佛說佛名經 19.88

19.88

"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: