Sutra on the Divination of Wholesome and Unwholes (佔察善惡業報經)

Zhancha Good and Evil Karma Retribution Sutra, Volume 1(From the Six Roots Collection Sutra)

Translated by the Tripitaka Master Bodhidīpa from India.

This is what I heard:

At one time, the Bhagavan, the All-Knowing One, was on Vulture Peak in Rajagriha. Through his spiritual power, he revealed a vast, majestic, and pure unobstructed Dharma assembly. Gathered with him were immeasurable, boundless multitudes of great beings, and he expounded the profound Dharma teaching on the aggregates of the roots.

At that moment, in the assembly, there was a bodhisattva named Firm Pure Faith. He rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, and addressed the Buddha, saying: "I now wish to ask a question of the World-Honored One in this gathering. I humbly request your permission to speak."

The Buddha said, "Good man, ask whatever you wish, and I shall answer."

The Bodhisattva Firm and Pure Faith said: "As the Buddha previously stated: 'After my passing, when the true Dharma declines, the semblance Dharma nears its end, and the world enters the final age, beings will have little merit and many afflictions. Nations will be frequently troubled, disasters will arise repeatedly, and various hardships, fears, and disturbances will press upon them. My disciples will lose their wholesome thoughts, giving rise only to greed, anger, jealousy, and arrogance. Even those who appear to practice good deeds will do so merely seeking worldly gain and reputation, making these their primary aim, unable to concentrate wholeheartedly on cultivating the path to liberation. At that time, seeing the world in chaos, beings will often feel timid and weak, anxious that they and their relatives may lack food, clothing, and the means to sustain their lives. Due to these many obstructive conditions, their capacity for the Dharma will be dull, their faith scant, and those who attain the Way will be extremely few. Gradually, even those who achieve genuine faith in the Three Vehicles will become very rare. Those who cultivate worldly meditative concentrations, develop spiritual powers, or know their past lives will, in turn, become nonexistent. Thus, after a long time in the final age, attainment of the Way, genuine faith, meditative concentration, spiritual powers, and all such accomplishments will completely disappear.'

Now, for the sake of those in this future evil age, as the semblance Dharma nears its end and the final age arrives, who possess even a slight root of goodness, I ask the Tathagata: What skillful means can be established to open, transform, instruct, and guide them, so that they may generate faith and be freed from decline and affliction? Because these beings encounter an evil time, they face many obstacles and retreat from their wholesome resolve. Regarding the principles of cause and effect, both worldly and beyond the world, they repeatedly give rise to doubts and cannot steadfastly and single-mindedly seek wholesome Dharma. Such beings are worthy of compassion and salvation. O World-Honored One, of great compassion and all-encompassing wisdom! I pray that you will employ skillful means to illuminate and instruct them, enabling them to escape the net of doubt, remove all obstacles, and cause their faith to increase. Then, in whichever Vehicle they follow, may they swiftly attain the stage of non-retrogression."

The Buddha said to Firm Pure Faith, "Excellent, excellent! You ask this question well, and it deeply pleases me. In this assembly, there is a great bodhisattva named Earth Store. You should ask him about this matter. He will provide skillful means, explain and expound it for you, and fulfill your wish."

At that time, the Bodhisattva Firm Pure Faith again addressed the Buddha, saying: "World-Honored One, with your supreme and great wisdom, why do you not speak yourself, but instead wish for the Bodhisattva Kṣitigarbha to expound it?"

The Buddha addressed Pure Faith, saying, "Do not harbor thoughts of superiority or inferiority. This virtuous person, since first generating his resolve, has passed through immeasurable, boundless, inconceivable aeons. Long ago, he already crossed the ocean of omniscience and perfected his merits. Yet, by the power of his original vows and his sovereign freedom, he skillfully manifests through expedient means, his shadow appearing throughout the ten directions.

Although he universally visits all lands and constantly performs works of merit, his transformative influence is especially profound in this defiled world of the five turbidities. This is due to the power of his original vows, the force of his habitual practice, and the karmic readiness of beings who are to be transformed by him. For eleven aeons now, he has been adorning this world and maturing sentient beings. That is why, in this assembly, his physical appearance is dignified and majestic, his virtue unparalleled—none surpass him except the Tathagata himself.

Moreover, among all transformative works in this world, only Universal Worthy, Guanyin, and other great bodhisattvas can rival him; all others fall short. Because of this bodhisattva's power of his original vows, he quickly fulfills all that beings seek, extinguishes their heavy karma, removes their obstacles, and grants them peace and well-being in the present life.

This bodhisattva is also known as the Skillful Comforter. He adroitly expounds profound teachings and skillfully guides beginners who have just set their minds on the Great Vehicle, ensuring they do not become timid. For these reasons, beings in this world thirst for him, receive his guidance, and attain liberation. Therefore, I now call upon him to speak."

