閻羅王眾讚歎品第八
Chapter Eight: Praises from the King Yama and His Retinue
爾時，鐵圍山內，有無量鬼王，與閻羅天子，俱詣忉利，來到佛所。所謂惡毒鬼王、多惡鬼王、大諍鬼王、白虎鬼王、血虎鬼王、赤虎鬼王、散殃鬼王、飛身鬼王、電光鬼王、狼牙鬼王、千眼鬼王、噉獸鬼王、負石鬼王、主耗鬼王、主禍鬼王、主食鬼王、主財鬼王、主畜鬼王、主禽鬼王、主獸鬼王、主魅鬼王、主產鬼王、主命鬼王、主疾鬼王、主險鬼王、三目鬼王、四目鬼王、五目鬼王、祁利失王、大祁利失王、祁利叉王、大祁利叉王、阿那吒王、大阿那吒王。如是等大鬼王，各各與百千諸小鬼王，盡居閻浮提，各有所執，各有所主。是諸鬼王，與閻羅天子，承佛威神，及地藏菩薩摩訶薩力，俱詣忉利，在一面立。
At that time, from within the Iron Encircling Mountains, there arrived at the place of the Buddha in the Trāyastriṃśa Heaven, together with King Yama, immeasurable ghost kings. They were: the Poisonous Malice Ghost King, the Many Evils Ghost King, the Great Strife Ghost King, the White Tiger Ghost King, the Blood Tiger Ghost King, the Crimson Tiger Ghost King, the Scattering Calamity Ghost King, the Flying Body Ghost King, the Lightning Flash Ghost King, the Wolf-Fang Ghost King, the Thousand-Eyes Ghost King, the Devourer of Beasts Ghost King, the Bearer of Stones Ghost King, the Lord of Losses Ghost King, the Lord of Misfortunes Ghost King, the Lord of Food Ghost King, the Lord of Wealth Ghost King, the Lord of Livestock Ghost King, the Lord of Birds Ghost King, the Lord of Beasts Ghost King, the Lord of Demons Ghost King, the Lord of Childbirth Ghost King, the Lord of Life Ghost King, the Lord of Disease Ghost King, the Lord of Danger Ghost King, the Three-Eyed Ghost King, the Four-Eyed Ghost King, the Five-Eyed Ghost King, King Qilishi, the Great King Qilishi, King Qilicha, the Great King Qilicha, King Anazha, and the Great King Anazha. Such great ghost kings as these, each accompanied by hundreds of thousands of various lesser ghost kings, all dwell in Jambudvīpa, each having his own duties and his own domains. These ghost kings, together with King Yama, relying on the majestic spiritual power of the Buddha and the strength of the Bodhisattva Mahāsattva Kṣitigarbha, all arrived at the Trāyastriṃśa Heaven and stood to one side.
爾時，閻羅天子，胡跪合掌，白佛言：「世尊！我等今者與諸鬼王，承佛威神，及地藏菩薩摩訶薩力，方得詣此忉利大會，亦是我等獲善利故。我今有小疑事，敢問世尊，唯願世尊，慈悲宣說。」
At that time, King Yama knelt on one knee, pressed his palms together, and said to the Buddha: "World-Honored One, because of the Buddha's majestic power and the strength of the great Bodhisattva Ksitigarbha, we and all the ghost kings have been able to attend this great assembly in Trayastrimsa Heaven. This is also a great benefit for us. Now I have a small question that I dare to ask the World-Honored One, and I only hope that you, in your compassion, will explain it to us."
佛告閻羅天子：「恣汝所問，吾為汝說。」
The Buddha said to King Yama, "Ask freely what you will, and I shall explain it for you."
是時，閻羅天子瞻禮世尊，及迴視地藏菩薩，而白佛言：「世尊！我觀地藏菩薩，在六道中，百千方便，而度罪苦眾生，不辭疲倦。是大菩薩，有如是不可思議神通之事。然諸眾生，脫獲罪報，未久之間，又墮惡道。世尊！是地藏菩薩既有如是不可思議神力，云何眾生而不依止善道，永取解脫？唯願世尊，為我解說。」
At that time, King Yama gazed reverently at the World-Honored One, then turned his eyes to the Bodhisattva Kṣitigarbha, and addressed the Buddha, saying: “World-Honored One, I observe that Bodhisattva Kṣitigarbha, throughout the six paths of existence, employs hundreds and thousands of skillful means to deliver beings suffering from the consequences of their offenses, never wearying or refusing. This great bodhisattva possesses such inconceivable spiritual powers and deeds. Yet, though beings may temporarily escape their retribution, before long they again fall into the evil paths. World-Honored One, since Bodhisattva Kṣitigarbha has such inconceivable divine power, why do beings not abide in the wholesome paths and attain eternal liberation? I earnestly beseech the World-Honored One to explain this to me.”
