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

Contemplation Sutra on Karma and Retribution, Volume Two<note>Extracted from the Sutra of the Six Faculties</

Translated by the Tripitaka Master Bodhidīpa from India.

At that time, the great being Resolute Pure Faith asked the great being Earth Store, "How should one guide those who seek to follow the Great Vehicle, pointing them toward the means of progress and attainment?"

Earth Store Bodhisattva Mahasattva said, "Good man! If there are beings who wish to turn toward the Great Vehicle, they should first understand the root practice to be undertaken at the very beginning. This root practice is to rely on the realm of ultimate reality in order to cultivate faith and understanding. As faith and understanding grow through dedicated effort, one will swiftly enter the spiritual lineage of a Bodhisattva.

What is meant by the 'realm of ultimate reality'? It refers to the essence of the minds of all beings. From the very beginning, this essence is neither born nor destroyed. Its intrinsic nature is pure, unobstructed, and free from hindrances, like empty space. Because it is free from discrimination, it is equal and pervasive, reaching everywhere without exception. It fills the ten directions perfectly, is ultimately one single mark, with no duality or distinction. It never changes, never differs, never increases, never decreases. The minds of all beings, the minds of all Hearers and Solitary Realizers, the minds of all Bodhisattvas, and the minds of all Buddhas—all are alike in being unborn and undying, undefiled and tranquil, sharing the same mark of true suchness.

Why is this so? All minds that give rise to discrimination are like illusions or magical creations—they have no fixed or solid reality. What we call consciousness, feeling, perception, volition, memory, thought, awareness, and countless other mental factors are neither blue nor yellow, neither red nor white, nor any mixture of colors. They have no length, width, roundness, or size. Even if you search through all the worlds throughout the ten directions of empty space, you cannot find even a trace of the mind's shape or form.

Yet, because beings are deluded by ignorance and darkness, the conditioning of habitual tendencies gives rise to illusory experiences, which in turn create thoughts of attachment. The mind itself fails to know its own nature, falsely believing it exists. It gives rise to notions of perception and awareness, grasping at a self and what belongs to the self—but in truth, there is no such thing as a fixed perception or awareness. This deluded mind ultimately has no substance, as it cannot be seen.

If there were no perception or awareness that makes discriminations, then there would be no distinctions among the various realms of experience throughout the ten directions and three periods of time. All phenomena cannot exist on their own; they only appear to exist because of the discriminating activity of the deluded mind. None of the various realms of experience can say of themselves, 'I exist,' or recognize 'this is me' or 'that is other than me.' For this reason, no phenomenon can exist independently, and therefore there is no true difference between them. It is only by relying on the deluded mind—which fails to realize its own internal absence of inherent existence—that we mistakenly believe there are external objects and realms. From this, we falsely generate all kinds of ideas about phenomena: we say something exists or does not exist, we call it 'that' or 'this,' we judge it as right or wrong, good or bad—and thus we give rise to countless, boundless false notions.

You should understand it this way: all phenomena arise from false thoughts and are grounded in the deluded mind as their root.

However, this deluded mind has no self-nature of its own. It exists only in dependence on objects. Because it cognizes and is aware of objects, it is called "mind." Moreover, although this deluded mind and its objects are mutually dependent and arise without sequence, this deluded mind is nonetheless the source of all objects. Why is that? Because, based on the deluded mind, due to not understanding the single nature of the dharma realm, we say the mind has ignorance. Due to the power of ignorance as a cause, deluded objects manifest. Likewise, because ignorance ceases, all objects cease. It is not that objects themselves fail to be understood and therefore are said to exist. Nor does ignorance arise because objects arise—after all, all Buddhas do not give rise to ignorance with regard to any object. Furthermore, it is not because objects cease that the ignorance-mind ceases. Since from the beginning, all objects are inherently self-negating, never having truly existed.

For this reason, we say all dharmas are founded on mind. Know that all dharmas are called "mind," because their meaning and essence are not different—they are subsumed by mind. And, all dharmas arise from mind, create appearances for mind, together arise and together cease, equally without abiding. Objects persist only as the mind momentarily perceives them in a stream of consecutive moments, appearing as temporary existence.

