Chapter Six: The Tathagata's Praise

爾時，世尊舉身放大光明，遍照百千萬億恆河沙等諸佛世界，出大音聲，普告諸佛世界一切諸菩薩摩訶薩，及天龍鬼神、人、非人等：「聽吾今日稱揚讚歎地藏菩薩摩訶薩，於十方世界，現大不可思議威神慈悲之力，救護一切罪苦之事。吾滅度後，汝等諸菩薩大士，及天龍鬼神等，廣作方便，衛護是經，令一切眾生，證涅槃樂。」

Then the World-Honored One emitted great light from his whole body, illuminating buddha-worlds as numerous as the sands of hundreds of thousands of myriads of billions of Ganges rivers, and uttered a great voice, proclaiming to all the Bodhisattva-Mahasattvas of all the buddha-worlds, and to gods, dragons, ghosts, spirits, humans and non-humans: "Listen as I now extol and praise Ksitigarbha Bodhisattva-Mahasattva, who in the worlds of the ten directions displays the great, inconceivable, awesome and compassionate power to rescue and protect all who suffer for their sins. After my passing, you Bodhisattvas and great beings, together with gods, dragons, ghosts and spirits, should use many skillful means to guard this sutra, so that all beings may realize the joy of nirvana."

說是語已，會中有一菩薩，名曰普廣，合掌恭敬，而白佛言：「今見世尊讚歎地藏菩薩，有如是不可思議大威神德。唯願世尊為未來世末法眾生，宣說地藏菩薩利益人天因果等事，使諸天龍八部，及未來世眾生，頂受佛語。」

When this was said, a Bodhisattva in the assembly named Universal Breadth joined his palms in reverence and said to the Buddha: "Now we see the World-Honored One praising Ksitigarbha Bodhisattva, who has such inconceivable great awesome virtue. We beg the World-Honored One, for the sake of beings of the last age in the future, to explain the matters of cause and effect by which Ksitigarbha Bodhisattva benefits humans and gods, so that gods, dragons and the eight classes of beings, and beings of future ages, may receive the Buddha's words with reverence."

爾時，世尊告普廣菩薩及四眾等：「諦聽！諦聽！吾當為汝略說地藏菩薩利益人天福德之事。」

Then the World-Honored One said to Bodhisattva Universal Breadth and the fourfold assembly: "Listen carefully! Listen carefully! I will briefly explain for you the blessings and virtues by which Ksitigarbha Bodhisattva benefits humans and gods."

普廣白言：「唯然，世尊！願欲聞。」

Universal Breadth said: "Yes, World-Honored One! We wish to listen."

佛告普廣菩薩：「未來世中，若有善男子、善女人，聞是地藏菩薩摩訶薩名者，或合掌者、讚歎者、作禮者、戀慕者，是人超越三十劫罪。」

The Buddha said to Bodhisattva Universal Breadth: "In future ages, if there are good men or good women who hear the name of Ksitigarbha Bodhisattva-Mahasattva, or who join their palms, praise, bow or long for him, these people will be freed from the sins of thirty kalpas."

「普廣！若有善男子、善女人，或彩畫形像，或土石膠漆、金、銀、銅、鐵，作此菩薩，一瞻一禮者，是人百返生於三十三天，永不墮於惡道。假如天福盡故，下生人間，猶為國王，不失大利。若有女人，厭女人身，盡心供養地藏菩薩畫像，及土石膠漆銅鐵等像，如是日日不退，常以華、香、飲食、衣服、繒綵、旛、錢、寶物等供養。是善女人，盡此一報女身，百千萬劫，更不生有女人世界，何況復受。除非慈願力故，要受女身，度脫眾生。承斯供養地藏力故，及功德力，百千萬劫，不受女身。」

(The Buddha continued:) "Universal Breadth! If there are good men or good women who paint an image of this Bodhisattva, or make one of earth, stone, glue, lacquer, gold, silver, copper or iron, and gaze at it and bow even once, these people will be reborn a hundred times in the Heaven of the Thirty-three and never fall into evil paths. Even if, when their heavenly blessings are exhausted, they are born among humans, they will still be kings and not lose great benefit. If a woman is weary of a woman's body and wholeheartedly makes offerings to a painted image of Ksitigarbha Bodhisattva, or to images of earth, stone, glue, lacquer, copper or iron, doing so day after day without lapse, and always offering flowers, incense, food and drink, clothing, silks, banners, money, treasures and the like, this good woman, once this retribution of a woman's body is finished, will not be born in a world containing women for hundreds of thousands of myriads of kalpas, to say nothing of receiving it again, unless she wishes, by the power of her compassionate vow, to take a woman's body to deliver beings. By the power of offerings to Ksitigarbha and the power of that merit, for hundreds of thousands of myriads of kalpas she will not receive a woman's body."

