At that time, the Bodhisattva-Mahāsattva Firm Pure Faith asked the Bodhisattva-Mahāsattva Earth Treasury: “The ‘utmost sincere mind’ you have spoken of—how many types of distinction does it have? What kind of utmost sincere mind can lead to the appearance of wholesome signs?”
The Bodhisattva-Mahāsattva Earth Treasury replied: “Virtuous man! The utmost sincere mind I speak of can, in brief, be classified into two types. What are these two? The first is the utmost sincere mind at the initial stage of learning, when one seeks and makes aspirations. The second is the utmost sincere mind that gathers and collects the mind, focuses on cultivation, achieves vigor, and corresponds with the Dharma. It is those who attain this second type of utmost sincere mind that are able to obtain wholesome signs. This second kind of utmost sincere mind itself contains three levels—lower, middle, and higher. What are these three? First, single-mindedness: This refers to unwavering mindfulness, where the mind remains clear and focused without distraction. Second, vigorous mind This refers to diligently seeking without sloth, not sparing even one’s body or life. Third, deep mind: This refers to the mind being in accordance with the true meaning of the Buddha Dharma, ultimately never regressing.
“If someone practices this repentance method and is not even able to attain the lowest level of this utmost sincere mind, then they will ultimately be unable to attain purity or the appearance of wholesome signs. This concludes the explanation of the method for observing the second set of karmic wheel symbols.
“Virtuous man! If one wishes to observe and discern the differences in the retributions received in the past, present, and future three times, one should again carve six wooden wheels. On these six wheels, numbers should be inscribed and marked as follows: one, two, three; four, five, six; seven, eight, nine; ten, eleven, twelve; thirteen, fourteen, fifteen; sixteen, seventeen, eighteen. One number should be written on each face, with each wheel inscribed with three numbers, ensuring that the order of the numbers is not confused. It should be known that these numbers all begin from one, and one is taken as the root.
“This kind of numerical appearance represents the arising of the six faculties of all sentient beings, all originating from the true reality of the Tathāgata-garbha’s intrinsically pure mind, and depending on this true reality as the fundamental basis. It is precisely because of depending on this true reality that ignorance arises. Because one cannot awaken to the One True Dharma Realm, deluded conceptual thoughts are produced, manifesting illusory realms, which are then discriminated and grasped, thereby accumulating the conditions for karmic activity. Thus, the six faculties—eye, ear, nose, tongue, body, and mind—arise. Due to relying on the internal six faculties, when encountering external objects—form, sound, scent, taste, touch, and dharmas—the six consciousnesses of eye, ear, nose, tongue, body, and mind arise. Because of dependence on the six consciousnesses, within the realms of form, sound, scent, taste, touch, and dharmas, there arise thoughts of opposition and aversion, harmony and attachment, or neither opposition nor harmony, thereby giving rise to eighteen kinds of sensations. If, in future generations, the disciples of the Buddha wish to resolve doubts in their minds regarding the retributions received in the past, present, and future three times, they should successively cast this third set of wheel signs three times, compute and total the resulting numbers, and based on this total, they may observe and discern in order to determine the wholesome or unwholesome.
“The signs of wholesome or unwholesome karmic retribution observed in this way regarding the past, present, and future three times are altogether one hundred and eighty-nine types. What are these one hundred and eighty-nine types?
One, One seeks the supreme vehicle and is able to attain the fruit of non-retrogression.
Two, The fruit one seeks can be realized either in the present life.
Three, One seeks the middle vehicle and is able to attain the fruit of non-retrogression.
Four, One seeks the lower vehicle and is able to attain the fruit of non-retrogression.
Five, One seeks supernatural powers and can attain accomplishment.
Six, One practices the four Brahmavihāras and can attain accomplishment.
Seven, One cultivates worldly meditative concentration and can attain accomplishment.
Eight, The wondrous precepts one wishes to uphold can be obtained.
Nine, The precepts received in the past can be fully and perfectly maintained.
Ten, One seeks the supreme vehicle but one’s faith has not yet stabilized.
Eleven, One seeks the middle vehicle but one’s faith has not yet stabilized.
Twelve, One seeks the lower vehicle but one’s faith has not yet stabilized.
Thirteen, The one being observed is a virtuous spiritual teacher, a beneficial friend.
Fourteen, What is being heard and followed is the rightly believed Buddha Dharma.
Fifteen, The one being observed is a harmful spiritual teacher, a detrimental friend.
Sixteen, What is being heard and followed is not the true teaching.