At that time, the bodhisattva Firm Pure Faith, having understood the Buddha’s intention, immediately encouraged and requested the great bodhisattva Kṣitigarbha, saying: “Excellent, true savior of the world! Excellent, wise teacher of great wisdom! As I have asked: ‘By what skillful means can we guide living beings in this evil age, helping them leave their various obstacles and attain firm faith?’ The Tathāgata now wishes for you to explain these skillful means. You should recognize that this is the right time. Out of compassion, please teach us.”

Then the great bodhisattva Earth Store said to the great bodhisattva Firm Pure Faith: "Good man, listen carefully. I will explain this for you. In the evil age after the Buddha’s passing, there will be monks, nuns, laymen, and laywomen who have not yet gained firm faith in the causal principles of worldly and transcendent life. They cannot cultivate the contemplations of impermanence, suffering, non-self, and impurity to a realized state. They do not diligently observe the Four Noble Truths, the Twelve Links of Dependent Origination, or the truths of suchness, reality, non-arising, and non-ceasing. Because of this lack of diligence, they cannot fully avoid the ten fundamental evil actions. They cannot devote wholehearted faith to the merits and virtues of the Triple Gem in all its forms. Among the three vehicles, they have no clear direction.

Such people may encounter various obstacles that increase anxiety, doubt, or regret. Their minds remain unclear in all situations. They seek much yet suffer much, entangled by many affairs, unable to make firm decisions. Their thoughts are disturbed, hindering their spiritual practice. For those facing such difficulties, the practice of divining with wooden wheels can be used to examine the good and evil karma of past lives, as well as the joys, sufferings, fortunes, and misfortunes of the present. All things exist when conditions combine, and cease when conditions end. Karmic accumulation follows the mind; appearances arise and results manifest. Nothing is lost or destroyed; all corresponds without error. Thus, one may truthfully investigate the retribution of good and evil karma, and make it clear to one’s own mind. By this, doubts can be resolved with certainty.

If you are a disciple of the Buddha, you should learn this method of divination and sincerely take refuge in it. Whatever you observe through it will be true and accurate. You should not abandon this practice and instead turn to worldly forms of divination, fortune-telling, or omens, becoming attached to them. To indulge in such practices deeply obstructs the holy path."

Good man! If you wish to practice with the divination wheels, first carve them from wood about the size of a little finger, making them slightly less than an inch long. Shape the middle part into a flat square on all four sides, then gradually taper it toward both ends. Hold it in your hand and toss it sideways so it spins easily—this is why it is called a "wheel." Furthermore, based on these marks, they can break through sentient beings' wrong views and doubts, guiding them toward the right path and leading them to a place of safety. That is why they are called wheels.

These wheel signs come in three distinct types. What are these three? First, there are wheels that reveal the different karmic seeds of good and evil from past lives—there are ten of these. Second, there are wheels that show how long past karma has been accumulating and the distinctions between strong and weak, great and small actions—there are three of these. Third, there are wheels that display the different karmic retributions across the three times—there are six of these.

"If you wish to perceive the distinctions of good and evil deeds done in past lives, you should carve wood into ten wheels. On these ten wheels, inscribe the names of the ten wholesome actions. Each wholesome action is represented on one wheel, recorded on one side. Next, inscribe the ten unwholesome actions opposite the ten wholesome ones, making them correspond exactly, each also recorded on its own side. What are called the ten wholesome actions are the foundation of all goodness, encompassing all other virtuous practices. What are called the ten unwholesome actions are also the foundation of all evil, encompassing all other unwholesome deeds."

If you wish to consult these divination wheels, you should first learn to sincerely pay homage to all Buddhas throughout the ten directions. At that moment, make this vow: "May all beings in the ten directions quickly come to draw near, make offerings, and receive the true Dharma." Next, learn to sincerely pay homage to the entire treasury of Dharma in the ten directions. At that moment, make this vow: "May all beings in the ten directions quickly come to receive, uphold, recite, and practice according to the Dharma, and also teach it to others." Then, learn to sincerely pay homage to all noble beings (Sangha) in the ten directions. At that moment, make this vow: "May all beings in the ten directions quickly come to draw near and make offerings, awaken the Bodhi mind, and remain unwavering in their resolve." Finally, learn to sincerely pay homage to me, the Great Bodhisattva Earth Treasury (Kṣitigarbha). At that moment, make this vow: "May all beings in the ten directions quickly have their heavy evil karma eradicated, be freed from all obstacles, and have all their basic needs for life fully provided for." After making these reverences, you should offer whatever incense or flowers you have as an act of devotion.