「復次，普廣！若有女人，厭是醜陋、多疾病者，但於地藏像前，志心瞻禮，食頃之間，是人千萬劫中，所受生身，相貌圓滿。是醜陋女人，如不厭女身，即百千萬億生中，常為王女，乃及王妃、宰輔大姓、大長者女，端正受生，諸相圓滿。由志心故，瞻禮地藏菩薩，獲福如是。」

(The Buddha continued:) "Furthermore, Universal Breadth! If there is a woman who is weary of her own ugliness and many illnesses, and only wholeheartedly gazes and bows before an image of Ksitigarbha for the time of a single meal, then in the bodies she receives through thousands of myriads of kalpas, her appearance will be perfect. This ugly woman, if she is not weary of a woman's body, will always be a king's daughter in hundreds of thousands of myriads of billions of lives, even a queen, or the daughter of a prime minister, a great clan or a great elder, born with a dignified appearance and every mark complete. This is the blessing gained by gazing and bowing to Ksitigarbha Bodhisattva wholeheartedly."

「復次，普廣！若有善男子、善女人，能對菩薩像前，作諸伎樂，及歌詠讚歎，香華供養，乃至勸於一人多人，如是等輩，現在世中，及未來世，常得百千鬼神日夜衛護，不令惡事輒聞其耳，何況親受諸橫？」

(The Buddha continued:) "Furthermore, Universal Breadth! If there are good men or good women who can perform music before the Bodhisattva's image, sing praises, offer incense and flowers, and even urge one person or many to do so, such persons, in the present life and in future lives, will always have hundreds of thousands of ghosts and spirits guard them day and night, and evil things will not easily reach their ears, to say nothing of their personally suffering unforeseen calamities."

「復次，普廣！未來世中，若有惡人，及惡神惡鬼，見有善男子善女人，歸敬供養讚歎瞻禮地藏菩薩形像，或妄生譏毀，謗無功德及利益事，或露齒笑，或背面非，或勸人共非，或一人非，或多人非，乃至一念生譏毀者，如是之人，賢劫千佛滅度，譏毀之報，尚在阿鼻地獄，受極重罪。過是劫已，方受餓鬼。又經千劫，復受畜生。又經千劫，方得人身。縱受人身，貧窮下賤，諸根不具，多被惡業，來結其心，不久之間，復墮惡道。是故，普廣！譏毀他人供養，尚獲此報，何況別生惡見毀滅？」

(The Buddha continued:) "Furthermore, Universal Breadth! In future ages, if there are evil people, or evil spirits or evil ghosts, who see good men or good women taking refuge in, revering, making offerings to, praising, or gazing and bowing to the image of Ksitigarbha Bodhisattva, and falsely give rise to ridicule or slander, saying there is no merit or benefit in it, or laugh with bared teeth, or criticize behind their backs, or urge others to criticize together, whether one person or many, even if the ridicule arises for only a single thought, such persons, after the thousand Buddhas of the Fortunate Kalpa have passed into extinction, will still receive the retribution for their ridicule in the Avici hell and suffer extremely grave punishment. After this kalpa has passed, they will be hungry ghosts. After another thousand kalpas, they will be animals. After another thousand kalpas, they will at last gain a human body. Even if they receive a human body, they will be poor and lowly, with incomplete faculties, and evil karma will often entangle their minds, and before long they will fall into evil paths again. So, Universal Breadth, if ridiculing another's offerings brings such retribution, how much more so does giving rise to evil views to destroy it?"

