Chinese
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？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，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。 “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。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。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。” 说是语时，忉利天宫有千万亿那由他阎浮鬼神，悉发无量菩提之心。大辩长者，作礼而退。 阎罗王众赞叹品第八 尔时，铁围山内，有无量鬼王，与阎罗天子，俱诣忉利，来到佛所。所谓恶毒鬼王、多恶鬼王、大诤鬼王、白虎鬼王、血虎鬼王、赤虎鬼王、散殃鬼王、飞身鬼王、电光鬼王、狼牙鬼王、千眼鬼王、啖兽鬼王、负石鬼王、主耗鬼王、主祸鬼王、主食鬼王、主财鬼王、主畜鬼王、主禽鬼王、主兽鬼王、主魅鬼王、主产鬼王、主命鬼王、主疾鬼王、主险鬼 现代汉语译本：在各部门，辩论业力果报，审定之后，根据业力承受转生。在尚未确定转生去向的期间，有千万种愁苦，更何况是堕入各种恶道呢？这些临终之人，在尚未得到转生之前，在七七四十九天之内，念念之间，都盼望着自己的亲人眷属，能够为他们造福，以求救拔。过了这段时间之后，就随各自的业力承受果报。如果是罪人，动辄要经历千百年的时间，没有解脱的日子。如果是犯了五无间罪的人，就会堕入大地狱，经历千劫万劫，永远承受各种痛苦。 ‘再者，长者！像这些造作罪业的众生，在他们命终之后，亲人眷属为他们修斋供养，资助他们的业道。在斋食尚未结束，以及修斋的过程中，米汤菜叶，都不要丢弃在地上。乃至各种食物在没有供养佛和僧之前，都不要先吃。如果有人违背这些规定，或者不精勤，那么这个亡者就得不到利益。如果能够精勤地保持清净，供养佛和僧，那么这个亡者可以获得七分之一的功德。所以，长者！阎浮提的众生，如果能够为他们的父母，乃至亲人眷属，在他们命终之后，设置斋饭供养，真心诚意地勤勉，这样的人，无论在世还是亡故，都能获得利益。’ 在佛陀说这些话的时候，忉利天宫有千万亿那由他（数量单位，表示极大的数目）的阎浮鬼神，都发起了无量的菩提之心。大辩长者，行礼之后退下。 阎罗王众赞叹品第八 这时，在铁围山内，有无量的鬼王，和阎罗天子一起，来到忉利天，来到佛陀所在的地方。他们是：恶毒鬼王、多恶鬼王、大诤鬼王、白虎鬼王、血虎鬼王、赤虎鬼王、散殃鬼王、飞身鬼王、电光鬼王、狼牙鬼王、千眼鬼王、啖兽鬼王、负石鬼王、主耗鬼王、主祸鬼王、主食鬼王、主财鬼王、主畜鬼王、主禽鬼王、主兽鬼王、主魅鬼王、主产鬼王、主命鬼王、主疾鬼王、主险鬼王。
English
English version: In the various departments, after debating the karmic consequences and making a judgment, rebirth is determined according to karma. During the time before rebirth is determined, there are countless sorrows, let alone falling into the various evil realms? These dying people, before they are reborn, within the forty-nine days, every thought is hoping that their relatives and family members can create blessings for them to be rescued. After this period, they will receive retribution according to their respective karma. If they are sinners, they will have to go through hundreds or thousands of years without a day of liberation. If they have committed the five heinous crimes, they will fall into the great hell, and endure all kinds of suffering for thousands of kalpas. 'Furthermore, elder! For those sentient beings who have committed sinful deeds, after their death, their relatives and family members should perform vegetarian offerings to assist their karmic path. Before the vegetarian meal is finished, and during the process of performing the vegetarian offering, rice water and vegetable leaves should not be discarded on the ground. Furthermore, all food should not be eaten before it is offered to the