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## III. Taking the Precepts as Teacher
### Management Without Someone Managing Others
### Management Without Anyone in Charge
Q: In worldly organizations people are held together by interests, but the Bodhi Institute is a purely public-interest organization, and everyone is a volunteer. How do you manage it? What skillful means are there?
A: The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a patterned, standardized way of study and practice. This also accords with the traditional Buddhist way of management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he admonished his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the wisdom of the Buddhadharma and the path of cultivation; the precepts are the norms of personal conduct and the rules for managing the Sangha. This kind of management is not a matter of someone controlling others, but principles that communal life needs to observe. Whether a group has four people or four hundred, all are equal before the precepts. Thus the Sangha is flat in structure, not centralized, and has no hierarchical relationships. For all matters concerning cultivation, daily life, and communal living, the precepts provide a set of kamma procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six harmonies and live together in accord.
A: The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a structured, standardized way of study and practice. This also fits the traditional Buddhist approach to management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he told his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the Buddha's wisdom and the path of practice; the precepts are the rules for personal conduct and for managing the Sangha. This kind of management is not about one person controlling another, but principles that communal life depends on. Whether a group has four people or four hundred, all are equal under the precepts. Thus the Sangha has a flat structure, not centralized, and has no hierarchical relationships. For all matters of cultivation, daily life, and communal living, the precepts provide a set of monastic procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six points of harmony and live together in accord.
The Institute is the same. We are not building an organization; we are enabling everyone to study and practice together on this platform. When they benefit from the Dharma, they will continue to help others study and practice, because benefiting others is the best way to improve oneself. So what we need is not administrative management, much less worldly benefit, but to establish a set of norms that help everyone get onto the track of study and practice as quickly as possible.
The Institute is the same. We are not building an organization; we are enabling everyone to study and practice together on this platform. When they benefit from the Dharma, they will continue to help others study and practice, because benefiting others is the best way to improve oneself. So what we need is not administrative management, much less worldly benefit, but to establish a set of norms that help everyone find the path of study and practice as quickly as possible.
### What to Do When Keeping Precepts Is Difficult
Q: Lay practitioners generally feel that keeping the precepts is difficult. How can this problem be solved?
A: In the Buddhadharma, the precepts are called the foundation of unsurpassed bodhi and the basis for nurturing wholesome roots and advancing toward liberation. Many people see the precepts as mysterious and rigid; this misunderstanding comes from ignorance of the precepts. In fact, the precepts help us establish a life of truth, goodness, and beauty. Truth means pursuing truth; goodness means perfecting morality; beauty means dignifying body and mind.
A: In the Buddhadharma, the precepts are called the foundation of unsurpassed bodhi and the basis for nurturing wholesome roots and advancing toward liberation. Many people see the precepts as mysterious and rigid; this misunderstanding comes from not knowing much about the precepts. In fact, the precepts help us establish a life of truth, goodness, and beauty. Truth means pursuing truth; goodness means perfecting moral character; beauty means bringing dignity to body and mind.
Our present life is a product of ignorance, chaotic and disorderly. Receiving and upholding the precepts is a correction of all kinds of unwholesome habits, and it is bound to conflict with our existing patterns. This conflict makes the ordinary mind feel repressed, makes us unwilling to keep the precepts, and leads us to find all sorts of reasons to protect ourselves. But we should know that if we want to improve our lives, we must reverse these unwholesome patterns. Cultivation is the correction of mental states, character, and the quality of life through correcting our views and behavior. In this process, the precepts are an indispensable and important safeguard.
Our present life is a product of ignorance, chaotic and disorderly. Receiving and upholding the precepts means correcting all kinds of unwholesome habits, and it is bound to clash with our existing patterns. This conflict makes us feel hemmed in, makes us unwilling to keep the precepts, and leads us to make excuses. But we should know that if we want to improve our lives, we must reverse these unwholesome patterns. Cultivation means correcting our views and behavior, which in turn corrects our mental state, character, and the quality of our life. In this process, the precepts are an indispensable and important safeguard.
When we truly recognize the meaning of the precepts for ourselves, keeping them is no longer a passive restraint but becomes our active choice. Students study hard, athletes train hard, and working in society is also hard, yet no one gives up because it is hard. Why? It is precisely because they recognize the importance of study, training, and work. Keeping the precepts is the same. Once we understand their meaning, temporary difficulties will not become obstacles.