Now, concerning the meaning of mind as I have taught it, there are two aspects. What are these two? The first is the inner aspect of mind, and the second is the outer aspect of mind. The inner aspect of mind itself has two kinds. What are these two? The first is the true, and the second is the deluded.

What is meant by "the true"? It refers to the fundamental essence of mind: unchanging and undifferentiated like ultimate reality, pure and complete, unobstructed and without hindrance, subtle and hidden from easy view. Because it pervades every place, is eternal and indestructible, and establishes and gives rise to all phenomena.

What is meant by "the deluded"? It refers to such activities as arising thoughts, discrimination, perceiving and knowing, mental engagement, and recollection. Although these continue in succession and can give rise to all kinds of states and experiences, they are inwardly false—possessing no genuine reality, because they cannot be perceived as substantial.

What is meant by "the outer aspect of mind"? It refers to all phenomena and various states and experiences. Whenever a thought arises, a state or experience appears before the mind. In this way, we can recognize that there are distinctions between inner mind and outer mind. Therefore, you should know that internal deluded thoughts serve as the cause and the essence, while external deluded appearances serve as the result and the function. According to these meanings, I say that all phenomena are entirely called mind.

Furthermore, you should understand that external phenomena are like the scenes seen in a dream—they are merely creations of the mind, with no actual external reality. All such experiences are the same: they arise from the dream-like perceptions of ignorance and consciousness, generated by deluded thinking.

Furthermore, it should be understood that since the inner mind arises and ceases from moment to moment without abiding, all perceived objects and conditioned realms also follow the mind, arising and ceasing from moment to moment without abiding. That is to say, when the mind arises, all phenomena arise; when the mind ceases, all phenomena cease. Yet these appearances of arising and ceasing are merely names; in reality, they cannot be apprehended. This is because the mind does not go out to reach the objective realm, nor does the objective realm come to reach the mind. It is like the reflection in a mirror—it neither comes nor goes. Therefore, in all phenomena, if one seeks a fixed characteristic of arising and ceasing, it is ultimately unobtainable. All phenomena are ultimately without substance, originally and eternally empty, and in truth neither arise nor cease.

Since all phenomena in truth neither arise nor cease, there are no differentiated characteristics among all objective realms. They are quiescent and of one taste, called Suchness, the Supreme Truth, and the Intrinsically Pure Mind. That Intrinsically Pure Mind is clear, serene, and perfectly complete, because it is without characteristics of discrimination. Being without characteristics of discrimination, it is present everywhere without exception. Being present everywhere without exception, it is able to support and establish all phenomena.

Furthermore, that mind is called the Tathāgata-garbha (Womb of the Thus-Come One), which is endowed with the karma of measureless, boundless, inconceivable, undefiled, and pure virtuous qualities. For the Dharma-body of all Buddhas, from beginningless time, has been unobstructed, unimpeded, free, and unceasing, manifesting all kinds of virtuous works in constant, blazing activity without rest. It is said to pervade all worlds, everywhere demonstrating its activities and performing various beneficial transformations. For the body of one Buddha is precisely the bodies of all Buddhas. The bodies of all Buddhas are precisely the body of one Buddha. All their activities are also shared as one, being of undifferentiated appearance, without thought of this or that, equal and non-dual. Because they operate based on the one Dharma-nature, their transformations are spontaneously the same, their essence without distinction or difference.

Thus, the Dharma-body of the Buddhas pervades all places, perfectly full and unmoving. Therefore, it constantly serves as the support for all sentient beings, wherever they are born or die. It is like space, which is fully capable of containing all images and forms of every kind. For all images and forms of every kind rely upon space to exist, to be established, and to grow. They abide within space and are encompassed by the realm of space. Taking space as their substance, there is none that can go beyond the bounds of the realm of space. One should know that within all images, the realm of space cannot be destroyed. When the images finally disintegrate, they return to space. Yet the fundamental realm of space neither increases nor decreases, is unmoving and unchanging.

