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。

Derjong Posad Vunxguan Qingx (Veh-9)

Vuddyy ylyw jitt xee quixongg qongxx, "Jin' hyw, jin' hyw. Linw jiaxee qapp Giamlyy Ongg erdangr jitt hy kuanw laii iongxho senrlamm-sinwluw. Guaw iarr e qywdix Brahma Ongg qapp Shakra Dewqunx, qiyr inx iarr qra linw horue."

(The Bodhisattava Kishitigarbha Vow Sutra)   

(Praises of King Yama and His Followers -9)  

The Buddha praised the ghost kings, "Excellent, excellent, that all of you ghost kings join Lord Yama in protecting good men and women in that way. I shall tell Lord Brahma and Lord Shakra to see that you are protected as well." 

(地藏菩薩本願經)      
(閻羅王眾讚歎品 - 9)

佛讚鬼王：善哉，善哉！汝等及與閻羅，能如是擁護善男女等，吾亦告梵王帝釋，令衛護汝。

Derjong Posad Vunxguan Qingx (Veh-8)

Hitt xee sijun, Okdok Quixongg habjiongw qiongqingr duiww Vuddyy qongw, "Sewjunx! Guanw jiaxee quixongg ee liong si bubanrsor, dirr Jambudvipa uree e lirig langg, uree e sunxhai langg, qokqog byy qangg. Mrqycc giabvyr diwsuw guanw qapp guanw ee vorha dirr sewqair qnia'iuu jyr og je quer jyr sxen. Guanw qingquer zinqex ee qadingg, iacc sniadii, vorlok, canjngx higjiaw cuwtec ee sii, u javolangg iacc jaboxlangg siujy cincniu taumngsix hiacc ser ee senrsu, simrjiww qruar jit qix huan'aw iacc kamr jit xee uxqair, hniux jiyw huex jiyw laii henrqingr vut ee sxiong qapp posad ee sxiong; uree siongrtok qingbunn, siyx hniux laii henrqingr lairdew ee jit qxur iacc jit siuw six, guanw jiaxee quixongg e qra jitt xee langg qnialew, cincniu duiwtai quewkir, henrjai, qapp birlaii ee jiongww vut. Guanw e jikdog sui' xee u dua lat ee siyw qxuiw qapp toxde ee sinlingg, qiyr inx diyhh qra inx horue, be hro hing'og ee su, hing'og ee vnirjingr, simrjiww vutzuir ee dairjir uaxqin jiaxee soxjai, hyhongr zip mngg."   

(The Bodhisattava Kishitigarbha Vow Sutra)      

(Praises of King Yama and His Followers -8)   

At that time the Ghost King Evil Poison placed his palms together respectfully, addressed the Buddha, and said, "World Honored One, each of us countless ghost kings of Jambudvipa bestows benefit or inflicts harm on beings differently. But our karmic retributions are such that we and our followers roam in the world doing much evil and little good. When we pass a household, a city, a town, a garden, a cottage or a hut where there are men or women who have cultivated as little as a hair's worth of good deeds, who have hung but one banner or one canopy, who have used a little incense or a few flowers as offerings to images of Buddhas or Bodhisattvas, or who have recited the sacred Sutras or burned incense as an offering to even one sentence or gatha in them, we ghost kings will respect such people as we would the Buddhas of the past, present, and future. We will instruct the smaller ghosts, each of whom has great power, as well as the earth spirits, to protect such people. Bad situations, accidents, severe or unexpected illnesses, and all other unwelcome events will not even come near their residences or other places they may be, much less enter the door."  

(地藏菩薩本願經)      

(閻羅王眾讚歎品 - 8) 

爾時惡毒鬼王合掌恭敬白佛言：世尊，我等諸鬼王，其數無量，在閻浮提，或利益人，或損害人，各各不同。然是業報，使我眷屬遊行世界，多惡少善。過人家庭，或城邑聚落，莊園房舍。或有男子女人，修毛髮善事，乃至懸一旛一蓋，少香少華，供養佛像及菩薩像。或轉讀尊經，燒香供養一句一偈。我等鬼王敬禮是人，如過去現在未來諸佛。敕諸小鬼，各有大力，及土地分，便令衛護，不令惡事橫事、惡病橫病，乃至不如意事，近於此舍等處，何況入門。

Derjong Posad Vunxguan Qingx (Veh-7)

