Derjong Posad Vunxguan Qingx (Cid-6)

Piwlun qongxx u langg an' diauwuanw ee soxjai laii, dng niusit snax qangx byy jiac, soxx dnax ee dnar ciauquer jit-vah qxinx, vorvinn kir duw diyc cuwvnix. Cuwvnix qycc he quaw mihqnia kiw .kir. In'ui tnidang, venr qyckacc kunwkow. 

(The Bodhisattava Kishitigarbha Vow Sutra)     

(Benefiting the Living and the Dead -6) 

That would be like having a neighbor add a few more things to a load of over a hundred pounds being carried by someone who had already traveled a long distance and who had not eaten for three days. By adding that extra weight, that person's burden would become even more unbearable. 

(地藏菩薩本願經)   

(利益存亡品 - 6) 

譬如有人從遠地來，絕糧三日，所負擔物，強過百斤，忽遇鄰人，更附少物，以是之故，轉復困重。

Derjong Posad Vunxguan Qingx (Cid-5)

Sniaxmih enqor? Inx soxx taii :ee, simrjiww jewvair :ee, byy lisix aw ligliong tangx lirig siw .kir ee langg, qanda' e qed jue ee enn, hro inx ee jue venr qyckacc cimx qyckacc dang. Laiser iacc henrser qaxsuw did diyc sxingr ee hunrgiac tangx cutsir jyr langg iacc tenzinn, limjiongx u jerje quanwsiok qra jy jiaxee og xinx, jiaxee siursor liauxjin :ee sriu jai'iongx qapp luirtui diyhh uirr qaqi venrho, diwsuw kacc nguar cutsir kir sxen ee soxjai. Hyhongr limjiongx ee langg jairsnix ee sii narr senrqinx jiyw, qoklangg u inx ee vunxgiap, qaqi jyr qaqi sriu diyhh kir og ee soxjai, quanwsiok hykow qycc jingqax inx ee juergiap? 

(The Bodhisattava Kishitigarbha Vow Sutra)    

(Benefiting the Living and the Dead -5) 

Why is that? Killing, harming, and making sacrifices are not the least bit helpful to the deceased. Such acts only bind up the conditions of offenses so that they grow ever more deep and heavy. The deceased might have been due to increase his potential for Sagehood or gain birth among humans or gods in his next life or in the future. But when his family commits offenses in his name, he will resent the disasters he inherits, and his good rebirth will be delayed. How much more would that be the case for people on the verge of death who during their lives had planted few good roots. Each offender has to undergo the bad destinies according to his own karma. How could anyone bear to have relatives add to that karma? 

(地藏菩薩本願經)   

(利益存亡品 - 5) 

何以故？爾所殺害乃至拜祭，無纖毫之力，利益亡人，但結罪緣，轉增深重。假使來世或現在生，得獲聖分，生人天中。緣是臨終被諸眷屬造是惡因，亦令是命終人殃累對辯，晚生善處。何況臨命終人，在生未曾有少善根，各據本業，自受惡趣，何忍眷屬更為增業。

Derjong Posad Vunxguan Qingx (Cid-4)

Mrjiacc gauw dnaxx dirr Vut Sewjunx, tenzinn, lringg dringw veh vxo, langg qapp byy sriok langg :ee dringw ee binrjingg koxkngr Jambudvipa ee jiongwsingx dirr limjiongx hitt zit, cenban m tangx satsingx qapp jy og enn, iarr m tangx jewvair quixsinn qapp qiqiuu hiaxee mngwsngh.    

(The Bodhisattava Kishitigarbha Vow Sutra)   
(Benefiting the Living and the Dead -4)   
Therefore, before the Buddhas, World Honored Ones, as well as before the gods, dragons, and the rest of the Eightfold Division, humans and non-humans, I now exhort beings of Jambudvipa to be careful to avoid harming, killing, and doing other unwholesome deeds; to refrain from worshipping ghosts and spirits or making sacrifices to them; and to never call on mountain sprites on the day of death. 

(地藏菩薩本願經)        
(利益存亡品 - 4)  
是故我今對佛世尊，及天龍八部人非人等，勸於閻浮提眾生臨終之日，慎勿殺害，及造惡緣，拜祭鬼神，求諸魍魎。

Derjong Posad Vunxguan Qingx (Cid-3)

Narr erdangr qycc dirr ix quewsinx liauxau cid-cid sir-jap-qauw qangx ixlai duardimm siujy jiongxjiongw senrsu, dyrr erdangr hro jiaxee jiongwsingx ingxuanw tuatli og dy, erdid cutsir jyr langg iacc tenzinn, sriu busiong bibiau ee kuaiwlok; henrjai jairser ee quanwsiok iarr tangx did diyc buliong ee lirig.  