The Dharma-body of the Buddhas is also like this, fully capable of containing all the various karmic retributions of sentient beings. For all the various karmic retributions of sentient beings rely upon the Dharma-body of the Buddhas to exist, to be established, and to grow. They abide within the Dharma-body and are encompassed by the realm of the Dharma-body. Taking the Dharma-body as their substance, there is none that can go beyond the bounds of the realm of the Dharma-body.

Know this: within every living being, the Dharma-body of all Buddhas can never be destroyed. When afflictions are broken and cease, one returns to the Dharma-body. Yet the fundamental realm of the Dharma-body neither increases nor decreases, is neither moved nor changed. However, from beginningless time, existing together with the mind of ignorance, due to the conditioning force of delusion and darkness, false appearances arise. Relying on the conditioning of these false appearances, a mind arises that corresponds to deluded thoughts, grasping at a self and what belongs to self, creating all kinds of karma, and experiencing the suffering of birth and death. At this stage, that Dharma-body is called a "being."

If, within such beings, the conditioning of the Dharma-body becomes powerful, afflictions gradually weaken. Such a person becomes weary of the mundane world, seeks the path of nirvana, trusts in the one reality, and cultivates the six perfections and all other practices leading to enlightenment. Such a one is called a "bodhisattva."

If, among such bodhisattvas, the practice of all wholesome dharmas is perfected, and they ultimately awaken from the sleep of ignorance, then they are called a "Buddha."

Know this: these designations—being, bodhisattva, Buddha—are merely conventional labels used in the world, and so distinctions exist. But the essence of the Dharma-body is ultimately equal, without any differing characteristics.

"Good man! This is a brief explanation of the meaning of the Single Reality. If you wish to cultivate faith and understanding based on the Single Reality, you should learn two types of contemplation. What are the two? The first is the contemplation of mind-only, and the second is the contemplation of true suchness.

To study the contemplation of mind-only means: at all times and in all places, with every action of body, speech, and mind, you should observe and recognize that it is merely mind. Even with regard to all external circumstances, when your mind settles on a thought, you should notice it—do not let your mind wander in a dull, unfocused state without being aware of it. Moment by moment, you should observe. Whenever the mind grasps at a thought, you should also let the mind pursue that thought, making it self-aware.

Once you are aware, you will understand that it is your own mind that gives rise to thoughts—not that external circumstances themselves have thoughts or discriminations. In fact, your own mind generates countless views such as long and short, good and bad, right and wrong, gain and loss, decline and benefit, existence and nonexistence. Yet external circumstances have never had thoughts or given rise to discrimination.

Know that all phenomena have no distinctions in themselves. Therefore, they are inherently neither long nor short, neither good nor bad, and ultimately neither existent nor non-existent—they are free from all characteristics. Observe in this way: all things are born only from the mind's thoughts. If you separate from the mind, then no single thing or single thought can be seen as having distinctions on its own.

Always maintain this awareness of your inner mind, recognizing that it is only false thoughts, with no real states. Do not let this practice lapse or cease. This is called **cultivating the mind-only consciousness contemplation**.

If your mind is dull and unaware, and you do not recognize your own mental thoughts, then you will assume that objects exist before you—this is not the mind-only consciousness contemplation.

"Furthermore, one who guards the inner mind recognizes thoughts of greed, anger, ignorance, and wrong views. One knows what is wholesome, unwholesome, and neutral, and understands the mind's weariness and various forms of suffering. When sitting, one observes with each passing moment how the mind arises and ceases based on its focus—like flowing water or a flickering flame, never resting even for an instant. Through this, one attains the samadhi of stillness in form."

Once you have attained this samadhi, you should now learn to cultivate the observing mind of śamatha (calm-abiding) and the observing mind of vipaśyanā (insight).

To cultivate the observing mind of śamatha: reflect that the mind itself has no visible form, is perfectly still and unmoving, neither comes nor goes, and is unborn by nature, because it is free from all conceptual discrimination.