When we cultivate offerings, we should recall that the Buddha, Dharma, and Sangha are inherently all-pervading and present everywhere. With this in mind, we can offer these incense and flowers, which—like the nature of reality itself—perfume all Buddha-lands and accomplish enlightened activity. Furthermore, we recognize that all offering materials exist in every moment throughout the ten directions. Therefore, now I will mentally gather and offer all kinds of incense, flowers, garlands, banners, canopies, precious decorations, various music, lamps, candles, food, drink, clothing, bedding, medicine, and all other magnificent offerings from the ten directions—imagining them as if truly present. Together with all beings, I make these offerings.

Reflecting on all worlds, where some already make offerings, I rejoice in their merit. And for those who have not yet begun, I wish that they may be guided and inspired to do so. May my own body swiftly reach all lands, and before all Buddhas, Dharma, and Sangha—using every form of splendid offering—together with all beings, equally make these offerings. I offer to all Buddhas' Dharmakaya, their physical forms, relics, images, stupas, and temple pagodas; to all sacred Dharma treasuries and places where the Dharma is taught; and to all noble Sangha members. May I, together with all beings, practice in this way, gradually perfecting the six perfections and the four immeasurable states of mind. And may we deeply understand that all phenomena are inherently still, unborn and unceasing, of one taste, equal, and peaceful beyond all conceptual thought, perfectly complete.

Also, you should focus your mind on making an offering to Earth Treasury Bodhisattva Mahasattva. Next, you should recite or silently chant his name. With single-minded attention, announce: "Homage to Earth Treasury Bodhisattva Mahasattva." Recite his name in this way, completing one thousand repetitions. After one thousand recitations, say this: "Earth Treasury Bodhisattva Mahasattva! Great Compassion! Please protect and keep in mind myself and all beings, quickly remove all hindrances, increase pure faith, and cause this contemplation to correspond truly and accurately with reality." After saying this, take the wooden wheel, and toss it sideways on a clean surface. If you wish to contemplate yourself, or if you wish to contemplate others, do it in the same way.

You should understand that when examining the wheel signs, whatever karmic signs appear, you must carefully observe and contemplate each one. Some may show purely ten virtuous actions, some purely ten unwholesome actions, others a mixture of good and evil, some are purely good but incomplete, and some are purely evil but incomplete. Because karmic causes differ in type, their habitual tendencies and results also differ in various ways, as the Buddha has extensively explained elsewhere. You should reflect upon, contemplate, and examine whether the karmic seeds that appear correspond to the experiences of pain, pleasure, fortune, misfortune, and other life circumstances you are currently undergoing, as well as your afflictions and habitual tendencies. When there is a match, this is called "correspondence." If there is no match, it means your mind was not sincere, and this is called "false and erroneous."

If, when casting the divination sticks, neither good nor evil karma manifests, this person has already realized the wisdom of no-outflow, focusing solely on liberation and no longer delighting in receiving worldly karmic results. All outflows of karmic deeds diminish, no longer grow, and thus they do not appear.

Further, for those whose divination shows neither pure good nor pure evil—in both types, the karma that does not manifest is too weak to bring about results, and so it does not appear.

In the future, when disciples of the Buddha have cast the divination and received signs corresponding to their good and evil karmic results, if they encounter pleasant circumstances like the five desires manifesting as they wish, they should not indulge themselves or become complacent. Instead, they should reflect: "Due to the good karma I created in past lives, I now receive these rewards. I should now cultivate myself further and not stop."

If they encounter various calamities, troubles, or misfortunes that disturb and frighten them, causing distress or dissatisfaction, they should accept them without regret or doubt that leads them to abandon good deeds. They should then reflect: "It is only because I created evil karma in past lives that I now receive this recompense. I now should repent that evil karma, focus on antidotes, and cultivate other good deeds. Do not stop, be lazy, or indulge, lest you gather more and greater suffering."

This is called the method of the first-level divination.

Good man! If you wish to examine the distant or recent accumulation of past deeds, and the strength, weakness, or differences in their magnitude, you should carve three wheels from wood, with each wheel representing body, speech, or mind, and inscribe words upon them for reference.

On the first side of the wheel, carve a single long, thick line that extends to the edge. On the second side, carve a single short, thin line that does not reach the edge. On the third side, carve a deep, rough notch resembling a line. On the fourth side, carve a shallow, fine notch.

Know that virtuous actions are like decorated carvings, while evil actions are like damaging marks. A long, thick line indicates long-standing virtue, vigorous practice, and powerful results. A short, thin line indicates recent virtue, beginner's level, and modest achievements.

A rough, deep notch indicates long-standing evil habits, strong negative actions, and heavy future consequences. A shallow, fine notch indicates recent departure from virtue, early stages of wrongdoing, and actions that have not yet become powerful. Or, even if one has committed grave evil, if they have already repented, this counts as a minor offense.

"Good man! When consulting the first set of wheels, you can only learn the general distinction between good and bad actions from past lives, but you cannot know how long those habits have been building up, nor the strength or magnitude of those actions. Therefore, it is necessary to consult the second set of wheels.

