占察善惡業報經

Thus have I heard: At one time, the Buddha, the Omniscient One, was dwelling in the city of Rajagriha, on Vulture Peak. By the power of spiritual mastery, he manifested a pure and majestic place of enlightenment, vast and unobstructed. There he assembled with an immeasurable and boundless great congregation and expounded the exceedingly profound Dharma-gate of the Aggregation of Faculties⁽¹⁾.

At that time, within the assembly was a bodhisattva named Firm Pure Faith⁽²⁾. He rose from his seat, adjusted his robes, bared his right shoulder, respectfully joined his palms, and addressed the Buddha:

“World-Honored One! Here in the midst of this great assembly, I wish to ask a question and make an inquiry of the World-Honored One. I humbly pray that the World-Honored One will compassionately grant me permission.”

The Buddha said:

“Good man! Ask whatever you wish; the Tathagata can explain it for you.”

The great bodhisattva Firm Pure Faith said:

“As the World-Honored One previously declared: ‘After I enter nirvana, when the period of the True Dharma has ended⁽³⁾, the Semblance Dharma is drawing to its close⁽⁴⁾, and the Dharma-ending Age begins⁽⁵⁾, sentient beings in that period will possess little merit and experience much decline and distress. Nations will repeatedly fall into disorder, and calamities will arise again and again everywhere⁽⁶⁾. All manner of adversity and hardship will bring fear and oppression upon sentient beings.

Most disciples of the Tathagata will lose their wholesome mindfulness and merely foster ever greater greed, anger, jealousy, arrogance, and so forth. Even if some people perform deeds resembling wholesome Dharma practices⁽⁷⁾, they will seek only material gain and worldly renown, taking these as their aim, and will be unable to devote themselves wholeheartedly to cultivating the essential Dharma of liberation⁽⁸⁾. During this period, sentient beings everywhere, witnessing the calamities, turmoil, and separation in the world, will become timid and fearful, worrying that they and their families will lack clothing and food with which to sustain their lives.

Because of causes and conditions so filled with every kind of obstruction, their faculties in relation to the Buddha’s True Dharma will become dull, their faith will be meager, and those who realize the path will be exceedingly rare. Gradually, even among the Three Vehicles, those who establish the fundamental basis of faith will become extremely rare. Those who cultivate worldly meditative concentration and thereby develop spiritual powers, such as knowledge of their former lives and so forth, will successively disappear.

When the Dharma-ending Age has continued for a very long time, there will be absolutely no one who realizes the fruits of the path, attains faith, gains meditative concentration, acquires spiritual powers, and so forth…’⁽⁹⁾.

“World-Honored One! For the sake of the future evil and defiled age, when the Semblance Dharma is drawing to its close, and for sentient beings of scant wholesome roots in the Dharma-ending Age, I ask the Tathagata to reveal some skillful means and provide guidance for the Buddha’s disciples, enabling them to give rise to faith and dispel decline and distress. Because sentient beings encounter an evil age filled with many obstructions, they retreat from wholesome resolve. Regarding the causes and effects of worldly and supramundane Dharma, they harbor many doubts and cannot steadfastly devote themselves to seeking the wholesome Dharma. Such sentient beings are worthy of compassion and rescue.

“The World-Honored One’s heart of great loving-kindness and compassion is vast and inexhaustible, and his wisdom knows all things. I pray that you establish skillful means and clearly teach this matter, enabling them to escape the net of doubt, remove all obstructions, increase their faith, and, in accordance with the various vehicles, swiftly attain liberation.”

The Buddha told Firm Pure Faith: “Excellent! Excellent! You have asked this question very well; it accords perfectly with my intention. In this assembly there is a great bodhisattva named Kshitigarbha. You should present this matter to him and inquire of him. That bodhisattva will establish skillful means for your sake and disclose and expound them, thereby fulfilling your wish.”

The bodhisattva Firm Pure Faith then addressed the Buddha: “World-Honored One! The Tathagata is the unsurpassed possessor of great wisdom. Why does the Buddha not speak of this himself, but instead wishes the bodhisattva Kshitigarbha to expound this matter?”

The Buddha told Firm Pure Faith:

“You should not entertain thoughts of superiority and inferiority. Since the bodhisattva Kshitigarbha first aroused the aspiration to cultivate the path, more than immeasurable, boundless, inconceivable asamkhyeya kalpas have passed. Long ago he realized and entered the ocean of Omniscience, and his merits and virtues became complete.

Solely by relying upon the power of great mastery and his former vows, he skillfully manifests transformation bodies and responds throughout the ten directions. Although he travels throughout all lands and acts to deliver sentient beings, in the evil age of the five defilements he alone benefits and transforms them more profoundly than any other. Moreover, by relying upon the power of cultivation and the vows he made in the past, he has undertaken the work of teaching and transforming sentient beings who possess the causes for deliverance.

“For the past eleven kalpas, the bodhisattva Kshitigarbha has continually adorned the Saha world and brought sentient beings to maturity. Therefore, within this great assembly, his physical appearance is dignified and majestic, and his awe-inspiring virtue is extraordinary. Apart from the Tathagata, no one can surpass him.

Furthermore, in all the work of teaching and transformation within this world, apart from great bodhisattvas such as Manjushri and Avalokiteshvara, no one can equal him. Through this bodhisattva’s original vows and the power of his ancient aspirations, he swiftly fulfills all the wishes of sentient beings everywhere, can extinguish every grave offense, and can remove all manner of obstructions for all sentient beings, so that they may obtain peace and security in their present lives.

“Furthermore, the bodhisattva Kshitigarbha is known as ‘The One Skilled in Expounding the Dharma to Comfort Sentient Beings.’ This means that he is skilled in expounding extremely profound Dharmas that can inspire and guide those who have only just begun their cultivation and study, awakening in them the resolve to seek the Mahayana Dharma and enabling them to remain free from timidity. For these reasons, sentient beings in this world thirst for and revere him, receive his teaching and transformation, and attain deliverance through him. Therefore, I have appointed him to speak.”

At that time, having understood the Buddha’s intention, the bodhisattva Firm Pure Faith immediately addressed Kshitigarbha with words of earnest invitation:

– Excellent, Great Being who saves the world! Excellent, Great Wise One who reveals and guides the way! Concerning what I have asked—by what skillful means should sentient beings in the evil and defiled age be taught and guided so that they may escape all manner of obstructions and attain steadfast faith?—the Tathagata now wishes you to explain these skillful means. I pray that you will speak at this appropriate time out of compassion for them.

The great bodhisattva Kshitigarbha then said to Firm Pure Faith:

– Good man! Listen carefully, and I shall explain this for you:

– In the period after the Buddha’s nirvana, during the evil and defiled age, there will be bhikshus and bhikshunis, male and female lay devotees, who have not yet attained resolute faith in the causes and effects of worldly and supramundane Dharma. They will be unable to cultivate and study the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, and so forth. They will be unable to accomplish these contemplative practices and unable to diligently contemplate the Four Noble Truths, the twelve links of dependent origination, or the contemplation of non-arising and non-ceasing, and so forth. Because they do not diligently contemplate such Dharmas, in the end they cannot avoid committing offenses belonging to the ten fundamental unwholesome deeds. Regarding the merits and virtues of the Buddha, Dharma, and Sangha, and the wondrous states of the Three Jewels, they cannot wholeheartedly maintain profound faith. Among the Three Vehicles, they have no settled direction at all… If people of the foregoing kind encounter any obstructive condition whatsoever, their anxiety will increase further, and they will fall into doubt or regret. Their minds will be unclear regarding everything; they will have many desires and many worries, become entangled in numerous affairs, act without certainty, entertain confused thoughts, and abandon cultivation of the path.

