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。