To cultivate the observing mind of vipaśyanā: contemplate that all inner and outer forms arise and cease along with the mind. Even when imagining the physical body of a Buddha, it is exactly the same—it arises with the mind and ceases with the mind. It is like an illusion, a phantom, the moon reflected in water, or an image in a mirror. It is not the mind, yet is not separate from the mind. It neither comes nor does not come, neither goes nor does not go, neither is born nor is not born, neither is made nor is not made.

Kind-hearted one! If you can practice and trust in these two methods of contemplation, you will quickly reach the Way of the One Vehicle. Know that this Mind-Only Contemplation is called the highest gate of wisdom. It can sharpen your mind, strengthen your faith and understanding, quickly lead you into the meaning of Emptiness, and inspire you to give rise to the supreme enlightened mind (Bodhi).

If you study the True Reality Contemplation, contemplate that the nature of mind is neither arising nor ceasing; it does not dwell in seeing, hearing, sensing, or knowing, and is forever free from all thoughts of discrimination. Gradually you will go beyond the states of concentration associated with the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, and the Realm of Neither Perception nor Non-Perception. You will attain a state resembling Empty Concentration (Samadhi). When you attain this, the coarse distinctions of perception, recognition, feeling, and intention will no longer arise.

From here, as you study and practice, you will be protected and nurtured by good spiritual friends who have great compassion. Thus you will leave all hindrances behind, practice diligently without ceasing, and gradually enter the Concentration of a Still Mind (Samadhi). Upon attaining this, you can then enter the Single Practice Concentration (Ekavyuha Samadhi). Once in this state, you will see countless Buddhas, develop a profound and expansive mind, and abide in a stage of firm faith.

This means you will have decisive faith and understanding in the two methods of practice called Calm (Shamatha) and Insight (Vipashyana), and you will be able to move forward with certainty. Whatever worldly meditative states you may encounter in your practice, you will not cling to them with delight. You will go on to cultivate all virtuous roots and factors of enlightenment; you will not be timid or afraid within the cycle of birth and death, nor will you take pleasure in the pursuits of the Two Vehicles (Hinayana). This is because you rely on the most skillful means of practicing these two contemplations, which are the source of all wisdom and the very root of the path.

Furthermore, among those who study and uphold the understanding described above, there are two types of people. What are these two? The first is those with sharp faculties, and the second is those with dull faculties.

Those with sharp faculties already understand that all external objects and experiences are merely projections of the mind—illusory and unreal, like dreams or magical illusions—and they hold this conviction without any doubt or hesitation. Their mental obscurations are light, and their scattered thoughts are few. Such individuals should immediately practice the contemplation of true reality.

Those with dull faculties, however, have not yet realized that all external objects and experiences are solely the creations of the mind, illusory and unreal. Consequently, they are deeply entangled in attachment, their hindrances arise frequently, and their minds are difficult to tame. Such individuals should first practice the contemplation of mind-only phenomena.

If a person, although they have studied and developed such faith and understanding, yet their roots of goodness are scant and their efforts remain weak, unable to make progress, as their afflictions and delusions cannot be gradually calmed; if their mind is filled with doubt and fear—fearing they may fall into the three lower realms’ suffering, or be born in the eight difficult conditions; if they fear they will not always encounter Buddhas and Bodhisattvas, or be unable to make offerings and hear the true Dharma; if they fear that the aspiration for enlightenment will be difficult to fulfill; if they experience such terror, doubt, or various obstacles—then they should, at all times and in all places, diligently recite my name.

If they reach single-minded concentration, their roots of goodness will grow, and their intention will become sharp and strong. Then they should contemplate my Dharma body, along with the Dharma bodies of all Buddhas, realizing that their own body and self-nature are equal to these—without difference or distinction, unborn and undying, possessing eternal bliss, true self, and perfect purity—complete in merit and virtue. This is the true refuge.