Disciples of the Buddha who encounter such obstacles and difficulties should use the method of examining the Marks of the Wooden Wheels⁽¹⁰⁾ to investigate and discern them. The good and evil karmic causes from previous lives, as well as the present suffering and happiness, good and ill fortune of this life, arise when conditions converge and dissolve when those conditions end. Karma accumulates in accordance with the mind; marks appear and results arise. Nothing is lost or false; they correspond to one another without the slightest error. One should thus carefully examine good and evil karmic retribution and thereby admonish one’s own mind. Whenever there is doubt concerning any matter, one may use this method to reach a clear decision.

As disciples of the Buddha, you should study this method of Contemplating and Examining the Marks of the Wooden Wheels. If you wholeheartedly rely upon what is revealed through the examination, there will be nothing that cannot be accomplished. You should not cast aside the method described above and instead pursue divination by hexagrams or worldly practices for discerning auspicious and inauspicious signs, becoming attached to them and delighting in studying them. If you delight in studying such things, they will greatly obstruct the sacred path to bodhi.

– Good man! If you wish to learn how to make the Wooden Wheels, first carve pieces of wood about the thickness of the little finger and less than one inch⁽¹¹⁾ long. The middle of each piece should have four equal faces, while both ends should gradually taper to points. Cast them from your upturned hand onto a clean place nearby, causing them to revolve; because of this meaning, they are called Wheels. Furthermore, by relying on these marks, one can break through the net of doubts, attachments, and wrong views in the minds of sentient beings, turn toward the right path, and arrive at a place of peace and security; therefore, they are called Wheels⁽¹²⁾.

There are altogether three distinct kinds of Marks of the Wooden Wheels. What are the three?

– First are the wheel marks that indicate the different seeds of good and evil karma created in previous lives. There are ten such wheels.

– Second are the wheel marks that indicate whether the karmic seeds accumulated in previous lives were created in the distant or recent past, and the differences in whether that karma is strong or weak, great or small. There are three such wheels.

– Third are the wheel marks that indicate the differences in the retribution experienced throughout the three periods of time. There are six such wheels.

If one wishes to examine the different kinds of evil karma created in previous lives, one should carve ten wooden wheels. On these ten wheels, write the names of the ten wholesome karmic deeds, assigning each wholesome deed to one wheel and inscribing it upon one face. Next, write the ten unwholesome karmic deeds opposite the ten wholesome deeds so that they correspond evenly, each likewise being inscribed upon one face of a wheel.

The ten wholesome karmic deeds are the roots of all goodness and can encompass all other wholesome dharmas. The ten unwholesome karmic deeds are likewise the roots of all evil and can encompass all other unwholesome dharmas.

If one wishes to divine by means of these Marks of the Wooden Wheels, one must first learn to be utterly sincere and bow universally to all Buddhas of the ten directions. One should then make this vow: May all sentient beings throughout the ten directions swiftly draw near to and make offerings to the Buddhas, inquire of them, and receive the True Dharma of the Buddha. Next, one should learn to be utterly sincere and reverently bow to all treasuries of the Dharma throughout the ten directions.

One should then make this vow: May all sentient beings throughout the ten directions swiftly receive, uphold, read, and recite the Dharma, practice in accordance with it, and expound it for others. Next, one must learn to be utterly sincere and reverently bow to all sages and saints throughout the ten directions. One should then make this vow: May all sentient beings throughout the ten directions swiftly draw near to them and make offerings, arouse the mind of bodhi, and reach the stage of non-retrogression.

Thereafter, one should learn to be utterly sincere and reverently bow to me, Ksitigarbha Bodhisattva Mahasattva. One should then make this vow: May all sentient beings throughout the ten directions swiftly extinguish evil karma, be freed from every obstacle, and obtain in abundance all necessities that sustain life.

Having bowed in this way, one should arrange offerings of whatever incense, flowers, and other things are available. While making the offerings, the practitioner should recollect that all Jewels of the Buddha, Dharma, and Sangha are constant in essence, pervade everywhere, and are present in all places. May the incense and flowers offered be identical with the Dharma-nature, permeate all Buddha lands throughout the ten directions, and extensively perform the work of the Buddha.

One should further contemplate that all kinds of offerings throughout the ten directions are perpetually present. I shall now take all flowers, incense, jeweled necklaces, banners, pennants, precious canopies, treasures, music, radiant lamps and torches, food, drink, clothing, bedding, medicines, and so forth—even all the adornments and offerings extending throughout the ten directions that I am able to visualize and recollect—and, together with all sentient beings, respectfully present them as offerings. One should also contemplate that whenever anyone in any world prepares offerings, I rejoice accordingly; and as for those who are not yet able to prepare offerings, may they be guided to cultivate the offering of the Dharma.

One should further vow that one’s own body may swiftly reach all lands throughout the ten directions and, at every place where the Jewels of the Buddha, Dharma, and Sangha abide, together with all sentient beings, present every kind of adornment as an offering. May we make offerings to the Dharma-bodies and form-bodies of all Buddhas, to their relics, images, monasteries, temples, stupas, shrines, and all works of the Buddha.

May we make offerings to every treasury of the Dharma and every place where the Dharma is taught. May we make offerings to all worthy and holy members of the Sangha. May I, together with all sentient beings, having cultivated offerings in this way, gradually accomplish the six paramitas and the four immeasurable minds; deeply realize that all dharmas have always been quiescent, neither arising nor ceasing, equal in the single taste⁽¹³⁾, free from thought, pure, ultimately perfect and complete.

Once again, focus the mind upon a single object and make a special offering to me, Ksitigarbha Bodhisattva Mahasattva, by reciting my name aloud or silently. With one-pointed mind, recite: Namo Ksitigarbha Bodhisattva Mahasattva. Recite the name in this way a full one thousand times. After completing the thousand recitations, address me as follows: Ksitigarbha Bodhisattva Mahasattva, possessing great loving-kindness and great compassion, I humbly beseech the Bodhisattva to protect and remain mindful of me and all sentient beings, swiftly remove our obstacles, and increase our pure faith, so that what is now examined may accord and correspond with the truth…

Having spoken these words, take the wooden wheels⁽¹⁴⁾ in your hand and cast them to one side upon a clean object. This is the procedure whether one wishes to examine matters for oneself or for another; those performing the examination should understand this.

Those who wish to contemplate and examine these Marks of the Wooden Wheels must, according to the karma that appears, carefully observe, ponder, investigate, and verify each indication. All ten wholesome deeds may appear in full; all ten unwholesome deeds may appear in full; wholesome and unwholesome deeds may appear intermixed; only wholesome deeds may appear, but not in full; or only unwholesome deeds may appear, but not in full.

Such karmic causes differ in category, and their habitual tendencies and retributions likewise differ in every case, as the Blessed One has extensively explained in many other sutras. One should recollect, ponder, and observe whether the karmic seeds revealed correspond with the suffering or happiness, good or ill fortune, and other retributions experienced in this present life, as well as with the karmic habits and afflictions presently being experienced.

This is called correspondence. If they do not correspond, one should know that this is due to a lack of wholehearted sincerity and that the result is false and erroneous.

– If, upon examining the Marks of the Wooden Wheels, neither wholesome nor unwholesome karma appears, then that person has realized the lucid mind of undefiled wisdom. Such a person should devote themselves to seeking liberation from worldly dharmas and should not delight in again receiving worldly retribution. Their defiled karma is gradually weakening and no longer increasing; therefore, it does not appear.