When we truly recognize the meaning of the precepts for ourselves, keeping them is no longer a passive restraint but becomes our active choice. Students study hard, athletes train hard, and working in society is hard too, yet no one gives up because it is hard. Why? It is because they recognize the importance of study, training, and work. Keeping the precepts is the same. Once we understand their meaning, temporary difficulties will not become obstacles.
### Does Killing in Video Games Break the Precept?
Q: Some say that killing in online video games also breaks the precept against killing and causes one to fall into hell. Is this so?
A: The two are not the same. But we should see that although killing in games is not the same as actual killing, it increases the intention to kill and becomes a cause for future killing karma, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, one may also think it is no big deal in real life and act without considering the consequences. In fact, there really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to the intention or thought of killing. As for whether the precept is broken, there are relevant criteria. For example, killing requires that one deliberately kill a sentient being with a harmful mind and that the victim actually loses life. From this point of view, it cannot be considered breaking the precept against killing.
A: The two are not the same. But we should see that although killing in games is not the same as actual killing, it strengthens the intention to kill and becomes a cause for future acts of killing, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, one may also think it is no big deal in real life and act without considering the consequences. In fact, there really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to thoughts of killing. As for whether the precept is broken, there are specific criteria. For example, killing requires that one deliberately kill a sentient being with harmful intent and that the victim actually dies. From this point of view, it cannot be considered breaking the precept against killing.
### Can One Fight in a War After Receiving Precepts?
Q: If war broke out now, as someone who has received the Five Precepts, could one participate? Does Buddhism teach sentient beings in this way?
A: Buddhism has the shravaka precepts and the bodhisattva precepts; their orientation and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if special circumstances are encountered, there is an allowance for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally undertake the karmic result of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling because of killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil as an enemy and rids the people of oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to open the precept against killing. The situation of war is the same. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with such a resolve, it does not break the precept.
A: Buddhism has the shravaka precepts and the bodhisattva precepts; their purpose and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if you encounter special circumstances, there is an allowance for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally accept the karmic consequence of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling into the lower realms because of that killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil with a passion and protects people from oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to make an exception to the precept against killing. The same applies to war. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with that resolve, it does not break the precept.
### Are Sentient Beings Really Equal?
Q: How should we understand the equality of sentient beings? Are mosquitoes equal to us? After receiving the precepts, how should we deal with rats and the like? Also, when cleaning the environment we inevitably harm small creatures by accident—does this break the precept? Why should we cherish them?
A: Sentient beings are equal and also not equal. The so-called equality is spoken of from the perspective of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of the continuity of life, there are different accumulations, so the starting point of each life is not the same. Among the sentient beings of the six realms, the human state is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that human life is hard to obtain, not that mosquito life is hard to obtain.
A: Sentient beings are equal and also not equal. This equality is spoken of in terms of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of life, there are different accumulations, so each life starts from a different place. Among the sentient beings of the six realms, human life is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that a human life is hard to come by, not that mosquito life is hard to come by.
The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to maintain environmental hygiene and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and of indefinite karma; the time and result of retribution are uncertain. But from the perspective of the precepts, it is not a violation. This is because the precepts require complete conditions for an offense; unintentional acts are not included.
The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to keep the environment clean and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and indefinite in nature; the time and result of the karmic consequence are uncertain. But as far as the precepts are concerned, it is not a violation. This is because the precepts require all conditions to be met for an offense; unintentional acts don't count.
Cherishing life both gives other sentient beings a sense of security and nurtures our own compassion. This benefits not only sentient beings but also the improvement of our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning what the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely the concrete practice for fulfilling the quality of compassion.
Cherishing life both gives other beings a sense of security and nurtures our own compassion. This benefits not only other beings but also improves our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning to do as the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely a concrete way to fulfill the quality of compassion.
### How to Overcome the Habit of Eating Meat
Q: After learning Buddhism I know that one should not kill, but I very much like eating meat. How can I overcome this preference?