Furthermore, observe your own body and mind: they are impermanent, suffering, without a self, and impure, like an illusion or a mirage—worthy of being abandoned and turned away from. If you can cultivate and learn to contemplate in this way, you will quickly grow a pure mind of faith, and all your obstacles will gradually diminish. Why is this? Such a person is called one who learns to hear my name, and also learns to hear the names of all the Buddhas of the ten directions; they are called one who learns to sincerely bow and make offerings to me, and also learns to sincerely bow and make offerings to all the Buddhas of the ten directions; they are called one who learns to hear the profound Mahayana sutras; they are called one who learns to hold, write, and reverently make offerings to the profound Mahayana sutras; they are called one who learns to receive, uphold, recite, and study the profound Mahayana sutras; they are called one who learns to move away from wrong views and not fall into slander regarding the profound true meaning; they are called one who learns to have faith and understanding in the ultimate, profound, supreme truth; they are called one who can remove all karmic obstacles; they are called one who will attain boundless gatherings of merit. When such a person discards this body, they will never fall into the evil destinies or the eight difficult states. Instead, they will again hear the true Dharma, practice faith and cultivation, and be able to be reborn, according to their vows, in other pure Buddha lands.

Furthermore, if someone desires to be reborn in a pure Buddha-land existing elsewhere in the present moment, they should focus on the name of that world’s Buddha, reciting it single-mindedly without distraction. If they observe and contemplate in this way as described above, they will definitely be reborn in that Buddha’s pure land. Their virtuous roots will grow, and they will quickly attain the stage of non-retrogression.

You should understand this: cultivating single-minded mindfulness and contemplation of the equal Dharma-body of all Buddhas is the most excellent of all virtuous actions. Those who diligently practice this will gradually approach the ‘single-practice samadhi.’ Upon reaching this samadhi, they develop a vast and subtle mind, attaining a state similar to the acceptance of the non-arising of phenomena.

Because they are able to hear my name, they can also hear the names of all the Buddhas in the ten directions. Because they venerate, bow to, and make offerings to me with utmost sincerity, they can also venerate, bow to, and make offerings to all the Buddhas in the ten directions.

Because they can hear the profound Mahayana sutras, they can hold, copy, make offerings to, and revere them. Because they can receive, uphold, and recite these profound Mahayana sutras, they come to understand the ultimate, profound, and highest truth without fear. They avoid slander, gain a mind of right view, and develop faith and understanding.

Thus, they definitely eliminate all karmic obstacles and directly realize an immeasurable treasury of virtues. Why is that? Because they generate the undiscriminating Bodhi-mind, which manifests as a still, insightful wisdom, giving rise to skillful means and various vows and practices.

Hearing my name means gaining the practice of certain faith and benefit. In all that they do, they achieve the irreversible cause of the One Vehicle.

If a person has a scattered, defiled mind, even if they recite my name, it cannot be called ‘hearing.’ Because they cannot generate certain faith and understanding, they only gain worldly good results, not the vast, deep, and wondrous benefits. With such a scattered, defiled mind, whatever good deeds they cultivate, none will yield deep and great benefits.

"Good man! You should understand that those who diligently cultivate the formless meditation as described above will soon attain profound and great benefits, gradually advancing to Buddhahood."

One who attains profound and great benefit has entered the stage of firm faith, thereby perfecting the acceptance that comes from faith. They enter the stage of firm Dharma, thereby perfecting the acceptance that accords with truth. They enter the stage of true reality, thereby perfecting the acceptance that things are uncreated.

Moreover, perfecting the acceptance from faith enables one to become part of the Buddha's spiritual lineage. Perfecting the acceptance that accords with truth enables one to understand the Buddha's way of life. Perfecting the acceptance that things are uncreated enables one to realize the awakened activity of a Buddha.

For those who gradually attain Buddhahood, there are four paths, generally speaking. What are these four?

First, one becomes a Buddha through the perfection of faith. This relies on the stage of the seed-nature, where one firmly believes that all phenomena neither arise nor cease, are pure and equal, and have nothing to seek or wish for.

Second, one becomes a Buddha through the perfection of understanding. This relies on the stage of understanding and practice, where one deeply comprehends the nature of reality, knows that the deeds of the Tathagata are without making or doing, and does not harbor dualistic thoughts about Samsara and Nirvana, remaining without fear in the mind.

Third, one becomes a Buddha through the perfection of realization. This relies on the stage of the pure mind, where by attaining the non-discriminating, tranquil Dharma-wisdom, together with the inconceivable, spontaneous activity, one has no thoughts of seeking.

