severe, and in future lives, one will receive retribution according to the evil mind. The mind is the master of all dharmas; as soon as the mind moves, karma is created, and with karma comes karmic retribution; retribution follows karma like a shadow.

Take killing a chicken as an example. This is an active act of killing, not unintentional. Therefore, it involves both a nature-sin and an action-sin. Nature-sin has its retribution; action-sin has its retribution. Nature-sin karma is relatively easy to eliminate. By sincerely repenting of one's greed, hatred, and delusion, vowing never to commit such acts again, and truly changing one's nature, the nature-sin will be eliminated. If the nature does not change, the nature-sin remains, and one will receive retribution in the future. However, there is still the action-sin. How to eliminate the action-sin? Then one must take concrete action. If the sentient being was not killed, make compensation until the other party is satisfied.

If the sentient being died, this concrete action is truly difficult to perform. Unless one has attained some realization in the Dharma and possesses relatively great merit and virtue, one can settle this karmic debt. For example, by reciting sutras, Buddha's name, or mantras to transfer merit to the chicken, truly transferring it to a favorable rebirth—if the chicken is truly transferred to a good destiny, this debt is settled. In the future, the chicken might even thank and repay you. Even transferring it to the human realm is acceptable; transferring it to become a cat or dog is also acceptable. One can also dedicate all the merit and virtue from one's practice to the chicken and repent to it. If the chicken truly benefits, then the action-sin will be eliminated.

If sins are not eliminated, the obstruction is extremely severe. Not to mention attaining Buddhahood, even studying the Buddha-Dharma will not proceed smoothly, and daily life will be problematic. Those with heavy sins who wish to recite the Buddha's name to seek rebirth in the Pure Land of Ultimate Bliss may find karmic obstacles manifesting at the end of life, preventing them from even believing in the Buddha, let alone reciting the name. Why do many people study the Dharma alongside others but gradually fall behind? That is due to karmic obstruction hindering them; they cannot progress further. Many people, as they study, find karmic obstacles manifesting, cannot withstand them, regress, become like "corpses lying down," and cease all study. Find ways to continuously eliminate one's karmic obstacles and hindrances; only then can the path of practice progress. Otherwise, with karmic obstacles blocking the way, various unforeseen events will occur, preventing normal Buddhist study and practice. Repentance and making vows can eliminate karmic obstacles and counteract them. Only after karmic obstacles are lightened can one continue to advance; otherwise, if one does not advance, one regresses. Therefore, do not place all hope on the end of life; resolve the issue of the destination of future lives before death.

6. Can Chan (Zen) Practice Using Mahayana Methods Eliminate Heavy Sins?

Some say: Since sentient beings' sins are as heavy as mountains, then investigate "Who is suffering? Who is creating karma?" This way, one can realize the true mind (zhenxin), which neither creates karma nor suffers, thus eliminating sins. However, this method of eliminating sins is very inappropriate and unreasonable. First, due to heavy karmic obstacles, the hindrances to practicing the path are also heavy, making it fundamentally impossible to perfect the practice of the Six Perfections (pāramitās) of a Bodhisattva. One cannot meet the conditions for realizing the true mind. Without possessing precepts, concentration, and wisdom, one cannot practice Chan; therefore, it is impossible to eliminate heavy sins. Second, for sentient beings in the Dharma-ending age burdened by heavy karmic obstacles, this approach leads to denying cause and effect (nihilism) and evading unwholesome karma, preventing introspection into one's own defilements. After practicing this way, sins remain as heavy as mountains and may even increase.

For beginners and those with heavy karmic obstacles, who are in the stage of practicing the Four Right Efforts (sammappadhāna) to abandon the unwholesome and cultivate the wholesome, they need to observe the causes of karmic retribution and suffering, thereby understanding causes and realizing effects. Only by fearing and revering cause and effect can they abandon the unwholesome, cultivate the wholesome, subdue their afflictions, and finally transform themselves, cleanse their minds, and become Mahayana Bodhisattvas. When karmic obstacles are heavy, one cannot use the Mahayana method of formless repentance to eliminate sins, nor use the Mahayana Chan method to evade afflictions and sins. In fact, one cannot evade or avoid them. With such heavy sins obstructing, how can one practice Chan to realize the eighth consciousness (ālaya-vijñāna) and thus understand the mind (mingxin)? How can one attain formlessness?

