T51n2082_冥報記

大正藏第 51 冊 No. 2082 冥報記

No. 2082

冥報記捲上

吏部尚書唐臨撰

夫含氣有生。無不有識。有識而有行。隨行善惡而受其報。如農夫之播植。隨所植而收之。此蓋物之常理。固無所可疑也。上智達其本源。知而無見。下愚闇其軌跡。迷而不返。皆絕言也。中品之人。未能自達。隨緣動見。逐見生疑。疑見多端。各懷異執釋典論其分別。凡有六十二見。邪倒於是乎生者也。臨在中人之後。幸而寤其萬一。比見眾人不信因果者說見雖多。同謂善惡無報。無報之說。略有三種。一者自然。故無因果。唯當任欲待事而已。二者滅盡。言死而身滅。識無所住。身識都盡。誰受苦樂。以無受故。知無因果。三者無報。言見今人有修道德。貧賤則早死。或行兇惡。富貴靈長。以是事故。知無因果。臨竊謂。儒書。論善惡之報甚多。近者報于當時。中者報于累年之外。遠者。報于子孫之後。當時報者。若楚子吞蛭。痼疾皆愈。宋公不禱。妖星多退。𧨳齒兇逆。旋踵伏誅。趙高惑亂。俄而滅族之類。是也。累年報者。如魏顆嫁妾。終以濟師。孫叔埋蛇。竟享多福。漢幽鴆如意。蒼茍成災。齊殺彭生。立豕而崇之類是也。子孫報者。若弗父恭於三命。廣宣尼之道。鄧訓歲

【現代漢語翻譯】 現代漢語譯本 《冥報記》捲上 吏部尚書唐臨 撰 凡是具有氣息的生命，沒有不具有意識的。有了意識就會有行為，隨著行為的善惡而承受相應的報應。這就像農夫播種一樣，隨著所種植的而收穫。這實在是事物的常理，本來沒有什麼可以懷疑的。上等智慧的人通達其本源，知曉卻不固執己見。下等愚笨的人迷惑于其軌跡，迷失而不回頭。這些都是超越言語可以表達的。中等資質的人，不能自己通達，隨著外緣而產生見解，追逐見解而產生疑惑。疑惑和見解多種多樣，各自懷有不同的執念。《釋典》論述這些分別，總共有六十二種見解，邪惡顛倒的認識由此產生。我唐臨屬於中等資質的人，有幸領悟到其中的萬分之一。近來看到很多人不相信因果報應，他們所說的見解雖然很多，但都認為善惡沒有報應。關於沒有報應的說法，大致有三種：一是自然而然，所以沒有因果，只需要順應慾望，等待事情發生就可以了。二是滅盡，認為人死後身體消滅，意識無所依附，身體和意識都消滅了，誰來承受苦樂呢？因為沒有承受者，所以認為沒有因果。三是沒有報應，認為看到現在有人修養道德，卻貧窮卑賤而且早死；或者有人行為兇惡，卻富貴長壽。因為這些事情，所以認為沒有因果。我私下認為，儒家的書籍，論述善惡報應的非常多。近的在當時就報應，中等的在多年之後報應，遠的在子孫後代報應。當時報應的，比如楚靈王吞下水蛭，多年的疾病都痊癒了；宋景公不祭祀妖星，妖星就退去了；𧨳齒兇惡叛逆，很快就被處死；趙高迷惑作亂，不久就被滅族等等，就是這樣的例子。多年後報應的，比如魏顆嫁妾，最終用來幫助軍隊；孫叔敖埋葬雙頭蛇，最終享有很多福報；漢惠帝用鴆酒毒殺如意，蒼天就降下災禍；齊桓公殺死彭生，就立了個豬神來祭祀等等，就是這樣的例子。子孫報應的，比如弗父恭敬地接受三次任命，廣泛宣揚孔尼（孔子）的學說；鄧訓每年……

