地藏菩薩本願經卷下
Earth Store Bodhisattva's Fundamental Vow Sutra, Volume 2
唐于闐國三藏沙門實叉難陀譯
Translated by Shiksananda, Tripitaka Master of Khotan, Tang Dynasty
利益存亡品第七
Chapter 7: Benefits for the Living and the Deceased
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，勸令牢脚，若達平地，須省惡路，無再經歷。
At that time, the Bodhisattva Mahasattva Kṣitigarbha addressed the Buddha, saying: “World-Honored One, I observe that the beings of Jambudvīpa, in their every thought and stirring of the mind, do nothing but create offenses. Even if they occasionally attain some wholesome benefit, they mostly regress from their initial resolve; and if they encounter adverse conditions, their unwholesome thoughts only increase with each moment. Such people are like one walking through muddy mire, bearing a heavy stone upon their back: gradually they become exhausted, gradually the burden grows heavier, and their steps sink deeper. Should they meet a wise friend who, out of great compassion and strength, relieves them of part or all of their burden, and further supports and encourages them to plant their feet firmly, then, upon reaching level ground, they must reflect on the perilous path and resolve never to tread it again.”
「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，及然油燈，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，悉皆銷滅。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。
O World-Honored One, sentient beings who are accustomed to evil deeds accumulate transgressions from the slightest beginnings until they become boundless. Beings with such habits, when approaching the end of life, should have their parents and relatives create blessings on their behalf to support their onward path. They may hang banners and canopies, light oil lamps, recite the honored sutras, or make offerings to images of the Buddha and other holy figures. Even if only the names of Buddhas, Bodhisattvas, or Pratyekabuddhas are recited—each name and title reaching the ear-faculty of the dying one, or being heard within their fundamental consciousness—then all the evil karma created by these beings, which according to its resulting retribution would certainly cause them to fall into the evil destinies, will be entirely eradicated due to their relatives cultivating these holy causes for the dying person. If, furthermore, within the forty-nine days after death, extensive good deeds are performed widely, it can enable these beings to permanently leave the evil destinies, be reborn among humans or devas, and experience sublime bliss, while their present relatives also gain immeasurable benefit.
「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。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？譬如有人，從遠地來，絕糧三日，所負擔物，彊過百斤。忽遇隣人，更附少物，以是之故，轉復困重。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。」
Therefore, I now address the Buddha, the World-Honored One, as well as the eightfold assembly of devas, dragons, and others, humans and non-humans, and urge all beings of Jambudvīpa: on the day of approaching death, do not kill or create evil conditions—worshipping ghosts and spirits, seeking aid from demons and specters. Why is this? The killing you perform, even the worship and offerings, bring not the slightest benefit to the deceased, but only forge bonds of transgression, increasing and deepening their burden. Suppose in a future life, or in the present one, they have attained a share of sainthood and are to be born among humans or devas. Yet because their relatives create such evil causes at the time of their death, they cause the dying person to be entangled in retribution and disputes, delaying their rebirth in a favorable realm. How much more so for those approaching death who in life never cultivated even a small root of virtue, each bound by their own karma to fall into evil destinies—how can their relatives bear to add further karmic weight? It is like a person coming from a distant land, having gone without food for three days, carrying a burden exceeding a hundred pounds. Suddenly meeting a neighbor, who adds a little more to their load—because of this, their hardship becomes even heavier. World-Honored One! I observe that the beings of Jambudvīpa, if only they can perform even the smallest good deed within the teachings of the Buddhas—be it as slight as a hair, a drop, a grain of sand, or a speck of dust—such benefits will all be obtained by themselves.
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？」
At that moment, an elder named Great Eloquence—who had long realized the unborn nature, taught and guided beings throughout the ten directions, manifesting in the form of an elder—joined his palms respectfully and asked Kṣitigarbha Bodhisattva, “Great Being! When the beings of Jambudvīpa pass away, if their relatives, whether young or old, perform meritorious deeds for them, even to the extent of offering vegetarian feasts and creating various virtuous causes, will the deceased gain great benefit and liberation?”
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。
Ksitigarbha replied, "Elder, by the Buddha's majestic power, I shall now briefly explain this matter for the sake of all sentient beings of the future and the present. Elder, for all sentient beings of the future and the present, on the day they approach the end of life, if they hear the name of even one Buddha, one Bodhisattva, or one Pratyekabuddha, regardless of whether they have transgressions or are without transgressions, they will all attain liberation."
「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？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。
If there are men and women who, during their lifetime, do not cultivate virtuous causes but commit numerous transgressions, after their lives end, even if their family members, young and old, perform all meritorious deeds and holy acts to create blessings for them, they will receive only one-seventh of the merit; six parts of the merit will benefit the living themselves. For this reason, virtuous men and women of the future and present, while still healthy and capable, should cultivate for themselves, thereby obtaining the merit entirely for themselves. The great ghost of impermanence arrives without warning; the wandering spirit in darkness does not yet know its own sins or blessings. Within the forty-nine days after death, it remains as if confused and deaf. It may be brought before various officials to debate the karmic consequences; after examination and judgment, it will be reborn according to its karma. During this uncertain period, it endures countless miseries and sorrows—how much more so if it falls into the evil realms? During these forty-nine days before rebirth, the deceased, at every moment, hopes that their flesh-and-blood relatives will create meritorious power to rescue and deliver them. After these days pass, they will receive retribution according to their karma. If they are sinners, they may undergo hundreds or thousands of years without a day of liberation. If they have committed the five uninterrupted offenses, they will fall into the great hells, enduring suffering for thousands and tens of thousands of kalpas, with no end.
「復次，長者！如是罪業眾生，命終之後，眷屬骨肉，為修營齋，資助業道。未齋食竟，及營齋之次，米泔菜葉，不棄於地。乃至諸食未獻佛僧，勿得先食。如有違食及不精勤，是命終人，了不得力。如精勤護淨，奉獻佛僧，是命終人，七分獲一。是故，長者！閻浮眾生，若能為其父母，乃至眷屬，命終之後，設齋供養，志心勤懇，如是之人，存亡獲利。」
Furthermore, Elder, when such beings burdened by offenses pass away, their relatives and kin may perform meritorious deeds and offer pure food to aid their passage through the karmic paths. Before the offering meal is completed, and during the preparation, even rice water and vegetable leaves should not be discarded upon the ground. Moreover, until the food has been presented to the Buddha and the Sangha, none should partake of it beforehand. If any violate this by eating first or lack diligence, the deceased will derive no benefit whatsoever. But if they are diligent, maintain purity, and respectfully offer to the Buddha and the Sangha, then the deceased will obtain one portion of merit out of seven.
Therefore, Elder, if the beings of Jambudvīpa can, for the sake of their parents or even other relatives after death, establish offerings of pure food with sincere and earnest intent, then those who perform such acts will bring benefit to both the living and the departed.
說是語時，忉利天宮有千萬億那由他閻浮鬼神，悉發無量菩提之心。大辯長者，作禮而退。
As these words were spoken, in the Palace of the Trāyastriṃśa Heaven, countless hundreds of thousands of millions of nayutas of ghosts and spirits from Jambudvīpa all gave rise to the immeasurable mind of Bodhi. The Elder Great Eloquence made obeisance and withdrew.