..续本文上一页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.
或悬翻盖及燃油灯。或转读尊经、或供样佛像及诸圣像，乃至念佛菩萨，及辟支佛名字，一名一号，历临终人耳根，或闻在本识。是诸众生所造恶业，计其感果，必堕恶趣，缘是眷属为临终人修此圣因，如是众罪，悉皆消灭。』
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.
『若能更为身死之後，七七日内，广造众善。能使是诸众生永离恶趣，得生人天，受胜妙乐，现在眷属，利益无量。』
"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.
『是故我今对佛世尊，及天龙八部人非人等，劝於阎浮提众生临终之日，慎勿杀害，及造恶缘，拜祭鬼神，求诸魍魉。』
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？尔所杀害乃至祭拜，无纤毫之力，利益亡人，但结罪缘，转增深重。假使来世或现在生，得获圣分，生人天中。缘是临终被诸眷属造是恶因，亦令是命终人殃累对辩，晚生善处。何况临命终人，在生未曾有少善根，各据本业，自受恶趣，何忍眷属更为增业。』
"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.
『譬如有人从远处来，绝粮三日，所负担物，强过百今，忽遇邻人，更附少物，以是之故，转复困重。』
"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，我观阎浮提众生，但能於诸佛教中，乃至善事，一毛一 ，一沙一尘，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
说是语时，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，命终之後，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？』
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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