When consulting the second set of wheels, you should base it on the actions revealed in the first set. If the action is related to the body, cast the body wheel; if related to speech, cast the speech wheel; if related to the mind, cast the mind wheel. Do not try to cover all three by casting the three wheels together at once. Instead, you should, according to the specific action in mind—whether good or bad—cast the appropriate wheel separately."

Furthermore, if in the casting of the first set of divination signs you obtain a sign of good physical karma, but in the second set you obtain a sign of bad physical karma—this means your mind was not fully sincere and concentrated, so the signs do not correspond properly. This discrepancy is called "false or mistaken."

Another case of non-correspondence: Suppose in the first set you obtain signs indicating "no killing" and "no stealing," but you had initially intended to focus on "no killing." If in the second set you then obtain a sign of bad physical karma—this also counts as non-correspondence.

Moreover, if one observes that from birth until the present, they have not enjoyed killing, nor committed killing, yet their mind harbors killing, and in this second divination pattern they receive a sign of great physical evil, this is called "inconsistency between the omen and the conduct." The meaning of inconsistency in other verbal and mental karmas should be understood in the same way.

"Good man! If sentient beings in future ages wish to be liberated from birth, aging, sickness, and death, and for the first time resolve to cultivate meditative concentration and formless wisdom, they should first examine the amount and severity of the evil actions they have committed in past lives. If their evil karma is abundant and weighty, they should not immediately study meditation and wisdom, but should first practice the method of repentance. Why is this? Because such a person's past habitual evil mind is so fierce and strong that they will inevitably create much evil in the present life, breaking and violating grave precepts. Because they have violated grave precepts—unless they repent and purify themselves—if they then cultivate meditation and wisdom, there will be many obstacles and they will be unable to achieve attainment. Their minds may become confused and deranged, or they may be disturbed by external evil influences, or they may accept false doctrines, increasing their wrong views. Therefore, they should first practice the method of repentance. Once their moral foundation is purified, and even their grave past offenses become slight, then they will be free from all obstacles.

Good man! If you wish to practice the method of repentance, you should go to a quiet place and, to the best of your ability, set up a clean and dignified room. Inside, arrange a space for making offerings and a place for scriptures. Hang banners and canopies, gather incense and flowers, and use them to make offerings. Bathe your body, wash your clothes, and let nothing be dirty or smelly. During the day, three times a day inside this room, call out the names with focused mind, paying homage to the Seven Buddhas of the Past and the Fifty-Three Buddhas. Next, turning toward each of the ten directions, pay homage to them all. With your mind, bow to all the physical forms, relics, images, stupas, temples, and all sacred objects of all Buddhas throughout space. Then, bow to all Buddhas of the ten directions and three times. Again, with your mind, bow to all the Dharma treasuries of the ten directions. Then, with your mind, bow to all the noble sages of the ten directions. After that, call out my name specifically and pay homage to me, the Bodhisattva-Mahasattva Kshitigarbha.

Having thus bowed in reverence, you should confess the wrongdoings you have committed, and with single-minded devotion, declare:

I only pray that all the great compassionate and honored ones of the ten directions bear witness and protect me with their mindful presence. Now I confess my faults and will not commit them again. I pray that I and all beings may quickly be freed and cleansed of the ten evil acts, the four grave offenses, the five heinous sins, all distorted views, slander of the Three Jewels, and the sins of icchantikas that have accumulated over countless eons.

We should further reflect: The nature of offense arises only from a deluded and inverted mind. It has no fixed or substantial reality to be grasped; its origin is merely empty and tranquil. May I and all beings swiftly realize the mind's original nature, and forever extinguish the root of offenses.

Next, you should generate the vow of entreaty: "May all bodhisattvas throughout the ten directions who have not yet attained perfect enlightenment quickly achieve it. And may those who have already attained perfect enlightenment remain in the world forever, turning the wheel of the true Dharma, and never enter nirvana."

"Next, we should develop the aspiration of rejoicing: 'May I and all beings forever abandon the mind of jealousy. In all lands throughout the three times, may we rejoice in all who cultivate virtue and attain enlightenment.'"

Next, make this prayer of dedication: "May all the merit from my practice nourish and benefit all beings, guiding them together toward the wisdom of Buddhahood and the city of Nirvana."

After reciting this dedication prayer, go to another quiet room. Sit upright with single-minded focus. Either recite aloud or silently repeat my name. Reduce your sleep. If you feel drowsy or weighed down by mental fog, then walk in circles around the practice room while reciting.

Then, as nightfall approaches, if you have lamps or candles to provide light, you should also make offerings with reverence three times a day, confess your faults, and make your vows. If you cannot provide such light, you should simply go to a quiet room and recite with single-minded focus. Practice this method of repentance every day without becoming lax or giving up.

