《地藏经》利益存亡品第七（摘录）
Kṣitigarbha Sūtra’s Chapter Seventh: Benefits [For The] Living [And] Deceased (Excerpt)
会中有一长者，名曰大辩。是长者久证无生，化度十方。现长者身，合掌恭敬，问地藏菩萨言：「大士！是南阎浮提众生，命终之后，小大眷属，为修功德，乃至设斋，造众善因，是命终人，得大利益及解脱不？」
[The] assembly within had an elder, named Great Eloquence. This elder [had] long realised non-birth, [with] transforming [and] delivering [in the] ten directions. Appearing [with an] elder’s body, [with] joined palms reverencing, [he] asked Earth Treasury [Kṣitigarbha] Bodhisattva, saying, ‘Great One! [Of] these Southern Jambudvīpa’s sentient beings, after [their] lives end, [if] young [and] old family members, for [them] cultivate meritorious virtues, and even arrange veg[etari]an [offerings], creating many good causes, [will] these people [with] lives ended, attain great benefits and liberation [or] not?’
地藏答言：「长者！我今为未来现在一切众生，承佛威力，略说是事。
Earth Treasury [Bodhisattva] replied, saying, ‘Elder! I now, for future [and] present all sentient beings, [with] receiving [of the] Buddha’s majestic power, [will] briefly speak [on] these matters.
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长者！未来现在诸众生等，临命终日，得闻一佛名【如「阿弥陀佛」】、一菩萨名、一辟支佛名，不问有罪无罪，悉得解脱。
Elder! All future [and] present sentient beings equally, [when] approaching life’s ending day, [who] attain hearing [of] one Buddha’s name [such as ‘Āmítuófó’], one Bodhisattva’s name, [or] one Pratyekabuddha’s name, regardless [of] having transgressions [or] without transgressions, all [will] attain liberation.
Note 1: Such hearing of sacred names should ideally be done reverently, with utmost sincerity, which will create much more meritorious virtues. This is the practice of mindfulness of Buddha (or Bodhisattva, which includes Kṣitigarbha Bodhisattva), that should be done repeatedly, especially when dying, so as to connect accordingly. This is the easiest yet most effective practice to have then, for ensuring the dying has the most peaceful passing and the most blissful rebirth. For ease of focus, using one Buddha’s name will do, and none is as brief and thus easy to focus upon, as that of Amitābha Buddha in Chinese – ‘阿弥陀佛’ (Āmítuófó).
Note 2: With sincerity in Practice of mindfulness, there would already be Faith with a sense of repentance. To reach Āmítuófó’s Pure Land, there must also be Aspiration to do so. Even those with heavy transgressions will be able to eradicate them when connected to Āmítuófó’s blessings, which will dilute them. Once his Pure Land is reached, it is as good as having attained liberation, as there will only be non-retrogressive progress towards Buddhahood there.
若有男子女人，在生不修善因多造众罪。命终之后，眷属小大，为造福利一切圣事，七分之中而乃获一，六分功德，生者自利。
If [there] are men [and] women, when living, [who did] not cultivate good causes, [and] created many transgressions, after [their] lives end, [with] family members [of] children [and] adults, for [them] creating blessings’ benefits [with] all noble practices, of seven parts within, [they will] then thus obtain one, [with] six parts [of] meritorious virtues, [for] living ones’ personal benefits.
Note 3: If there are the dying or the recently deceased (especially within 49 days of passing), who are unable or unwilling to practise the Dharma to benefit themselves then, family members and others concerned should all the more do so on their behalf. The easiest way to do so is with the same practice of mindfulness of Buddha above in Note 1 and Note 2, before dedicating the meritorious virtues (merits) to them, as in Note 5 below. With adequate practice of RAM in Note 4 done in time, the dying or deceased might change their mind, to be willing to practise as suggested.
Note 4: Repentance can easily be practised on their behalf too, by chanting a short Repentance Verse, before commencing practice of mindfulness of Buddha. Together is the practice sequence of Repentance, Āmítuófó-chanting and Merits-dedication (RAM). However, the dying or deceased should be guided to personally give rise to the Three Provisions of Faith, Aspiration and Practice in Note 2, to be able to reach Pure Land. If not, dedication of adequate merits can at least ensure not falling into a lower realm, and in better cases, enable rise to a heavenly realm. With six-sevenths of the merits created directly for those helping, such support practice should be all the more done – to more greatly benefit the ones concerned (and oneself).
