Derjong Posad Vunxguan Qingx (Veh-16)

Hitt xee sijun, Vuddyy qra Derjong Posad qongw, "Jitt xee Mia Jruw dua Quixongg ixx qinglik quer vah vaiw cingx vaiw cutsir jyr dua quixongg, dirr snix qapp siw diongqanx iongxho jiongwsingx. In'ui jitt xui dairsu u huad juvix ee guan, ix henrcud dua qxuiw ee srinx, sidjai m si qxuiw. Au .laii qingquer jit-vah cid-jap qiab, ix qaidongx jniaa jyr vut, hy jyr Byy Siongr Zulaii, qiab-miaa qiyr jyr Anlok, sewqair ee miaa qiyr jyr Cingjing Kiarcur. Jitt xui vut siurmia dngg qaxx byy huatdo qewsngr ee qiab. Derjong! Jitt xee dua quixongg, ix ee dairjir si hiacnirr vutsugi, soxx dro ee langg qapp tenzinn iarr vutkyw hanrliong."     

(The Bodhisattava Kishitigarbha Vow Sutra)    

(Praises of King Yama and His Followers -16) 

At that time the Buddha told Earth Store Bodhisattva, "This great Ghost King Lord of Life has already passed through hundreds of thousands of lives as a ghost king, protecting beings during both birth and death. Only because of this Great Being's compassionate vows does he appear in the body of a ghost, for in reality he is not a ghost. After one hundred seventy eons have passed, he will become a Buddha named No Appearance Thus Come One. His eon will be called Happiness, and his world will be named Pure Dwelling. That Buddha's lifespan will be incalculable eons. Earth Store, the circumstances surrounding this great ghost king are thus. They are inconceivable, and the people and gods whom he takes across are countless."  

(地藏菩薩本願經)       

(閻羅王眾讚歎品 - 16)  

爾時佛告地藏菩薩：是大鬼王主命者，已曾經百千生，作大鬼王，於生死中，擁護眾生。是大士慈悲願故，現大鬼身，實非鬼也。卻後過一百七十劫，當得成佛，號曰無相如來，劫名安樂，世界名淨住，其佛壽命不可計劫。地藏，是大鬼王，其事如是不可思議，所度人天亦不可限量。

Derjong Posad Vunxguan Qingx (Veh-15)

Quixongg qra Vuddyy qongw, "Hibang liw m tangx quawlu. Guaw itdit qaur buew longxx e simx simx liam liam iongxho Jambudvipa ee jiongwsingx, hro inx dirr snix ee sii qapp siw ee sii longxx did diyc anlok. Dandanx ngwbang jiongwsingx dirr snix qapp siw ee sii siongsinr qycc jiapsiu guaw qongw ee ue. Anxnex, inx dyrr longxx tangx qaixtuad qapp did diyc dua lirig."   

(The Bodhisattava Kishitigarbha Vow Sutra)    

(Praises of King Yama and His Followers -15)  

The ghost king told the Buddha, "Please do not be concerned. Until the end of my life I shall in every thought protect beings of Jambudvipa both at the time of birth and at the time of death, so that they all gain tranquility. I only wish that at the time of birth and of death they will believe what I say, so that they all can be liberated and gain many benefits."  

(地藏菩薩本願經)       

(閻羅王眾讚歎品 - 15)  

鬼王白佛言：願不有慮。我畢是形，念念擁護閻浮眾生，生時死時，俱得安樂。但願諸眾生於生死時，信受我語，無不解脫，獲大利益。

Derjong Posad Vunxguan Qingx (Veh-14)

Vuddyy qra Mia Jruw Quixongg qongw, "Liw u dua juvix, erdangr huad jitt hy kuanw dua guan, dirr snesiw diongqanx vyxho jerje jiongwsingx. Narr dirr birlaii sxer lairdew u javolangg iacc jaboxlangg dirr snesiw ee sii, liw m tangx qra jitt xee guan tiuter, rair muixmuiw hro inx qaixtuad, hro inx ingxuanw did diyc anlok." 

(The Bodhisattava Kishitigarbha Vow Sutra)    

(Praises of King Yama and His Followers -14)    

The Buddha told the Ghost King Lord of Life, "Because of your great compassion, you are able to make such great vows and protect all beings in the midst of life and death. When men or women in the future undergo birth and death, do not withdraw from your vow, but liberate them all so they gain eternal peace."  