If someone has built up good roots in past lives but has temporarily encountered adverse conditions and committed wrongdoing, their karmic obstacles will be light. If their mind is sharp and their will is strong, after seven days they will attain purity and overcome all hindrances.

But beings vary widely: their karmic burdens are thick or thin, their faculties sharp or dull. Some will attain purity after fourteen days, some after twenty-one, and some only after forty-nine days. If someone has committed grave offenses in both past and present lives, they may need a hundred days, two hundred days, or even a thousand days to become pure.

As for those with the dullest faculties and the heaviest karmic obstacles, they must simply summon a courageous spirit, not caring for life or limb, constantly reciting with diligence, circumambulating day and night, reducing sleep, confessing and making vows, delighting in offerings, never slacking or giving up, even if it costs them their life. With such determination, they will surely attain purity within a thousand days.

"Good man! If you wish to know the signs of attaining purity, after practicing for seven days from the start of your cultivation, you should each morning at dawn take the second set of divination sticks in your hand and toss them three times in a row. If your body, speech, and mind are all completely virtuous, this is called attaining purity.

In this way, all beings in the future who are able to practice repentance have each cultivated goodness in the past, since long ago, within the Buddha's teachings. Depending on what virtues they have cultivated, their karma varies in depth and thickness. Therefore, when they attain purity, the signs differ as well.

Some beings, when they attain purity in body, speech, and mind, do not immediately receive any other good signs. Other beings, when they receive the good signs of pure body, speech, and mind, see a brilliant light filling their room within a single day and night. They may also smell an extraordinary, fine fragrance, feeling joyful in body and mind. Or they may have a wholesome dream, dreaming that the Buddha appears in physical form to bear witness, touching their head with his hand and saying: 'Excellent! You are now pure; I come to bear witness for you.' Or they may dream that a Bodhisattva appears to bear witness, or that an image of the Buddha emits light to bear witness.

If a person has not yet attained the good signs of pure body, speech, and mind, but first sees or hears such things as these, it is false, deceptive, and hypocritical—not a good sign.

If a person has a foundation of supramundane virtue, with a concentrated and powerful mind, then at that time I will appear to them in a body suitable for their transformation, emit the great light of compassion to bring them peace, free them from all doubt and fear, or display various miraculous transformations. I may also cause them to recall their own past lives—the events they experienced, the good and evil they did. Or I may, according to their delight, teach them various profound and essential teachings. That person will then attain decisive faith in the vehicle toward which they are oriented, or gradually realize the fruits of the path of a renunciant.

"Furthermore, even if those beings cannot yet see my transformed body teaching the Dharma, they should simply learn to practice sincere devotion. Once they attain the pure signs of body, speech, and mind, I will also protect and mindfully guide them. I will help them quickly eliminate all kinds of obstacles. The demon Mara will not come to disturb them, and even the heretical teachers of the ninety-five schools, along with all spirits and ghosts, will not trouble them. All of their Five Hindrances will gradually become lighter, enabling them to practice meditation and wisdom."

Furthermore, if in future ages, living beings—even if they do not seek the path of meditation, wisdom, or liberation—are instead beset by all kinds of misfortunes, poverty, hardship, and distress, they should still reverently pay homage, make offerings, and confess their past misdeeds. They should constantly make vows and, at all times and in all places, diligently and sincerely invoke my name with utmost devotion. In doing so, they will quickly be freed from all sorts of decline and affliction. Upon the end of this life, they will be reborn in a favorable state.

Furthermore, in future times, if any beings—whether laypeople or monastics—wish to receive the pure and sublime precepts, but have previously committed grave offenses that prevent them from doing so, they should also follow the method of repentance described above. They must earnestly devote themselves until they have purified their body, speech, and mind with wholesome signs, after which they may receive the precepts.

If such beings wish to practice the Mahayana path and seek to receive the fundamental Bodhisattva precepts, or to receive all the precepts for both lay and monastic life—namely, the precepts of ethical conduct, the precepts of cultivating wholesome actions, and the precepts of benefiting living beings—yet cannot find a good and qualified preceptor well-versed in the Bodhisattva teachings, they should earnestly, within a sacred space, make offerings with reverence, and sincerely call upon all Buddhas and Bodhisattvas in the ten directions, requesting them to act as witnesses and masters. With a concentrated mind, they should make their vows and recite the precepts clearly, first stating the ten fundamental grave precepts and then summarizing the three categories of precepts. By thus taking the precepts through self-pledge before the Buddhas and Bodhisattvas, they too can obtain the precepts.

"Furthermore, in future ages, those beings who wish to leave home to become monastics—or who have already left home—if they cannot find a qualified preceptor or a pure monastic community, and if they are filled with doubt and unable to properly receive the precepts according to the Dharma, they can instead simply study and develop the resolve for supreme enlightenment. Once they have purified their body, speech, and mind, those who have not yet left home should shave their heads, don the monastic robes, and make the vows as described above, vowing to themselves to receive the three sets of precepts of the Bodhisattva discipline. Then they may be said to have fully obtained the Prātimokṣa precepts for renunciants and be called bhikṣus or bhikṣuṇīs.

