廣弘明集 3.16

3.16

釋二曰。夫信謗之興。有如影響。耳聞眼見其事已多。或乃精誠不深業緣未感。時儻差簡終難獲報耳。善惡之行禍福所歸。九流百氏皆同此論。豈獨釋典為虛妄乎。項託顏回之短折。伯夷原憲之凍餧。盜跖莊蹻之福壽。齊景桓魋之富強。若引之先業。冀以後生更為實耳。如以行善而偶鍾禍報。為惡而儻值福徵。便可怨尤即為欺詭。則亦堯舜之云虛。周孔之不實也。又安所依信而立身乎。

The second explanation states: The arising of faith and slander is like shadows and echoes; of things heard with the ears and seen with the eyes, instances are already numerous. In some cases, sincere devotion is not deep, or karmic conditions have not yet resonated; if the timing happens to be slightly discordant, in the end it is difficult to obtain retribution. That acts of good and evil are where disaster and blessing return is maintained equally by the nine lineages and the hundred schools; how could Buddhist scriptures alone be false? The premature deaths of Xiang Tuo and Yan Hui; the freezing and starvation of Bo Yi and Yuan Xian; the fortune and longevity of Robber Zhi and Zhuang Qiao; the wealth and power of Duke Jing of Qi and Huan Tui—if one refers these to their previous karma and hopes for results in their future lives, it becomes all the more solid and real. If, because doing good happens by chance to meet with the retribution of disaster, or doing evil happens to meet with signs of blessing, one may immediately complain and resent, declaring it to be deceitful and fraudulent, then the sayings of Yao and Shun would also be hollow, and the Duke of Zhou and Confucius untruthful. In what, then, could one place trust to establish oneself?