Buddha and the Sangha. If anyone violates these rules or is not diligent, then the deceased will not receive any benefit. If one can diligently maintain purity and offer to the Buddha and the Sangha, then the deceased can receive one-seventh of the merit. Therefore, elder! If the sentient beings of Jambudvipa can set up vegetarian offerings for their parents, and even their relatives and family members, after their death, with sincere and diligent hearts, such people, whether living or deceased, will receive benefits.' When the Buddha spoke these words, there were countless nayutas (a unit of number, indicating a very large number) of Jambudvipa ghosts and spirits in the Trayastrimsa Heaven, all of whom aroused immeasurable Bodhi minds. The elder Mahapratibhana, after bowing, withdrew. Chapter Eight: The Praise of the Assembly of King Yama At this time, within Mount Iron Encircling, there were countless ghost kings, together with King Yama, who came to the Trayastrimsa Heaven, to the place where the Buddha was. They were: the Poisonous 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 Calamity Ghost King, the Flying Body Ghost King, the Lightning Ghost King, the Wolf Fang Ghost King, the Thousand Eyes Ghost King, the Devouring Beast Ghost King, the Carrying Stone Ghost King, the Master of Consumption Ghost King, the Master of Misfortune Ghost King, the Master of Food Ghost King, the Master of Wealth Ghost King, the Master of Livestock Ghost King, the Master of Birds Ghost King, the Master of Beasts Ghost King, the Master of Enchantment Ghost King, the Master of Birth Ghost King, the Master of Life Ghost King, the Master of Disease Ghost King, and the Master of Danger Ghost King. --------------------------------------------------------------------------------
Chinese
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，各各与百千诸小鬼王，尽居阎浮提，各有所执，各有所主。是诸鬼王，与阎罗天子，承佛威神，及地藏菩萨摩诃萨力，俱诣忉利，在一面立。 尔时，阎罗天子，胡跪合掌，白佛言：“世尊！我等今者与诸鬼王，承佛威神，及地藏菩萨摩诃萨力，方得诣此忉利大会，亦是我等获善利故。我今有小疑事，敢问世尊，唯愿世尊，慈悲宣说。” 佛告阎罗天子：“恣汝所问，吾为汝说。” 是时，阎罗天子瞻礼世尊，及回视地藏菩萨，而白佛言：“世尊！我观地藏菩萨，在六道中，百千方便，而度罪苦众生，不辞疲倦。是大菩萨，有如是不可思议神通之事。然诸众生，脱获罪报，未久之间，又堕恶道。世尊！是地藏菩萨既有如是不可思议神力，云何众生而不依止善道，永取解脱？唯愿世尊，为我解说。” 佛告阎罗天子：“南阎浮提众生，其性刚强，难调难伏。是大菩萨，于百千劫，头头救拔如是众生，早令解脱。是罪报人，乃至堕大恶趣。菩萨以方便力，拔出根本业缘，而遣悟宿世之事。自是阎浮众生，结恶习重，旋出旋入。劳斯菩萨，久经劫数，而作度脱。 现代汉语译本：王（指鬼王），三目鬼王（有三只眼睛的鬼王），四目鬼王（有四只眼睛的鬼王），五目鬼王（有五只眼睛的鬼王），祁利失王（鬼王名），大祁利失王（强大的祁利失王），祁利叉王（鬼王名），大祁利叉王（强大的祁利叉王），阿那吒王（鬼王名），大阿那吒王（强大的阿那吒王）。像这样的大鬼王们，各自带领着成百上千的小鬼王，都居住在阎浮提（我们所居住的世界），各有自己的职责，各有自己的管辖。