Immediately afterward, they should seek out the Vinaya scriptures of the Śrāvakas and the Śāstra texts studied by Bodhisattvas, memorize and recite them, and observe and practice accordingly. If someone has already left home but is under twenty years of age, they should first vow to accept the ten fundamental precepts, as well as the specific precepts for śrāmaṇeras and śrāmaṇerīs. Having received these precepts, they may be called śrāmaṇeras or śrāmaṇerīs. They should then draw near to, make offerings to, and serve monastics who have been renunciants longer and who have great resolve for the Mahāyāna and have fully received the precepts, seeking them as their teacher and guide, asking for instruction, and learning proper conduct and deportment according to the standards for śrāmaṇeras and śrāmaṇerīs.

If they cannot find such a person, they should instead draw close to the Bodhisattva texts of the Śāstra tradition, reciting and contemplating them, and cultivating their practice, while earnestly making offerings to the Buddha, the Dharma, and the Saṅgha. If a śrāmaṇerī has reached eighteen years of age, she should also vow to accept the six precepts of the śikṣamāṇā according to the Vinaya collection, and fully study all the precepts of the bhikṣuṇīs. When she reaches twenty years of age, she may then, as described above, fully accept the three sets of Bodhisattva precepts. Only then should she be called a bhikṣuṇī.

If such beings study repentance but cannot do so with a sincere heart and fail to attain good signs, then even if they go through the motions of receiving the precepts, it does not count as truly obtaining them."

At that time, the great and steadfast bodhisattva Pure Faith asked the great bodhisattva Earth Treasury, "You spoke of 'wholehearted sincerity.' How many kinds of sincerity are there? What kind of sincerity can lead to receiving positive signs?"

Earth Store Bodhisattva Mahasattva said, "Good man! The 'sincerity of mind' I speak of can be briefly divided into two kinds. What are these two? First, the sincerity of mind that arises from initial learning and seeking one's vows. Second, the sincerity of mind that focuses the mind with single-minded precision, achieving courage and perseverance in harmony with practice. Those who attain this second kind of sincerity can obtain auspicious signs. This second sincerity of mind itself has three levels—lower, middle, and higher. What are these three? First, the unified mind—meaning keeping one's thoughts fixed without distraction, with clear and stable awareness. Second, the courageous mind—meaning seeking single-mindedly without laziness, and disregarding one's body and life. Third, the deep mind—meaning being in harmony with the Dharma, and never retreating from the ultimate goal. If a person practices this method of repentance but cannot even reach the lower level of sincerity, they will ultimately fail to attain pure and auspicious signs. This is what is meant by explaining the second divination method."

Good man! If you wish to discern the differences in karmic retribution experienced across past, present, and future lives, you should carve six wooden wheels. On these six wheels, inscribe the numbers 1-3, 4-6, 7-9, 10-12, 13-15, and 16-18 — one set of three numbers on each wheel, written on three of the wheel's sides. Arrange the numbers in proper order without any mistake or confusion. Know that all these numbers arise from the number one, and that one is their foundation. These numerical forms reveal that the gathering of the six senses in all beings arises from the single true reality of the intrinsically pure mind of the Tathagata's storehouse, and relies on this single true reality as its foundation. This means that, because of the single true reality, there exists ignorance. Through not understanding the single realm of reality, there arise mistaken thoughts and reflections, leading to false perceptions of the external world, discrimination and attachment, the accumulation of karma and its causes, and the arising of the six senses: eyes, ears, nose, tongue, body, and mind. Because of these internal six senses, there arise, in relation to the six external objects (form, sound, smell, taste, touch, and mental objects), the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Because of these six consciousnesses, in relation to form, sound, smell, taste, touch, and mental objects, there arise three kinds of feelings: aversive feelings, agreeable feelings, and neutral feelings, thus generating the eighteen types of feeling. If, in future times, any disciple of the Buddha has doubts about the fruits of karma experienced across the three times, they should cast this third set of wheels three times. Then calculate the total sum, observe the number obtained, and use it to determine good or evil karma.

Thus, the signs of good and bad karmic results observed across the three times are of one hundred and eighty-nine kinds. What are these one hundred and eighty-nine kinds?