Seventeen, The one being observed possesses true virtuous conduct.
Eighteen, The one being observed does not possess true virtuous conduct.
Nineteen, The principle being observed contains no error or deviation.
Twenty, The principle being observed is erroneous and deviated.”
“Twenty-One, The scripture being recited and upheld contains no error or deviation.
Twenty-Two, The scripture being recited and upheld is erroneous and deviated.
Twenty-Three, The Dharma method being practiced is without error or deviation.
Twenty-Four, What is seen and heard is an auspicious and wholesome sign.
Twenty-Five, What is realized is a correct and true Dharma.
Twenty-Six, What is studied is an erroneous Dharma.
Twenty-Seven, What is seen and heard is not an auspicious or wholesome sign.
Twenty-Eight, What is realized is not the true Dharma.
Twenty-Nine, What is received is the empowerment of a deviant spirit.
Thirty, What is proclaimed is eloquence derived from deviant knowledge.
Thirty-One, What is perceived does not arise from human capacity.
Thirty-Two, One ought to first cultivate the path of contemplative wisdom.
Thirty-Three, One ought to first cultivate the path of meditative concentration.
Thirty-Four, What is being studied is free from obstacles.
Thirty-Five, What is being studied is suitable for oneself.
Thirty-Six, What is being studied is not suitable for oneself.
Thirty-Seven, What is being studied was cultivated in past lives.
Thirty-Eight, What is being studied was not cultivated in past lives.
Thirty-Nine, What is being studied can cause wholesome dharmas to increase.
Forty, What is being studied lacks skillful means and expediency.
Forty-One, What is being studied cannot bring progress.
Forty-Two, The desired result has not yet been obtained.
Forty-Three, Seeking to renounce the household life can be fulfilled.
Forty-Four, Seeking to hear the Dharma can result in receiving teachings and guidance.
Forty-Five, Seeking scriptures can result in obtaining them for reading and recitation.
Forty-Six, The undertaking is the work of Māra.
Forty-Seven, The undertaking can be accomplished.
Forty-Eight, The undertaking cannot be accomplished.
Forty-Nine, Seeking great wealth can result in abundance of treasures.
Fifty, Seeking an official position can result in attainment as wished.
Fifty-One, Seeking longevity can lead to extended years and increased life.
Fifty-Two, Seeking worldly gods can be fulfilled as desired.
Fifty-Three, One’s learning can become vast and thorough.
Fifty-Four, One’s learning is only slightly penetrative.
Fifty-Five, Seeking teachers and friends can lead to suitable connections.
Fifty-Six, Seeking disciples can result in satisfactory attainment.
Fifty-Seven, Seeking parents can result in satisfaction.
Fifty-Eight, Seeking children can result in satisfaction.
Fifty-Nine, Seeking wives and concubines can result in satisfaction.
Sixty, Seeking companions can result in satisfaction.
Sixty-One, Matters of concern can be resolved harmoniously.
Sixty-Two, The person being observed harbors resentment.
Sixty-Three, Seeking to be free from resentment can lead to joyfulness.
Sixty-Four, Seeking harmony can result in fulfillment.
Sixty-Five, The person being observed harbors joy.
Sixty-Six, The person being longed for can be seen again.
Sixty-Seven, The person being longed for cannot be reunited with.
Sixty-Eight, The person invited can come and assemble.
Sixty-Nine, The person detested can be kept far away.
Seventy, The person admired and respected can be approached closely.”
Seventy-One, The people, matters, or things one wishes to gather can come together in harmony.
Seventy-Two, The people, matters, or things one wishes to gather cannot come together in harmony.
Seventy-Three, The person invited will not be able to come.
Seventy-Four, The person anticipated will definitely come.
Seventy-Five, The person anticipated remains where they are.
Seventy-Six, The person being observed is in peace and auspiciousness.
Seventy-Seven, The person being observed is not in peace and auspiciousness.
Seventy-Eight, The person being observed is already without a body.
Seventy-Nine, The person one hopes to see can be seen.
Eighty, The person or object one is seeking can be found.
Eighty-One, What is heard is auspicious speech.
Eighty-Two, What one hopes to see is unfavorable.
Eighty-Three, What is being suspected is real.
Eighty-Four, What is being suspected is not real.
Eighty-Five, The person being observed is not in harmony with others.
Eighty-Six, Seeking a Buddhist endeavor can be fulfilled and accomplished.
Eighty-Seven, Seeking offerings and requisites can result in obtaining them.
Eighty-Eight, Seeking the necessities of life can be satisfactory.
Eighty-Nine, Seeking the necessities of life will yield little result.
Ninety, All wishes can be fulfilled.
Ninety-One, All wishes cannot be fulfilled.
Ninety-Two, Wishes are only slightly fulfilled.
Ninety-Three, Wishes can be fulfilled as desired.
Ninety-Four, Wishes are quickly fulfilled.
Ninety-Five, Wishes are fulfilled after a long time.
Ninety-Six, What is sought results instead in loss.
Ninety-Seven, What is sought results in auspicious gain.
Ninety-Eight, What is sought results instead in suffering.
Ninety-Nine, Lost items can be recovered.
One Hundred, Lost items cannot be recovered.
One Hundred and One, Lost items will return by themselves.
One Hundred and Two, Seeking to escape calamity can lead to liberation.
One Hundred and Three, Seeking to escape illness can lead to healing.
One Hundred and Four, The place one goes to is free of obstacles.
One Hundred and Five, The place one goes to has obstacles.
One Hundred and Six, One can dwell peacefully in the place of residence.
One Hundred and Seven, One cannot dwell peacefully in the place of residence.
One Hundred and Eight, The destination one reaches brings happiness.
One Hundred and Nine, The destination one reaches contains calamities.
One Hundred and Ten, The destination one reaches is a net of Māra.
One Hundred and Eleven, The destination one reaches is difficult to transform and teach.
One Hundred and Twelve, The destination one reaches can be transformed and taught.
One Hundred and Thirteen, The destination one reaches naturally brings profit.
One Hundred and Fourteen, The path one travels is free of harm and disturbance.
One Hundred and Fifteen, The path one travels contains harm and disturbance.
One Hundred and Sixteen, The monarch is tyrannical, and famine arises among the people.
One Hundred and Seventeen, The monarch is tyrannical, and widespread disease and plague arise.
One Hundred and Eighteen, The monarch is wise and virtuous, and the country is abundant and joyful.
One Hundred and Nineteen, The monarch is unrighteous, and the country falls into disaster and chaos.
One Hundred and Twenty, The monarch cultivates virtue, and the disasters are eliminated.”
One Hundred and Twenty-One, The monarch commits evil, and the country will perish.
One Hundred and Twenty-Two, The monarch cultivates goodness, and the country can be revitalized.
One Hundred and Twenty-Three, Taking refuge can overcome disaster.
One Hundred and Twenty-Four, Taking refuge cannot avert danger.
One Hundred and Twenty-Five, The place of residence allows the people to live in peace.
One Hundred and Twenty-Six, The place of residence has obstacles and calamities.
One Hundred and Twenty-Seven, The village or settlement relied upon causes unrest among the people.
One Hundred and Twenty-Eight, A secluded and quiet place has no disasters.
One Hundred and Twenty-Nine, Strange phenomena cause no harm.
One Hundred and Thirty, Strange phenomena cause harm.
One Hundred and Thirty-One, Facing strange phenomena, if one is diligent, one can remain safe.
One Hundred and Thirty-Two, Dreams cause no harm.
One Hundred and Thirty-Three, Dreams cause harm.
One Hundred and Thirty-Four, The events appearing in dreams, if met with diligence, lead to safety.
One Hundred and Thirty-Five, The dream is an auspicious omen.
One Hundred and Thirty-Six, Obstacles and disturbances can quickly be removed.
One Hundred and Thirty-Seven, Obstacles and disturbances are gradually removed.
One Hundred and Thirty-Eight, Obstacles and disturbances cannot be removed.
One Hundred and Thirty-Nine, Facing obstacles and disturbances, if single-minded, one can remove them.
One Hundred and Forty, Danger and difficulty can quickly be escaped.
One Hundred and Forty-One, Danger and difficulty require a long time to be escaped.
One Hundred and Forty-Two, In danger and difficulty, one will encounter decline and suffering.
One Hundred and Forty-Three, Facing danger and difficulty, if diligent, one can escape.
One Hundred and Forty-Four, In danger and difficulty, one’s lifespan will end.
One Hundred and Forty-Five, Illness arises from severe imbalance of the four great elements.
One Hundred and Forty-Six, Illness is caused by disturbance from non-human beings.
One Hundred and Forty-Seven, Illness is related to non-human beings.
One Hundred and Forty-Eight, Illness can be treated.
One Hundred and Forty-Nine, Illness is difficult to treat.
One Hundred and Fifty, If the patient is diligent, they can recover.
One Hundred and Fifty-One, The patient will suffer for a long time.