In cases where pure good is insufficient, or pure evil is insufficient, the good and evil karma of these two kinds of persons does not manifest because it is slight and weak and has not yet led to a result; therefore, it does not appear.

– If, in a future age, disciples of the Tathagata examine the retributions of good and evil and obtain a corresponding result, then when things belonging to the five desires⁽¹⁵⁾ accord with their wishes, they must not become complacent and give rise to heedlessness. They should immediately reflect: “That I have obtained such things is due to the good karma created in past lives; therefore, today I receive this blessed recompense. I must now advance still further in cultivation and must not stop or rest.” If they encounter calamities, hardships, or unwholesome decline and affliction, becoming troubled and fearful and finding that things do not accord with their wishes, they should patiently accept them. They must not give rise to doubt or regret and thereby retreat from cultivating good karma. They should immediately reflect: “Such evil karma was created by me in past lives alone; therefore, I now undergo this retribution. I must now repent and reform those evil deeds, diligently cultivate Dharma methods that counteract them, and create still more good karma. I must not stop, become indolent, or give way to heedlessness. Otherwise, I shall merely increase the accumulation of manifold aggregates of suffering…”

The foregoing is called the first method of examination by means of the Wooden Wheel Marks.

– Good man! If one wishes to examine whether the karma accumulated and created in former lives of the past is remote or recent, strong or weak, great or small, one should further carve three wooden wheels representing the three spheres of body, speech, and mind. Each wheel governs one sphere, and a character should be written upon it. Then, on the middle of one face of each wheel, inscribe a line that is somewhat broad and long, extending all the way to the edge. Next, on the third face, carve another line that is somewhat thick and deep. On the fourth face, likewise carve a line that is broad and shallow.

One should know that the adornment of good karma resembles drawing and embellishing, while the harm and deterioration caused by evil karma resemble scoring something out. A long, broad line represents good accumulated since the distant past: the good karma performed is strong and keen, and its activity has increased. A small, short line represents good accumulated only recently: it remains shallow, has only begun to be practiced, its foundation develops slowly, and its activity is slight.

A carved line that is both thick and deep represents evil habits practiced since the distant past: their activity has increased, and their residual harm is also grave.

A carved line that is both thick and shallow represents one who has only recently retreated from cultivating wholesome Dharma and has newly begun to practice evil dharmas; the karma created has therefore not yet become greatly intensified. Or, although one may have initiated grave evil karma, one has subsequently repented and reformed; this is called a minor evil.

– Good man! Through the first examination of the wheel marks, one knows only the distinctions between the good and evil created in former lives, but cannot know whether those habits were accumulated over a long or short period, nor whether the karma created is strong or weak, great or small. Therefore, it is necessary to perform the second examination of the wheel marks as well.⁽¹⁶⁾

When performing the second examination of the wheel marks, one must proceed according to the karma revealed by the first set of wheel marks. That is, if it pertains to the body, cast the wheel marked with the character “body.” If it pertains to speech, cast the wheel marked with the character “speech.” If it pertains to mind, cast the wheel marked with the character “mind.” One must not cast all three wheels together at one time, but must proceed according to the particular karma. Take care to remember each good or evil karma; according to the wheel to which that karma pertains, cast that wheel separately so that the examination may be accurate.

– Furthermore, if, in the first examination of the wheel marks, one obtains only a good indication concerning the body, but in the second examination one obtains an evil indication concerning the body, this is called a lack of utmost sincerity. The result does not correspond and is called false and erroneous.

– Furthermore, another case of non-correspondence is this: among the ten wheel marks in the first examination, one obtains the karma of abstaining from killing or the karma of stealing. One’s attention was initially fixed upon examining the karma of abstaining from killing, but in the second examination of the wheel marks one obtains an evil indication concerning the body. This, too, is called a failure to obtain correspondence.

– Furthermore, if one observes that, from birth until the present, one has taken no pleasure in killing and has committed no act of killing, although the mind still inclines chiefly toward the karma of killing, yet in the second examination of the wheel marks one obtains an indication of great bodily evil, this, too, is called a failure to obtain correspondence. By inference, one should clearly understand that cases of non-correspondence concerning the karma of speech or the karma of mind are likewise the same.

The Great Bodhisattva Ksitigarbha again said to Firm Pure Faith:

– Good man! If, in a future age, beings wish to seek liberation from birth, aging, sickness, and death, and have only just aroused the resolve to cultivate meditative concentration and the wisdom of signlessness, they must first examine how much evil karma they created in former lives and how light or grave it is. If their evil karma is abundant and deeply rooted, they must not immediately undertake the Dharma of meditative concentration and wisdom. First, they must cultivate the Dharma of repentance.

Why is this so?

– Because this person’s habitual tendencies toward evil states of mind were strong and keen in former lives, in the present life that person will certainly commit many evil deeds and violate grave precepts. Therefore, if one does not repent and thereby attain purity, but immediately cultivates meditative concentration and wisdom, one will encounter many obstacles and will be unable to succeed. One may lose mental stability and become confused, deluded, or deranged; one may be disturbed by evil maras or non-Buddhist paths; or one may adopt false teachings and cause evil views to increase. Therefore, one must first cultivate the Dharma of Repentance. Once the essence of the precepts has been purified, or the grave offenses of former lives have been lightened and diminished, one will certainly be freed from all obstacles.

– Good man! A practitioner who wishes to cultivate the Dharma of repentance should dwell in a secluded place and, according to their ability, suitably adorn a pure chamber. Within that chamber, enshrine images of Buddhas and bodhisattvas, place the Repentance Sutra there, hang silk banners and canopies, and prepare incense and flowers as offerings. Bathe the body and wash the clothing clean, allowing no foul odor to remain. Three times each day, during three periods, recite names and practice repentance within that chamber. With single-minded reverence, bow to the seven Buddhas of the past and the fifty-three Buddhas. Then, facing each of the ten directions in turn, bow universally. Direct the mind to bow universally before all physical relics, images, stupas, shrines, and all sacred objects of every Buddha. Next, bow universally to all Buddhas of the ten directions and the three times.

One should also direct the mind to pay homage universally to all Dharma treasuries throughout the ten directions. One should further direct the mind to bow universally to all worthy and noble members of the Sangha throughout the ten directions.

Afterward, one should especially invoke My name⁽¹⁷⁾ and bow one’s head in homage to Me, Ksitigarbha Bodhisattva Mahasattva. Having bowed in this way, one must declare the offenses one has committed and single-mindedly make this reverent supplication:

“May the Great Compassionate Honored Ones of the ten directions bear witness, know, protect, and keep me in mind as I repent, never to commit these deeds again. I pray that I and all beings may swiftly eradicate the offenses accumulated since immeasurable kalpas past: the ten kinds of evil karma, the four grave offenses, the five heinous offenses, false and inverted views, slander of the Three Jewels, the offense of being an icchantika, and so forth…”

At that time, the practitioner should further reflect: The nature of such offenses arises only from the mind’s falsity and inversion. It possesses no fixed, real substance that can be grasped, and its essence is originally empty and quiescent. May all beings swiftly realize the original mind and forever eradicate the root of offenses.

Next, one should make vows of exhortation and invitation:

I pray that all bodhisattvas throughout the ten directions who have not yet attained unsurpassed perfect enlightenment may swiftly attain perfect enlightenment. As for those who have already attained it, I pray that they may always remain in the world, turning the Dharma wheel and not entering nirvana.

Next, one should make the vow of sympathetic joy:

May I and all sentient beings everywhere ultimately and forever abandon the jealous mind. Throughout all lands in the three times, whenever practitioners attain merit and accomplishments, I rejoice in them all.

