佛說佛名經 11.11

11.11

"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?