佛說佛名經 11.11

11.11

「弟子等！已懺悔煩惱障，已懺悔業障，所餘報障今當次第披陳懺悔。經中說言：『業報至時，非空非海中，非入山石間，無有他方所，脫之不受報，唯有懺悔力，乃能得除滅。』何以知然？釋提桓因五衰相現，恐懼切心歸誠三寶，死相即滅得延天年。如是等比，經教所明其事非一，故知懺悔實能滅禍。但凡夫之人若不遇善友獎導，則靡惡而不造，致使大命將盡臨窮之際，地獄惡相皆現在前。當爾之時，悔懼交至，不預修善臨窮方悔，悔之於後將何及乎？殃禍異處宿預嚴待，當獨趣入遠到他所，但得前行入於大鑊，身心摧碎精神痛苦。如此之時，欲求一禮一懺豈復可得？眾等莫自恃盛年財寶勢力，嬾惰懈怠放逸自恣，死苦一至無問老少，貧富貴賤皆悉磨滅，奄忽而至不令人知。夫命無常喻如朝露，出息雖存入息難保，云何以此而不懺悔？

"Disciples! Having already confessed the hindrances of kleśas, and having already confessed the karmāvaraṇas, we shall now in due order disclose and confess the remaining retributive hindrances. It is stated in the sūtras: 'When karmic retribution arrives, it is neither in the sky nor in the sea, nor by entering among mountain rocks; there is no other place where one can escape it and not receive retribution. Only through the power of kṣamā can it be eradicated.' How is this known to be so? When the five signs of decay appeared to Śakra Devānām Indra, in terrified panic of heart he turned with utmost sincerity to the Triratna, whereupon the signs of death were immediately extinguished and his celestial lifespan was prolonged. Comparable cases clarified by the scriptures and teachings are not solitary; thus we know that kṣamā can truly extinguish misfortune. Yet if an ordinary mortal does not encounter a good friend to guide and encourage them, there is no evil they will not commit, causing it to be that when great life is about to end and one approaches the final extremity, the evil signs of hell all appear before them. At that very moment, remorse and fear arrive together; not having cultivated good in advance, one regrets only at the final extremity, but having regretted it after the fact, how can it avail? Calamities and misfortunes lie waiting in a different place, rigorously prepared from past lives; one must proceed alone into that distant place, only able to step forward into the great cauldron, where body and mind are shattered and the spirit suffers acutely. At such a time, were one to seek a single bow or a single kṣamā, how could it ever be gained again? Assembly, do not rely on prime years, wealth, or power, indolent, negligent, and unrestrained; once the suffering of death arrives, without asking whether young or old, poor, rich, noble, or base, all are utterly wiped away, arriving precipitously without letting anyone know. For impermanent life is likened to morning dew; though an outgoing breath exists, the incoming breath is hard to guarantee—how can one fail to perform kṣamā for this?