If the conditions for Chan practice are not met, one can only rely on inference to speculate about the eighth consciousness. Inferring an eighth consciousness has no effect whatsoever on the seventh consciousness (manas); it brings not the slightest merit or benefit and does not eliminate even a tiny bit of sin; the three fetters (samyojana) remain completely unsevered. Inferring an eighth consciousness that creates no unwholesome karma and receives no retribution does not change the fact that the seventh consciousness's unwholesome karma remains as heavy as ever; it will not be eliminated. The eighth consciousness cannot substitute for the seventh consciousness. The eighth consciousness is inherently pure in nature, inherently Buddha, but the seventh consciousness has been a sinful ordinary being since beginningless time. The eighth consciousness has never borne the suffering of the seventh consciousness, nor has the seventh consciousness ever received even a fraction less suffering due to the Buddha-light of the eighth consciousness.

The eighth consciousness has never had the afflictions of greed, hatred, or delusion, yet the seventh consciousness's greed, hatred, and delusion have never ceased. The eighth consciousness has always been liberated, yet the seventh consciousness has never been liberated in the slightest. The eighth consciousness is Buddha, yet the seventh consciousness has never thereby ascended the throne of Buddhahood, never enjoyed the treatment of a Buddha. Most of the time, it suffers in the three evil destinies, revolving endlessly in birth and death. Therefore, the eighth consciousness and the seventh consciousness do not substitute for each other. The eighth consciousness pervades all places, all realms, all dharmas, all times, all locations. Anyone with slightly intelligent consciousness can infer this—the eighth consciousness is everywhere; one can imagine what the eighth consciousness is roughly like. The key is, what use is this thinking? Ordinary beings with greed, hatred, and delusion think about many things; since beginningless time, how many things have they accomplished as desired?

Therefore, repentance through realizing the true nature (实相忏悔) and the method of eliminating sins through Chan practice are very unrealistic for beginners. Only those with relatively light karmic obstacles, who have practiced the Six Perfections to a considerable degree, can use such methods to realize the truth and eliminate karma, but even then, success is not guaranteed. The possibility is great near a Buddha, but the difficulty is indeed not small when apart from a Buddha. Inference is easy; realization is difficult. This is increasingly true the further we are into the Dharma-ending age. No one should harbor wishful thinking; one must practice with genuine effort, not cut corners or seek shortcuts.

Why can sins only be eliminated after realizing the eighth consciousness? Because during the process of realization, one can observe the operation of the five aggregates (skandhas) according to truth and reality. The five aggregates become increasingly empty and unreal in the mind; the phenomenon of arising and ceasing is observed with increasing clarity and depth, finally leading to severing the view of self (sakkāya-diṭṭhi). Upon realizing the eighth consciousness, one further observes that the five aggregates are all born from the eighth consciousness. The mind becomes even more selfless and empty; thus, the sins created based on the self of the five aggregates are also empty, without self or what belongs to self.

This is like the first sentence of the Heart Sutra: "When the Bodhisattva Avalokiteśvara was practicing the profound Prajñāpāramitā, he illuminated the five aggregates and saw that they were all empty." The result of Chan contemplation is to illuminate the five aggregates as empty. This is the merit of realization—the five aggregates are empty, selfless. The ultimate result of contemplation is illumination (照见). This "illumination" is sudden enlightenment. "Illumination" means the lamp of the mind is unmoving; the light of wisdom reflects the image of the five aggregates, which is the image of the true mind, the eighth consciousness—there are no five aggregates; the five aggregates are not the five aggregates. The wisdom of illumination is extremely difficult to produce. One must extensively cultivate the immeasurable merit of a Bodhisattva and approach the point of complete transformation before it is possible to illuminate the five aggregates as empty. "Illumination" is not shallow thinking by the conscious mind (第六识); it is the function of the profound and subtle wisdom of the root consciousness (manas, 第七识). The light of the mind emerges, penetrates the five aggregates, and the true nature of the five aggregates is revealed.