Fourth, one becomes a Buddha through the perfection of all virtuous practices and merits. This relies on the stage of the ultimate Bodhisattva-ground, where one can eliminate all obstacles, and the dream of ignorance is completely ended.

Know this: Among those who practice worldly meditation with form, there are three types. What are the three?

First, those who lack the power of skillful means and true understanding. They become attached to the bliss and virtues of meditative absorption, grow arrogant, and are bound by their practice. Eventually, they fall back into seeking worldly rewards.

Second, those who also lack the power of skillful means and true understanding. Based on their meditation, they develop a one-sided aversion to the world. Terrified by the cycle of birth and death, they regress into the paths of the two lesser vehicles.

Third, those who possess the power of skillful means and true understanding. Relying on the understanding of the single true reality, they cultivate the two methods of Calm Abiding and Profound Insight. They truly see that all phenomena arise only from the mind, like dreams or illusions. Although they attain the various virtues of worldly meditation, they do not cling to them, nor do they fall back into seeking the fruits of the three realms. Moreover, because they know that the cycle of birth and death is itself nirvana, they are not afraid and do not regress into seeking the two lesser vehicles.

For those who cultivate all Zen meditation and samadhi methods in this way, know that there are ten progressive stages. These stages fully encompass the work of meditative concentration, enabling practitioners to achieve corresponding results without error or confusion.

What are these ten?

First, the stage of gathering the mind and establishing the method. Second, the stage of desiring to abide in a specific state. Third, the stage of first abiding in that state, clearly aware of entering and exiting. Fourth, the stage of abiding well in that state with stability. Fifth, the stage where one's contemplation and effort become courageous, seeking to progress further. Sixth, the stage of gradually taming the mind, experiencing joy and satisfaction, resolving doubts, gaining faith, and bringing oneself comfort. Seventh, the stage of achieving superior progress, where the mind becomes focused, gaining slight realization and awareness of its benefits. Eighth, the stage of continuous practice that deepens clarity, solidifying the practice, attaining excellent merit, and successfully overcoming obstacles. Ninth, the stage where whatever the mind focuses on manifests outwardly as merit, responding perfectly and accurately without error. Tenth, the stage where, if one cultivates a different method, one uses previous attainments as a foundation, skillfully progresses step by step, and enters and leaves states freely with complete transcendence.

These are called the ten progressive stages, the method for cultivating the practice of meditation.

At that time, the great being Resolute Pure Faith asked the great being Earth Store, "How is it that you skillfully teach such profound truths, enabling beings to leave behind fear and weakness?"

The Bodhisattva-Mahasattva Kṣitigarbha said: "Good man! You should know that those who first develop the aspiration to seek the Great Vehicle, but have not yet gained faith, tend to doubt and become timid when faced with the profound teachings of the unsurpassed path. I constantly use skillful means to proclaim and clarify the true meaning, comforting them so they can let go of their timidity. That is why I am called 'the Good Comforter.'

How do I comfort them? For those beings of dull faculties and small hearts, when they hear of the unsurpassed path—supremely excellent and wonderful—their minds may desire it and they may aspire to pursue it. Yet they also think: 'To seek the unsurpassed path, one must accumulate vast merit, endure difficult and bitter practices, save oneself and others over countless eons, and undergo long hardship in the cycle of birth and death before attaining it.' Because of this, fear and weakness arise in their hearts.

I then teach them the true meaning: that all phenomena are inherently empty from the start, ultimately without a self, without a doer or receiver, without self or other, without practice or arrival, without location, and without past, present, or future. I even teach them the eighteen kinds of emptiness and more—that there is no fixed reality called birth-and-death or nirvana that can be grasped.

I further teach them that all phenomena are like illusions, like magical creations, like the moon in water, like an image in a mirror, like a city of gandharvas, like an echo in a valley, like a mirage, like a bubble, like dew, like a lamp, like a visual distortion, like a dream, like lightning, like a cloud. Afflictions and birth-and-death are so fragile in nature that they can be easily eliminated. Moreover, afflictions and birth-and-death ultimately have no substance—they cannot be found anywhere. They never truly arise, so there is nothing to extinguish. Their inherent nature is tranquil, and that tranquility itself is nirvana.