【English Translation】 English version Ming Bao Ji, Scroll 1 Composed by Tang Lin, Minister of the Ministry of Personnel All beings with breath possess consciousness. With consciousness comes action, and with action, one receives retribution according to the goodness or evil of the action. This is like a farmer planting crops, reaping according to what is sown. This is the natural order of things, and there is no reason to doubt it. Those with superior wisdom understand the source, knowing without clinging to views. Those with inferior wisdom are deluded by the traces, lost and unreturning. These are beyond words. People of middling capacity cannot understand on their own, generating views based on circumstances, and doubts based on views. Doubts and views are manifold, each harboring different attachments. The Buddhist scriptures discuss these distinctions, totaling sixty-two views, from which arise evil and inverted understandings. I, Tang Lin, am among those of middling capacity, fortunate to have awakened to a fraction of the truth. Recently, I have seen many people who do not believe in cause and effect. Although their views are many, they all claim that good and evil have no retribution. There are roughly three types of arguments for the absence of retribution: first, that things happen naturally, so there is no cause and effect; one should simply follow desires and wait for things to happen. Second, that everything is extinguished at death; the body perishes, and consciousness has nowhere to reside. With both body and consciousness gone, who is there to experience suffering or joy? Because there is no experiencer, there is no cause and effect. Third, that there is no retribution, because one sees people who cultivate virtue and morality, yet are poor, lowly, and die young; or one sees people who commit evil deeds, yet are rich, noble, and live long lives. Because of these things, they believe there is no cause and effect. I privately believe that Confucian books discuss the retribution of good and evil extensively. Retribution can occur immediately, years later, or in future generations. Immediate retribution is exemplified by King Ling of Chu swallowing a leech and being cured of his chronic illness; Duke Jing of Song not praying to the demon star, and the demon star receding; 𧨳齒 being wicked and rebellious, and being executed shortly after; Zhao Gao causing chaos and being exterminated soon after, and so on. Retribution years later is exemplified by Wei Ke marrying off his concubine, which ultimately helped his army; Sun Shu'ao burying a two-headed snake, and ultimately enjoying great fortune; Emperor Hui of Han poisoning Ruyi with poison, and the heavens sending down disasters; Duke Huan of Qi killing Peng Sheng, and erecting a pig god to worship, and so on. Retribution in future generations is exemplified by Fu Fu respectfully accepting three appointments and widely propagating the teachings of Kong Ni (Confucius); Deng Xun annually...

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活千人。遺和熹之慶。陳平陰計。自知無後。欒黡忲侈。盈被其殃之類。是也。若乃虞舜以孝行登位。周文以仁賢受命。桀紂以殘忍亡國。幽厲以淫縱禍終。三代功德。下祚長久。秦皇驕暴。及子而滅。若斯之比。觸類寔繁。雖復大小有殊。亦皆善惡之驗。但事法王道。理關天命。常談之際。非所宜言。今之所錄。蓋直取其微細驗。冀以發起同類。貽告子孫。徴於人鬼之間。若斯而已也。釋氏說教。無非因果。因即是作果。即是報。無一法而非因。無一因而不報。然其說報亦有三種。一者現報。於此身中。作善惡業。即於此身而受報者。皆名現報。二者生報。謂此身作業。不即受之。隨業善惡。生於諸道。皆名生報。三者后報。謂過去身作善惡業。能得果報。應多身受。是以現在作業。未便受報。或次後後生受。或五生十生。方始受之。是皆名后報。於此三報。攝一切法。無所不盡。是今諸見覆然大寤。然今俗士尚有惑之。多習因而忘果。疑耳而信目。是以聞說后報。則若存若亡。見有效驗。則驚嗟信服。昔晉高士謝敷。宋尚書令傅高。太子中書舍人報演。齊司徒事中郎陸果。或一時令望。或當代名家。並錄觀世音應驗記。及齊竟陵王蕭子良作宣驗記。王琰作冥祥記。皆所以徴明善惡。勸戒將來。實使聞者深心感寤。

【現代漢語翻譯】 現代漢語譯本 活埋千人，留下和熹皇后的福澤；陳平使用陰謀詭計，自知死後沒有後代；欒黡驕奢過度，最終遭受災禍。這些都是例子。如果像虞舜因為孝行而登上王位，周文王因為仁義賢德而受天命，夏桀商紂因為殘暴而亡國，周幽王周厲王因為淫亂放縱而招致禍患，三代的功德，使得後代享有長久的統治。秦始皇驕橫暴虐，到他的兒子就滅亡了。像這樣的例子，舉不勝舉。雖然大小有所不同，但都是善惡的驗證。但是，關於事關王道和天命的道理，在日常談論中是不適宜說的。現在所記錄的，只是選取一些細微的驗證，希望能夠啓發同類，告誡子孫，在人與鬼之間得到驗證，僅此而已。佛家的教義，無非是因果。因就是行為，果就是報應。沒有一種行為不是因，沒有一種因沒有報應。然而，佛家所說的報應也有三種：一是現報，即在此生中，做了善事或惡事，就在此生中受到報應；二是生報，即此生所做的行為，不立即受報，而是隨著善惡業力，在來世的各個道中受報；三是后報，即過去世所做的善惡業，能夠得到果報，需要在多生中承受。因此，現在所做的行為，不一定立即受報，或者在次生、後生，或者五生十生之後才開始受報。這些都叫做后報。這三種報應，涵蓋了一切法，無所不盡。這些都是現在所見到的，足以讓人大徹大悟。然而，現在的世俗之人，仍然對此感到迷惑，多習慣於追求『因』而忘記了『果』，懷疑耳朵聽到的，而相信眼睛看到的。因此，聽到關於后報的說法，就覺得若有若無，看到有效的驗證，就驚歎信服。從前晉朝的高士謝敷，宋朝的尚書令傅高，太子中書舍人報演，齊朝的司徒事中郎陸果，有的是一時享有盛名的人，有的是當代的名門望族，都記錄了《觀世音應驗記》，以及齊竟陵王蕭子良所作的《宣驗記》，王琰所作的《冥祥記》，都是爲了證明善惡報應，勸誡後人，確實能夠使聽到的人內心深處感到醒悟。

【English Translation】 English version Buried alive a thousand people, leaving the blessings of Empress He Xi; Chen Ping used treacherous schemes, knowing he would have no descendants; Luan Yan was excessively extravagant, ultimately suffering disaster. These are examples. If, like Yu Shun ascending the throne through filial piety, King Wen of Zhou receiving the mandate of heaven through benevolence and virtue, Jie and Zhou of Xia perishing due to cruelty, and You and Li of Zhou bringing about their own ruin through licentiousness and indulgence, the merits of the Three Dynasties allowed their descendants to enjoy long-lasting rule. The First Emperor of Qin was arrogant and tyrannical, and his dynasty perished with his son. Examples like these are too numerous to mention. Although they differ in scale, they are all validations of good and evil. However, matters concerning the way of kings and the mandate of heaven are not suitable for everyday discussion. What is recorded now are merely subtle validations, hoping to inspire others of the same kind, to warn descendants, and to be validated between humans and ghosts, nothing more. The teachings of Buddhism are nothing but cause and effect. Cause is action, and effect is retribution. There is no action that is not a cause, and no cause that does not have retribution. However, the retribution spoken of in Buddhism is of three kinds: first, present retribution, which means that in this life, doing good or evil deeds results in retribution in this very life; second, future retribution, which means that actions done in this life are not immediately retributed, but according to the good or evil karma, retribution is received in various realms in the next life; third, subsequent retribution, which means that good or evil deeds done in past lives can result in retribution, which needs to be endured in many lives. Therefore, actions done in the present may not be immediately retributed, or may be retributed in the next life, or in subsequent lives, or only after five or ten lives. These are all called subsequent retribution. These three retributions encompass all dharmas, without exception. These are all things seen now, enough to bring about great enlightenment. However, people of the world still feel confused about this, often accustomed to pursuing 'cause' and forgetting 'effect', doubting what they hear and believing what they see. Therefore, when they hear about subsequent retribution, they feel it is vague and uncertain, but when they see effective validations, they are amazed and convinced. In the past, the noble scholar Xie Fu of the Jin Dynasty, the Minister Fu Gao of the Song Dynasty, the Palace Secretary Bao Yan, and the Secretary of the Ministry of Personnel Lu Guo of the Qi Dynasty, some were people who enjoyed great fame at the time, and some were famous families of the era, all recorded 'Records of Responses of Avalokitesvara' (Guanshiyin Yingyan Ji), as well as 'Records of Proclamations of Validation' (Xuanyan Ji) written by Prince Xiao Ziliang of Jingling of the Qi Dynasty, and 'Records of Dark Omens' (Mingxiang Ji) written by Wang Yan, all to demonstrate the retribution of good and evil, to warn future generations, and indeed to make those who hear it feel awakened deep in their hearts.

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臨既慕其風旨。亦思以勸人。輒錄所聞。集為此記。仍具陳所受。及聞見由緣。言不飾文。事專揚確。庶後人見者。能留意焉。

隨京師大德沙門。釋信行。本相州法藏寺僧。初其母無子。久以為憂。有沙門過之。勸念觀世音菩薩。母日夜祈念。頃之有娠。生信行。幼而聰慧。博學經論。識達過人。以為佛所說經。務于濟度。或隨根性。指人示道。或逐時宜。因事判法。今去聖久遠。根時久異。若以下人修行上法。法不當根。容能錯倒。乃鈔集經論。參驗人法所當學者。為三十六卷。名曰人集錄。開皇初。左僕射齊公。聞其盛名。奏文帝。徴詣京師。住公所造真寂寺。信行又據經律。錄出三階法四卷。其大旨。勸人普敬。認惡本。觀佛性。當病授藥。頓教一乘。自天下。勇猛精進之士。皆宗之。信行嘗頭陀乞食。六時禮拜。勞力定心。空形實智而已。每坐禪說法。常見青衣童子四人。持花立侍。嘗與徒眾。在堂中坐禪。眾人忽聞奇香。光照堂內。相共怪異。咨問信行。信行令問弟子僧邕惠如。邕曰。向見化佛從空中來。至禪師前。摩頂授記。如雲亦摩邕頂授記。余狀與邕說同。后邕典其徒眾。隱太白山。一旦謂眾僧曰。當與師等還京。眾敬邕皆從之。即下山。夜宿武功。未明便發。謂眾曰。師等努力。今暝必須

【現代漢語翻譯】 現代漢語譯本：我既仰慕信行法師的風範和宗旨，也想用這些來勸勉世人，於是記錄下我所聽聞的，彙集成這篇記述。其中詳細陳述了我所接受的教誨，以及所見所聞的由來。言語不加修飾，內容務求準確。希望後人看到這篇記述，能夠留心注意。

信行法師是京城大德沙門（指德高望重的出家人），原本是相州法藏寺的僧人。當初他的母親沒有兒子，為此憂愁很久。有位沙門路過，勸她念誦觀世音菩薩的名號。他的母親日夜祈念，不久就懷孕了，生下了信行。信行從小就聰明智慧，廣泛學習經論，見識通達超過常人。他認為佛所說的經典，致力於救濟眾生，或者根據眾生的根性，指引他們修行的道路；或者順應時勢，根據具體情況判斷是非。如今距離佛陀時代已經很久遠，眾生的根性和所處的時代也已經大不相同。如果讓資質低下的人修行高深的佛法，佛法與根性不相適應，就容易出現錯誤。於是他抄錄彙集經論，參照驗證眾生和佛法所應當學習的內容，寫成三十六卷，名為《人集錄》。開皇初年，左僕射齊公聽說了他的盛名，上奏文帝，徵召他到京城，住在齊公所建造的真寂寺。信行又根據經律，錄出《三階法》四卷。其主要宗旨是，勸人普遍恭敬一切眾生，認識罪惡的根源，觀照自身的佛性，如同醫生針對病癥施藥一樣，用頓悟之法教導眾生達到一乘境界。自此以後，天下勇猛精進的修行之士，都尊奉他的教義。信行曾經行頭陀行（指苦行僧的生活），乞食為生，每天六時禮拜，勞作身體，安定心神，追求空虛的外形和實在的智慧。他每次坐禪說法，常常看見四個身穿青衣的童子，手持鮮花侍立在他身旁。有一次，他與徒眾在堂中坐禪，眾人忽然聞到奇異的香味，光芒照亮了整個堂內。大家感到奇怪，向信行請教。信行讓大家去問他的弟子僧邕惠如。僧邕說：『我剛才看見化佛從空中而來，到禪師面前，摩頂授記。』（摩頂授記指佛為弟子摩頂，預言他將來成佛）信行也像云一樣摩僧邕的頭頂授記。其餘的情況與僧邕所說相同。後來僧邕掌管信行的徒眾，隱居在太白山。有一天，他告訴眾僧說：『我應當和你們一起回京城。』眾僧敬佩僧邕，都跟隨他。於是下山，晚上住在武功。天還沒亮就出發了。僧邕對大家說：『你們努力趕路，今天晚上必須…'

【English Translation】 English version: I admire his (Shixin's) demeanor and principles, and I also want to use them to encourage people. Therefore, I recorded what I heard and compiled it into this record. It details what I have received, as well as the origins of what I have seen and heard. The language is unadorned, and the content is focused on accuracy. I hope that those who see this record in the future will pay attention to it.

Shramana (Buddhist monk) Shixin, a great virtuous one in the capital (referring to a monk of high virtue), was originally a monk of Fazang Temple in Xiangzhou. Initially, his mother had no son and was worried about it for a long time. A Shramana passed by and advised her to recite the name of Avalokiteśvara Bodhisattva (Guanshiyin Pusa). His mother prayed day and night, and soon she became pregnant and gave birth to Shixin. From a young age, Shixin was intelligent and wise, extensively studied the sutras and treatises, and his knowledge and understanding surpassed ordinary people. He believed that the sutras spoken by the Buddha were dedicated to saving sentient beings, either guiding them on the path of practice according to their inherent nature, or judging right and wrong based on specific circumstances in accordance with the times. Now that it has been a long time since the Buddha's era, the inherent nature of sentient beings and the times they live in are very different. If people of low aptitude practice profound Buddhist teachings, and the teachings do not suit their nature, it is easy to make mistakes. Therefore, he copied and compiled sutras and treatises, and verified the content that sentient beings and the Dharma should learn, writing thirty-six volumes called 'Ren Ji Lu' (Collection on People). At the beginning of the Kaihuang era, Duke Qi, the Left Minister, heard of his great reputation and reported it to Emperor Wen, who summoned him to the capital and had him reside in the Zhenji Temple built by Duke Qi. Shixin also extracted four volumes of the 'Three Stages Teaching' based on the sutras and Vinaya (Buddhist monastic rules). Its main purpose is to encourage people to universally respect all sentient beings, recognize the root of evil, contemplate their own Buddha-nature, and, like a doctor prescribing medicine for an illness, use the method of sudden enlightenment to guide sentient beings to achieve the One Vehicle (Ekayana). Since then, all the brave and diligent practitioners in the world have revered his teachings. Shixin once practiced the dhuta (ascetic practices), begging for food, worshiping six times a day, working his body, stabilizing his mind, and pursuing an empty form and real wisdom. Every time he sat in meditation and preached the Dharma, he often saw four boys dressed in green, holding flowers and standing beside him. Once, he and his disciples were sitting in the hall meditating, and everyone suddenly smelled a strange fragrance, and the light illuminated the entire hall. Everyone felt strange and asked Shixin for guidance. Shixin asked everyone to ask his disciple, Monk Yong Hui Ru. Monk Yong said, 'I just saw a manifested Buddha (Nirmanakaya Buddha) coming from the sky, coming to the Chan master, and touching his head to bestow a prophecy (Vyakarana).' Shixin also touched Monk Yong's head to bestow a prophecy like a cloud. The rest of the situation was the same as what Monk Yong said. Later, Monk Yong took charge of Shixin's disciples and lived in seclusion in Mount Taibai. One day, he told the monks, 'I should return to the capital with you.' The monks admired Monk Yong and all followed him. So they went down the mountain and stayed overnight in Wugong. They set off before dawn. Monk Yong said to everyone, 'Work hard to hurry, tonight we must...'

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入城。日沒至漕上。聞鼓音嘆曰。城門閉矣。遂宿于逆旅。至昏時。悲泣曰。無所及矣。眾問其故不答。明早入城。至真寂寺。而信行昨夜昏時氣絕。寺僧怪問邕來。答曰。在山遙見多人持香花幡蓋。從西來入開遠門。向真寂寺。邕疑禪師欲去。故來也。昨夜昏時。見禪師導從西去。顧與邕別。故知不及也。初京城諸師。有疑信行法者。至是相與議。據付法藏經。若人通身。過去聞正法故。於是。共觀信行頭骨。兩耳正通。乃皆慚悔信服。初信行。徒眾居京城五寺。后雖侵廣。今猶號五禪師(老僧。及臨舅說云爾)。

京城真寂寺沙門慧如。少精勤苦行。師事信行。信行亡后。奉遵其法。隋大業中。因坐禪修定。遂七日不動。眾皆嘆異之。以為入三昧也。既而慧如開目。涕泣交流。僧眾怪問之。答曰。火燒腳痛。待視瘡畢乃說。眾逾怪問。慧如曰。被閻羅王請。行道七日滿。王問。須見先亡知識不。如答曰。欲見二人。王即遣喚一人。唯見龜來。舐慧如足。目中淚出而去。更一人者。云罪重不可喚。令就見之。使者引慧如至獄門。門閉甚固。使者喚守者。有人應聲。使者語慧如。師急避道。莫當門立。如始避而門開。大火從門流出。如鍛鐵者一星。迸著如腳。如以被拂之。舉目視門。門已閉訖。竟不得相見。王

【現代漢語翻譯】 現代漢語譯本： 進入城中。日落時到達漕上。聽到鼓聲感嘆道：『城門已經關閉了。』於是住在旅店裡。到了黃昏時分，悲傷地哭泣說：『來不及了。』眾人詢問原因，他不回答。第二天早上進入城中，到達真寂寺。而信行昨夜黃昏時已經氣絕。寺里的僧人奇怪地詢問邕的到來。邕回答說：『我在山中遠遠地看見很多人拿著香花幡蓋，從西邊來進入開遠門，走向真寂寺。我懷疑禪師想要離去，所以才來。昨夜黃昏時，我看見禪師被引導著向西而去，回頭與我告別，所以我知道來不及了。』當初京城裡的各位法師，有懷疑信行所傳之法的。到這時互相商議，根據《付法藏經》所說，如果有人全身，過去世曾經聽聞正法，於是，共同觀察信行的頭骨，發現兩耳是正對著通的，於是都感到慚愧，相信並信服了他的法。當初信行的徒眾居住在京城的五座寺廟裡，後來雖然有所擴充套件，現在仍然被稱為五禪師（老僧和臨舅這樣說）。 京城真寂寺的沙門慧如，年輕時精進勤苦修行，師事信行。信行去世后，奉行並遵從他的法。隋朝大業年間，因為坐禪修習禪定，於是七天不動。眾人都驚歎奇異，認為他進入了三昧。不久慧如睜開眼睛，眼淚交流。僧眾奇怪地詢問他。他回答說：『火燒腳痛。等我看過瘡口之後再說。』眾人更加奇怪地詢問。慧如說：『我被閻羅王邀請，在陰間行走七天期滿。閻羅王問我，是否需要見見先去世的故人。我回答說，想要見兩個人。閻羅王就派人去叫一個人，只看見一隻烏龜來，舔慧如的腳，眼中流著淚離開了。另一個人，說罪孽深重不能叫來，讓他自己來見我。使者引導慧如到地獄門前，門關閉得非常嚴實。使者呼喚守門人，有人應聲。使者告訴慧如，法師您趕快避開，不要站在門前。慧如剛一避開，門就打開了，巨大的火焰從門中流出，像鍛鐵時迸出的火星一樣，濺到慧如的腳上。慧如用被子拂去它。抬頭看門，門已經關閉了。最終沒能相見。閻羅王』

【English Translation】 English version: He entered the city. At sunset, he arrived at Cao River. Hearing the sound of drums, he sighed, 'The city gates are closed.' So he stayed at an inn. At dusk, he wept sadly, saying, 'It's too late.' The crowd asked him why, but he did not answer. The next morning, he entered the city and arrived at the Zhenji Temple (Temple of True Stillness). But Xinxing (Name of a monk, meaning 'Faithful Practice') had already passed away at dusk the previous night. The monks in the temple were surprised and asked about Yong's (Name of a person) arrival. Yong replied, 'From the mountain, I saw many people holding incense, flowers, banners, and canopies, coming from the west and entering Kaiyuan Gate (Gate of Opening Far Away), heading towards Zhenji Temple. I suspected that the Chan Master (Title for a Buddhist monk skilled in meditation) wanted to leave, so I came. Last night at dusk, I saw the Chan Master being led westward, turning back to bid me farewell, so I knew it was too late.' Initially, the various masters in the capital city had doubts about Xinxing's Dharma (Buddhist teachings). At this point, they discussed together, based on the Fu Fa Zang Jing (Scripture of the Transmission of the Dharma Treasury), 'If a person's entire body, in the past, has heard the true Dharma,' so they jointly observed Xinxing's skull and found that both ears were directly connected. Then they all felt ashamed, believed, and had faith in his Dharma. Initially, Xinxing's disciples resided in five temples in the capital city. Although it later expanded, they are still called the Five Chan Masters (So said the old monk and Lin Jiu). The Shramana (Buddhist monk) Huiru (Name of a monk, meaning 'Wisdom Like') of Zhenji Temple in the capital city, was diligent and practiced asceticism in his youth, serving Xinxing as his teacher. After Xinxing passed away, he upheld and followed his Dharma. During the Daye era of the Sui Dynasty, because he sat in meditation and cultivated samadhi (state of meditative consciousness), he remained motionless for seven days. Everyone marveled at this, thinking that he had entered samadhi. Soon after, Huiru opened his eyes, and tears flowed. The monks were surprised and asked him. He replied, 'The fire burns my feet and it hurts. I'll tell you after I've looked at the wound.' The crowd asked even more strangely. Huiru said, 'I was invited by King Yama (King of the Underworld), and I walked in the underworld for seven days. King Yama asked me if I needed to see deceased acquaintances. I replied that I wanted to see two people. King Yama sent someone to call one person, and only a turtle came, licking Huiru's feet, with tears in its eyes, and then left. The other person, it was said that his sins were too heavy to be called, so he should come to see me himself. The messenger led Huiru to the gate of hell, and the gate was closed very tightly. The messenger called the gatekeeper, and someone responded. The messenger told Huiru, 'Master, please quickly move aside, do not stand in front of the gate.' As soon as Huiru moved aside, the gate opened, and a great fire flowed out from the gate, like a spark from a blacksmith forging iron, splashing onto Huiru's feet. Huiru brushed it away with his robe. He looked up at the gate, and the gate had already closed. In the end, they could not meet. King Yama'

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施絹三十匹。固辭不許云。已遣送後房。眾僧爭往。後房視之則絹在床矣。其腳燒瘡。大如錢。百餘日乃愈。武德初卒。真寂寺。即今化度寺是也(此寺。臨外祖齊公所立。常所遊觀。每聞舅氏說。云爾)。

絳州大德沙門。釋僧徹。少而精練。于孤山西阿。造立堂宇。多樹林等。頗得山居形勝。僧徹嚐出行山間。土穴中。見一癩病人。瘡痍臭穢。從徹乞食。徹愍之。呼出與歸。于精舍旁。為造土穴。給衣食。教令誦法華經。此人不識文字。性又頑鄙。徹句句授之。殊費功力。然終不懈倦。此人誦經向半。便夢。有人教之。自後稍聰寤。至得五六卷。漸覺瘡愈。比誦一部畢。鬚眉平復。生肥體如常。而能為療疾。臨嘗患腫。僧徹遣此人。禁咒有驗。自說云然。後房仁裕為秦州刺史。表僧徹所立精舍。為陷泉寺。初此地無水。僧徹常遠汲山下。以自供。一朝忽有陷。陷處泉出。故因以名陷寺也。僧專以勸善為務。而自修禪業。遠近崇敬如父焉。永徽二年正月。忽屬累徒眾。自言將死。既而端坐繩床。閉目不動。其天氣晴朗。而花如雪。香而不消。方二里許。樹葉上皆有白色。如輕粉者三日。乃復常色。而僧徹已終。至今三歲。獨坐如故。亦不臭懷。唯目淚下云(徹弟子實秦等。及州人並說云爾也)。

河東

【現代漢語翻譯】 施捨了三十匹絹，（對方）堅決推辭不接受。施捨者說：『已經派人送到後房了。』眾僧爭先恐後地前往後房檢視，發現絹確實在床上。施捨者的腳上生了燒瘡，大如銅錢，一百多天才痊癒。武德初年去世。真寂寺，就是現在的化度寺（這座寺廟是外祖父齊公所建，（施捨者）經常去遊玩觀賞，每次聽舅舅說起這件事，都是這樣說的）。

絳州的大德沙門釋僧徹，年輕時就精進修行。在孤山西邊，建造了堂宇，種植了很多樹木，頗得山居的優美環境。僧徹曾經在山間行走時，在一個土穴中，看到一個麻風病人，渾身瘡痍，散發著臭味，向僧徹乞討食物。僧徹憐憫他，叫他出來，帶他回去，在精舍旁邊，為他建造了一個土穴，供給衣食，教他誦讀《法華經》。這個人不識字，性格又頑固粗鄙，僧徹一句一句地教他，非常費力。然而始終沒有懈怠。這個人誦經快到一半時，便夢見有人教他，自此以後稍微變得聰明起來。等到誦讀了五六卷，漸漸覺得瘡癒合了。等到誦完整部經，眉毛鬍鬚都恢復了，身體變得肥胖如常，而且能夠為人治療疾病。僧徹曾經患了腫脹，派遣這個人禁咒，很有效果，（這個人）自己說這樣的。後房仁裕擔任秦州刺史時，上表將僧徹所建的精舍，改為陷泉寺。當初這個地方沒有水，僧徹經常到遠處的山下汲水，用來自己供給。一天忽然有地方塌陷，塌陷的地方涌出泉水，因此就用『陷泉』來命名寺廟。僧徹專門以勸人為善為己任，而且自己修習禪定，遠近的人都像尊敬父親一樣尊敬他。永徽二年正月，忽然囑咐徒弟們，自己說將要去世。不久便端坐在繩床上，閉上眼睛一動不動。當時天氣晴朗，而花朵像雪一樣飄落，香氣不消散，方圓二里左右。樹葉上都有白色的東西，像輕粉一樣，三天後才恢復原來的顏色。而僧徹已經去世。至今三年，獨自端坐如故，也沒有腐臭的氣味，只有眼淚流下來（僧徹的弟子實秦等人，以及絳州的人都這樣說）。

河東

【English Translation】 Thirty bolts of silk were offered, but he firmly refused to accept them. The donor said, 'I have already sent them to the back room.' The monks rushed to the back room to see, and indeed the silk was on the bed. The donor had a burn sore on his foot, as large as a coin, which took over a hundred days to heal. He passed away in the early years of the Wude era. The Zhenji Temple is now the Huadu Temple (this temple was established by my maternal grandfather, Duke Qi, and he often visited it. I always heard my uncle say this).