(地藏菩薩本願經)       

(閻羅王眾讚歎品 - 14)  

佛告主命鬼王：汝大慈故，能發如是大願，於生死中，護諸眾生。若未來世中，有男子女人至生死時，汝莫退是願，總令解脫，永得安樂。

Derjong Posad Vunxguan Qingx (Veh-13)

Sewjunx! Itcer jiongwsingx beh limjiongx ee sii, narr tangx tniax diyc jit xee vut ee miaa, jit xee posad ee miaa, iacc Dairsing qingdenw lairdew ee  jit qxur iacc jit siuw jimgensix, guaw knuar jitt hy kuanw langg, dukir huan go xee byy qnaiwdng taii langg ee jue, siyw siyw og giap qaidongx duirlyc og dy :ee, jiksii dyrr tangx did diyc qaixtuad."     

(The Bodhisattava Kishitigarbha Vow Sutra)   

(Praises of King Yama and His Followers -13)  

World Honored One, if at the time of death beings of any kind have an opportunity to hear the name of one Buddha or Bodhisattva or to hear a sentence or gatha of a Mahayana Sutra, I observe that such beings can quickly be freed from the pull of their accumulated minor bad deeds that would otherwise send them to the bad paths. The exception to that is crimes involving killing that warrant Fivefold Relentless Retribution." 

(地藏菩薩本願經)       

(閻羅王眾讚歎品 - 13)  

世尊，一切眾生臨命終時，若得聞一佛名，一菩薩名，或大乘經典，一句一偈。我觀如是輩人，除五無間殺害之罪，小小惡業，合墮惡趣者，尋即解脫。

Derjong Posad Vunxguan Qingx (Veh-12)

Sewjunx! Jiaxee Jambudvipa ee javolangg iacc jaboxlangg beh limjiongx ee sii, sinsig vutbingg, berhiauw hunved senrog, simrjiww bagjiux qapp hni-aw longxx knuar be diyc qapp tniax be diyc. Jiaxee langg ee quanwsiok qaidongx sed dua henwqingr, tak qingx, ixqip liam vut qapp posad ee miahy. Jitt hy kuanw senrenn erdangr hro quewsinx :ee tangx ham' hiaxee jiongxjiongw og dy li hng hng, jerje xmoo, qxuiw, qapp sinn marr longxx e trer .kir.    

(The Bodhisattava Kishitigarbha Vow Sutra)   

(Praises of King Yama and His Followers -12)  

World Honored One, when men or women in Jambudvipa are on the verge of death, their consciousnesses and spirits become confused and dark. They are unable to discriminate between good and evil, and their eyes and ears are unable to see or hear. That is why relatives of those deceased should make generous offerings, recite the sacred Sutras, and recite the names of Buddhas and Bodhisattvas. Such good conditions can cause the deceased to leave the Evil Paths, and all the demons, ghosts, and spirits will withdraw and disperse. 

(地藏菩薩本願經)       

(閻羅王眾讚歎品 - 12)  

世尊，如是閻浮提男子女人臨命終時，神識惛昧，不辨善惡，乃至眼耳更無見聞。是諸眷屬，當須設大供養，轉讀尊經，念佛菩薩名號。如是善緣，能令亡者離諸惡道，諸魔鬼神悉皆退散。

Derjong Posad Vunxguan Qingx (Veh-11)

Qycjaiww qongw, Jambudvipa ee langg beh limjiongx :ee, bylun senrog, guaw beh hro jitt xee miarsor liauxqed :ee be duirlyc og dy, byhqongxqiyh hiaxee qaqi siujy senrqinx tangx jingqax guaw ee guanrlat. Jitt xee hingsen ee Jambudvipa ee langg beh limjiongx ee sii iarr u muaw vah muaw cingx dirr og dy ee quixsinn, uree huawsinx jyr verbuw, simrjiww huawsinx jyr jerje quanwsiok, beh laii inxjiab quewsinx :ee, hro inx duirlyc og dy, byhqongxqiyh hiaxee vunxsinx jyrog :ee. 

(The Bodhisattava Kishitigarbha Vow Sutra)   

(Praises of King Yama and His Followers -11)   

Moreover, when people of Jambudvipa are on the verge of death, I wish to keep them from falling into the Evil Paths, regardless of whether they have done good or evil. But how much is this power of mine to help them increased when they have personally cultivated good roots! When those who do good in Jambudvipa are about to die, hundreds of thousands of ghosts and spirits from the Evil Paths transform themselves and appear as the parents or other relatives in an attempt to lead such people to fall into the Evil Paths. How much more is that the case for those who have done evil deeds! 