「復次，普廣！若未來世，有男子女人，久處床枕，求生求死，了不可得，或夜夢惡鬼，乃及家親，或遊險道，或多魘寐，共鬼神遊，日月歲深，轉復，眠中叫苦，慘悽不樂者，此皆是業道論對，未定輕重，或難捨壽，或不得愈。男女俗眼，不辨是事。但當對諸佛菩薩像前，高聲轉讀此經一遍。或取病人可愛之物，或衣服寶貝、莊園舍宅，對病人前，高聲唱言：『我某甲等，為是病人，對經像前，捨諸等物，或供養經像，或造佛菩薩形像，或造塔寺，或然油燈，或施常住。』如是三白病人，遣令聞知。假令諸識分散，至氣盡者，乃至一日、二日、三日、四日，至七日已來，但高聲白，高聲讀經。是人命終之後，宿殃重罪，至於五無間罪，永得解脫。所受生處，常知宿命。何況善男子、善女人，自書此經，或教人書，或自塑畫菩薩形像，乃至教人塑畫，所受果報，必獲大利。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages there are men or women who lie long on their beds and pillows, unable to live or to die; or who dream at night of evil ghosts and of deceased family; or who wander on dangerous roads; or who are often oppressed by nightmares and roam with ghosts and spirits, and as days, months and years go by it grows heavier, crying out in suffering in their sleep, miserable and unhappy, all of these are karmic confrontations whose weight has not yet been settled, in which one either cannot bear to give up life or cannot be cured. Men and women with ordinary eyes cannot discern this matter. They should simply, before images of the Buddhas and Bodhisattvas, read this sutra aloud once. Or they should take what the sick person loves, such as clothing, treasures, estates or houses, and say loudly before the sick person: 'We, so and so, on behalf of this sick person, before the sutra and images, give up these goods, to make offerings to the sutra and images, or to make images of Buddhas and Bodhisattvas, or to build stupas and temples, or to light oil lamps, or to give to the permanent property.' Say this to the sick person three times, so that he hears and knows. Even if his consciousnesses are scattered and his breath is ending, whether for one day, two, three, four, up to seven days, simply keep announcing it loudly and reading the sutra loudly. After this person's life ends, his old misfortunes and grave sins, even the five Avici sins, will be forever freed. In the places where he is reborn, he will always know his past lives. How much more so for the good man or good woman who personally copies this sutra, or has others copy it, or personally sculpts or paints images of the Bodhisattva, or has others do so: the fruit they receive will surely bring great benefit."

「是故，普廣！若見有人讀誦是經，乃至一念讚歎是經，或恭敬者，汝須百千方便，勸是等人，勤心莫退，能得未來現在千萬億不可思議功德。

(The Buddha continued:) "So, Universal Breadth, if you see anyone reading and reciting this sutra, or praising it even for a single thought, or showing it reverence, you should use hundreds of thousands of skillful means to urge such people to be diligent and not retreat, so that they may gain inconceivable merit, in billions of tens of millions, in the future and the present.

「復次，普廣！若未來世諸眾生等，或夢或寐，見諸鬼神乃及諸形，或悲或啼，或愁或歎，或恐或怖。此皆是一生十生，百生千生，過去父母、男女弟妹、夫妻眷屬，在於惡趣，未得出離，無處希望福力救拔，當告宿世骨肉，使作方便，願離惡道。普廣！汝以神力，遣是眷屬，令對諸佛菩薩像前，志心自讀此經，或請人讀。其數三遍或七遍。如是惡道眷屬，經聲畢是遍數，當得解脫。乃至夢寐之中，永不復見。」

(The Buddha continued:) "Furthermore, Universal Breadth! If beings of future ages, in dreams or sleep, see ghosts and spirits and all kinds of forms, sad or weeping, worried or sighing, fearful or terrified, these are all their parents, sons and daughters, brothers and sisters, spouses and relatives of one life, ten lives, a hundred lives or a thousand lives past, who have not yet been able to leave the evil paths and have nowhere to hope for rescue by the power of blessings. You should tell them, as relatives of past lives, to use skillful means and wish to leave the evil paths. Universal Breadth! By your spiritual power, send these relatives to read this sutra themselves with sincere mind before images of the Buddhas and Bodhisattvas, or have someone else read it, three times or seven times. When the sutra has been read this many times, these relatives in the evil paths will gain liberation, and even in sleep and dreams will never be seen again."

