現在賢劫千佛名經 1.10

1.10

Namo to all Buddhas of the past, present, and future, in the ten directions and three periods of time, filling empty space. Taking refuge and confessing and repenting: "With utmost sincerity we repent! Your disciples and others, from measureless kalpas down to the present day, have in the interim created various kinds of karma. Karma indeed adorns the worldly destinies in every place; therefore, we contemplate this, seeking liberation from the world. The karmic retributions of the six destinies are varied and diverse, and their forms and classes are distinct from one another; it should be known that all of these are wrought by karmic power. Thus, among the Buddha's ten powers, karmic power is extremely profound. Worldly people often give rise to doubts regarding this: 'Why is it like this?' They observe in the world that those who practice wholesome deeds encounter obstacles and hardships, while those who commit evil deeds meet with ease and success in all matters, saying, 'In this world there is no distinction between good and evil.' Those who make such calculations are entirely incapable of deeply comprehending the principles of karma. Why is this so? In the sūtras it is said: 'There are three kinds of karma. What are the three? The first is retribution in the present life, the second is retribution in the next life, and the third is retribution in subsequent lives. Karma yielding retribution in the present life means that one who performs good or evil in the present receives retribution in this very body. Karma yielding retribution in the next life means that one who performs good or evil in this life receives retribution in the life to come. Karma yielding retribution in subsequent lives means that for good or evil performed in measureless past lives, one receives its retribution either in this life or only in future lives.' As for those people mentioned before who perform evil yet currently experience good fortune, this is because their wholesome karma yielding retribution in the next life or in subsequent lives from past lives has ripened, and for this reason they currently possess this pleasant fruit; it has nothing to do with the evil karma they commit in the present yielding a good reward. As for those who perform good deeds yet currently experience suffering, this is because their unwholesome karma yielding retribution in the next life or in subsequent lives from past lives has ripened, and because their present power of wholesome roots is weak and cannot dispel it, they therefore receive this painful retribution; it has nothing to do with their present practice of wholesome deeds incurring an evil reward. How is this known to be so? It is observed in the world that those who do good are praised and respected by others; thus one knows that in the future they will certainly incur pleasant fruits. Since such evil karma exists from the past, all Buddhas and bodhisattvas therefore teach people to draw near to good friends and practice confession and repentance together. A kalyāṇamitra is entirely beneficial in this attainment of the Path. For this reason, we disciples today, with utmost sincerity, take refuge in all Buddhas."