Teachings like these can shatter all views, weaken one's clinging to body and mind, and enable one to transcend timidity."

Moreover, there are beings who, failing to comprehend the true intent of the Tathāgata’s words, thereby give rise to timidity and weakness. It should be known that the true intent of the Tathāgata’s words is this: because the Tathāgata perceives the One True Reality, he ultimately attains liberation from birth, old age, sickness, death, and all evil dharmas, and realizes that Dharma-body which is eternal, tranquil, unchanging, and endowed with immeasurable clusters of virtues. Furthermore, he clearly sees that within the bodies of all beings there exists this same true, subtle, and pure virtue, yet it is covered and obscured by the darkness of ignorance, so that throughout the long night they constantly undergo birth, old age, sickness, death, and immeasurable sufferings. Regarding this, the Tathāgata gives rise to great compassion, desiring that all beings may be freed from all sufferings and together attain the supreme bliss of the Dharma-body, the ultimate meaning. Yet that Dharma-body is a dharma free from discrimination and apart from conceptual thought. It can only be attained by those who are able to extinguish false discriminations and conceptual attachments, so that no thought or clinging arises. However, all beings constantly delight in discriminating and grasping at dharmas, and because of inverted false thinking, they undergo birth and death.

Therefore, the Tathagata, wishing to free beings from discrimination, attachment, and conceptual thinking, declares that all worldly phenomena are ultimately empty by nature, with no substantial existence. Likewise, all supramundane phenomena are also ultimately empty by nature, with no substantial existence. To elaborate further, this is like the eighteen kinds of emptiness. Thus, it is revealed that all phenomena are inseparable from the essence of enlightenment. This essence of enlightenment is neither existent, nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent; it is neither one, nor different, neither both one and different, nor neither one nor different. Ultimately, there is not a single characteristic that can be grasped, because it is free from all characteristics. Being free from all characteristics means it cannot be captured through words or concepts. In the realm of enlightenment, there is no one who receives words, nor anyone who speaks them. Furthermore, it cannot be known through the mind or thoughts, because in the realm of enlightenment there is no grasper or grasped, no self or other, and it is free from discrimination and conceptualization. If there is any discriminative thought, it is false and cannot be said to be in accord.

Thus, when those of dull faculties are unable to comprehend such teachings, they may think that the unsurpassed path—the Dharma-body of the Tathāgata—is merely empty, utterly devoid of all existence. Their minds become timid and fearful, afraid of falling into a state of non-attainment. Some may give rise to thoughts of annihilation, hold views of increase or decrease, turn to slander, belittle themselves, and look down upon others. I then explain to them that the Dharma-body of the Tathāgata is inherently not empty; it possesses a true and real essence, complete with immeasurable pure and virtuous deeds. From beginningless time, it has been naturally perfect—neither cultivated nor created. Moreover, it is fully present within all sentient beings, unchanging and undifferentiated, neither increasing nor decreasing. Such explanations are able to dispel timidity and fear; this is called giving comfort.

Moreover, foolish and stubborn sentient beings, upon hearing such teachings, may also become timid and weak. Because they grasp the idea that the Tathāgata's Dharma Body is originally complete and perfect, neither cultivated nor created, they give rise to the notion of having nothing to attain and thus become timid and weak, or they fall into perverted views by clinging to the idea of spontaneity. I then teach them to cultivate all wholesome dharmas, to increase and fulfill them, thereby giving rise to the Tathāgata's Form Body and attaining immeasurable merits and pure karmic rewards. Such teachings are given to free them from timidity and weakness; this is called giving solace. Yet the profound meaning I expound corresponds to reality and is free from faults, as it avoids contradictory statements. How is it known to be free from contradiction? It is because within the Tathāgata's Dharma Body, although there are no realms of verbal expression, transcending mental thought, it is neither empty nor non-empty. Even to the point of being without any characteristics and incapable of being shown through verbal expression, yet within the conventional truth, in the dharma of illusory dependent arising and provisional designations, through mutual relativity and opposition, it can be expediently revealed and spoken of. Because the nature of that Dharma Body is truly without discrimination, free from its own characteristics and others' characteristics, neither empty nor non-empty, and even far removed from all characteristics, it is said that the essence of that Dharma is ultimately empty and without existence. Because when mental discrimination and conceptual thought are exhausted, not a single characteristic can be seen or known by itself as existent; therefore, the meaning of emptiness is decisively true and corresponds without error.