「復次，普廣！若未來世有諸下賤等人，或奴或婢，乃至諸不自由之人，覺知宿業，要懺悔者，志心瞻禮地藏菩薩形像，乃至一七日中，念菩薩名，可滿萬遍。如是等人，盡此報後，千萬生中，常生尊貴，更不經三惡道苦。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages there are lowly people, servants or maids, or any who are not free, who realize they must repent of past karma, and sincerely gaze and bow to the image of Ksitigarbha Bodhisattva, and in the course of one seven-day period recite the Bodhisattva's name up to ten thousand times, such people, after this retribution ends, will be born in honored circumstances through thousands of myriads of lives, and will not pass through the suffering of the three evil paths again."

「復次，普廣！若未來世中，閻浮提內，剎利、婆羅門、長者、居士、一切人等，及異姓種族，有新產者，或男或女，七日之中，早與讀誦此不思議經典，更為念菩薩名，可滿萬遍。是新生子，或男或女，宿有殃報，便得解脫，安樂易養，壽命增長。若是承福生者，轉增安樂，及與壽命。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages, within Jambudvipa, any kshatriyas, Brahmins, elders, laymen and all kinds of people, including those of other clans, have a newborn, whether boy or girl, then within seven days, read and recite this inconceivable sutra for them early on, and also recite the Bodhisattva's name for them up to ten thousand times. This newborn child, whether boy or girl, will be freed from any past misfortune and retribution, will be peaceful and easy to raise, and will have a longer life. If the child was born through the power of blessings, peace and happiness and life span will increase still more."

「復次，普廣！若未來世眾生，於月一日、八日、十四日、十五日、十八日、二十三、二十四、二十八、二十九日，乃至三十日，是諸日等，諸罪結集，定其輕重。南閻浮提眾生，舉止動念，無不是業，無不是罪，何況恣情殺害、竊盜、邪淫、妄語，百千罪狀。能於是十齋日，對佛菩薩諸賢聖像前，讀是經一遍，東西南北，百由旬內，無諸災難。當此居家，若長若幼，現在未來百千歲中，永離惡趣。能於十齋日每轉一遍，現世令此居家無諸橫病，衣食豐溢。」

(The Buddha continued:) "Furthermore, Universal Breadth! In future ages, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth and thirtieth days of the month, on these days all the sins gather and their weight is determined. Among the beings of southern Jambudvipa, every movement and thought is karma and is sin, to say nothing of killing, stealing, sexual misconduct and false speech as one pleases, in hundreds of thousands of forms of sin. If on these ten fast days one can read this sutra once before images of the Buddhas, Bodhisattvas and sages, then within a hundred yojanas to the east, west, south and north there will be no calamity. The household, young and old, will be forever free of evil destinies for hundreds of thousands of years, present and future. If one can recite it once on each of the ten fast days, in this life the household will be free of all unexpected illness, and clothing and food will be abundant."

「是故，普廣！當知地藏菩薩有如是等不可說百千萬億大威神力利益之事。閻浮眾生，於此大士有大因緣。是諸眾生，聞菩薩名，見菩薩像，乃至聞是經，三字五字，或一偈一句者，現在殊妙安樂，未來之世，百千萬生，常得端正，生尊貴家。」

(The Buddha continued:) "So, Universal Breadth, know that Ksitigarbha Bodhisattva has such unspeakable hundreds of thousands of myriads of billions of great awesome powers and benefits. The beings of Jambudvipa have a great affinity with this great being. When these beings hear the Bodhisattva's name, see the Bodhisattva's image, or even hear three or five words of this sutra, or a single verse or line, they will have supreme peace and happiness in the present, and in future ages for hundreds of thousands of myriads of lives will always be born with a dignified appearance into honored families."

爾時，普廣菩薩聞佛如來稱揚讚歎地藏菩薩已，胡跪合掌，復白佛言：「世尊！我久知是大士有如此不可思議神力，及大誓願力。為未來眾生，遣知利益，故問如來，唯然頂受。世尊！當何名此經？使我云何流佈？」

Then Bodhisattva Universal Breadth, having heard the Buddha, the Tathagata, extol and praise Ksitigarbha Bodhisattva, knelt on one knee, joined his palms, and said again to the Buddha: "World-Honored One! I have long known that this great being has such inconceivable spiritual power and the power of great vows. For the sake of beings of the future, that they may know the benefits, I ask the Tathagata, and receive this with sincere heart. World-Honored One! What should this sutra be called? How should I spread it?"