这些鬼王们，与阎罗天子（地狱的统治者），承蒙佛陀的威神之力，以及地藏菩萨摩诃萨（伟大的菩萨）的力量，一同来到忉利天（欲界六天之一），站在一边。 这时，阎罗天子，跪在地上，合起手掌，对佛说：‘世尊！我们今天和这些鬼王，承蒙佛陀的威神之力，以及地藏菩萨摩诃萨的力量，才得以来到这忉利大会，这也是我们获得善利的原因。我现在有一些小小的疑问，斗胆请问世尊，希望世尊能够慈悲地为我们解说。’ 佛告诉阎罗天子：‘你尽管问吧，我会为你解答。’ 这时，阎罗天子瞻仰礼拜世尊，又回头看着地藏菩萨，然后对佛说：‘世尊！我看到地藏菩萨，在六道（众生轮回的六个去处）之中，用成百上千的方便法门，来救度受罪受苦的众生，不辞辛劳。这位菩萨，有如此不可思议的神通力量。然而，许多众生，刚刚脱离罪报，没过多久，又堕入恶道。世尊！地藏菩萨既然有如此不可思议的神力，为什么众生不能依止善道，永远得到解脱呢？希望世尊，为我解说。’ 佛告诉阎罗天子：‘南阎浮提（我们所居住的世界）的众生，他们的本性刚强，难以调伏。这位菩萨，在无数劫的时间里，一次又一次地救拔这样的众生，希望他们早日解脱。这些受罪报的人，甚至堕入极恶的去处。菩萨用方便的力量，拔出他们根本的业缘，让他们觉悟前世的事情。只是因为阎浮提的众生，恶习深重，刚出去又回来。劳累这位菩萨，经过漫长的劫数，来度脱他们。’
English
English version: King (referring to a ghost king), Three-Eyed Ghost King (a ghost king with three eyes), Four-Eyed Ghost King (a ghost king with four eyes), Five-Eyed Ghost King (a ghost king with five eyes), Kili Shi King (name of a ghost king), Great Kili Shi King (a powerful Kili Shi King), Kili Cha King (name of a ghost king), Great Kili Cha King (a powerful Kili Cha King), Anata King (name of a ghost king), Great Anata King (a powerful Anata King). Such great ghost kings, each leading hundreds and thousands of small ghost kings, all reside in Jambudvipa (the world we live in), each with their own duties and jurisdictions. These ghost kings, along with Yama, the King of the Underworld, by the power of the Buddha's divine might and the strength of Ksitigarbha Bodhisattva Mahasattva (a great Bodhisattva), came together to Trayastrimsa Heaven (one of the six heavens in the desire realm), standing on one side. At that time, Yama, the King of the Underworld, knelt down, joined his palms, and said to the Buddha: 'World Honored One! We, along with these ghost kings, by the power of the Buddha's divine might and the strength of Ksitigarbha Bodhisattva Mahasattva, were able to come to this assembly in Trayastrimsa Heaven, and this is also why we have gained good benefits. I now have some small doubts, and I dare to ask the World Honored One, hoping that the World Honored One will compassionately explain them to us.' The Buddha said to Yama, the King of the Underworld: 'Ask whatever you wish, and I will explain it to you.' At that time, Yama, the King of the Underworld, paid homage to the World Honored One, and then turned to look at Ksitigarbha Bodhisattva, and said to the Buddha: 'World Honored One! I see that Ksitigarbha Bodhisattva, in the six realms (the six destinations of sentient beings' reincarnation), uses hundreds and thousands of expedient methods to save sentient beings