Next, one should make the vow of dedication:

Whatever merit I have cultivated that may benefit all sentient beings, I dedicate entirely toward omniscience and the attainment of nirvana.

After making these vows of dedication, the practitioner should move to the side of the pure chamber, sit upright and single-mindedly recite my name, either aloud or silently. The practitioner should reduce sleep and rest. If torpor obscures the mind, one should return to the practice hall within the chamber and practice walking meditation while reciting. (The foregoing concerns the daytime.)

Next is the schedule for nighttime:

– If lamps or candles are available to provide light at night, one should likewise, during the three periods, respectfully make offerings, repent, and make vows. If one cannot provide bright lamps or candles, one should remain constantly in the pure chamber and single-mindedly recite. Practice this Dharma of repentance every day without laziness, neglect, or abandonment.

If a person possesses a foundation of wholesome karma from distant past lives but, upon temporarily encountering adverse conditions, commits evil, that person's karmic offenses and hindrances are light, while the mind is vigorous and keen and the power of resolve is valiant. After seven consecutive days, that person will attain purity and eliminate all hindrances.

Because the karma of different kinds of sentient beings varies in its weight, their faculties may be sharp or dull, with immeasurable differences. Some attain purity after fourteen days. Some attain purity after twenty-one days, or even after forty-nine days.

If a person has allowed various grave offenses from the past and present to increase, that person must practice for one hundred days before attaining purity, or for two hundred days, or even for one thousand days before attaining purity.

If a person's faculties are extremely dull and their karmic offenses and hindrances are profound and heavy, that person must constantly arouse a courageous mind, without cherishing or begrudging body and life; continually recite the name, practice walking meditation morning and evening, circumambulate the Buddha image, reduce sleep and rest, bow in repentance and make vows, and joyfully cultivate offerings without laziness or abandonment. Even at the cost of life, that person must neither stop nor retreat. By practicing diligently in this way for one thousand days, that person will certainly attain purity.

– Good man! If one wishes to know the sign of purity, then beginning seven days after undertaking the Dharma of repentance, at dawn each day one should take in hand the second set of wooden wheels⁽¹⁸⁾ and cast them three times in succession. If body, speech, and mind are all entirely wholesome, that person is said to have regained purity.

In future ages, among the various kinds of sentient beings capable of practicing this Dharma of repentance, each will have cultivated wholesome Dharma within the Buddha Dharma in some former life extending back into the distant past. According to the merits each person cultivated, their karma will vary in weight and be different in manifold ways. Therefore, when such people attain purity, the signs will also differ.

Some sentient beings, upon attaining complete wholesomeness of the three kinds of karma, will immediately acquire additional auspicious marks.

Some sentient beings, upon obtaining signs that the three kinds of karma are moderately wholesome, will, within a single day and night, see light filling their bodies. Some will perceive an extraordinary fragrance and feel joyful and refreshed in body and mind. Some will have auspicious dreams in which they see the Buddha's body come to bear witness, with his hand stroking their heads and praising them, saying: “Excellent! You are now pure; I have come to bear witness for you.” Some will dream that a bodhisattva comes to bear witness. Some will clearly dream of an image of the Buddha emitting light as testimony for them…⁽¹⁹⁾.

If a person has not yet obtained the sign that the three kinds of karma are wholesome but merely sees or hears such things beforehand and then considers their repentance successful, this is false and deceptive, not an auspicious sign.

If a person possesses supramundane roots of goodness and is sharp and receptive, I will then manifest a body according to what is appropriate for liberating that person and emit the light of loving-kindness, enabling that person to become peaceful and secure and to abandon doubt and fear. I may manifest various spiritual powers and transformations; enable that person to recall the wholesome and evil deeds committed in previous kalpas; or, according to the Dharma that person delights in, expound the profound and essential teachings. Thereupon, whichever vehicle that person is inclined toward, they will attain firm and resolute faith in it, or gradually realize the fruits of a sramana⁽²⁰⁾.

– Furthermore, although some sentient beings may not see my manifested body transforming and teaching the Dharma, if they diligently cultivate and study with utmost sincerity until body, speech, and mind attain signs of purity, I will also protect and remain mindful of them, enabling them swiftly to eliminate all hindrances. Mara Papiyan⁽²¹⁾ will be unable to disrupt them, and even all the ghosts and spirits belonging to the ninety-five kinds of non-Buddhist teachers with erroneous doctrines⁽²²⁾ will be unable to disturb them. The five hindrances⁽²³⁾ will gradually diminish, and they will become capable of cultivating meditative concentration and wisdom.

– Furthermore, in future ages, although the various kinds of sentient beings may not seek the meditative concentration and wisdom of the path of liberation, if they encounter calamities and misfortunes, poverty and hardship, sorrow and oppression, they should likewise respectfully bow to and make offerings to the Three Jewels, repent of the evil deeds they have committed, and constantly make vows. At all times and in all places, they should diligently and sincerely recite my name. They will swiftly escape all forms of adversity and affliction, and after relinquishing this body, they will be reborn in a wholesome destination.

– Furthermore, in future ages, householders and monastics who wish to receive the pure and sublime precepts but who have previously committed grave and aggravated offenses that disqualify them from receiving the precepts should likewise sincerely practice the Dharma of repentance described above. Once they obtain auspicious signs of purity in body, speech, and mind, they may then receive the precepts. If such sentient beings wish to cultivate the principles of the Mahayana and seek to receive the bodhisattvas' fundamental grave precepts, or vow to receive collectively all the prohibitive precepts for monastics and householders—namely, the precepts that encompass moral discipline, the precepts that encompass wholesome Dharma, and the precepts that encompass sentient beings—but cannot find a skilled precept master capable of extensively explaining the treasury of Dharma formerly practiced by bodhisattvas, they should, with complete devotion, respectfully make offerings in the practice hall. Looking up to the Buddhas and bodhisattvas throughout the ten directions, they should reverently petition the Buddhas to serve as their ordination masters and the great bodhisattvas to serve as their venerable witnesses. Single-mindedly making their vow, they should clearly enumerate the ten aspects, first declaring the ten fundamental grave precepts and then stating collectively the three groups of precepts. They should receive them by making a personal vow; in this way, too, they acquire the precepts.

– Furthermore, among the various kinds of sentient beings in future ages, there will be those who wish to seek ordination, or who, though already ordained, are unable to encounter a good and proper precept master or a pure Sangha. Their minds will be beset by doubt, and they will be unable to receive the prohibitive precepts properly in accordance with the Dharma. If they are capable of learning to arouse the resolve to seek the Unsurpassed Way and of purifying their body, speech, and mind, then, although they have not yet been ordained, they should shave their heads, put on Dharma robes, make the vows described above, and personally pledge to receive the bodhisattva's threefold collection of moral discipline. This is called fully obtaining the pratimoksha precepts⁽²⁴⁾ of one who has gone forth and being called a bhikshu or bhikshuni. Thereafter, they must seek out and study the Shravaka Vinaya Pitaka and the collected Vinaya Pitaka of the Bodhisattva Vehicle, receiving, upholding, reading, reciting, contemplating, and practicing them.

If one has gone forth but has not yet reached the age of twenty, one should first vow to receive the ten fundamental bodhisattva precepts and the particular precepts of a shramanera or shramanerika. One should then draw near to, make offerings to, provide for, and attend upon a senior monastic who has previously studied the mind of the Mahayana and received the complete precepts. The newly ordained novice should request this person to serve as a teacher of reliance and ask to be instructed in the cultivation of proper deportment according to the rules governing a shramanera or shramanerika.

If one cannot encounter such a person, one should simply draw near to bodhisattvas who study and practice the Abhidharma Pitaka, and should read, recite, reflect upon, contemplate, and practice it. One should diligently make offerings to the Three Jewels of the Buddha, Dharma, and Sangha.

If a shramanerika has reached the age of eighteen, she should also personally vow to receive the six dharmas of a shikshamana found in the Vinaya Pitaka and must study the entire collection of bhikshuni precepts. Only when she has reached the full age of twenty may she receive in their entirety the bodhisattva's threefold pure precepts, as described above. Thereafter, she is called a bhikshuni. Likewise, a man is called a bhikshu.

If sentient beings, though practicing repentance, are unable to be utterly sincere and do not obtain the confirming sign of beholding auspicious marks in dreams, then even if they perform the rite and imagine that they have received the precepts, this cannot be called obtaining the precepts.

At that time, Firm Pure Faith asked Kshitigarbha Bodhisattva Mahasattva:

– Great Being! How many distinctions are there in wholehearted sincerity? Which kinds of wholehearted sincerity can bring about the auspicious signs seen in dreams?

Kshitigarbha replied:

– Good man! In brief, wholehearted sincerity is of two kinds. What are the two?

The first is the wholehearted sincerity in supplication of one who has newly aroused the resolve to learn and practice.

The second is the wholehearted sincerity of one who has gathered the mind, become single-minded and focused, and perfected courageous vigor.

By attaining the second kind of wholehearted sincerity, one can obtain the result of beholding auspicious signs in dreams.

These two kinds of wholehearted sincerity are further differentiated into three grades: lower, middle, and higher. What are the three?

The first is one-pointed mind: one binds one's mindfulness and thoughts to a single object, does not allow them to become scattered, and abides with lucid awareness. (lower grade)

The second is courageous mind: one applies oneself diligently without ever becoming indolent or lax and does not cherish body or life. (middle grade)

The third is profound mind: one accords with the Dharma⁽²⁵⁾ and ultimately never retreats. (higher grade)

If one who practices this Dharma of repentance cannot attain even the lower grade of wholehearted sincerity, one will never be able to bring about pure and auspicious signs.

The foregoing explains the second method of examining the signs on the divination wheels.

– Good man! If one wishes to examine the differing karmic results received throughout the three periods of time, one must additionally carve six wooden wheels. Upon these six wheels, inscribe the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, and 18. Each number occupies one face, and three faces of each wheel are inscribed, with one number on each face. The numbers must be recorded in sequence and not confused. You should know that all such numbers arise from the number One and take One as their basis. The characteristics of these numbers symbolize how the six sense faculties of all sentient beings arise from the realm of the One True Mark—the intrinsically pure mind of the Tathagata-garbha.

They depend upon the realm in which truth and delusion are united, the One True Mark, and take it as their basis. That is, because ignorance inherently exists in dependence upon the realm of the One True Mark, beings fail to understand the One True Dharma Realm. They mistakenly grasp at recollection, thought, and deliberation, thereby manifesting illusory realms.

They then discriminate, cling, and become attached, accumulating these continually until they form the causes and conditions of karma and give rise to the faculties of the eye, ear, nose, tongue, body, and mind. Depending upon these six inner faculties and confronting the six outer sense objects—forms, sounds, odors, tastes, tangible objects, and dharmas—the six consciousnesses arise. Whether adverse, favorable, or neither adverse nor favorable,⁽²⁶⁾ they produce eighteen kinds of sensation.

– In future ages, if disciples of the Buddha have questions concerning the karmic results received throughout the three periods of time and wish to resolve their doubts, they should cast the wooden wheels of this third method three times. They should conduct the examination by adding the numbers together and then determine good or evil according to the total. There are altogether 189 signs concerning the good and evil karmic results of the three periods of time that may be examined in this way. What are the 189?