佛告普廣：「此經有三名：一名地藏本願，亦名地藏本行，亦名地藏本誓力經。緣此菩薩，久遠劫來，發大重願，利益眾生，是故汝等，依願流佈。」

The Buddha said to Universal Breadth: "This sutra has three names: first, Ksitigarbha's Original Vows; also Ksitigarbha's Original Practices; and also the Sutra of the Power of Ksitigarbha's Original Oaths. Because this Bodhisattva has made great solemn vows since long past kalpas to benefit beings, you should spread it according to his vows."

普廣聞已，合掌恭敬，作禮而退。

When Universal Breadth had heard this, he joined his palms in reverence, bowed, and withdrew.

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，漸困漸重，足步深。若得遇知識，替與減負，或全與負，是知識有大力故，復相扶助，勸令牢腳，若達平地，須省惡路，無再經歷。」

Then Ksitigarbha Bodhisattva-Mahasattva said to the Buddha: "World-Honored One! I see that the beings of Jambudvipa, in every thought that arises or movement of the mind, are doing nothing but sin. When they happen to gain good benefit, they mostly retreat from their first resolve; when they meet evil conditions, they increase them with every thought. Such people are like those walking on a muddy road carrying a heavy load, growing more weary and heavier all the time, their footsteps sinking deeper and deeper. If they meet a good spiritual friend who lightens their burden, or carries it all for them, and because this friend has great strength and helps and supports them, urging them to stand firm, then when they reach level ground they must be mindful of the evil road and not travel 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。」

(Ksitigarbha Bodhisattva continued:) "World-Honored One! Beings who are used to evil go from the finest hair's breadth to the immeasurable. Such beings have these habits, and when their lives are ending, parents and relatives should create blessings for them to help them on the road ahead. They may hang banners and canopies, or light oil lamps, or read the venerable sutras aloud, or make offerings to Buddha images and holy images, or even recite the names of Buddhas, Bodhisattvas and pratyekabuddhas, so that a single name or title passes by the ear of the dying person or is heard by his original consciousness. The evil karma these beings have created would, by calculating the results it produces, certainly lead them to fall into evil destinies; but because their relatives have cultivated these holy causes for the dying person, all their sins are extinguished. If, after the person's death, within the forty-nine days, many good deeds can also be done for him, these beings can be freed forever from evil destinies, be born among humans or gods, and enjoy supreme and wondrous happiness, and their living relatives 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，強過百斤。忽遇鄰人，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。」

(Ksitigarbha Bodhisattva continued:) "So I now urge the beings of Jambudvipa, before the Buddha, the World-Honored One, and before gods, dragons, the eight classes of beings, humans and non-humans: on the day of dying, never kill living beings or create evil conditions, such as worshiping and offering sacrifices to ghosts and spirits or seeking help from goblins. Why? What is killed, or even worshiped and sacrificed, brings not the slightest power of benefit to the dead, but only ties sinful conditions, making them even heavier. Suppose that in a future life or even in this one the dead person was due to attain a holy share and be born among humans or gods; because the relatives create these evil causes at his death, the deceased person is also burdened with misfortune and stands in judgment, and is born later in a good place. How much more so for the dying person who in life never had the slightest good root, and who, according to his own karma, is bound to receive an evil destiny? How can his relatives bear to add still more to his karma? It is like a person who comes from a distant place, with no food for three days, and whose load already weighs over a hundred jin; if a neighbor suddenly adds a little more to it, he becomes still more weary and burdened because of it. World-Honored One! I see that for the beings of Jambudvipa, any benefit, even a single hair, a single drop, a single grain of sand or a mote of dust of good done within the Buddha's teaching, is all gained for 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？」

As he said this, an elder in the assembly named Great Eloquence, who had long ago realized non-birth (no longer subject to birth and death) and transformed and delivered beings in the ten directions, appeared in the form of an elder, joined his palms in reverence, and asked Ksitigarbha Bodhisattva: "Great being! When the beings of this southern Jambudvipa die, and their relatives, great and small, cultivate merit for them, even to the point of holding vegetarian offerings and creating many good causes, can 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! Relying on the Buddha's power, I will give a brief account of this for all beings of the present and future. Elder, if beings of the present and future, on the day their lives end, can hear the name of one Buddha, one Bodhisattva or one pratyekabuddha, then whether they have sin or not, all are freed."