Without genuine effort, without cultivating meditative concentration (dhyāna), without cultivating the Thirty-seven Aids to Enlightenment (bodhipakkhiyā dhammā), without abandoning the unwholesome and cultivating the wholesome, without subduing afflictions, with karmic obstacles hindering, the light of illuminating wisdom can never arise. One can only engage in shallow inference, intellectual understanding, research, merely exerting effort with the conscious mind, without the root consciousness (manas) engaging. Then the ordinary "bones" of the root consciousness can never be transformed. At death, one will still enter an ordinary womb because entering the womb is determined by the root consciousness and karma; the root consciousness represents karma. Only by generating wisdom in the root consciousness and changing the root consciousness can karma be transformed and karmic obstacles eliminated.

7. The Grace of All Buddhas and Bodhisattvas

From the moment a person first encounters the Buddha-Dharma until finally attaining Buddhahood, at least half, even most, of their karmic obstacles are borne and eliminated by all Buddhas and Bodhisattvas. Even the karmic connection each sentient being has to learn the Buddha-Dharma is the result of the blessings and mindful protection of Buddhas and Bodhisattvas. If left solely to the individual sentient being, with such heavy karmic obstacles, merely encountering the Buddha-Dharma would be exceedingly difficult, let alone practicing it, let alone not taking the wrong path, let alone achieving minor accomplishments, let alone attaining liberation. Even Bodhisattvas at the stage of Equal Enlightenment (等觉) and Wonderful Enlightenment (妙觉) still require the mindful protection of Buddhas to smoothly attain Buddhahood. How much more so for every ordinary sentient being? Without relying on the blessings and mindful protection of Buddhas and Bodhisattvas, every step is fraught with difficulties, thorns blocking the path, making progress impossible, with no place to set foot.

The Master's grace is vast and profound. Therefore, we should truly be grateful to all Buddhas and Bodhisattvas, constantly harbor a mind of repaying grace, believe the Buddha's words, revere the Buddha's teachings, uphold the Buddha's precepts, refrain from all evil, practice all good, take all Buddhas and Bodhisattvas as our teachers, and never betray the teacher or the teachings. Make great vows to benefit oneself and others, eliminate afflictions, purify one's own mind, and dedicate all virtuous actions, vows, and dharmas cultivated to all sentient beings throughout the Dharma realm, thereby repaying the grace of salvation from all Buddhas and Bodhisattvas. For a drop of grace received, one should repay with a gushing spring. But can we repay the gushing spring grace of Buddhas and Bodhisattvas with a mere drop? So many people do not consider the grace of Buddhas and Bodhisattvas; instead, they slander the Three Jewels, go against good teachers, and treat beneficial friends as enemies. Those who know no grace or righteousness will be cut off from the path of liberation, forever suffering in the three evil destinies.

8. Who Can Bear Others' Karmic Obstacles?

Regarding bearing karma, it depends on one's "strength." For example, if a person falls and needs help to get up, a three-year-old child wanting to pull that person up is helpless, let alone helping them up or carrying them. For instance, if a person has a 50-pound load needing help to carry away, a frail person is helpless, having the will but not the strength. For heavier loads, only a strong person can manage. Bearing karmic obstacles is similar. If one's own karmic obstacles are numerous and heavy, unbearable, how can one bear others' karmic obstacles? How can the karma be borne away by you? What virtue or ability do ordinary people possess to bear others' karmic obstacles? It is the great Bodhisattvas who bear the karmic obstacles of sentient beings.

Ordinary Buddhist practitioners, despite having good intentions and wishes to help those with heavy karmic obstacles lighten them—by reciting sutras and Buddha's name for them, dedicating merit, and praying for the blessings and divine power of Buddhas and Bodhisattvas to lessen others' hindering conditions and suffering—still require the practitioner themselves to have cultivation to sense the secret blessings and protection of Buddhas and Bodhisattvas. If one lacks cultivation oneself, they cannot sense the Buddhas and Bodhisattvas, and others' karmic obstacles remain as they were.