1. If one seeks the Supreme Vehicle, one will attain non-retrogression.

2. The fruit one seeks to realize will be realized in the present life.

3. If one seeks the Pratyekabuddha Vehicle, one will attain non-retrogression.

4. If one seeks the Shravaka Vehicle, one will attain non-retrogression.

5. If one seeks the power of spiritual penetrations, one will attain accomplishment.

6. If one cultivates the four brahma practices,⁽²⁷⁾ one will attain accomplishment.

7. If one cultivates worldly meditation, one will attain accomplishment.

8. Whatever precepts one wishes to receive will be sublime precepts.

9. The precepts one has previously received have been received completely.

10. One seeks the Supreme Vehicle, but one's faith is not yet firmly established.

11. One seeks the Pratyekabuddha Vehicle, but one's faith is not yet firm.

12. One seeks the Shravaka Vehicle, but one's faith is not yet firm.

13. The person being examined is a good spiritual friend.

14. Whatever teachings one has heard accord with the true Dharma.

15. The person being examined is an unwholesome friend.

16. Whatever teachings one has heard deviate from the true Dharma.

17. The person being examined truly possesses virtue.

18. The person being examined possesses no genuine virtue.

19. The meaning contemplated in one's practice is free from error.

20. The meaning contemplated in one's practice is mistaken.

21. What one reads and recites is free from error.

22. What one reads and recites contains errors.

23. The practices one cultivates are free from error.

24. What one sees and hears are all auspicious signs.

25. Whatever realization one has attained is genuine.

26. Whatever one is studying is mistaken.

27. What one sees and hears are not auspicious signs.

28. Whatever realization or awakening one has attained is not correct.

29. Whatever results one has attained are due to the aid and protection of deviant spirits.

30. Whatever one expounds eloquently arises from deviant intelligence and sophistry.

31. One's knowledge of hidden and wondrous matters does not come from human power.

32. One should first cultivate the method of clear insight.

33. One should first cultivate the method of meditative concentration.

34. Examine what one is studying: it is unobstructed.

35. Examine what one is studying: it is suitable.

36. Examine what one is studying: it is unsuitable.

37. Examine what one is studying: it was cultivated in a previous life.

38. Examine what one is studying: it was not cultivated in a previous life.

39. Examine what one is studying: it will skillfully increase and develop.

40. Examine what one is studying: it is a lesser expedient means.

41. Examine what one is studying: there will be no progress.

42. The fruit one seeks will not yet be obtained in the present life.

43. If one seeks to go forth, one will be able to do so.

44. If one wishes to hear the Dharma, one will receive instruction.

45. If one seeks particular sutras, one will be able to read and recite them.

46. Examine the undertaking: it is entirely the work of Mara.

47. Examine the undertaking: it will be accomplished.

48. Examine the undertaking: it will not be accomplished.

49. If one seeks wealth and possessions, one will obtain abundance.

50. If one seeks an official position, one will obtain the desired result.

51. If one seeks longevity, one's lifespan will be extended.

52. If one seeks the worldly path of the immortals, one will obtain the desired result.

53. Examine what one is studying: one will attain proficiency in many areas.

54. Regarding one’s studies, little success will be attained.

55. In seeking a teacher or spiritual friend, one’s wish will be fulfilled.

56. In seeking disciples, one’s wish will be fulfilled.

57. In seeking one’s parents, one’s wish will be fulfilled.

58. In seeking a son or daughter, one’s wish will be fulfilled.

59. In seeking a wife or concubine, one’s wish will be fulfilled.

60. In seeking fellow students, one’s wish will be fulfilled.

61. Regarding one’s concerns, harmony will be attained.

62. The person being examined harbors resentment.

63. If one hopes that the person will not be angry, that person will become joyful.

64. In seeking reconciliation, one’s wish will be fulfilled.

65. The person being examined is joyful at heart.

66. The person one is thinking of will be encountered.

67. The person one is thinking of will not be encountered again.

68. Those who have been invited will assemble.

69. One will be able to leave those whom one dislikes.

70. One will draw near to the person one reveres and loves.

71. In contemplating the Dharma of freedom from desire, the mind will become concentrated.

72. In contemplating the Dharma of freedom from desire, the mind will not become concentrated.

73. Those who have been invited will not come.

74. The person with whom an appointment has been made will certainly come.

75. The person with whom an appointment has been made will remain where they are and not come.

76. The person being examined is safe and well.

77. The person being examined is presently not safe and well.

78. The person being examined is no longer alive.

79. One will encounter the person one hopes to meet.

80. What one is presently seeking will be found again.

81. What one wishes to hear will bring benefit and well-being.

82. What one hopes to find will not accord with one’s wishes.

83. The matter under suspicion is indeed true.

84. The matter under suspicion is not true.

85. The person being examined is no longer in harmony.

86. In seeking to perform a Buddha-work, one will attain the desired result.

87. In seeking articles for offerings, one will attain the desired result.

88. In seeking wealth, one’s wish will be fulfilled.

89. In seeking the necessities for sustaining oneself, little success will be attained.

90. Whatever one seeks will all be attained.

91. Whatever one seeks will not be attained at all.

92. Whatever one seeks will meet with little success.

93. Whatever one seeks will all accord with one’s wishes.

94. Whatever one seeks will be attained quickly.

95. Whatever one seeks will not be attained quickly.

96. One has aspirations, but will suffer loss.

97. Whatever one seeks will bring benefit and well-being.

98. Whatever one seeks will bring suffering.

99. The lost object will be found again.

100. The lost object will not be found again.

101. The lost object will return of itself.

102. In seeking deliverance from calamity, one will escape the calamity.

103. In seeking recovery from illness, the illness will be completely dispelled.

104. Regarding past affairs, there was no obstruction.

105. Regarding past affairs, there was an obstruction.

106. Regarding the place where one presently resides, one may remain there in peace.

107. Regarding the place where one presently resides, there will be no peace.

108. The place where one has just arrived will bring peace and happiness.

109. The place where one has just arrived contains calamity.

110. The place where one has just arrived is a snare of Mara.

111. The place where one has just arrived is difficult to teach and transform.

112. The place where one has just arrived can be taught and transformed.

113. At the place where one has just arrived, one will personally gain benefit.

114. On the road one travels, one will not suffer affliction or harm.

115. On the road one travels, one will suffer affliction and harm.

116. Because the ruler and people are evil, famine will arise.

117. Because the ruler and people are evil, many illnesses and epidemics will occur.

118. Because the ruler and people are virtuous, the country will be prosperous and joyful.

119. Because the ruler is without the Way, the country will suffer great calamities.

120. Because the ruler cultivates virtue, calamities, disorder, and upheaval will cease.

121. Because the ruler commits evil, the country will soon be ruined.

122. Because the ruler cultivates goodness, the country will be rebuilt.

123. Regarding the place through which one travels, one will escape all calamities.

124. Regarding the place through which one travels, one will not escape calamity.

125. In the place where one presently resides, everyone is safe and secure.

126. In the place where one presently resides, there are obstructions.

127. In the settlement where one presently resides, the people are not at peace.

128. It is a secluded and tranquil place, without evil calamities.

129. The omen appears strange, but will cause no harm.

130. The omen appears strange and will cause harm.

131. The omen appears strange, but through diligence there will be peace.

132. The dream that was seen will cause no harm.

133. The dream that was seen will cause harm.

134. The dream that was seen portends that through diligence there will be peace.

135. The dream that was seen is an auspicious benefit.

136. The obstruction and disturbance one encounters will soon be left behind.

137. The obstruction and calamity one encounters will gradually be left behind.

138. The obstruction and disturbance one encounters will not be escaped.

139. The obstruction and disturbance one encounters will be dispelled through single-mindedness.

140. The calamity one presently suffers will soon be escaped.

141. The calamity one presently suffers will be escaped only after a long time.

142. The calamity one presently suffers will bring much distress and affliction.

143. The calamity one presently suffers will be escaped through diligence.

144. The calamity one presently suffers indicates that one’s life is nearing its end.

145. The illness one presently suffers should most certainly not be treated.

146. The illness one presently suffers was not caused by a person.

147. The illness one presently suffers is associated with nonhuman beings.

148. The illness one presently suffers can be treated.

149. The illness one presently suffers is difficult to treat.

150. The illness one presently suffers will be cured through diligence.

151. The illness one presently suffers will entail prolonged suffering.

152. The illness one presently suffers will heal of itself.

153. The illness one presently suffers can be treated only after consulting a physician.

154. The treatment being administered for the illness accords with the proper method.

155. The medicine being taken will be effective.

156. The illness one presently suffers will be completely dispelled.

157. The physician who has been sought cannot provide treatment.

158. The method of treatment being used is incorrect.

159. The medicine given to be taken will not be effective.

160. The illness one presently suffers indicates that one’s life is nearing its end.

161. That person has come from the path of the hells.

162. That person has come from the path of animals.

163. That person has come from the path of hungry ghosts.

164. That person has come from the path of the asuras.

165. That person has come from among human beings.

166. That person has been reborn from among heavenly beings.

167. That person has come from among householders.

168. That person has come from among the monastic community.

169. That person has come after previously encountering and making offerings to a Buddha.

170. That person has come after previously drawing near to and making offerings to sages and noble ones.

171. That person has come after previously hearing the exceedingly profound Dharma.

172. After relinquishing this body, one will enter hell.

173. After relinquishing this body, one will fall into the animal realm.

174. After relinquishing this body, one will fall into the realm of hungry ghosts.

175. After relinquishing this body, one will become an asura.

176. After relinquishing this body, one will be born in the human realm.

177. After relinquishing this body, one will become a king among human beings.

178. After relinquishing this body, one will be born in a heavenly realm.

179. After relinquishing this body, one will become a heavenly king.

180. After relinquishing this body, one will hear the exceedingly profound Dharma.

181. After relinquishing this body, one will leave the household life to cultivate and study.

182. After relinquishing this body, one will encounter the noble Sangha.

183. After relinquishing this body, one will be born in Tusita Heaven.

184. After relinquishing this body, one will be born in a Buddha’s Pure Land.

185. After relinquishing this body, one will immediately behold the Buddha.

186. After relinquishing this body, one will abide in the Lesser Vehicle (Sravaka Vehicle).

187. After relinquishing this body, one will abide in the Middle Vehicle (Pratyekabuddha Vehicle).

188. After relinquishing this body, one will realize the fruit of the Path.

189. After relinquishing this body, one will immediately attain the Supreme Vehicle.

– Good man! These are called the distinct signs of the 189 kinds of favorable and unfavorable karmic retribution.

This method of examination follows both the matter upon which attention is fixed and the mind of the person for whom the examination is made. If the sum of the numbers corresponds to the person’s intention, there will be no error. If the sum obtained by casting for someone does not correspond to the matter upon which that person’s mind is intent and which is being examined, then that person is not utterly sincere; such a result is called false and vain. If someone casts three times without any number appearing, that person has attained “non-possession” (having nothing to which one is attached).

– Furthermore, good man! If one personally forms the intention to examine the karmic retribution being experienced by another, the procedure is likewise the same.