(The Bodhisattava Kishitigarbha Vow Sutra)  

(Benefiting the Living and the Dead -3)  

If relatives can further do many good deeds during the first forty-nine days after the death of such beings, then the deceased can leave the evil destinies forever, be born as humans and gods, and receive supremely wonderful bliss. The surviving relatives will also receive limitless benefits. 

(地藏菩薩本願經)     

(利益存亡品 - 3)   

若能更為身死之後，七七日內，廣造眾善。能使是諸眾生永離惡趣，得生人天，受勝妙樂，現在眷屬，利益無量。 

Derjong Posad Vunxguan Qingx (Cid-2)

Sewjunx! Quanwsir jyr og ee jiongwsingx an' lisix aw dua ee og jxig qaxx qaur buliong. Jiaxee jiongwsingx u jiaxee kuanw sibquanr, limjiongx ee sii, verbuw iacc quanwsiok qaidongx uirr ix sed hog laii jujo ix beh kir ee lo. Knuar si qruar huan'aw qapp diamw iudingx, iacc siongrtok qingdenw, iacc henrqingr vudsiong qapp jerje singwhenn ee sxiong, simrjiww liam vut, posad, qapp Pratyekabuddha ee miazi. Muixx jit xee miaa qapp muixx jit xee hy longxx rair qingquer beh ongxsingx ee langg ee hnirkangx, hro ix u tniax zip kir vunxsig. Jiaxee jiongwsingx soxx jy ee og giap e qamxingr jyr qyxvyr, vitdnia e duirlyc og dy. In'ui jiaxee quanwsiok u uirr limjiongx ee langg siused jiaxee sxingr ee xinx, jiaxee jiongxjiongw ee jue longxx e tangx siaubet. 

(The Bodhisattava Kishitigarbha Vow Sutra)  

(Benefiting the Living and the Dead -2)  

World Honored One, the bad habits of beings range from minor to major. Since all beings have such habits, their parents or relatives should create blessings for them when they are on the verge of dying in order to assist them on the road ahead. That may be done by hanging banners and canopies; lighting oil lamps; reciting the sacred Sutras; making offerings before the images of Buddhas or sages. Another way to assist them is by reciting the names of Buddhas, Bodhisattvas, and Pratyekabuddhas so that the recitation of each name passes by the ear of the dying one and is heard in his fundamental consciousness. Suppose the evil karma created by beings were such that they should fall into the evil destinies. If their relatives cultivate wholesome causes on their behalf when they are close to death, then their manifold offenses can be dissolved. 

(地藏菩薩本願經)     

(利益存亡品 - 2)  

世尊，習惡眾生，從纖毫間，便至無量。是諸眾生有如此習，臨命終時，父母眷屬，宜為設福，以資前路。或懸旛蓋及燃油燈。或轉讀尊經、或供養佛像及諸聖像，乃至念佛菩薩，及辟支佛名字，一名一號，歷臨終人耳根，或聞在本識。是諸眾生所造惡業，計其感果，必墮惡趣，緣是眷屬為臨終人修此聖因，如是眾罪，悉皆消滅。

Derjong Posad Vunxguan Qingx (Cid-1)

(Snix qapp Siw ee Lirig) 

Hitt sii, Derjong Dua Posad qra Vuddyy qongw, "Sewjunx! Guaw quancad jitt xee Jambudvipa ee jiongwsingx, inx ee qixsimx-dongrliam byy jit xee m si jue. Junw u did diyc sxen ee lirig, dongcox ee huatsimx, inx jerje longxx tewsnuar. Narr duw diyc og enn, inx muixx jit xee liamrtauu longxx decc hro og jingqax. Jiaxee langg bersux qniaa dirr tomuee, pnai dang jiyhtauu, jiamrjiam kunwkow jiamrjiam dang, zuxx dac zuxx cimx. Narr tangx duw diyc u diwsig :ee, dyrr erdangr ter inx qiamxkinx hurdamx iacc juanvo ter inx dnax, in'ui jitt xee u diwsig :ee u dua ligliong. Ix qycc e siy' hujo, krngr inx kax rair kia hro jai, narr qaur qaxx vnide, diyhh singxcad jex si og lo, m tangx qycjaiww kir qinglik. 