「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，如痴如聾。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。」

(Ksitigarbha Bodhisattva continued:) "If there are men and women who in life did not cultivate good causes and committed many sins, then after their death, when their relatives, great and small, create blessings and do all holy things for them, of the seven parts only one part is gained by the dead, and six parts of the merit are gained by the living themselves. For this reason, good men and women of the present and future should cultivate while they are healthy, and each part will be gained by themselves. The great ghost of impermanence arrives unexpectedly, and the wandering spirit in the dark does not know sin from merit; for forty-nine days it is as if dull and deaf. Or in the various offices the fruits of karma are debated, and after judgment is settled, one is reborn according to karma. In the time of uncertainty, thousands of myriads of griefs arise, to say nothing of falling into the evil destinies. This deceased person, not yet reborn, within the forty-nine days, thought after thought hopes that his flesh and blood relatives will create the power of blessings to rescue him. After these days have passed, he receives retribution according to karma. If he is a sinner, he may pass through hundreds and thousands of years with no day of release. If he has committed the five Avici sins, he falls into the great hells and for thousands and myriads of kalpas endures many sufferings forever."

「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。」

(Ksitigarbha Bodhisattva continued:) "Furthermore, Elder! For such beings burdened with sinful karma, after their deaths their relatives and kin prepare vegetarian meals for them to assist their karmic path. Before the meal is finished, and while it is being prepared, the rice-washing water and vegetable leaves must not be thrown on the ground. And before any of the food has been offered to the Buddha and the Sangha, no one may eat first. If anyone breaks this rule by eating, or is not diligent, the deceased person gains no strength at all. If one is diligent in guarding purity and offers it to the Buddha and the Sangha, the deceased person gains one part of seven. So, Elder, if beings of Jambudvipa can, after the deaths of their parents and even relatives, hold vegetarian meals and make offerings with sincere and diligent heart, such people will gain benefit for both the living and the dead."

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 he said this, in the Trayastrimsha heaven palace, thousands of myriads of billions of nayuta of ghosts and spirits of Jambudvipa all gave rise to the immeasurable bodhi mind. Elder Great Eloquence bowed and withdrew.

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、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。

Then countless ghost kings within the Iron Encircling Mountains, together with the Heavenly Son Yama, all came to Trayastrimsha, to where the Buddha was. They were the Evil-Poison Ghost King, the Many-Evils Ghost King, the Great Quarrel Ghost King, the White Tiger Ghost King, the Blood Tiger Ghost King, the Red Tiger Ghost King, the Scattering-Misfortune Ghost King, the Flying Body Ghost King, the Lightning Ghost King, the Wolf-Fang Ghost King, the Thousand-Eyes Ghost King, the Beast-Eating Ghost King, the Stone-Bearing Ghost King, the Ghost King of Loss, the Ghost King of Calamity, the Ghost King of Food, the Ghost King of Wealth, the Ghost King of Livestock, the Ghost King of Birds, the Ghost King of Beasts, the Ghost King of Goblins, the Ghost King of Childbirth, the Ghost King of Life, the Ghost King of Illness, the Ghost King of Danger, the Three-Eyed Ghost King, the Four-Eyed Ghost King, the Five-Eyed Ghost King, King Lishi, Great King Qilishi, King Qilicha, Great King Qilicha, King Anazha and Great King Anazha. Great ghost kings such as these, each with hundreds and thousands of lesser ghost kings, all dwell in Jambudvipa, each with something he holds and each with something he governs. These ghost kings and the Heavenly Son Yama, by the awesome spirit of the Buddha and the power of Ksitigarbha Bodhisattva-Mahasattva, all came to Trayastrimsha 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。」

Then the Heavenly Son Yama knelt on one knee, joined his palms, and said to the Buddha: "World-Honored One! Now we and the ghost kings, by the awesome spirit of the Buddha and the power of Ksitigarbha Bodhisattva-Mahasattva, have been able to come to this great assembly at Trayastrimsha, which is also because we gain good benefit. I now have a small doubt, and dare to ask the World-Honored One; I beg the World-Honored One in compassion to explain."