1. Seeking the Great Vehicle and attaining non-retrogression. 2. The sought-after result will be realized in the present life. 3. Seeking the Middle Vehicle and attaining non-retrogression. 4. Seeking the Lesser Vehicle and attaining non-retrogression. 5. Seeking supernatural powers and attaining accomplishment. 6. Cultivating the four divine abodes and attaining accomplishment. 7. Cultivating worldly meditation and attaining accomplishment. 8. Desiring to receive precepts and receiving excellent precepts. 9. Previously received precepts are now fully upheld. 10. Seeking the Great Vehicle but not yet abiding in faith. 11. Seeking the Middle Vehicle but not yet abiding in faith. 12. Seeking the Lesser Vehicle but not yet abiding in faith. 13. The person observed is a good friend. 14. What is heard accords with true faith. 15. The person observed is a bad friend. 16. What is heard is not true teaching. 17. The person observed has genuine virtue. 18. The person observed lacks genuine virtue. 19. The meaning observed is correct and free from error. 20. The meaning observed is mistaken and erroneous. 21. What is recited is correct and free from error. 22. What is recited is mistaken and erroneous. 23. The practice undertaken is correct and free from error. 24. What is seen or heard is a good sign. 25. What is realized is true and authentic. 26. What is studied is mistaken and erroneous. 27. What is seen or heard is a bad sign. 28. What is realized is not proper teaching. 29. What is obtained is controlled by evil spirits. 30. What is spoken is clever but false argument. 31. Knowledge of the mysterious is beyond human power. 32. One should first practice the path of contemplative wisdom. 33. One should first practice the path of meditative concentration. 34. Observing that what is studied has no obstacles. 35. Observing that what is studied is suitable. 36. Observing that what is studied is unsuitable. 37. Observing that what is studied is from past practice. 38. Observing that what is studied is not from past practice. 39. Observing that what is studied increases goodness. 40. Observing that means for learning are few. 41. Observing that there is no progress in learning. 42. The sought-after result is not yet attained in the present. 43. Seeking to renounce the household life, one will be able to leave. 44. Seeking to hear the Dharma, one will receive instruction. 45. Seeking scriptures, one will be able to recite them. 46. Observing that an action is a demonic deed. 47. Observing that an undertaking will be accomplished. 48. Observing that an undertaking will not be accomplished. 49. Seeking great wealth, one will be filled with riches. 50. Seeking an official position, one will obtain it. 51. Seeking long life, one will have extended years. 52. Seeking to be a worldly immortal, one will attain it. 53. Observing that one has broad knowledge. 54. Observing that one has little knowledge. 55. Seeking teachers or friends, one will get what is wished for. 56. Seeking students, one will get what is wished for. 57. Seeking parents, one will get what is wished for. 58. Seeking sons or daughters, one will get what is wished for. 59. Seeking a wife or concubine, one will get what is wished for. 60. Seeking companions, one will get what is wished for. 61. Observing that one's concerns will be harmoniously resolved. 62. The person observed harbors anger. 63. Seeking freedom from resentment, one attains joy. 64. Seeking harmony, one attains what is wished for. 65. The person observed is joyful. 66. The person thought of will be met. 67. The person thought of will not be met again. 68. Those invited will gather together. 69. Those hated will be parted from. 70. Those loved and respected will be approached. 71. Observing whether a desired gathering will assemble harmoniously. 72. Observing that a desired gathering will not assemble harmoniously. 73. Those invited will not come. 74. The expected person will certainly arrive. 75. The expected person stays and does not come. 76. The person observed is safe and fortunate. 77. The person observed is not safe and fortunate. 78. The person observed has already passed away. 79. What is hoped to be seen will be witnessed. 80. What is sought to be found will be seen. 81. Seeking to hear, one receives good news. 82. Seeking to see, one is disappointed. 83. Observing that what is doubted is indeed true. 84. Observing that what is doubted is not true. 85. The people observed are not in harmony. 86. Seeking to perform Buddhist deeds, one will attain them. 87. Seeking offerings and supplies, one will attain them. 88. Seeking the necessities of life, one will get what is wished for. 89. Seeking the necessities of life, one gains little. 90. All that is sought will be obtained. 91. All that is sought will not be obtained. 92. What is sought will be obtained in small measure. 93. What is sought will be obtained as wished. 94. What is sought will be quickly obtained. 95. What is sought will be obtained after a long time. 96. What is sought will be lost or damaged. 97. What is sought will be auspicious. 98. What is sought will bring suffering. 99. Observing that what was lost can be recovered. 100. Observing that what was lost is lost forever. 101. Observing that what was lost will return on its own. 102. Seeking to escape from danger, one will be freed from affliction. 103. Seeking to be free from illness, one will be healed. 104. Observing that the path ahead has no obstacles. 105. Observing that the path ahead has obstacles. 106. Observing that a dwelling place will be secure and peaceful. 107. Observing that a dwelling place will not be secure. 108. The destination will be peaceful and joyful. 109. The destination will have danger and difficulty. 110. The destination is a demonic trap. 111. The destination is hard to transform and guide. 112. The destination can be transformed and guided. 113. The destination brings one's own benefit. 114. The journey taken has no harm or trouble. 115. The journey taken has harm or trouble. 116. Rulers and people are evil, and famine arises. 117. Rulers and people are evil, and many epidemics arise. 118. Rulers and people are good, and the country is prosperous and happy. 119. Rulers lack the Way, and the country faces calamity and chaos. 120. Rulers cultivate virtue, and calamity and chaos cease. 121. Rulers practice evil, and the country is about to fall. 122. Rulers cultivate goodness, and the country is restored. 123. Observing that one's refuge will safely cross through difficulty. 124. Observing that one's refuge will not escape difficulty. 125. The dwelling place is peaceful and safe for all. 126. The dwelling place has obstacles and difficulties. 127. The village one relies on is unsafe for all. 128. A quiet, solitary place has no difficulties. 129. Observing that strange phenomena bring no harm. 130. Observing that strange phenomena bring harm. 131. Observing that diligence in the face of strange phenomena brings peace. 132. Observing that a dream brings no harm. 133. Observing that a dream brings some harm. 134. Observing that diligence in a dream brings peace. 135. Observing that a dream is auspicious. 136. Observing that obstacles and disturbances will quickly depart. 137. Observing that obstacles and disturbances will gradually depart. 138. Observing that obstacles and disturbances cannot be removed. 139. Observing that obstacles and disturbances can be removed with a focused mind. 140. Observing that a difficulty will soon be escaped. 141. Observing that a difficulty will be escaped after a long time. 142. Observing that a difficulty brings decline and suffering. 143. Observing that diligence can escape a difficulty. 144. Observing that with a difficulty, one's life will end. 145. Observing that an illness is caused by a major bodily imbalance. 146. Observing that an illness is caused by a non-human disturbance. 147. Observing that an illness is a combination of both imbalance and non-human disturbance. 148. Observing that an illness is curable. 149. Observing that an illness is hard to cure. 150. Observing that with diligence, an illness will improve. 151. Observing that an illness brings prolonged suffering. 152. Observing that an illness will heal on its own. 153. The doctor one goes to is competent to treat it. 154. Observing that the treatment is appropriate. 155. The medicine taken will be effective. 156. Observing that the illness will be cured. 157. The doctor one goes to cannot treat it. 158. Observing that the treatment is not appropriate. 159. The medicine taken will not be effective. 160. Observing that with this illness, one's life will end. 161. One has come from the hell realm. 162. One has come from the animal realm. 163. One has come from the hungry ghost realm. 164. One has come from the asura realm. 165. One has come from the human realm. 166. One has come from the heavenly realm. 167. One has come from a household life. 168. One has come from a renounced life. 169. One has come having met a Buddha and made offerings. 170. One has come having personally made offerings to sages. 171. One has come having heard the profound Dharma. 172. After death, one will enter hell. 173. After death, one will become an animal. 174. After death, one will become a hungry ghost. 175. After death, one will become an asura. 176. After death, one will be born in the human realm. 177. After death, one will become a human king. 178. After death, one will be born in the heavenly realm. 179. After death, one will become a heavenly king. 180. After death, one will hear the profound Dharma. 181. After death, one will renounce the household life. 182. After death, one will encounter a noble sangha. 183. After death, one will be born in the Tusita heaven. 184. After death, one will be born in a pure Buddha land. 185. After death, one will soon see a Buddha. 186. After death, one will abide in the Lesser Vehicle. 187. After death, one will abide in the Middle Vehicle. 188. After death, one will attain realization of the fruit. 189. After death, one will abide in the Great Vehicle.