If there is someone who is unable to perform the divination personally and comes to request that you examine matters on their behalf, you should first carefully consider and examine your own mind: whether you harbor any desire for worldly fame or gain, and whether your inner intention is pure. Only then may you reverently practice and make offerings as described above, earnestly make vows, and perform the divination for them. You should not crave worldly fame or gain, behaving like deviant teachers and thereby harming yourself and confusing others. If, upon examination, you find that your mind is not pure, then even if you perform the divination, the result will not accord with the truth; it will merely be a false and empty error.

– Furthermore, among the various kinds of sentient beings in future ages, whenever the matters they examine through divination do not yield auspicious results, their wishes are not fulfilled, and they are beset by many anxieties, oppressed by circumstances, distressed, and fearful, they should constantly recite and recollect my name morning and evening. If they remain sincerely devoted, the matters examined through divination will become auspicious, whatever they seek will be attained, and in this present life they will be freed from all adversity and sorrow.

NOTES

⁽¹⁾ The Dharma teaching of the Collection of the Faculties: Regarding the source of this sutra, the original text states, “Extracted from the Sutra of the Collection of the Six Faculties” (出六根聚經中). We have searched the Fo Guang Dictionary of Buddhism but have not found the contents of this sutra.

⁽²⁾ Firm Pure Faith: This is the name of the bodhisattva who questioned the Buddha, whereupon the Buddha instructed the great bodhisattva Ksitigarbha to expound this sutra. “Firm Pure Faith” means faith that is steadfast and pure. In truth, great bodhisattvas do not necessarily have fixed names; their names are assigned according to their virtues and practices. Because this bodhisattva wished to enable sentient beings to perfect steadfast and pure faith, he received this name.

⁽³⁾ After the end of the True Dharma period: Accounts of the periods of the True Dharma, Semblance Dharma, and Final Dharma differ. Here we shall briefly cite one explanation: the period from 500 to 1,000 years after the Buddha’s passing, during which the Buddha’s teaching remained in the world, is called the period of the True Dharma because the doctrine was present, people practiced it, and many attained realization. The time beginning 1,000 years after the Buddha’s passing is called the period after the True Dharma has ended.

⁽⁴⁾ When the Semblance Dharma is nearing its end: “Semblance” means resembling or appearing similar, but having undergone alteration and deviation, so that the Dharma’s prescribed practices are no longer carried out as they were originally. Consequently, few people attain the fruits of sagehood. There remain only teachings and practices resembling the Buddha-Dharma. This period, lasting approximately 1,000 years after the period of the True Dharma, is called the period of the Semblance Dharma.

⁽⁵⁾ Entering the period of the Final Dharma: “Final” refers to the outermost branches and signifies decline. Only the doctrine remains, without practice in its true sense; therefore, those who attain realization are exceedingly rare. This is the period beginning 2,000 years after the Buddha entered nirvana.

⁽⁶⁾ Calamities repeatedly arise everywhere: These are disasters that frequently occur in many countries throughout the world and recur many times, such as wars between nations, epidemics, earthquakes, volcanic eruptions, storms and floods, droughts, and so forth, causing very many people to die at the same time.

⁽⁷⁾ Performing things resembling wholesome Dharmas: The wholesome Dharmas mentioned here are precisely the observance of the Five Precepts, the Ten Wholesome Actions, the Eight Precepts for lay observance, and even the practices belonging to the four dhyanas and eight concentrations. In the present age, many people cultivate these wholesome Dharmas, but the majority seek only worldly blessings and rewards; hence the sutra says that they “take these as their goal.”

⁽⁸⁾ Unable to single-mindedly cultivate the essential Dharma of deliverance: The essential Dharma of deliverance consists of the crucial and fundamental practices for escaping the bonds of the three realms. These are meditative practices discussed in innumerable Buddhist scriptures. Broadly speaking, they may be divided into two categories: the meditation of the Lesser Vehicle and the meditation of the Great Vehicle.

The meditation practices of the Lesser Vehicle include contemplation of the four foundations of mindfulness, contemplation of impurity, mindfulness of breathing, contemplation of loving-kindness and compassion, contemplation of causes and conditions, and so forth, extending to the thirty-seven aids to awakening. The meditation practices of the Great Vehicle are likewise numerous; a few examples are contemplation of consciousness-only, contemplation of true suchness, contemplation of the Dharma realm, the samadhi of mindfulness of the Buddha, and the threefold contemplation in a single mind.

When those who undertake these practices attain accomplishment, they enter deeply into right concentration, eliminate the afflictions of the three realms, realize the stages and fruits of the worthy ones and sages, and are no longer led by the power of karma to take birth in the six realms. Therefore, these are called the essential Dharma of deliverance. In summary, the essential Dharma of deliverance is the vital path to liberation from the cycle of birth, death, and rebirth.

⁽⁹⁾ There are absolutely none who attain meditative concentration, supernormal powers, and so forth: At present (Buddhist Era 2540), during the period of the Final Dharma, twenty-five centuries after the Buddha, although there are many practitioners of the Buddha’s teaching, those who attain meditative concentration and supernormal powers are exceedingly rare. As time goes on, they will certainly become rarer still. In the Mahasamnipata Sutra, the Buddha foretold that during the Final Dharma age, although myriads upon myriads of people would practice, few would attain the fruits of the path; only by relying upon mindfulness of Amitabha Buddha would they receive the aid of the Buddha’s other-power, be welcomed and guided, and attain rebirth in the Land of Ultimate Bliss.

When the sutra says that there will be absolutely none, could this mean that, after the twenty-first century, there will be absolutely no one who attains the path?

⁽¹⁰⁾ The marks of the wooden wheels: The original word “wheel” literally means a wheel, ring, or circular disk. We have translated it as “wooden piece,” based upon the shape of the wooden pieces carved according to the instructions in the sutra. In the passage below, Ksitigarbha explains the word “wheel,” enabling the reader to understand it more clearly. If the expression “wooden piece” were not used, it would be difficult to find another term with which to render this word “wheel.”

⁽¹¹⁾ Less than one cun in length: The cun referred to here is a Chinese cun. The Chinese unit of length called a chi is estimated in the text as 6m40, while one Chinese cun equals one tenth of a Western foot, namely four centimeters. According to the carved wooden model, its length is also four centimeters.

⁽¹²⁾ The bodhisattva Ksitigarbha taught: “Furthermore, by relying upon these marks, one can destroy the net of doubts and wrong attachments in the minds of sentient beings, turn them toward the right path, and bring them to a place of peace and security; therefore, they are called wheels.” This explains the word “wheel” used above.

⁽¹³⁾ The single flavor of equality: The Lotus Sutra states: “The Tathagata teaches the Dharma as one characteristic and one flavor: the characteristic of liberation, the characteristic of freedom from attachment, and the characteristic of quiescence, ultimately reaching the knowledge of all modes.” Other sutras also offer this analogy: “Just as the waters of the great ocean have only the single flavor of salt, so too the Tathagata’s teaching has only one flavor: the flavor of liberation…”

⁽¹⁴⁾ Holding the wooden wheels in one’s hands: There are nineteen wooden wheels in all, divided into three groups. The first group contains ten, the second contains three, and the third contains six. This passage refers to the first casting: taking the ten wheels inscribed with the ten wholesome and ten unwholesome actions and casting them.

⁽¹⁵⁾ The five desires: These are the five kinds of worldly sensual pleasure to which people commonly become attached: wealth, sensual beauty, fame, food, and sleep.

