Deep Faith in Karma, Prudent Speech and Action

The karma of sentient beings consists of fixed karma and unfixed karma. Fixed karma can transform into unfixed karma through certain causes and conditions, and unfixed karma can also be eliminated through specific methods. Much karma need not necessarily be eradicated solely through experiencing retribution; it can also be eliminated through repentance, especially after attaining enlightenment. Upon realizing the truths of conventional reality and ultimate reality, one eliminates vast amounts of karma. When the mind changes, all karma changes, for all phenomena are created by the mind. The crucial point is whether the mind of sentient beings is pure. However, major fixed karma cannot be altered and does not yield to repentance; it can only be extinguished after the retribution is endured. Grave evil karma severely obstructs one's path to enlightenment, hindering the realization of the Way, and will inevitably lead to rebirth in the three evil destinies for a long kalpa of suffering. Therefore, everyone should subdue their afflictions of greed, hatred, and delusion to avoid intentionally or unintentionally committing major evil deeds.

After severing the view of self and realizing the mind's true nature, one comprehends the principle of non-arising and fully possesses the wisdom of the patience of non-arising and the wisdom of the patience of the non-arising of dharmas. At this point, the karma leading to the three evil destinies can be eliminated, and the suffering retribution of the three evil destinies transforms into merely enduring residual suffering in the human realm, after which the karmic retribution concludes. This is because karma is subject to arising and ceasing; it is not inherently fixed and unchanging. Anything that arises must cease. Any dharma produced by the artificial five aggregates—anything that has arisen—must cease. It is not truly existent and eternally unchanging. As long as it is a deluded dharma, it can change. Therefore, in our practice, we must actively transform our minds through repentance and various other means, gradually purifying the mind, so that the karmic seeds can also change.

However, it is nearly impossible for karmic seeds that have been created to completely vanish; at best, one can only lessen some of the karmic obstructions. It is like a shattered jade vessel—no matter how carefully repaired, cracks will remain. Or like water that has been splashed out—no matter how hard one tries, it is difficult to fully retrieve it. These principles of cause and effect are all actualized by the Tathāgatagarbha. Yet, the Tathāgatagarbha does not act as a sovereign ruler. Although the manas (thinking mind) can act as a sovereign, it cannot influence the Tathāgatagarbha, for the Tathāgatagarbha has not the slightest gap. Words cannot penetrate it; it is not swayed by human sentiment, does not conform to worldly ways, and is utterly impartial, only actualizing cause and effect according to its fixed program. Therefore, even many bodhisattvas on the bhūmis (grounds) must endure the suffering retribution of their karma.

The complexity of these intricate causes and effects can be observed to a small extent by the wisdom of consciousness-only seeds possessed by bodhisattvas on the bhūmis. Only a Buddha can fully comprehend them entirely. Thus, it is extremely difficult to have deep faith in cause and effect. Ordinary people merely harbor a sense of luck; most of the time, they are unaware and ignorant of cause and effect. Bodhisattvas who have entered the bhūmis, because they can observe and understand the operational principles of the Tathāgatagarbha, are able to deeply believe in cause and effect and dare not create karma recklessly. All others mostly remain in spiritual darkness. For the sake of advancing our own path to enlightenment and reducing future suffering, we must be cautious in speech and conduct at all times, maintaining profound humility. Especially when dealing with the Three Jewels of the Mahayana and the Mahayana teaching of the Tathāgatagarbha, we must be exceedingly careful. When lacking wisdom, it is best to remain silent, lest we create grave evil karma and face endless regret.