One Hundred and Fifty-Two, The patient will naturally recover.
One Hundred and Fifty-Three, The physician being sought is able to treat the illness.
One Hundred and Fifty-Four, The method of treatment is appropriate.
One Hundred and Fifty-Five, The medicine taken will be effective.
One Hundred and Fifty-Six, The patient will recover.
One Hundred and Fifty-Seven, The physician being sought is unable to treat the illness.
One Hundred and Fifty-Eight, The method of treatment is inappropriate.
One Hundred and Fifty-Nine, The medicine taken is ineffective.
One Hundred and Sixty, The patient’s lifespan is near its end.
One Hundred and Sixty-One, One was reborn from the hell realm.
One Hundred and Sixty-Two, One was reborn from the animal realm.
One Hundred and Sixty-Three, One was reborn from the hungry ghost realm.
One Hundred and Sixty-Four, One was reborn from the asura realm.
One Hundred and Sixty-Five, One was reborn from the human realm.
One Hundred and Sixty-Six, One was reborn from the heavenly realm.
One Hundred and Sixty-Seven, One was reborn from a layperson’s existence.
One Hundred and Sixty-Eight, One was reborn from a monastic existence.
One Hundred and Sixty-Nine, One was reborn after encountering and making offerings to a Buddha.
One Hundred and Seventy, One was reborn after personally making offerings to sages and saints.
One Hundred and Seventy-One, One was reborn after having heard profound Buddha Dharma.
One Hundred and Seventy-Two, After death, one falls into the hell realm.
One Hundred and Seventy-Three, After death, one becomes an animal.
One Hundred and Seventy-Four, After death, one becomes a hungry ghost.
One Hundred and Seventy-Five, After death, one becomes an asura.
One Hundred and Seventy-Six, After death, one is reborn in the human realm.
One Hundred and Seventy-Seven, After death, one is reborn as a human king.
One Hundred and Seventy-Eight, After death, one is reborn in the heavenly realm.
One Hundred and Seventy-Nine, After death, one is reborn as a heavenly king.
One Hundred and Eighty, After death, one hears the profound Dharma.
One Hundred and Eighty-One, After death, one is able to leave the household life.
One Hundred and Eighty-Two, After death, one meets with noble saṅgha members.
One Hundred and Eighty-Three, After death, one is reborn in Tuṣita Heaven.
One Hundred and Eighty-Four, After death, one is reborn in a pure Buddha-land.
One Hundred and Eighty-Five, After death, one immediately sees the Buddha.
One Hundred and Eighty-Six, After death, one dwells in the lower vehicle.
One Hundred and Eighty-Seven, After death, one dwells in the middle vehicle.
One Hundred and Eighty-Eight, After death, one attains realization and the fruit.
One Hundred and Eighty-Nine, After death, one dwells in the supreme vehicle.”
“Virtuous man! This is called the manifestation of the one hundred and eighty-nine types of differences in the retributions of wholesome and unwholesome karma. This method of divination is carried out in accordance with the primary object of contemplation in one’s mind. If the resulting number from the wheel casting corresponds well with the matter that is the focus of one’s contemplation, then there is no error. But if the number cast and calculated does not match the matter on which the mind is focused, it indicates a lack of utmost sincerity, and is thus called false and erroneous. If one casts the wheel three times and no number appears at all, then that person is considered to have already realized the state of ‘nothing to attain.’
“Furthermore, virtuous man! If one personally generates the aspiration to observe the karmic retribution of another person, the method is the same. If someone else is unable to perform divination for themselves and comes requesting that you perform it for them, you must first reflect and examine your own mind. Do not be attached to worldly fame and gain; your mind must be pure. Only then may you, following the above procedure—taking refuge, making reverent offerings, and vowing with utmost sincerity—perform the divination on their behalf. One must not seek worldly fame or gain, nor act like a fortune-teller. To do so would obstruct and disturb one’s own practice. Furthermore, if a person’s own mind is not pure, even if they attempt to perform divination, it will not be accurate or effective—it will be false and erroneous.
“Moreover, if in future times, there are sentient beings whose every divination result shows no signs of auspiciousness or goodness, and whatever they seek is not fulfilled—when they are burdened by worries, oppressed by suffering, distressed, fearful, and tormented by dread—they should constantly and diligently recite my name day and night. As long as they can apply their mind with utmost sincerity, the results of their divination will become auspicious, and their wishes will be fulfilled. In that very moment, they will be able to distance themselves from decline and suffering.”
Dharma Torch 