佛告閻羅天子：「恣汝所問，吾為汝說。」

The Buddha said to the Heavenly Son Yama: "Ask whatever you wish, and I will 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。」

Then the Heavenly Son Yama gazed and bowed to the World-Honored One, looked back at Ksitigarbha Bodhisattva, and said to the Buddha: "World-Honored One! I see that Ksitigarbha Bodhisattva, among the six paths, delivers beings suffering for their sins with hundreds of thousands of skillful means, without tiring. This great Bodhisattva has such inconceivable spiritual powers. Yet when beings escape their retribution for sin, before long they fall into evil paths again. World-Honored One! Since this Ksitigarbha Bodhisattva has such inconceivable spiritual power, why do beings not rely on the good path and gain liberation forever? I beg the World-Honored One to explain it for me."

佛告閻羅天子：「南閻浮提眾生，其性剛強，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 said to the Heavenly Son Yama: "The beings of southern Jambudvipa are stubborn by nature, hard to tame and subdue. This great Bodhisattva, through hundreds of thousands of kalpas, has rescued such beings everywhere and long since freed them. These people under retribution, even when they fall into great evil destinies, are drawn by the Bodhisattva's skillful power out from the root of their karmic conditions, and made to awaken to matters of past lives. But the beings of Jambudvipa are heavily bound by evil habits; they have scarcely come out when they enter again, and so they trouble this Bodhisattva through long kalpas to deliver them."

「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，提攜接手，引出險道，免諸惡毒，至於好道，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。』」

(The Buddha continued:) "It is like a person who has lost his way home and strayed onto a dangerous road. On that dangerous road there are many yaksas, and tigers, wolves, lions, vipers, pit vipers and scorpions. A lost person on such a road is struck by all these poisons within a moment. There is a good teacher who understands many great arts and is skilled at restraining these poisons and the yaksas and other evil poisons. Suddenly he meets the lost person about to enter the dangerous road, and says to him: 'Hey, man! For what reason are you entering this road? What special art do you have to restrain the poisons?' The lost person, suddenly hearing this, realizes that it is a dangerous road, steps back at once, and seeks to leave the road. The good teacher takes his hand and leads him out of the dangerous road, frees him from the evil poisons, brings him to a good road, lets him gain safety and joy, and says to him: 'Hey, lost one! From now on, do not take this road. Those who enter this road cannot easily get out in haste, and also lose their lives.' The lost person also feels deep gratitude. At the time of parting, the good teacher says again: 'If you see relatives and acquaintances and other travelers, whether men or women, tell them that this road has many evil poisons and costs lives. Do not let these people bring death upon themselves.'"

「是故地藏菩薩具大慈悲，救拔罪苦眾生，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。」

(The Buddha continued:) "So the Bodhisattva Ksitigarbha, with great compassion, rescues beings suffering for their sins, causes them to be born among humans and devas, and lets them receive wonderful joy. These sinners, knowing the suffering of the paths of karma, escape and leave, never to go through it again. It is like the lost person who strayed onto the dangerous road, met a good teacher who led him out, and never entered it again. Meeting others, he also urges them not to enter, and says himself: 'Because of this getting lost, I was freed completely, and will never enter again.' If he treads there again, he is still lost and confused, not aware of the dangerous road where he once fell, and may even lose his life, like falling into the evil destinies. The Bodhisattva Ksitigarbha, through the power of skillful means, causes them to be freed and born among humans and devas. If in a blink they enter again, and their karmic bonds are heavy, they remain forever in hell, with no 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。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 Evil Poison Ghost King put his palms together respectfully and said to the Buddha: "World-Honored One! We ghost kings are immeasurable in number, and in Jambudvipa some of us benefit people and some harm people, each differently. But this is karmic retribution, which makes my retinue roam through the world doing much evil and little good. When passing a home, or a city, town, village, estate or house, if there is a man or woman who cultivates good deeds even as small as a hair, or even hangs a single banner or canopy, offers a little incense or a few flowers before images of the Buddha and Bodhisattvas, or recites a sutra, burns incense and makes offerings with a single line or verse, we ghost kings pay respect to this person as if he were the Buddhas of the past, present and future. The small ghosts each have great power, and with the share of land they command, they guard and protect, not allowing evil affairs, sudden misfortunes, evil illnesses, sudden illnesses, or even unwelcome events to come near that house, how much less enter the gate?" The Buddha praised the ghost king: "Well done! Well done! You and Yama can protect good men and women like this, and I will also tell Brahma and Sakra to guard 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。」