1. Wealth: money, jewels, material possessions, houses, fields and gardens, vehicles, clothing, and so forth.

2. Sensual beauty: Physical beauty, also including sound (pleasing sounds) and fragrance (pleasant scents).

3. Fame: Honor, power and advantage, praise, family lineage, ethnicity, and so forth.

4. Food: Rare delicacies, luxurious foods, and exquisite flavors.

5. Sleep: Sleep and rest, also including pleasures such as singing, music, amusements, and so forth. People of the world commonly delight in and cling to these five desires, and therefore find it difficult to cultivate the noble path. Even monastics find it difficult to escape these five desires; consequently, few attain the fruits of sagehood.

⁽¹⁶⁾ The second examination of the wheel signs: This means casting the second set of wooden wheels, consisting of three pieces inscribed with the three words: body, speech, and mind. The teaching in this passage is very subtle. The translator would like to offer some additional words to help those performing the examination avoid errors and omissions.

After casting the first set of ten wooden wheels, the faces of the wooden pieces may display a mixture of the ten wholesome and unwholesome karmas, for example: killing, stealing, and refraining from sexual misconduct (the three karmas of the body); refraining from false speech, refraining from divisive speech, harsh speech, and frivolous speech (the four karmas of the mouth); craving, freedom from anger, and delusion (the three karmas of the mind).

If the person casting the wheels wishes to know whether the aforementioned unwholesome karmas are heavy or light, they must proceed by casting the appropriate wooden piece from the three wheels of the second set. For example, if the karmas revealed for the body are killing and stealing, with these two bodily karmas being the focus, then cast the wooden wheel inscribed with the word “body.” If the body wheel comes to rest with a deeply and lengthily engraved line facing upward, this indicates that these two unwholesome karmas are very numerous and deeply rooted.

But if a long silver-colored line appears, this is incongruent, and one must repent and cast it again. Next, suppose the two karmas revealed for speech are harsh speech and frivolous speech. To determine how deeply rooted these two karmas are, cast the wooden wheel inscribed with the word “speech.” If the wheel displays a short, shallow engraved line, the karmas of harsh speech and frivolous speech are light.

But if a long or short silver-colored line appears—indicating wholesome karma that is abundant or slight—then it is incongruent, and one must repent, make a vow, and cast it again. The wheel of the mind is treated in the same way.

If the mental karmas revealed are craving and delusion, separately cast the wooden wheel inscribed with the word “mind.”

⁽¹⁷⁾ Additionally reciting the name separately: Here, “additionally reciting the name” means reciting the name of the Great Bodhisattva Ksitigarbha. That is, recite: “Namo Ksitigarbha Bodhisattva,” ten thousand times, twenty thousand times, and so forth; afterward, bow before him with utmost sincerity.

⁽¹⁸⁾ The wooden wheels of the second set: This casting is not performed as before. When the second set was cast previously, each wheel was cast separately. Here, after one has practiced repentance for a certain period and wishes to know whether the three karmas have become pure, all three wheels must therefore be cast at once.

⁽¹⁹⁾ Emitting light as confirmation: This is also clearly taught in the Mahayana Sutras and Vinaya, such as the Brahma Net Sutra.

If practitioners who have committed grave offenses, such as the ten unwholesome deeds or the four major prohibitions, sincerely repent for fourteen days, twenty-one days, three months, or six months, until they dream of Buddhas or bodhisattvas coming to stroke the crowns of their heads and console them, or see extraordinary light, precious flowers, and so forth, these are signs that their offenses have been extinguished.

⁽²⁰⁾ The fruits of a sramana: These are the fruits of the Path that bhiksus of the Sravaka Vehicle can attain. Once practitioners of the Sravaka Vehicle cultivate correctly in accordance with the Dharma, they may realize such fruits as stream-enterer, once-returner, non-returner, and arhat. Upon attaining the fruit of arhatship, they have completely severed the fetters and afflictions of the three realms and are liberated from all birth and death within the three realms.

⁽²¹⁾ The heavenly Mara Papiyan: Papiyan is the name of the Mara king, the ruler of the Heaven of Freely Enjoying the Creations of Others. According to the Buddhist scriptures, this Mara king possesses powers that entice and bind sentient beings, causing them to remain immersed in worldly sensual pleasures. Those who practice in order to escape the cycle of birth and death are often obstructed by this Mara king in every possible way.

⁽²²⁾ The ninety-five kinds of heterodox teachers and non-Buddhist paths: Originally there were ninety-six non-Buddhist paths; after excluding one school, ninety-five remained. In India, before and after the Buddha appeared, there were six non-Buddhist schools. Each teacher of these six schools had fifteen disciples, and each disciple later established a separate school, making ninety-six schools in all.

The six original teachers were: 1. Purana Kasyapa. 2. Maskarin Gosaliputra. 3.

Sanjaya Vairatiputra. 4. Ajita Kesakambala. 5. Kakuda Katyayana. 6.

Nirgrantha Jnatiputra. Of these ninety-six paths, one school was later incorporated into Buddhism, namely the Vatsiputriya school, leaving ninety-five schools. Another explanation holds that, among the ninety-six non-Buddhist schools, the doctrine of the Nirgrantha school was close to the Buddhadharma; therefore, after excluding that school, ninety-five remained.

⁽²³⁾ The five hindrances: “Hindrance” means something that covers or obscures. The five dharmas that can obscure the luminous nature of the mind and prevent wholesome dharmas from arising are called the five hindrances.

1. Sensual desire: Being engrossed in worldly sensual pleasures, one thereby obscures the true nature.

2. Anger: Becoming angry when confronted by adverse circumstances, one thereby obscures the true nature.

3. Sloth and torpor: The mind is dull and confused, while the body is heavy and incapable of sustaining cultivation, causing the true nature to be obscured.

4. Restlessness and remorse: The agitation of consciousness is called restlessness; anxiety and affliction concerning deeds already done are called remorse. These may become so intense that they obscure the true nature.

5. Doubt: Hesitating and remaining indecisive regarding the True Dharma, without placing complete faith in it, one thereby obscures the true nature. Furthermore, because all kinds of afflictions can obscure the true nature, they are also called hindrances.

⁽²⁴⁾ Pratimoksa: This is translated as “individual liberation” or “liberation in each and every circumstance.” These are the precepts received by the seven assemblies of the Buddha’s disciples, all of which have liberation as their purpose. The number of Pratimoksa precepts for the ordained Sangha differs: bhiksunis have 348 precepts, while bhiksus have 250 precepts.

⁽²⁵⁾ Correspondence with the Dharma: Here, Dharma means the true Dharma, the inner stillness attained through practicing methods of cultivation and repentance over many days and for a long period. This leads to a state in which deluded thoughts have settled, coarse afflictions no longer arise violently, faith in the wondrous True Dharma of the Buddhas has been established, and there is no further doubt or regression. This is called correspondence with the Dharma. When a person practicing repentance obtains such results, grave offenses have been extinguished, and that person will not incur severe retribution in the unwholesome realms.

⁽²⁶⁾ Whether adverse, favorable, or neither adverse nor favorable: These are the three kinds of feeling experienced by the six sense faculties. In other terms, they are painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling—that is, sensations of pain, pleasure, and neither pain nor pleasure. When the sense faculties come into contact with objects, these three kinds of feeling commonly arise. When a faculty finds an object agreeable, a pleasant feeling arises; this is called pleasant feeling. When a faculty finds an object disagreeable, a thought of dissatisfaction immediately arises; this is called painful feeling, or indeterminate.

⁽²⁷⁾ The four Brahma practices: These are also called the four Brahma abodes, namely the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. These four states of mind are karmic practices leading to rebirth in the Brahma heavens and are therefore called Brahma practices.