If one observes carefully, many Buddhists who have studied for thirty years, seeking liberation and transference for others for thirty years, still fail to pass the barrier of karmic obstacles until death. This is because those performing the liberation and transference lack cultivation and thus lack the ability to lighten karmic obstacles. Those without cultivation cannot liberate others; they lack the power to deliver karmic creditors, only keeping them nearby to cause more disturbance. Therefore, to bear others' karmic obstacles, one needs great heroism, great strength, and great compassion. For example, to dedicate merit to sentient beings and deliver them, one first needs one's own merit and virtue to dedicate to others. The greater the merit and virtue, the more others receive. If one oneself is worthless, what gift can one give? What can one dedicate to others? Therefore, cultivation is the fundamental principle; without cultivation, nothing can be discussed.

9. How to Repent and Eliminate Karmic Obstacles

When first learning Buddhism, one should follow that repentance and vow-making text. One is repentance, the other is vow-making. Do these two practices more often, daily before the Buddha, to eliminate unwholesome karma and generate wholesome and pure vows. Guided by wholesome vows, practice will become increasingly smooth. Making vows is very important; repentance is also very important. Without repentance, karmic obstacles cause great distress. After repenting and eliminating karma daily, body and mind will become increasingly light and at ease, and practice will proceed more smoothly.

The morning and evening liturgy contains the repentance text for the Three Refuges and Five Precepts, as well as the repentance text for the root consciousness (manas) that I wrote. Compare these two repentance texts, repent before the Buddha for all unwholesome karma created in past lives—major and minor, whether one can confirm it or not—repent for all. Before the Buddha, reveal the karma created in this life and vow never to create it again. Both repentance and vow-making must be sincere, from the heart, not mere formality, not perfunctory, but earnest and sincere, for karma to be eliminated and the mind purified. After the mind becomes somewhat purified and afflictions and habits are somewhat transformed, then, guided by pure great vows, practice will naturally follow the correct path.

9. Repentance Can Only Eliminate Afflictive Karma of Nature

Question: I repent and make vows morning and evening daily. My body, speech, and mind are much purer than before, but occasionally I still involuntarily commit acts of greed and hatred. Does this mean my repentance has not penetrated the root consciousness, is improper, and has not eliminated karma?

Answer: After repentance, it does not mean karma is instantly all eliminated. There will certainly be residual karma not yet settled, and afflictive obstructions remain, because each person's repentance may not be thorough and complete. Moreover, repentance eliminates only a portion of afflictive karma related to nature (性障); it is unlikely to eliminate all nature-related afflictions. Additionally, there is karmic obstruction (罪障) that cannot be eliminated; thus, retribution is unavoidable. Therefore, one may still involuntarily commit acts of greed and hatred sometimes. Being able to reach this point is already very good; it can be considered proper and according to the Dharma, and much karma has been eliminated.

During the Buddha's time, a layperson slandered a fourth-stage Arhat (Arahant). That Arhat immediately went to the hall, rang the bell to assemble the Sangha, and told the layperson: "I have attained Arhatship. Quickly repent before the assembly for your slanderous karma, or you will receive hellish retribution." The layperson immediately repented to the Arhat before the assembly. The Arhat said: "I forgive you. May your sins be eliminated." However, this layperson still fell into hell upon death to receive retribution. This story does not mean repentance is useless or cannot eliminate karma; it means repentance can only eliminate sins of nature. Sins of action, once committed and become facts, cannot be eliminated; only undergoing retribution can eliminate them. After that layperson repented, the nature-sin was gone, but the action-sin (罪障) remained, so he went to hell for retribution. If he had not repented, the combination of nature-sin and action-sin would have caused even greater suffering in hell, unbearable. Therefore, we should all be extremely careful with our actions of body, speech, and mind, especially regarding the Three Jewels; be even more cautious and do not create any slanderous karma.

If afflictions and karmic obstacles were completely purified, one would have attained the fruit [of enlightenment] or Buddhahood. In reality, it is not that easy to purify everything through repentance. Afflictions and karmic obstacles lessen bit by bit. Even after lessening, they may occasionally flare up; this is normal. After repentance penetrates the root consciousness, it depends on the degree of penetration and transformation. If the degree were sufficient, afflictions would be completely severed. Since the degree is insufficient, afflictions and karmic obstacles naturally remain. This is normal. As long as you are progressing compared to before, progressing daily, this is a good sign.