suffering from sin and pain, without tiring. This Bodhisattva has such inconceivable supernatural powers. However, many sentient beings, having just escaped the retribution of their sins, soon fall into evil realms again. World Honored One! Since Ksitigarbha Bodhisattva has such inconceivable divine power, why can't sentient beings rely on the path of goodness and attain liberation forever? I hope the World Honored One will explain this to me.' The Buddha said to Yama, the King of the Underworld: 'The sentient beings of Jambudvipa (the world we live in) are by nature stubborn and difficult to tame. This Bodhisattva, over countless kalpas, has repeatedly rescued such sentient beings, hoping that they will be liberated soon. These people who suffer retribution, even falling into extremely evil realms, the Bodhisattva uses expedient means to uproot the fundamental karmic causes, and make them aware of their past lives. It is just that the sentient beings of Jambudvipa have deep-rooted evil habits, and they go out and come back again. This Bodhisattva is wearied, having spent countless kalpas, to liberate them.' --------------------------------------------------------------------------------
Chinese
“譬如有人，迷失本家，误入险道。其险道中，多诸夜叉，及虎狼师子、蚖蛇蝮蝎。如是迷人，在险道中，须臾之间，即遭诸毒。有一知识，多解大术，善禁是毒，乃及夜叉诸恶毒等。忽逢迷人，欲进险道，而语之言：‘咄哉！男子！为何事故，而入此路？有何异术，能制诸毒？’是迷路人，忽闻是语，方知险道，即便退步，求出此路。是善知识，提携接手，引出险道，免诸恶毒，至于好道，令得安乐，而语之言：‘咄哉！迷人！自今已后，勿履是道。此路入者，卒难得出，复损性命。’是迷路人，亦生感重。临别之时，知识又言：‘若见亲知及诸路人，若男若女，言于此路多诸毒恶，丧失性命。无令是众，自取其死。’ “是故地藏菩萨具大慈悲，救拔罪苦众生，生天人中，令受妙乐。是诸罪众，知业道苦，脱得出离，永不再历。如迷路人，误入险道，遇善知识，引接令出，永不复入。逢见他人，复劝莫入，自言：‘因是迷故，得解脱竟，更不复入。’若再履践，犹尚迷误，不觉旧曾所落险道，或致失命，如堕恶趣。地藏菩萨方便力故，使令解脱，生人天中。旋又再入，若业结重，永处地狱，无解脱时。” 尔时，恶毒鬼王合掌恭敬，白佛言：“世尊！我等诸鬼王，其数无量，在阎浮提，或利益人，或 现代汉语译本：佛陀说：‘譬如有人，迷失了回家的路，错误地进入了危险的道路。那危险的道路中，有很多夜叉（一种恶鬼），以及老虎、狼、狮子、蚖蛇（一种毒蛇）、蝮蝎（一种毒蝎）。像这样迷路的人，在那危险的道路中，片刻之间，就会遭受各种毒害。这时，有一位知识渊博的人，精通各种高深的法术，善于制服这些毒害，乃至夜叉等各种恶毒之物。他忽然遇到这个迷路的人，正要进入危险的道路，就对他说：‘喂！男子！你为什么缘故，要进入这条路？你有什么特殊的法术，能够制服各种毒害？’这个迷路的人，忽然听到这话，才知道这是危险的道路，立刻退后，想要离开这条路。这位善知识，就拉着他的手，把他引出危险的道路，使他免受各种恶毒的侵害，到达安全的道路，让他得到安乐，并对他说：‘喂！迷路的人！从今以后，不要再走这条路。这条路进去的人，最终很难出来，还会损害性命。’这个迷路的人，也心生深深的感激。临别的时候，这位善知识又说：‘如果见到亲戚朋友以及路人，无论是男是女，都要告诉他们这条路有很多毒害，会丧失性命。不要让这些人，自己去送死。’ ‘所以，地藏菩萨具有大慈大悲，救拔受罪受苦的众生，使他们转生到天界或人间，享受美好的快乐。这些受罪的众生，知道业报的痛苦，脱离了苦难，永远不再经历。就像迷路的人，错误地进入了危险的道路，遇到善知识，引导他出来，永远不再进去。遇到其他人，又劝告他们不要进去，自己说：‘因为迷路，才得到解脱，再也不敢进去了。’如果再次踏入，仍然会迷失，不觉察到以前曾经走过的危险道路，或许会导致丧命，如同堕入恶道。地藏菩萨用方便的力量，使他们得到解脱，转生到人间或天界。如果他们又再次进入，如果业力深重，就会永远处于地狱，没有解脱的时候。’ 这时，恶毒鬼王合掌恭敬，对佛说：‘世尊！我们这些鬼王，数量无量，在阎浮提（我们所居住的这个世界），有时利益人，有时’