Although the Sin of Breaking Precepts Is Eradicated Through Sign-Based Repentance, Its Inherent Worldly Karmic Offense Still Remains

Master Ouyi stated, “Although the sin of breaking precepts is eradicated through sign-based repentance, preventing one from falling into the three evil paths, its inherent worldly karmic offense still persists. Even after repentance, this inherent offense remains. Therefore, when the corresponding karmic conditions converge, one still has to repay these old karmic debts. Only by attaining nirvana or being reborn in the Western Pure Land can one be freed from this, and no longer undergo karmic retribution.

When we practice repentance, the karmic offenses we have created fall into two categories: first, the aggregate karmic retribution of the three realms; second, the unwholesome karmic connections we have formed with other sentient beings. Repentance can eliminate the aggregate karmic retribution of the three realms, so you will not fall into the three evil paths. However, whether the being you have harmed chooses to forgive you is not something you can control.

In other words, even if this portion of your karma is purified and you are no longer bound for the three evil paths, the unwholesome karmic connection between you and that being still exists. When you encounter them in a future life, they may still harm you. This is why even the Buddha’s emanation bodies were still slandered and harmed by some people. Of course, the Buddha possesses unobstructed spiritual power: he has realized the emptiness of self and the emptiness of all dharmas, and is perfectly liberated in the Dharma. At the very least, our repentance purifies the obstacles in our own lives, but the complex, intricate karmic connections we share with sentient beings cannot be fully purified through repentance alone. Whether they choose to forgive you is up to them, and this is not something we can control. This is precisely why rebirth in the Western Pure Land has such a supremely efficacious function.

This section discusses the contemplation of true suchness, which examines our single moment of mind: Is it a causal mind? A non-causal mind? A mind distinct from causality? A mind both distinct from and not distinct from causality? A mind neither causal nor non-causal? Thus it is referred to as mind. Here, a “causal mind” refers to a mind with volitional intent: the term “cause” signifies the capacity to give rise to karmic results. We are assessing whether this mind is a conditioned mind, an unconditioned mind, both conditioned and unconditioned, or neither conditioned nor unconditioned. The ancient masters analyzed this through four logical perspectives: existence; both existence and non-existence; non-existence; and neither existence nor non-existence. Judging from these four propositions, we realize that the mind is ultimately unborn.

Question: Master, is the Pure Land path also a form of repentance practice? The scriptures state that reciting a single utterance of the Buddha’s name can eradicate heavy karmic offenses accumulated over eighty billion kalpas of birth and death. Does this mean that simply reciting the Buddha’s name can naturally eradicate all offenses, without the need to engage in separate repentance practices?

Master Jingjie replied: Whether reciting the Buddha’s name can eradicate offenses depends entirely on your state of mind. We teach that all phenomena are devoid of inherent nature, and are entirely transformed by the mind: if the mind aspires to enlightenment, all phenomena lead to enlightenment; if the mind seeks fame and gain, all phenomena lead to fame and gain. The sacred name of Amitabha Buddha embodies immeasurable, genuine merit. However, the state of mind you bring to your practice is crucial. If you recite the Buddha’s name without generating a mind of repentance and shame, it of course cannot eradicate your offenses—for you, the Buddha’s name only functions to create wholesome karma. The core of repentance lies in censuring and guarding against your offenses. If this state of mind arises, even prostrating to Amitabha Buddha can eradicate your offenses.

The Buddha’s name is the all-virtuous great name: it can both eradicate offenses and create wholesome karma. But you must identify the specific conditions that enable it to carry out these two functions. This is a meritorious attribute, but to access this merit, you need to find its “password”—without finding this password, you cannot enter.

If you do not generate a mind of repentance and shame, the Buddha’s name cannot activate its function of eradicating unwholesome karma. If you do not generate a mind of refuge, the Buddha’s name cannot activate its function of creating wholesome karma. What role the sacred name of Amitabha Buddha plays for you depends entirely on the state of mind you bring to your connection with it. This is the meaning of this teaching.