(地藏菩薩本願經)       
(閻羅王眾讚歎品 - 11) 

又閻浮提臨命終人，不問善惡，我欲令是命終之人，不落惡道。何況自修善根增我力故。是閻浮提行善之人，臨命終時，亦有百千惡道鬼神，或變作父母，乃至諸眷屬，引接亡人，令落惡道。何況本造惡者。

Derjong Posad Vunxguan Qingx (Veh-10)

Decc qongw jiaxee ue ee sijun, hue-diongx u jit xee quixongg, miaa qiyr jyr Mia Jruw. Ix qra Vuddyy qongw, "Sewjunx! Guaw jiauww giab'enn laii jiangxliw Jambudvipa soxu langg ee mia, snix ee sii qapp siw ee sii longxx guaw decc juxir. Guaw ee vunxguan si jiokk sniu beh lirig inx. Mrqycc jiongwsingx byy iwhue guaw ee iwsur, diwsuw inx ee snisiw longxx be anlingg. Sniaxmih enqor?Jiaxee Jambudvipa ee langg dirr ngix-aw duxx cutsir ee sii, bylun snix javox iacc jabow, iacc si beh snix ee sii, dogdok diyhh jyr senrsu, jingtiamx cuwtec ee lirig, jurzenn hro toxde e snix cud buliong hnuahiw laii iongxho buxaxqniaw did diyc dua anlok, qycc suar lirig quanwsiok. Higjiaw si cutsir liauw, diyhh qinxsin, m tangx u sathai. Narr cruw jiongxjiongw hyw jiac ee iucyx hro singsanw ee laurbuw, ixqip jurjip jerje quanwsiok decc limx jiuw, jiac bah, cniuwquax, ex hen'aw, jyr jiaxee e hro inx buxaxqniaw be did diyc anlok. Sniaxmih enqor? Dirr singsanw siongrr qanlann ee sii, u bubanrsor ee og qxuiw, qux, jniax, juaa qapp quair beh jiac ix ee huih. Guaw jaw jaw dyrr bingrling cuwtec ee toxde-sinn diyhh vyxho buxaxqniaw, hro inx anlok, hro inx did diyc lirig. Jiaxee langg qnir diyc anlok, qaidongx habjee sed hog laii dapsia jiongww toxde-sinn. Inx narr huanxdngw jyr sathai ee dairjir, jurjip quanwsiok kingwjiog, in'ui jitt xee enqor, inx huan diyc jaiiongx jurjog-jursiu, buxaxqniaw iarr longxx sriu sunxhai.   

(The Bodhisattava Kishitigarbha Vow Sutra)   

(Praises of King Yama and His Followers -10) 

When that was said, a ghost king in the assembly named Lord of Life said to the Buddha, "World Honored One, my karmic conditions are such that I have jurisdiction over the lifespans of people in Jambudvipa, governing both the time of their births and their deaths. My fundamental vows are based on a great desire to benefit them, but people do not understand my intent and go through birth and death in distress. Why is that? When women in Jambudvipa have just borne children, be they boys or girls, or when they are just about to give birth, good deeds should be done to increase the benefits of the household, thus causing the local earth spirits to be immeasurably pleased. The spirits will then protect the mother and child so that they experience peace and happiness; they will bring benefit to the entire family. After the birth, all killing for the purpose of offering fresh meat to the mother should be carefully avoided, as should parties that involve consumption of alcohol, eating of meat, singing, and playing musical instruments. All those things can keep the mother and child from being peaceful and happy. Why is that? At the difficult time of birth, uncountable evil ghosts, including mountain sprites, goblins, and spirit-beings, desire to eat the strong-smelling blood. I quickly order the local earth spirits of that household to protect the mother and child, allowing them to be peaceful and happy and to receive other benefits. When people in such households witness those benefits, they should do meritorious deeds to express their gratitude to the earth spirits. If instead, they harm and kill, and have big parties involving feasting and entertainment, then the retributions that result from such offenses will be born by they themselves and will bring harm to the mother and child as well.

 

(地藏菩薩本願經)      
(閻羅王眾讚歎品 - 10)  

說是語時，會中有一鬼王，名曰主命。白佛言：世尊，我本業緣，主閻浮人命，生時死時，我皆主之。在我本願，甚欲利益。自是眾生不會我意，致令生死俱不得安。何以故。是閻浮提人初生之時，不問男女，或欲生時，但作善事，增益宅舍，自令土地無量歡喜，擁護子母，得大安樂，利益眷屬。或已生下，慎勿殺害，取諸鮮味供給產母，及廣聚眷屬，飲酒食肉，歌樂絃管，能令子母不得安樂。何以故。是產難時，有無數惡鬼及魍魎精魅，欲食腥血。是我早令舍宅土地靈祇。荷護子母，使令安樂，而得利益。如是之人，見安樂故，便合設福，答諸土地。翻為殺害，聚集眷屬。以是之故，犯殃自受，子母俱損。