10. How to Resolve Karmic Obstacles

When studying Buddhism reaches a point where there is progress, just as one is about to advance, karmic obstacles immediately block the way ahead. Karmic obstacles have eyes; they specifically wait for you at critical junctures, guarding the path of ascent. Those with slightly weak willpower will get stuck; those with very weak willpower will regress, even back to square one. I have seen many Buddhists who either get stuck or regress; a few even stop believing in Buddhism. If they merely stop believing, it might be acceptable, but what is feared is slandering the Three Jewels, slandering what they previously studied and practiced—the consequences of that are truly terrifying to contemplate.

Due to beginningless time, each sentient being's experiences differ somewhat, so the nature of their root consciousness (manas) also varies. Obstinacy exists, but Buddhas and Bodhisattvas have skillful means to guide—sometimes soft, sometimes hard, sometimes exhorting, sometimes punishing—ultimately able to push all sentient beings onto the path of liberation. The process is certainly tortuous; the path is undoubtedly arduous. One must endure bitter cold to the bone before welcoming the fragrant plum blossoms. The path of Buddhist practice is very difficult because everyone's karmic obstacles are heavy; the karma from beginningless time is too much and too great. It is like rowing a boat against the current: if you do not advance, you regress. Without the protection of Buddhas, Bodhisattvas, and Dharma protectors, none of us could achieve even a tiny bit of accomplishment. The barrier of karmic obstacles alone, one cannot pass by oneself. The power of karmic obstacles is so great; we should all be extremely careful with our actions of body, speech, and mind, not create unwholesome karma, and not be overconfident.

When karmic obstacles manifest, how to overcome them? Willingly enduring is one aspect; actively striving to transform the karma is also crucial. Karma can be transformed. Through upholding precepts, repentance, and wisdom contemplation, karma can be transformed and lightened. Sentient beings have created countless unwholesome karmas since beginningless time. Relying solely on endurance cannot settle them all, and moreover, before severing afflictions, one will continue to create new unwholesome karma, forming new obstacles. If hellish karmic obstacles manifest, how can one endure them? After decades of hard work studying Buddhism, if hellish karma ripens at death, is one willing to endure retribution in hell? The ash-smeared ascetics (涂灰外道), seeking liberation, used the method of endlessly tormenting themselves, thinking suffering would eliminate and exhaust karma, leading to liberation. The Buddha said: Can the immeasurable unwholesome karma from beginningless time be eliminated through suffering? Absolutely not. Therefore, merely passive endurance is not the ultimate solution; one must actively use wisdom to eliminate and transform it.

How to use wisdom to transform? Because karmic obstacles are created due to ignorance and delusion, taking the five aggregates as a real self, and acting for this self to create karmic obstacles. Now, to eliminate karmic obstacles, one must eliminate ignorance and delusion, contemplate the five aggregates as without self. Since there is no self, the unwholesome karma created because of the self also does not exist. Severing the view of self eliminates the portion of karmic obstacles leading to the three evil destinies. The greater the wisdom, the more ignorance and delusion are eliminated, and the more and greater the karmic obstacles eliminated. Thus, ignorance becomes thinner, and karmic obstacles become lighter. Wisdom is like hot water; karmic obstacles are like hard ice. As long as hot water is continuously poured, the hard ice will eventually melt. Finally, cultivate much merit. Great merit "presses down" [adversity]; little merit is "pressed down." With great merit, karmic obstacles will detour, and the path of Buddhist study will be smooth.

11. Is It Proper for Monks to Frequently Perform Liberation and Transference Rites?

Monasteries that frequently perform liberation and transference rites are very chaotic, and monastics cannot practice peacefully. Because monks generally lack sufficient cultivation, their practice is weak, their spiritual attainment is inadequate, and they lack the power to liberate sentient beings. Those beings from the spirit realm being "liberated" cannot actually be transferred out. They then remain in the monastery causing disputes, making the monastics either frequently ill or troubled by many afflictions, with much conflict among themselves, having no mind for practice. Normal practice becomes impossible. Some monasteries specializing in liberation rites, because too many beings from the spirit realm were not transferred out, became extremely chaotic. These beings remained in the monastery, unable to be reborn, gathering in increasing numbers. Without sufficient incense and offerings, they caused disturbances, and finally, the monastery was forced to close.