Furthermore, within the meaning of emptiness, because the mind is free from discriminative thoughts and delusive conceptualizations, there is ultimately not a single characteristic that can be considered empty, since there is only the true reality. This is called non-emptiness. That is to say, because it is free from conceptual discrimination, there are no false and deceptive characteristics whatsoever; it is ultimately eternal, unchanging and immutable, for there is not a single characteristic that can be destroyed or extinguished, as it is beyond increase or decrease.

Moreover, in that undifferentiated true essence, from beginningless time, there have been immeasurable meritorious qualities and spontaneous functions, perfectly complete and in accord, inseparable and never lost. Therefore it is called non-emptiness. Such an assemblage of true essence and meritorious qualities is possessed by all sentient beings, yet because it is obscured and covered by ignorance, they do not know or perceive it, and cannot obtain its benefits and virtues. It is as if it did not exist, and thus it is said to be not yet present. Because they do not know or perceive that essential nature, all the beneficial functions and meritorious qualities cannot be experienced or used by those sentient beings, and are not considered to belong to them.

Only by cultivating all wholesome dharmas universally, countering all obstructions, and perceiving that Dharma-body, can one then obtain the benefits and virtues. Therefore it is said that by cultivating all wholesome dharmas, the Buddha's form-body and wisdom-body are brought forth.

"Good man! The profound meaning I have spoken is ultimately true and free from contradictions. This is how you should understand it."

At that time, when the Bodhisattva Mahasattva Kṣitigarbha spoke these sublime, skillful, and profound essential Dharma gates, one hundred thousand kotis of beings gave rise to the mind of Anuttarā Samyaksaṃbodhi and abided in the stage of steadfast faith. Furthermore, ninety-eight thousand bodhisattvas attained the patience of the non-arising of dharmas. The entire great assembly each made offerings of heavenly incense and flowers to the Buddha and to the Bodhisattva Mahasattva Kṣitigarbha.

At that time, the Buddha said to the assembly, "Each of you should uphold this teaching and spread it widely wherever you live. Why? Because this teaching is extremely rare to encounter and brings great benefit. Anyone who hears the name of the great being Kṣitigarbha Bodhisattva and believes in what he teaches should know that this person will quickly be freed from all obstacles and swiftly reach the supreme path."

Thereupon, the entire assembly spoke in unison: “We shall receive and uphold this teaching, spreading it throughout the world, never daring to let it be forgotten.”

Then, the Bodhisattva Mahasattva Firm Pure Faith addressed the Buddha, saying: "World-Honored One, what is the name of this Dharma gate spoken of in the sutra concerning the six sense faculties? I shall uphold this essential and profound Dharma, enabling all beings in the future world to hear it universally."

The Buddha addressed the Bodhisattva Mahasattva Steadfast Pure Faith, saying: "This Dharma-gate is called 'Examining the Retribution of Good and Evil Karma'; it is also called 'Eliminating All Obstacles and Increasing Pure Faith'; it is also called 'Revealing the Expedient Means for Progress to Those Who Seek the Great Vehicle, and Manifesting the Profound and Ultimate True Meaning'; it is also called 'Skillfully Consoling and Explaining, Causing One to Abandon Timidity and Quickly Enter the Dharma-gate of Steadfast and Resolute Faith.' According to these names and meanings, you should receive and uphold it."

After the Buddha had spoken this Dharma gate, the entire assembly rejoiced, accepted it with faith, and respectfully put it into practice.

Sutra of the Divination of the Retribution of Wholesome and Unwholesome Karma, Scroll Two