以是之故，未来现在善男女等，闻健自修，分分己获。
For this reason thus, future [and] present good men [and] women equally, [who] hear [this when] healthy, [should] personally cultivate, [with] every part personally obtained.
Note 5: If without dedication of merits for other(s), all seven parts of meritorious virtues from personal practice will by default benefit only oneself – be one a human or any other sentient being. As such, those younger and fitter should all the more practise more diligently and regularly on behalf of one and all. As dedication of merits for all beings is an expression of Bodhicitta, that nurtures compassion and generosity, it is ideal to always dedicate to all, who will include recently and past deceased ones concerned about.
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无常大鬼，不期而到，冥冥游神，未知罪福。七七日内，如痴如聋，或在诸司，辩论业果。审定之后，据业受生。未测之间，千万愁苦，何况堕于诸恶趣等。
[When the] great ‘ghost’ [of] impermanence, not expected yet arrives, [from] darkness [to] darkness [with] wandering consciousnesses, yet [to] know [their] transgressions [and] blessings. [In] seven [of] seven days within, like [the] deluded [and] like [the] deaf, perhaps at many officials’ [courts], debating [on their] karmic fruits. After examining [and] deciding, according [to their] karma receiving birth. [When] in between, yet [to be] surveyed, [with] ten million worries suffering, moreover [when] falling into all evil realms [and] others.
是命终人，未得受生，在七七日内，念念之间，望诸骨肉眷属，与造福力救拔。过是日后，随业受报。
These people [with] lives ended, [when] yet [to] attain receiving [of] births, in seven [of] seven days within, hope [that] all [their] kin [and] family members, [will] give [and] create blessings’ power [to] save [them]. After passing these days, [they will] according [to their] karma receive retribution.
若是罪人，动经千百岁中，无解脱日。若是五无间罪，堕大地狱，千劫万劫，永受众苦。
If [there are] these transgressive persons, [with the] moving [and] passing [of] hundreds [of] thousands [of] years within, [they are] without liberation’s day. If [with] these five uninterrupted transgressions, falling [into] great hells, [passing] thousands [of] kalpas [and] ten thousands [of] kalpas, [for a] long [time] receiving all suffering.
复次长者！如是罪业众生，命终之后，眷属骨肉，为修营斋，资助业道，未斋食竟，及营斋之次，米泔菜叶，不弃于地，乃至诸食未献佛僧，勿得先食。
Furthermore, Elder! [Of] such karmically transgressive sentient beings, after their lives end, [their] family members [and] kin, [should] for [them] cultivate managing [of] veg[etari]an [offerings, to] provide support [of their] karmic paths. [When] yet [to have] veg[etari]an [offerings] eaten completely, and [when] next [with] managing of veg[etari]an [offerings’ (leftovers)], rice slops [and] vegetable leaves, [should] not [be] thrown on [the] ground [i.e. be wasted]. And even [with] all food yet [to be] dedicated [to the] Buddha [and] Saṃgha, [there] must not [be] first eating [them] [i.e. to express reverence].
如有违食及不精勤，是命终人，了不得力。如精勤护净奉献佛僧，是命终人，七分获一。
If [there] are [those with] violative eating and [those] not diligent, [for] these persons [with] lives ended, [this] completely [does] not attain [meritorious virtues’] power. If diligently protecting purely, dedicated [to the] Buddha [and] Saṃgha, [for] these persons [with] lives ended, [of] seven parts [of the meritorious virtues created, they will] obtain one [i.e. with the other six parts belonging to those making the offerings].
是故长者，阎浮众生，若能为其父母乃至眷属，命终之后，设斋供养，志心勤恳，如是之人，存亡获利。」
Therefore, Elder, Jambudvīpa sentient beings, if able [to], for their fathers [and] mothers, and even family members, after their lives end, establish veg[etari]an offerings, [with] aspiring minds diligent [and] sincere, [because] of such persons, [the] living [and] deceased [will] obtain benefits.’
Namo Amituofo : Translation and notes by Shen Shi’an
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