Mrjiacc qongxx Derjong Posad u dua juvix, ix qiuwingr in'ui huanrjue laii siurkow ee jiongwsingx, hro inx cutsir jyr langg iacc tenzinn sriu bibiau ee kuaiwlok. Jiaxee juerzinn jaix giabdy ee tongwkow, itdanr tuatjauw did diyc cutlii, dyrr ingxuanw be qycjaiww kir qinglik. Kyxviw sitlo ee langg, liahduargo qniaa zip hiamw dy, duw diyc senrdiwsig inxcua inx cud .laii, dyrr ingxuanw be qycc zip .kir. Duw diyc tazinn, inx qycc e koxkngr langg' mair zip .kir, qongxx qaqi marr bad in'ui anxnex sitbee, did diyc qaixtuad liauxau, qyckacc be qycc zip .kir. Narr qycc dac .zip .kir, hex si iaxx u behik, byy qakcad diyc ixjingg bad ham zip hiamw dy, simrjiww diwsuw srid kir sniwmia. Cincniu duirlyc og dy :ee, Derjong Posad iong hongven lat hro inx qaixtuad, hro inx cutsir jyr langg iacc tenzinn. Uat linr dngw inx qycjaiww zip .kir, narr giap dair dang :ee, e ingxuanw diamr dirr dergak, ingxx byy qaixtuad ee sizit."     

(The Bodhisattava Kishitigarbha Vow Sutra)      

(Praises of King Yama and His Followers -7) 

In the same way, Earth Store Bodhisattva, replete with great compassion, rescues beings who are suffering for their offenses and enables them to be born among humans and gods where they enjoy wonderful bliss. Once those offenders obtain release from the suffering they experienced in the paths where their karma took them, they should never go down those roads again. They are like the lost people who mistakenly took a wrong road and were lead off it by a kind mentor. They now know to never take that road again. Moreover, they exhort others not to enter that road by saying, 'We took that road ourselves when we got confused, but we escaped and now we know better than to ever enter that road again. If we were to set foot on it again, we would get confused and be unable to recognize it as the dangerous path we descended into before. That being the case, we might lose our lives.' The same holds true for falling into the bad destinies. Due to the powerful expedient means of Earth Store Bodhisattva, beings can be freed and can gain rebirth as humans or gods. If they were to then turn around and enter into the bad destinies again, then those with heavy karmic bonds might remain in the hells forever with no chance of escape."  

(地藏菩薩本願經)     

(閻羅王眾讚歎品 - 7) 

是故地藏菩薩俱大慈悲，救拔罪苦眾生，生人天中，令受妙樂。是諸罪眾，知業道苦，脫得出離，永不再歷。如迷路人，誤入險道，遇善知識引接令出，永不復入。逢見他人，復勸莫入。自言因是迷故，得解脫竟，更不復入。若再履踐，猶尚迷誤，不覺舊曾所落險道，或致失命。如墮惡趣，地藏菩薩方便力故，使令解脫，生人天中。旋又再入，若業結重，永處地獄，無解脫時。

Derjong Posad Vunxguan Qingx (Veh-6)

Senrdiwsig suar qra qongw, 'Sewzi a, sitbee :ee! An' qimdnuawzit ixau, m tangx qycc qniaa jitt diauu lo. Itdanr qniaa zip kir jitt diauu lo :ee, beh cud .laii jin' lann, qycc e sunxsid sniwmia.' Jitt xee sitlo :ee iarr u qra viauxsi cimx cimx ee qamxqig. Beh qywvet ee sii, senrdiwsig qycc qongw, 'Narr knuar diyc cinlangg, siy' vad :ee qapp jerje quewlorlangg, bylun javox iacc jabow, rair qra qongw jitt diauu lo u jerje hairdok, zip .kir e songwsid sniwmia. M tangx hro jiaxee langg jurcue sixlo'.   

(The Bodhisattava Kishitigarbha Vow Sutra)      
(Praises of King Yama and His Followers -6)   
Their mentor then said to them. 'Take care, confused ones, never to go back into that road again. Once on it, it is hard to get off; it can destroy a person's very nature and life.' The travelers who had been confused expressed their deep gratitude and as they were about to part the mentor said to them, 'If you see any other travelers, whether you know them personally or not, be they men or women, tell them that the poisons and evils on that path could harm their natures and lives. Do not allow them to unwittingly bring about their own deaths.'  

(地藏菩薩本願經)    

(閻羅王眾讚歎品 - 6)   
而語之言：咄哉迷人，自今已後，勿履是道。此路入者，卒難得出，復損性命。是迷路人亦生感重。臨別之時，知識又言：若見親知及諸路人，若男若女，言於此路多諸毒惡，喪失性命。無令是眾自取其死。