佛說佛名經 19.88

19.88

「弟子等！略懺煩惱障竟，今當次第懺悔業障。夫業能莊飾世趣，在在處處，是以思惟求離世解脫。所以六道果報，種種不同形類各異，當知皆是業力所作，所以佛十力中，業力甚深。凡夫之人多於此中好起疑惑。何以故爾？現見世間行善之者是事輱軻，為惡之者觸向諧偶。謂言天下善惡無分。如此計者皆是不能深達業理。何以故爾？經中說言：『有三種業。何等為三？一者現報；二者生報；三者後報。現報業者，現在作善作惡，現身受報。生報業者，此生作善作惡，來生受報。後報業者，或是過去無量生中作善作惡，或於此生中受，或現在未來無量生中方受其報。』向者行惡之人現在見好，此是過去生報後報善業熟故，所以現在有此樂果，豈關現在作諸惡業而得好報！行善之人現在見苦者，是過去生中生報後報惡業熟故，現在善根力弱不能排遣，是故得此苦報，豈關現在作善而招惡報！何以知然？現見世間為善之者，為人所讚嘆人所尊重，故知未來必招樂果。過去既有如此惡業，所以諸佛菩薩教令親近善友共行懺悔，善知識者於得道中則為全利。是故，弟子等！今日至誠歸依於佛。

"Disciples, having briefly completed the kṣamā of defilement-hindrances (kleśāvaraṇa), we should now sequentially confess and repent of karmic hindrances (karmāvaraṇa). Now, karma can adorn the realms of existence in every place; therefore, one contemplates and seeks supramundane liberation. As for the retributions in the six destinies being diverse and varied in form and category, one should know that all are produced by karmic power. Thus, among the Buddha's ten powers, karmic power is extremely profound. Ordinary beings mostly harbor doubts concerning this. Why is this so? In the present world, they see those who practice good encountering misfortune and hardship, while those who commit evil encounter harmony and success everywhere. They claim that in the world there is no distinction between good and evil. Such notions all stem from failing to thoroughly understand the principle of karma. Why is this so? The sūtras state: 'There are three kinds of karma. What are the three? The first is karma with retribution in the present life (dṛṣṭadharmavedanīya); the second is karma with retribution in the next life (upapadyavedanīya); the third is karma with retribution in subsequent lives (aparaparyāyavedanīya). As for karma with retribution in the present life, one performs good or evil in the present and receives the retribution in the present body. As for karma with retribution in the next life, one performs good or evil in this life and receives the retribution in the next life. As for karma with retribution in subsequent lives, one performed good or evil in limitless past lives, and receives the retribution either in this life, or in limitless present and future lives.' The aforesaid evildoers who presently experience good fortune do so because the good karma of their past lives bearing retribution in the next life or subsequent lives has matured; therefore, they now enjoy this pleasurable fruit. How could it be related to their performing evil karma in the present and obtaining a good retribution? Those who practice good yet presently experience suffering do so because the evil karma of their past lives bearing retribution in the next life or subsequent lives has matured; in the present, their roots of goodness are weak in power and cannot dispel it, and for this reason they receive this painful retribution. How could it be related to their performing good in the present and incurring an evil retribution! How is this known to be so? In the present world, one sees that those who perform good are praised and esteemed by people; therefore, we know that they will surely incur pleasurable fruit in the future. Since such evil karma exists from the past, the Buddhas and bodhisattvas instruct us to associate closely with good friends and jointly practice kṣamā. Good spiritual friends (kalyāṇamitra) are wholly beneficial in attaining the Path. Therefore, disciples, today with utmost sincerity take refuge in the Buddha: