..續本文上一頁karma created by beings were such that they should fall into the evil destinies. If their relatives cultivate wholesome causes on their behalf when they are close to death, then their manifold offenses can be dissolved.
或懸翻蓋及燃油燈。或轉讀尊經、或供樣佛像及諸聖像，乃至念佛菩薩，及辟支佛名字，一名一號，曆臨終人耳根，或聞在本識。是諸衆生所造惡業，計其感果，必墮惡趣，緣是眷屬爲臨終人修此聖因，如是衆罪，悉皆消滅。』
If relatives can further do many good deeds during the first forty-nine days after the death of such beings, then the deceased can leave the evil destinies forever, be born as humans and gods, and receive supremely wonderful bliss. The surviving relatives will also receive limitless benefits.
『若能更爲身死之後，七七日內，廣造衆善。能使是諸衆生永離惡趣，得生人天，受勝妙樂，現在眷屬，利益無量。』
"Therefore, before the Buddhas, World Honored Ones, as well as before the gods, dragons, and the rest of the Eightfold Division, humans and non-humans, I now exhort beings of Jambudvipa to be careful to avoid harming, killing, and doing other unwholesome deeds; to refrain from worshipping ghosts and spirits or making sacrifices to them; and to never call on mountain sprites on the day of death.
『是故我今對佛世尊，及天龍八部人非人等，勸於閻浮提衆生臨終之日，慎勿殺害，及造惡緣，拜祭鬼神，求諸魍魉。』
Why is that
"Killing, harming, and making sacrifices are not the least bit helpful to the deceased. Such acts only bind up the conditions of offenses so that they grow ever more deep and heavy.
The deceased might have been due to increase his potential for Sagehood or gain birth among humans or gods in his next life or in the future. But when his family commits offenses in his name, he will resent the disasters he inherits, and his good rebirth will be delayed.
How much more would that be the case for people on the verge of death who during their lives had planted few good roots. Each offender has to undergo the bad destinies according to his own karma. How could anyone bear to have relatives add to that karma
『何以故？爾所殺害乃至祭拜，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，何忍眷屬更爲增業。』
"That would be like having a neighbor add a few more things to a load of over a hundred pounds being carried by someone who had already traveled a long distance and who had not eaten for th ree days. By adding that extra weight, that person”s burden would become even more unbearable.
『譬如有人從遠處來，絕糧叁日，所負擔物，強過百今，忽遇鄰人，更附少物，以是之故，轉複困重。』
"World Honored One, I see that beings of Jambudvipa will themselves receive the benefit of any good deeds they are able to do within the Buddha”s teaching. That holds true even when the deeds are as small as a strand of hair, a drop of water, a grain of sand, or a mote of dust."
『世尊，我觀閻浮提衆生，但能於諸佛教中，乃至善事，一毛一 ，一沙一塵，如是利益，悉皆自得。』
After that had been said, an Elder named Great Eloquence arose in the assembly. He had long since realized Non-production and was only appearing in the body of an Elder to teach and transform those in the Ten Directions.
Placing his palms together respectfully, he asked Earth Store Bodhisattva, "Great Lord, after people in Jambudvipa die and their close and distant relatives generate merit by making meal offerings and doing other such good deeds, will the deceased obtain merit and virtue significant enough to bring about their liberation
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，是南閻浮提衆生，命終之後，小大眷屬，爲修功德，乃至設齋，造衆善因，是命終人，得大利益及解脫不？』
Earth Store replied, "Elder, based on the awesome power of the Buddhas, I will now proclaim this principle for the sake of beings of the present and future.
Elder, if beings of the present and future when on the verge of dying hear the name of one Buddha, one Bodhisattva, or one Pratyekabuddha, they will attain liberation whether they have offenses or not.
"When men or women laden with offenses who failed to plant good causes die, even they can receive one-sevent…
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