佛告閻羅天子：「南閻浮提眾生，其性剛彊，難調難伏。是大菩薩，於百千劫，頭頭救拔如是眾生，早令解脫。是罪報人，乃至墮大惡趣。菩薩以方便力，拔出根本業緣，而遣悟宿世之事。自是閻浮眾生，結惡習重，旋出旋入。勞斯菩薩，久經劫數，而作度脫。
The Buddha addressed King Yama, saying: "The sentient beings of Jambudvīpa possess natures that are rigid and obstinate, difficult to tame and subdue. This great Bodhisattva, across hundreds of thousands of kalpas, repeatedly rescues and delivers such beings, striving to liberate them early. Those beings bound by retribution for their offenses may even fall into the great evil destinies. The Bodhisattva, employing skillful means, extracts the fundamental karmic causes and enables them to awaken to the affairs of their past lives. Yet, it is because the beings of Jambudvīpa forge heavy habits of evil that they repeatedly emerge only to sink back again. Thus, this Bodhisattva toils through immeasurable kalpas, performing the work of deliverance."
「譬如有人，迷失本家，誤入險道。其險道中，多諸夜叉，及虎狼師子、蚖蛇蝮蠍。如是迷人，在險道中，須臾之間，即遭諸毒。有一知識，多解大術，善禁是毒，乃及夜叉諸惡毒等。忽逢迷人，欲進險道，而語之言：『咄哉！男子！為何事故，而入此路？有何異術，能制諸毒？』是迷路人，忽聞是語，方知險道，即便退步，求出此路。是善知識，提携接手，引出險道，免諸惡毒，至于好道，令得安樂，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。』
Suppose there is a person who, having lost his original home, mistakenly enters a perilous path. On that perilous path there are many yakṣas, as well as tigers, wolves, lions, venomous snakes, vipers, and scorpions. This deluded person, on the perilous path, in but a moment, will encounter all these poisons. There is a knowing friend, skilled in great arts, adept at restraining these poisons, and even the yakṣas and all other evil, poisonous beings. Suddenly meeting the deluded one about to enter the perilous path, he speaks to him, saying: "Alas! Man! For what reason do you enter this road? What special skill do you possess to subdue all these poisons?" This lost one, suddenly hearing these words, then realizes it is a perilous path, and immediately retreats, seeking a way out. This good friend takes him by the hand, leads him out of the perilous path, saves him from all the evil poisons, and brings him to a good road, enabling him to attain peace and happiness. Then he says to him: "Alas! Deluded one! From now on, do not tread this path. Those who enter this road find it difficult to escape and furthermore lose their lives." The lost one also feels deep gratitude. At the time of parting, the knowing friend says further: "If you see relatives, friends, or any travelers, whether men or women, tell them that on this road there are many poisonous evils, and one may lose one's life. Do not let these multitudes bring death upon themselves."
「是故地藏菩薩具大慈悲，救拔罪苦眾生，欲生天人中，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。」
Therefore, the Bodhisattva Kṣitigarbha, endowed with great compassion, rescues and delivers suffering beings bound by their offenses, desiring that they may be reborn among humans and heavenly beings, enabling them to experience wondrous bliss. These multitudes of offenders, knowing the suffering of the karmic paths, are freed and escape, never to pass through them again.
It is like a lost traveler who mistakenly enters a perilous road. Meeting a virtuous guide, he is led out and will never enter again. Encountering others, he further advises them not to enter, saying, "Because I was lost, I have now gained liberation and will never enter again." If he were to tread that path once more, he would still be confused and lost, unaware that he had previously fallen into that dangerous road, perhaps even losing his life, as if falling into the evil destinies.
Through the skillful means and power of the Bodhisattva Kṣitigarbha, beings are liberated and reborn among humans and heavenly beings. Yet if they turn and enter again, and if their karmic bonds are heavy, they will dwell forever in hell, without a time of liberation.
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。勅諸小鬼，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？」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。」
At that time, the Poisonous Demon King, with palms joined respectfully, addressed the Buddha, saying: "World-Honored One! We demon kings are countless in number, dwelling in Jambudvīpa. Some bring benefit to people, others bring harm; each differs. Yet due to karmic retribution, our retinues roam the world, performing many evil deeds and few good ones. Passing by people’s homes, cities, towns, villages, estates, or dwellings—if there are men or women who cultivate even a hair’s breadth of good, whether hanging a single banner or canopy, offering a little incense or a few flowers in供养 to Buddha images or Bodhisattva images, or reciting and venerating the sutras, making incense offerings to even a single phrase or verse—we demon kings revere such people as we would the Buddhas of past, present, and future. We command the lesser demons, each possessing great power and authority over the local earth spirits, to protect and guard them. We do not permit evil occurrences, sudden disasters, malignant illnesses, unexpected diseases, or even unfavorable circumstances to approach such dwellings, much less enter their gates."
The Buddha praised the demon king: "Excellent, excellent! You and Yama, king of the underworld, are able thus to protect good men and women. I shall also instruct Brahmā and Śakra to guard and protect you."
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。
At that moment, a ghost king named Lord of Life addressed the Buddha, saying: “World-Honored One, due to my past karmic connections, I preside over the lives of the people of Jambudvīpa. I oversee their births and deaths. In accordance with my original vow, I deeply desire to bring them benefit. Yet it is because sentient beings themselves do not understand my intent that they cause both birth and death to be unsettled.”
「何以故？是閻浮提人，初生之時，不問男女，或欲生時，但作善事，增益舍宅。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。
Why is this so? When people in Jambudvīpa are first born, regardless of gender, if at the time of birth one performs good deeds to benefit the household, it will spontaneously cause the local deities to rejoice immeasurably, protect the mother and child, grant them great peace and happiness, and benefit the entire family. Or if the child has already been born, be careful not to kill living beings, take their fresh flesh to feed the mother, or gather many relatives to drink alcohol, eat meat, sing, play music, or perform with stringed instruments, for these acts can cause the mother and child to be unable to attain peace and happiness.
「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，集聚眷屬，以是之故，犯殃自受，子母俱損。
Why is this so? At the time of difficult childbirth, there are countless evil spirits, as well as demons and spectral beings, who desire to devour the bloody flesh. It is I who long ago commanded the local deities of the dwelling and the land to protect and support the mother and child, enabling them to be peaceful and joyful, and to obtain benefit. Such a person, seeing that they are safe and joyful, should accordingly create merit and repay the various local deities. Instead, they turn to killing, gathering together relatives and companions. For this reason, they incur calamity upon themselves, and both mother and child suffer harm.
「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？
Moreover, for the people of Jambudvīpa at the time of their death, regardless of whether they have done good or evil, I wish to ensure that these dying persons do not fall into the evil paths—how much more so for those who have cultivated virtuous roots themselves, thereby increasing my power. For the virtuous people of Jambudvīpa, at the moment of death, there are also hundreds of thousands of evil-path ghosts and spirits who may transform themselves into parents, or even into various relatives, to lead and receive the deceased, causing them to fall into the evil paths—how much more so for those who have originally committed evil deeds?
「世尊！如是閻浮提男子女人，臨命終時，神識惛昧，不辯善惡，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。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。」
World-Honored One! When men and women of Jambudvīpa approach the end of life, their consciousness becomes dim and confused, unable to distinguish good from evil; their eyes see no more, their ears hear no more. At such a time, their relatives should make extensive offerings, recite the venerable sutras, and invoke the names of Buddhas and Bodhisattvas. These virtuous conditions enable the deceased to depart from all evil paths, while all malevolent ghosts, spirits, and demons retreat and scatter.
World-Honored One! For all sentient beings at the moment of death, if they hear but one Buddha’s name, one Bodhisattva’s name, or even a single phrase or verse from a Mahayana sutra, I observe that such persons—apart from the crimes of the five uninterrupted hells and acts of killing—will be swiftly liberated from lesser evil deeds that would otherwise cause them to fall into wretched destinies.
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。」
The Buddha addressed the King of Ghosts, Lord of Life: "Out of your great compassion, you are able to give rise to such a vast vow—to protect all beings throughout birth and death. In the future ages, when there are men and women approaching the time of birth and death, do not retreat from this vow. Universally enable them to attain liberation, and eternally obtain peace and bliss."
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。」
The ghost king said to the Buddha, "May you have no concern. For the entirety of my existence, thought after thought, I will protect and support the beings of Jambudvīpa, ensuring they attain peace and happiness both at the time of birth and at the time of death. I only pray that all beings, when facing life and death, will believe and accept my words, so that none fail to attain liberation, and all obtain great benefit."
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。却後過一百七十劫，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，所度天人，亦不可限量。」
At that time, the Buddha told Earth Treasury Bodhisattva: "This great spirit king who oversees life, who has already lived through hundreds of thousands of lifetimes as a great spirit king, protects living beings throughout birth and death. Because of his compassionate vow, this great being manifests in the form of a great spirit, though in truth he is not a spirit. After one hundred seventy more eons, he shall attain buddhahood and be called the Tathagata of No-Abiding Form. That eon shall be called Peace and Happiness, and its world shall be called Pure Dwelling. The lifespan of that buddha is immeasurable eons. Earth Treasury, this great spirit king's affairs are like this—unimaginable, and the celestial and human beings he will save are also beyond measure."