占察善惡業報經玄義
蕅益沙門古吳 智旭 述
Master Zhi Xu of Guwu, a monk of the Ouyi tradition, records.
夫三界惟心，心外無法。理具事造，實非兩重。但迷之則三障宛然，悟之則三德法爾。迷悟無性，隨俗假名。真實指歸，二而不二。不二而二，迷悟似分。迷既迷其所悟，悟即悟其所迷。此占察善惡業報經，乃指迷歸悟之要津也。占察者，能觀之智。善惡業報者，所觀之境。能觀無非一心三智，所觀無非一境三諦。消除疑障，堅固淨信。開示進趣，方便安慰，令離怯弱。所以釋迦大聖，勸當機而耑請。地藏慈尊，乘悲願而演說。事理雙明，淺深同益。可謂照昏衢之寶炬，救痼疾之神丹。雖復去聖時遙，何幸妙詮猶在。鑽仰既切，欲罷不能。蠡測管窺，用公同志。將疏經文，先明玄義。第一釋名，第二顯體，第三明宗，第四辨用，第五教相。
The three realms are nothing but mind; there is no dharma outside the mind. Principle and phenomena are not two separate layers. When deluded, the three hindrances appear vividly; when awakened, the three virtues manifest naturally. Delusion and awakening have no inherent nature—they are merely provisional names used in worldly convention. In true reality, they are two yet not two; not two yet two, so delusion and awakening seem distinct. Delusion is delusion about what is awakened; awakening is awakening to what is deluded. This *Sutra on Divining Good and Evil Karmic Retribution* is the essential bridge that points from delusion back to awakening. "Divining" refers to the wisdom of observation. "Good and evil karmic retribution" refers to the objects observed. The observing wisdom is none other than the threefold wisdom of the one mind; the observed objects are none other than the threefold truth of a single realm. It eliminates doubts and hindrances, strengthens pure faith, reveals the path of progress, offers skillful means and consolation, and frees one from timidity. Thus, the great sage Shakyamuni urged the suitable recipient to earnestly request it, and the compassionate Bodhisattva Kṣitigarbha, moved by his vow, expounded it. It clarifies both principle and phenomena, benefiting practitioners of both shallow and deep capacities. It can be called a precious torch illuminating the dark road and a divine elixir curing chronic illness. Although we are far removed from the time of the sage, how fortunate that this wondrous teaching still remains! With such earnest reverence and study, one cannot help but wish to share it. Though my understanding is limited, I offer this to fellow practitioners. Before commenting on the sutra text, I will first elucidate its profound meaning. First, explain the title. Second, reveal the essence. Third, clarify the aim. Fourth, distinguish the function. Fifth, discuss the teaching category.