(The Bodhisattava Kishitigarbha Vow Sutra)  

(Benefiting the Living and the Dead -1)  

At that time Earth Store Bodhisattva, Mahasattva said to the Buddha, "World Honored One, I see that every single movement or stirring of thought on the part of beings of Jambudvipa is an offense. Beings tend to use up the wholesome benefits they gain; many of them end up retreating from their initial resolve. If they encounter evil conditions, they augment them with every thought. They are like people trying to carry heavy rocks while walking through mud. Each step becomes more difficult and the rocks more cumbersome as their feet sink deeper. If they meet a mentor, he may be strong enough to lighten or even totally remove their burdens. Helping them thus, the mentor will urge them to step on solid ground, pointing out that once they reach a level place they should remain aware of that bad path and never traverse it again. 

(地藏菩薩本願經)     

(利益存亡品 - 1) 

爾時地藏菩薩摩訶薩白佛言：世尊，我觀是閻浮眾生，舉心動念，無非是罪。脫獲善利，多退初心。若遇惡緣，念念增益。是等輩人，如履泥塗，負於重石，漸困漸重，足步深邃。若得遇知識，替與減負，或全與負。是知識有大力故，復相扶助，勸令牢腳。若達平地，須省惡路，無再經歷。

Derjong Posad Vunxguan Qingx (Lak-21)

Hitt sii, Poxpenr Qongxdai Posad tniax Vut Zulaii ylyw qapp janwtanr Derjong Posad liauw dyrr qui .lyc, habjiongw duiww Vuddyy qongw, "Sewjunx! Guaw quxdngg ixlaii dyrr jaix jitt xui dairsu u jitt hy kuanw vutsugi ee sinlat qapp dua sewguan ee lat. Uirdiyhh hro birlaii ee jiongwsingx tangx jaix jiaxee lirig, mrjiacc cingxmng Zulaii, qingwlew laii singlingw. Sewjunx! Jitt py qingx qaidongx qra qiyr sniaxmih miaa, hro guaw tangx hyw kir tuanvor?"
Vuddyy qra Poxpenr Qongxdai qongw, "Jitt py qingx u snax xee miaa. Jit xee qiyr jyr Derjong Vunxguan, lingrgua jit xee qiyr jyr Derjong Vunxhingg, qycc u jit xee qiyr jyr Derjong Sewguan Lat. In'ui jitt xui posad quxdngg qiab ixlaii u huad dua sewguan beh lirig jiongwsingx, linw jiaxee diyhh jiauww ix ee guan laii tuanvor."
Poxpenr Qongxdai tniax liauw, habjiongw, qiongqingr qnialew liauxau trer .kir.

(The Bodhisattava Kishitigarbha Vow Sutra)      
(The Thus Come One's Praises -21)  
Having heard the Buddha, Thus Come One, praise Earth Store Bodhisattva in that way. Universally Expansive Bodhisattva knelt, placed his palms together, and again addressed the Buddha, saying, "World Honored One, I have long known that this Bodhisattva has both inconceivable spiritual powers and mighty vows. I have questioned the Thus Come One so that beings in the future will know of these benefits. I receive this answer most respectfully. World Honored One, how should this Sutra be titled and how should we propagate it?"

The Buddha said to Universally Expansive, "This Sutra has three titles: the first is The Past Vows of Earth Store Bodhisattva; it is also called Earth Store's Past Conduct; and it is called Sutra of the Power of Earth Store's Past Vows. Because this Bodhisattva repeatedly makes such great and mighty vows throughout long eons to benefit beings, you should all propagate this Sutra in accord with his vows."
After Universally Expansive had heard that, he placed his palms together respectfully, made obeisance, and withdrew. 

(地藏菩薩本願經)       
(如來讚歎品 -21)   
爾時普廣菩薩聞佛如來稱揚讚歎地藏菩薩已，胡跪合掌復白佛言：世尊，我久知是大士有如此不可思議神力，及大誓願力，為未來眾生遣知利益，故問如來，唯然頂受。世尊，當何名此經，使我云何流布？
佛告普廣：此經有三名：一名地藏本願，亦名地藏本行，亦名地藏本誓力經。緣此菩薩，久遠劫來，發大重願，利益眾生，是故汝等，依願流布。
普廣聞已，合掌恭敬作禮而退。