Derjong Posad Vunxguan Qingx (Cid-10)

Jitt xee siurmia liauxqed iauxx bue did diyc siursingx :ee, dirr cid-cid sir-jap-qauw qangx lai, simx simx liam liam qiubang qutziok quanwsiok uirr ix jy qongdig tangx qra qiuwingr. Sir-jap-qauw qangx jid'err quer, suii giap sriu qyxvyr. Narr si juerzinn, qingquer cingx nii vah nii iarr danw be diyc qaixtuad ee sizit. Narr si huan go hxang byy qniawdng ee jue, e duirlyc dua dergak, cingx qiab bxan qiab ingxqiuw sriu jiongxjiongw ee kow.  

(The Bodhisattava Kishitigarbha Vow Sutra)       
(Benefiting the Living and the Dead -10)  
Throughout forty-nine days those whose lives have ended and who have not yet been reborn will be hoping every moment that their immediate relatives will earn blessings powerful enough to rescue them. At the end of that time the deceased will undergo retribution according to their karma. If someone is an offender, he may pass through hundreds of thousands of years without even a day's liberation. If someone's offenses deserve Fivefold Relentless Retribution, he will fall into the great hells and undergo incessant suffering throughout hundreds of thousands of eons. 

(地藏菩薩本願經)       
(利益存亡品 - 10)   
是命終人，未得受生，在七七日內，念念之間，望諸骨肉眷屬，與造福力救拔。過是日後，隨業受報。若是罪人，動經千百歲中，無解脫日。若是五無間罪，墮大地獄，千劫萬劫，永受眾苦。

Derjong Posad Vunxguan Qingx (Cid-9)

Derjong rinr qongxx, "Diongxjiaw! Guaw dnaxx uirr birlaii qapp henrjai itcer jiongwsingx, singlingw Vut uidig ee lat, coliok qongw jit xe aw jitt hxang su. Diongxjiaw! Birlaii qapp henrjai soxu jiongwsingx limjiongx hitt zit, narr u tniax diyc jit xui vut ee mia, jit xui posad ee miaa, iacc jitt xui Pratyekabuddha ee miaa, vutlun u jue byy jue, longxx tangx did diyc qaixtuad. Narr u lamjuw iacc luxjuw, jairsnix ee sii byy siujy senrinx, dendyww jy jiongxjiongw ee jue, sniwmia liauxqed ixau, duarser quanwsiok uirr inx soxx jy ee hokli qapp itcer sxingr-su, cid hunx lairdew inx tangx did diyc jit hunx, lak hunx qongdig, uac lehh ee langg tangx qaqi did. In'ui jitt xee enqor, birlaii qapp henrjai ee senrlamm-sinwluw tniax .diyc, tranr sintew iaxx iongxqnia ee sii, diyhh jurqiw siuhing, muixx jit hunx ee qogdig longxx tangx sriok qaqi. Busiongg jitt xee dua qxuiw byy hanrdnia dangsii e qaur. Bongbongg-biauxbiauw iulik ee sinhunn, si jue si hog birdix. Cid-cid zir-jap-qauw qangx lai, inx naxx cincniu sitsinn iacc cauwhni :ee, iacc si dirr imsix lunrven giabjer ee qyxvyr. Simxduanr ixau, inx e qinqur giap siursingx. Iauxx bue simxpnuar dniardiyc ixjingg, inx dyrr u cenban jiongw ee iuciuu qapp koxcow, hyhongr duirlyc qaur qokk jiongw ee og dy kir.  

(The Bodhisattava Kishitigarbha Vow Sutra)       

(Benefiting the Living and the Dead -9) 

Earth Store replied, "Elder, based on the awesome power of the Buddhas, I will now proclaim this principle for the sake of beings of the present and future. Elder, if beings of the present and future when on the verge of dying hear the name of one Buddha, one Bodhisattva, or one Pratyekabuddha, they will attain liberation whether they have offenses or not. When men or women laden with offenses who failed to plant good causes die, even they can receive one-seventh of any merit dedicated to them by relatives who do good deeds on their behalf. The other six-sevenths of the merit will return to the living relatives who did the good deeds. It follows that men and women of the present and future who cultivate while they are strong and healthy will receive every portion of the benefit derived. The arrival of the Great Ghost of Impermanence is so unexpected that the deceased ones' consciousnesses first roam in darkness and obscurity, unaware of offenses and blessings. For forty-nine days they are as if deluded or deaf, or as if in courts where their karmic retributions are being decided. Once judgment is fixed, rebirths are undergone according to their karma. In the time before rebirths are determined, the deceased suffer thousands of myriads of concerns. How much more is that the case for those who are to fall into the bad destinies. 

(地藏菩薩本願經)      

(利益存亡品 - 9) 

地藏答言：長者，我今為未來現在一切眾 生，承佛威力，略說是事。長者，未來現在諸眾生等，臨命終日，得聞一佛名、一菩薩名、一辟支佛名，不問有罪無罪，悉得解脫。若有男子女人，在生不修善因多造眾罪。命終之後，眷屬小大，為造福利一切聖事，七分之中而乃獲一，六分功德，生者自利。以是之故，未來現在善男女等，聞健自修，分分己獲。無常大鬼，不期而到，冥冥遊神，未知罪福。七七日內，如癡如聾，或在諸司辯論業果。審定之後，據業受生。未測之間，千萬愁苦，何況墮於諸惡趣等。

Derjong Posad Vunxguan Qingx (Cid-8)

Jiaxee ue qongw suah, hue-diongx u jit xee diongxjiaw, miaa qiyr jyr Dua Lunrven. Jitt xee diongxjiaw quxdngg giamrjingr diyc byy snex-siw ee hxuad, dorhuar sibhongx. Ix henxhen diongxjiaw ee sindniux, habjiongw qiongqingr mng Derjong Posad qongxx, "Dairsu! Jiaxee Jambudvipa ee jiongwsingx siursor liauxqed ixau, duarser quanwsiok uirr ix siujy qongdig, simrjiww sed jaidngg, jy jiongxjiongw senrinx. Jitt xee siursor liauxqed ee langg e tangx did dua lirig qapp qaixtuad bor?"    

(The Bodhisattava Kishitigarbha Vow Sutra)     

(Benefiting the Living and the Dead -8)  

After that had been said, an Elder named Great Eloquence arose in the assembly. He had long since realized Non-production and was only appearing in the body of an Elder to teach and transform those in the Ten Directions. Placing his palms together respectfully, he asked Earth Store Bodhisattva, "Great Lord, after people in Jambudvipa die and their close and distant relatives generate merit by making meal offerings and doing other such good deeds, will the deceased obtain merit and virtue significant enough to bring about their liberation?   

(地藏菩薩本願經)    

(利益存亡品 - 8) 

說是語時，會中有一長者，名曰大辯，是長者久證無生，化度十方，現長者身，合掌恭敬，問地藏菩薩言：大士，是南閻浮提眾生，命終之後，小大眷屬，為修功德，乃至設齋，造眾善因，是命終人，得大利益及解脫不？

Derjong Posad Vunxguan Qingx (Cid-7)

Sewjunx! Guaw quancad Jambudvipa ee jiongwsingx, inx narr erdangr jiauww Vut ee jerje qawsi jyr senrsu, simrjiww dna' jit qix mox, jit dih juiw, jit liap suax iacc jit diamw din'aix hiacc dua, jiaxee lirig, inx qaqi longxx tangx did .diyc."  

(The Bodhisattava Kishitigarbha Vow Sutra)     

(Benefiting the Living and the Dead -7)  

World Honored One, I see that beings of Jambudvipa will themselves receive the benefit of any good deeds they are able to do within the Buddha's teaching. That holds true even when the deeds are as small as a strand of hair, a drop of water, a grain of sand, or a mote of dust."  

(地藏菩薩本願經)    

(利益存亡品 - 7) 

世尊，我觀閻浮眾生，但能於諸佛教中，乃至善事，一毛一渧，一沙一塵，如是利益，悉皆自得。

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。