The main issue is that engaging in these activities prevents monks from practicing the path peacefully. Entangled by karmic obstacles, their own karmic obstacles are not light, making practice difficult enough. Spending time and energy bearing karma for others that should not be borne—how can they have the mental state for practice? Demanding that monks transfer merit for one's own karmic creditors or bear one's karmic obstacles is an extremely unreasonable request. Even if monetary compensation is given, that money, compared to the karmic obstacles, is disproportionate no matter the amount. Which is more important: matters of life and death, or obtaining that little money? Anyone wise can distinguish. Therefore, lay practitioners should avoid going to monasteries to pay monks to perform transference rites for their family members. No amount of money is enough; the key is not the money. This increases the monks' karmic obstacles, hinders their normal practice, and prevents them from escaping the suffering of birth and death. What is not mentioned in the Buddhist sutras and was not done during the Buddha's time, we should not insist on doing.

12. Repentance Brings Lightness and Ease

The repentance practice of a 79-year-old woman: These past few days, I got up at 5 AM to contemplate. Sitting there, I felt a powerful current of energy rise from my dantian, tightly enveloping me, binding my legs. The energy continued upward, to my waist and then my head, making breathing very difficult. Sitting there, I began investigating the topic "Who am I?" and ended up crying loudly, stamping my feet and beating my chest. I got up from my seat and prostrated to the Buddha. The more I prostrated, the more I cried. In my heart, I said: "Am I not just an ugly old woman? A greedy, lazy, selfish creature? All kinds of wretchedness are me. I truly hate this stinking skin-bag."

Then I knelt before the Buddha and repented: "I am just a stinking skin-bag. Someone like me only deserves to go to hell." After that, I returned to my seat to continue contemplation. My body was again firmly fixed in place. Unknowingly, two hours passed. Then I remembered I still had to cook for my child, so I got up, but my movements were very slow, my mind not functioning well, mechanically performing actions, with no distracting thoughts or wandering mind.

Yesterday, sitting meditation was the same. Recalling the repentance text for the root consciousness written by the Dharma Master, I said to myself: "Why have I violated every item in this repentance text?" Sitting and repenting like this, another two hours passed quickly. During meditation, a fragrant smell arose several times. When I got up, my movements were very slow. Today, sitting meditation was much more comfortable; my body didn't hurt. My mind was much calmer, and over an hour passed quickly. May I ask the Dharma Master if practicing like this is acceptable? Is this the contemplation of impurity?

Comment: This initial effect of repentance is very good, achieving mental purity, bodily lightness and ease, and increased meditative concentration. However, during repentance, knowing one was wrong, there is no need to curse oneself to go to hell or the three evil destinies. Do not add any curses or harsh words; words spoken will materialize in the future. One should make good and wholesome vows; having the mind to reform is enough. Correct the evil mind and actions; there is no need to hate oneself too much. The same applies to others; have good wishes, do not use curses.

Repentance can eliminate unwholesome karma from past lives. When karmic obstacles are eliminated, hindrances are eliminated; body and mind become light and at ease, deep meditative concentration is attained, contemplation and reflection proceed smoothly, practice easily follows the correct path, and progress is swift. If the fragrant smell during sitting meditation comes from within one's own body, it indicates one's mind and body have become pure, hence the fragrance emerges. Sometimes it comes from the nostrils, sometimes from between the teeth, sometimes from the throat, sometimes the whole body emits fragrance. If the fragrance enters the nostrils from outside, it indicates Buddhas, Bodhisattvas, or Dharma protectors are watching over you, or celestial beings are observing you, learning from you.

Based on your current understanding, you should still begin practice by contemplating the five aggregates to sever the view of self. Do not engage in Chan contemplation too early. First sever the view of self; then Chan contemplation will proceed more smoothly. Without severing the view of self, it is impossible to realize the true mind and self-nature. Being old, also make many pure great vows to ensure rebirth in the Pure Land of Ultimate Bliss at life's end, returning to this Saha world later to deliver sentient beings. Being reborn in the Pure Land at life's end is an excellent destination.