As he spoke these words, a ghost king in the assembly named Master of Lifespan said to the Buddha: "World-Honored One! By my original karmic cause, I govern the lives of the people of Jambudvipa, and I govern them at birth and at death. In my original vow I long to benefit them. But beings do not understand my intention, with the result that neither in life nor in death do they find peace."

「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。」

(The Master of Lifespan Ghost King continued:) "Why? When these people of Jambudvipa are first born, whether male or female, or when they are about to be born, they should only do good deeds, to improve the house and dwelling, which naturally makes the earth spirits immeasurably happy and they protect mother and child, so that they gain great peace and joy and benefit the whole family. Or if the child has already been born, they must never kill, nor bring fresh delicacies to the mother who has given birth, nor gather many relatives to drink wine, eat meat, and sing and play music on strings and pipes, which can keep mother and child from peace and joy."

「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，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。」

(The Master of Lifespan Ghost King continued:) "Why? At the time of difficult birth there are countless evil ghosts, goblins and spirit-demons who want to eat the raw blood. It is I who early on order the spirits of the land of the house to shield mother and child and give them peace, joy and benefit. Seeing the peace and joy, such people should set out offerings of blessing to thank the spirits of the land. Instead they kill and gather relatives, and for this reason the calamity they commit falls on themselves and both mother and child are harmed."

「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？」

(The Master of Lifespan Ghost King continued:) "Again, for people of Jambudvipa about to die, whether good or evil, I wish to keep the dying person from falling into the evil paths, how much more so, since they themselves have cultivated roots of goodness and increased my strength. For these people of Jambudvipa who do good, at the time of dying there are also hundreds of thousands of ghosts and spirits of the evil paths who may turn into their parents and even other relatives, leading the dead person to fall into the evil paths, how much more those who have done evil from the start?"

「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。」

(The Master of Lifespan Ghost King continued:) "World-Honored One! For men and women of Jambudvipa like this, at the time of dying their spirit and consciousness are dim, and they cannot tell good from evil, until their eyes and ears no longer see or hear. The relatives should set out great offerings, recite the venerable sutras, and chant the names of Buddhas and Bodhisattvas. Such good conditions can make the deceased leave the evil paths, and all the demons and spirits withdraw and scatter. World-Honored One! When any being is about to die, if he can hear the name of one Buddha, the name of one Bodhisattva, or one line or verse of a Mahayana sutra, I see that such a person, except for the sin of the five heinous crimes, whose small evil karma should cause him to fall into evil destinies, is at once freed."

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 said to the Master of Lifespan Ghost King: "Because of your great compassion, you can make such a great vow to protect beings in birth and death. If in the future there are men and women reaching the time of birth and death, do not abandon this vow; free them all, so that they gain peace and joy forever."

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: "There is no need to worry about the vow. To the end of this body of mine, in every thought I will protect the beings of Jambudvipa, so that they find peace and joy at birth and at death. I only wish that beings at the time of birth and death will believe and accept my words, and then none will fail to be freed and gain 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。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。」

At that time the Buddha said to the Bodhisattva Ksitigarbha: "This great ghost king Master of Lifespan has already been a great ghost king for hundreds of thousands of lives, protecting beings in birth and death. Because of this great being's vow of compassion, he appears in the form of a great ghost, though in truth he is not a ghost. After a hundred and seventy kalpas from now he will become a Buddha, named the Tathagata Without Marks, the kalpa will be named Peace and Joy, the world will be named Pure Abiding, and that Buddha's lifespan will be beyond counting in kalpas. Ksitigarbha! The matter of this great ghost king is like this, inconceivable, and the humans and devas he will deliver are also beyond measure."