A: Not killing is not completely the same as being vegetarian. The Buddha permitted the eating of the three kinds of pure meat: that which one has not seen, heard, or suspected to have been killed for oneself. "Not seen" means one did not see the animal killed for one's sake; "not heard" means one did not hear that it was killed for one's sake; "not suspected" means there is no sign that it was killed for one's sake. Such three kinds of pure meat may be eaten. Of course, from the perspective of compassion, not eating is better, because if people eat meat, others will kill for them.
A: Not killing is not the same as being vegetarian. The Buddha permitted eating three kinds of pure meat: what you haven't seen, heard, or suspected was killed for you. "Not seen" means you did not see the animal killed for you; "not heard" means you did not hear that it was killed for you; "not suspected" means there is no sign that it was killed for you. These three kinds of pure meat may be eaten. Of course, from the perspective of compassion, not eating is better, because if people eat meat, others will kill for them.
If you are attached to meat, you can begin by transforming your views through reflection. First, consider that meat is the corpse of an animal—is a corpse really delicious? Second, recall the saying, "My flesh and the flesh of sentient beings differ in name but not in substance." Try biting your own hand and see whether it hurts and whether you would resent it if you were being eaten. Why satisfy the cravings of your palate by harming sentient beings and creating bad karma with them? Third, consider that many modern farming methods are very unhealthy and eating meat can cause great harm to the body. Fourth, consider that the development of animal husbandry brings many environmental problems, such as pollution of the air and water and the use of large amounts of farmland to grow feed, even to the point of clearing forests for it. There is a great deal of information on these topics. With such understanding, your attachment to meat will surely decrease.
If you are attached to meat, you can start by shifting your perspective. First, consider that meat is an animal's corpse—is a corpse really delicious? Second, recall the saying, "My flesh and the flesh of sentient beings differ in name but not in substance." Try biting your own hand and see whether it hurts and whether you'd resent it if you were being eaten. Why satisfy your taste buds by harming sentient beings and creating bad karma with them? Third, consider that many modern farming methods are very unhealthy and eating meat can cause great harm to the body. Fourth, consider that animal farming causes many environmental problems, such as pollution of the air and water and the use of large amounts of farmland to grow feed, even clearing forests. There's plenty of information out there. Once you really take this in, your craving for meat will naturally lessen.
### Does Trading Stocks Break the Precept Against Stealing?
Q: Where is the boundary of the precept against stealing? I have already received the Five Precepts. If I engage in stock trading, funds, and other financial-market operations, will I break the precept against stealing?
Q: Where is the boundary of the precept against stealing? I have already received the Five Precepts. If I trade stocks, invest in funds, or operate in financial markets, will I break the precept against stealing?
A: Stealing is also called taking what is not given. Its standard is that one must not take for oneself anything owned by another that has not been given, even if one merely moves it with the intention to possess it.
A: Stealing is also called taking what is not given. Its standard is that you must not take for yourself anything owned by another that hasn't been given, even if you just move it with the intention to possess it.
Trading stocks and the like, as long as it is within the scope of lawful financial management and conducted according to regulation, is permitted by morality and law and cannot be called breaking the precept. However, stock trading can be either investment-oriented or speculation-oriented. If it is investment-oriented, it gathers everyone's strength to do something together, enabling mutual growth and shared benefit; this should be considered a good deed that benefits oneself and others. But if it is speculation-oriented, because of the eagerness for quick success, it will more or less involve deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid such attitudes and behavior.
Trading stocks and so on, as long as it is within the scope of legal financial management and conducted in compliance with regulations, is permitted by morality and law and isn't really breaking the precept. However, stock trading can be either investment or speculation. If it is investment, it pools everyone's resources to do something together, helping everyone grow and benefit together; this should be considered a good deed that benefits both yourself and others. But if it is speculation, because of the eagerness for quick gains, it usually involves some deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid that mindset and behavior.
### Defining False Speech
Q: I don't feel confident about the precept against false speech. In the past, when friends asked me about questions in life, I would speak straightforwardly according to my own views. But now I wonder: I am still an ordinary being—will what I say benefit them? If what I say is not quite complete, is it false speech?
Q: I don't feel confident about the precept against false speech. In the past, when friends asked me about questions in life, I would share my own views directly. But now I wonder: I am still an ordinary being—will what I say benefit them? If what I say is not quite complete, is it false speech?
