On the Principle of the Withering of Karmic Seeds (Part 1)

The principle concerning the withering of karmic seeds is profound beyond measure; only the exceedingly profound wisdom of the path can comprehend its deep meaning. Before any sentient being attains Buddhahood, all their negative karmic obstructions must be fully undergone, retributed, and exhausted—completely eradicated without the slightest remnant—before Buddhahood can be achieved. As long as even a trace of negative karma remains unextinguished, Buddhahood cannot be attained. Regarding the negative karma accumulated by sentient beings since beginningless kalpas: is it necessary for all of it to be retributed just before attaining Buddhahood in order to be eliminated? This is impossible. The negative karma amassed over beginningless kalpas is truly immense, as countless as motes of dust. If all of it required retribution to be eliminated, then even three asamkhyeya kalpas would certainly be insufficient to undergo it all; such a vast span of time could not exhaust or complete the retribution. Yet, each Buddha cultivated for only three asamkhyeya kalpas, and their seeds of negative karma were already completely exhausted. So how are these karmic seeds exhausted?

Some karmic seeds, due to the prolonged absence of conditions for their manifestation, gradually wither and disappear on their own. Particularly, the smaller seeds of negative karma are more prone to withering and vanishing. However, the largest seeds of negative karma cannot wither away; they must be completely retributed while still in the Bodhisattva stages. Alternatively, heavy karma may transform into light karma, with heavy offenses undergoing light retribution before being extinguished. All negative karma must be completely exhausted before one can attain Buddhahood. Many great Bodhisattvas, even when incarnating in the human realm, still have to undergo the retribution of negative karma; this is unavoidable. On the other hand, during the course of their cultivation, Bodhisattvas continuously accumulate virtuous karma, such that their virtuous karma over countless lifetimes far surpasses their negative karma. The conditions for the manifestation of relatively minor negative karmic seeds remain perpetually unfulfilled. Over an infinitely long period, the manas (mind-root) consistently resonates with the seeds of virtuous karma rather than negative karma. The mind-ground gradually becomes purified, and the seeds from remote kalpas past wither and disappear.

Some smaller seeds of negative karma will inevitably wither if they lack the opportunity to manifest for an extended period. The negative habits and unwholesome tendencies of the manas, if deprived of opportunities for expression over a long time while wholesome and virtuous habits are formed, will eventually fade away. The karmic seeds that can be eliminated refer to the actions performed by body, speech, and mind in past lives, which have been stored as seeds in the Tathagatagarbha. When conditions arise, they will manifest as negative karmic retribution; the fruition occurs only when the causes and conditions mature. What we must do is eliminate karma through repentance, perform great virtuous deeds that surpass the negative karma of past lives, and ensure that the seeds of virtuous karma are always manifesting. This way, negative karma lacks the opportunity to manifest, enabling us to consistently experience positive retribution while avoiding or minimizing negative retribution. When we have the capacity to endure it in the future, we will undergo the negative retribution, at which point it will no longer be a matter of great suffering and will be entirely bearable.