"Good man! These are the one hundred eighty-nine kinds of distinctions between the retributions of good and evil. In this method of divination, whatever primary matter you focus on in your mind, if the number obtained matches your intention, there is no error. If the number obtained through the cast does not correspond to the primary matter you are contemplating in your heart, it means you are not sincere, and this is called a false result. If after three casts nothing is revealed at all, such a person is said to have already attained that which is without attainment."

Furthermore, good man, if you yourself intend to observe the karmic results that others experience, the same principle applies. If someone else cannot judge for themselves and comes to you seeking guidance, you should first carefully examine your own mind, be free from worldly desires, and maintain inner purity. Only then can you, as described above, make offerings with reverence, practice with focus, and sincerely make vows to perform the divination. You should not seek worldly fame or gain, nor follow the ways of a fortune-teller, as this would only disturb and confuse yourself. Moreover, if your mind is impure, even if you attempt the divination, it will not be accurate and will be merely false and delusive.

Furthermore, if in future ages sentient beings find that all their divinations bring no good fortune, their prayers go unanswered, and they are beset by all kinds of worry, torment, and fear, they should diligently recite my name both day and night. If they can do this with a sincere heart, then their divinations will bring good omens, their prayers will be answered, and they will be freed from decline and suffering in this very life.

Sutra of the Divination of the Wholesome and Unwholesome Karmic Retribution, Volume 1