A: If the precept against false speech were understood in that way, it would often be impossible to speak. Before attaining buddhahood, nothing we say is perfectly complete; there are only degrees of incompleteness. False speech means knowing that something is black yet calling it white, knowing that something is wrong yet calling it right—purely inverting black and white and confusing right and wrong. The purpose is either to gain some benefit from the other person or, because you dislike the person, to deliberately deceive him.
A: If we understood false speech that way, it would often be impossible to speak. Before attaining Buddhahood, nothing we say is ever perfect; there are only degrees of imperfection. False speech means knowing that something is black yet calling it white, knowing that something is wrong yet calling it right—just twisting the truth and confusing right and wrong. The purpose is either to gain something from the other person or, out of dislike for them, to deliberately deceive them.
As for sharing your own understanding of life and the world, whether it is right or wrong or not quite complete, as long as it is genuinely your present thought, it does not fall within the scope of false speech. Of course, Buddhists should indeed be careful and cautious in speech. First, speak with the intention to benefit others; second, do not speak merely to show off your own cleverness. Thich Nhat Hanh offered this interpretation of the precept against false speech: "Aware that words can create happiness or suffering, I vow to learn to speak truthfully, to speak words that inspire confidence, joy, and hope. I am determined not to spread news whose truth I do not know, not to criticize or condemn things of which I am not sure, and to avoid words that cause division or discord, or that can break families or communities." This tells us not only what not to say but also what to say; it is a very good reminder for practice.
As for sharing your own understanding of life and the world, whether it is right or wrong or not quite complete, as long as it is genuinely your present thought, it's not false speech. Of course, Buddhists should indeed be careful about what we say. First, speak with the wish to help others; second, do not speak merely to show off how clever you are. Thich Nhat Hanh offered this interpretation of the precept against false speech: "Aware that words can create happiness or suffering, I vow to learn to speak truthfully, to speak words that inspire confidence, joy, and hope. I am determined not to spread news whose truth I do not know, not to criticize or condemn things of which I am not sure, and to avoid words that cause division or discord, or that can break families or communities." This tells us not only what not to say but also what to say; it is a wonderful reminder for practice.
### How to Face Improper Phenomena
Q: When talking with Dharma friends, I occasionally speak about the problems of other Dharma teachers and temples. Is this the offense of slandering the Sangha?
A: In this present Dharma-ending age, there are many problems in society and in the Buddhist world alike; this is related to the collective karma of sentient beings. How should we view these phenomena? As far as personal faith is concerned, although taking refuge in the Sangha means taking refuge in all monastics, the Buddha told us to draw near to wise teachers and to rely on them in our study and practice. Besides receiving effective guidance, this also protects beginners by keeping them away from unwholesome objects.
A: In this present Dharma-ending age, there are many problems in society and in the Buddhist world alike; this is related to the shared karma of sentient beings. How should we view these phenomena? As far as personal faith is concerned, although taking refuge in the Sangha means taking refuge in all monastics, the Buddha told us to stay close to wise teachers and to rely on them in our study and practice. Besides receiving effective guidance, this also protects beginners by keeping them away from unwholesome conditions.
If you have already encountered an improper phenomenon, when you lack the ability to change it, simply keep your distance; there is no need to say much, and even less to discuss it behind others' backs. Problems within the Sangha are difficult for you to know fully, and you do not understand the monastic precepts; you are judging merely by your own impressions, which may be biased. Irresponsible discussion not only fails to help matters but also does you no good; it usually creates affliction for yourself and can affect others' faith in the Three Jewels. But if you are certain that the other party is a fake monastic who makes a living in this way, then from the perspective of protecting the Dharma it is meaningful to correct this through proper channels. Such a phenomenon can destroy people's wisdom-life and bring adverse effects to Buddhism. So the key is to look at the specific situation and at what you are capable of doing.
If you have already encountered an unwholesome situation, when you lack the ability to change it, simply keep your distance; there's no need to say much, let alone discuss it behind their backs. Problems within the Sangha are difficult for you to fully understand, and you do not understand the monastic precepts; you are going by your own impressions, which may be biased. Irresponsible talk not only fails to help matters but also does you no good; it usually causes you distress and can affect others' faith in the Three Jewels. But if you are certain that the other party is a fake monastic who makes a living in this way, then from the perspective of protecting the Dharma it is meaningful to correct this through proper channels. Such a phenomenon can cut off people's wisdom life and bring negative effects to Buddhism. So the key is to look at the specific situation and see what you can do.
### Keeping Precepts Is a Conscious Choice After Seeing Reality
Q: After learning Buddhism, I do my best to keep the precepts in daily life, but I find it difficult, and many fellow practitioners also feel that this is overly idealistic. I ask the teacher for guidance.
Q: After learning Buddhism, I do my best to keep the precepts in daily life, but I find it difficult, and many fellow practitioners also feel that this is overly idealistic. I ask the Dharma teacher for guidance.
A: The precepts tell us "this should be done, this should not be done." These norms of conduct lead to liberation, and they will indeed conflict with our existing patterns. Because the patterns of ordinary beings are greed, hatred, and delusion, they feel that keeping the precepts is restrictive and uncomfortable. But if we want to change the quality of our lives, we must correct our previous unwholesome mental conduct. Especially for modern people, influenced by the liberation of individuality, indulgence, willfulness, and acting as one pleases have become the norm; they especially lack self-control and must deliberately counter these tendencies, or change is impossible.
A: The precepts tell us "this should be done, this should not be done." These rules of conduct lead to liberation, and they will indeed conflict with our existing patterns. Because our patterns as ordinary beings are greed, hatred, and delusion, we feel that keeping the precepts is restrictive and uncomfortable. But if we want to change the quality of our lives, we must correct our previous unwholesome mental behavior. Especially for modern people, influenced by the emphasis on individual freedom, indulgence, willfulness, and doing whatever you want have become the norm; they're especially lacking in self-control and must make a deliberate effort to counter these tendencies, otherwise change is impossible.
When we recognize the precepts' protection of the mind and their meaning for improving our lives, keeping them becomes a conscious act. Because we are not passively accepting some regulation, but seeking the help of the precepts in order to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly.
When we recognize how the precepts protect the mind and what they mean for improving our lives, keeping them becomes a conscious choice. Because we are not passively accepting some regulation, but seeking the precepts' help to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly.
### Karmic Offenses Are Also Conditioned Phenomena
Q: I had an abortion before. After learning Buddhism I deeply regret it and have performed deliverance rituals for it, but I still feel uneasy. Is confession effective?
A: To err is human. In the endless round of rebirth, because of greed, hatred, and delusion we have created all kinds of karmic offenses. After learning Buddhism, once we recognize the errors of our past actions, we will not continue to make mistakes as before and cause unwholesome karma to grow day by day. Therefore, adjusting our views is especially important; this is the guarantee against further error. Since you have already recognized your mistake, that itself is progress, but you need not be overly entangled. Because psychological burden is not a positive emotion; it can neither solve the problem nor help life or cultivation.
A: To err is human. In the endless cycle of rebirth, because of greed, hatred, and delusion we have committed all kinds of karmic offenses. After learning Buddhism, once we recognize the errors of our past actions, we will not continue to make mistakes as before and let unwholesome karma keep growing. Therefore, adjusting our views is especially important; this is the guarantee that we won't make further mistakes. Since you have already recognized your mistake, that itself is progress, but you need not be too entangled. Because emotional burden is not a positive emotion; it can neither solve the problem nor help your life or practice.
For karmic offenses already created, confession and deliverance can be used as remedies. The *Yogacarabhumi Shastra* speaks of confession through four powers: the power of eradication, which destroys present conduct; the power of remedy, which counteracts present conduct; the power of protection, which restrains evil; and the power of reliance, which is obtained by taking refuge in the Three Jewels. All of these can purify karmic obstructions. From the perspective of the Dharma, karmic offenses are also conditioned phenomena; since they can be accumulated, they can also be eliminated. The key is from now on to possess right view, abandon evil, and cultivate goodness.
For karmic offenses already created, confession and deliverance can serve as remedies. The *Yogacarabhumi Shastra* speaks of confession through four powers: the power of eradication, which uproots present behavior; the power of remedy, which counteracts current conduct; the power of protection, which restrains wrongdoing; and the power of reliance, which comes from taking refuge in the Three Jewels. All of these can purify karmic obstacles. In Buddhist terms, karmic offenses are also conditioned phenomena; since they can be accumulated, they can also be eliminated. The key is from now on to hold right view, abandon evil, and cultivate goodness.