The virtuous monk Shi Sengche of Jiang Prefecture was diligent in practice from a young age. He built halls and planted many trees on the western slope of Gu Shan (Orphan Mountain), creating a scenic mountain dwelling. Once, while walking in the mountains, Sengche found a leper in an earthen cave. Covered in sores and emitting a foul odor, the leper begged Sengche for food. Sengche took pity on him, called him out, and brought him back. He built an earthen cave next to the monastery, provided him with food and clothing, and taught him to recite the Lotus Sutra (Fahua Jing). The man was illiterate and of a stubborn and vulgar nature. Sengche taught him phrase by phrase, which took great effort. However, he never grew tired. When the man had recited about half of the sutra, he dreamed that someone was teaching him. From then on, he became slightly more intelligent. By the time he had recited five or six chapters, he gradually felt his sores healing. By the time he had finished reciting the entire sutra, his eyebrows and beard had grown back, his body had become plump as usual, and he was able to heal diseases. Once, Sengche suffered from a swelling, and he sent this man to perform incantations, which were very effective. The man himself said so. Later, Fang Renyu, as the prefect of Qin Prefecture, petitioned to rename the monastery built by Sengche as Xianquan Temple (Temple of the Sunken Spring). Initially, there was no water in this place. Sengche often fetched water from the mountains far away for his own use. One day, a place suddenly collapsed, and a spring gushed out from the collapsed area. Therefore, the temple was named 'Xianquan'. Sengche devoted himself to encouraging good deeds and cultivating Chan meditation. People from far and near respected him like a father. In the first month of the second year of Yonghui, he suddenly entrusted his disciples and said that he was about to die. Soon after, he sat upright on a rope bed, closed his eyes, and remained motionless. The weather was clear, and flowers fell like snow, with a fragrance that did not dissipate, covering an area of about two li (Chinese mile). The leaves of the trees were covered with white substances, like light powder, which lasted for three days before returning to their original color. And Sengche had already passed away. For three years now, he has been sitting alone as before, without any foul odor. Only tears flow from his eyes (Sengche's disciples Shi Qin and others, as well as the people of Jiang Prefecture, all said this).

Hedong

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有練行尼。常誦法華經。訪工書者一人。數倍酬直。特為凈室。令寫此經。一起一浴。燃香薰衣。仍于寫經之室。鑿壁通外。加一竹筒。令寫經人。每欲出息。輒遣含竹筒。吐氣壁外。寫經一卷。八年乃畢。供養嚴重。盡其恭敬。龍門僧法端。常集大眾。講法華經。以此尼經本精定。遣人請之。尼固辭不與。法端責讓之。尼不得已。乃自送付。法端等。開讀。唯見黃紙。了無文字。更開余卷。皆悉如此。法端等慚懼。即送還尼。尼悲泣受。以香水洗函。沐浴頂戴。繞佛行道。於七日七夜。不暫休息。既而開視。文字如故。貞觀二年。法端自向臨說(當具說尼名字。臨忘之。唯記其事云爾)。

蒲州仁壽寺僧。釋道縣。少聰慧。好學。為州里所崇敬。講涅槃八十餘遍。號為精熟。貞觀二年。崔義直任虞卿縣令。人請縣講經。初發題。悲泣。謂眾人曰。去聖遙遠。微言隱絕。庸愚所傳。不足師範。但以信心歸向。自當識悟。今之講說。止於師子。時日既沒。愿各在心。既而講至師子。一旦無疾而卒。道俗驚慟。義直身自徒跣。送之南山之陰。時十一月。土地冰凍。下尸于地。地即生花。如蓮而小。頭及手足。各有一花。義直奇之。令人夜守。守者疲睡。有人盜折其花。明旦視之。週身並有花出。總五百餘莖。經七日

【現代漢語翻譯】 現代漢語譯本：有一位修習苦行的比丘尼，經常誦讀《法華經》。她拜訪了一位擅長書法的人，以數倍的報酬聘請他，並特意準備了一間乾淨的房間，讓他抄寫這部經書。每當開始抄寫時，比丘尼都會沐浴更衣，用燃香薰香衣服。並且在抄寫經書的房間里，鑿開墻壁與外界相通，安裝一根竹筒。讓抄寫經書的人每次想要呼出氣息時，就含住竹筒，將氣吐到墻外。抄寫一部經書，耗時八年才完成。比丘尼以隆重的儀式供養這部經書，竭盡她的恭敬之心。 龍門寺的僧人法端，經常召集大眾講解《法華經》。因為這位比丘尼的經書版本精良準確，便派人去請求借閱。比丘尼堅決推辭不肯借出。法端責備她。比丘尼不得已，只好親自將經書送去。法端等人打開經書閱讀，卻只見黃紙，完全沒有文字。再打開其餘的經卷，全部都是這樣。法端等人感到慚愧和恐懼，立即將經書送還給比丘尼。比丘尼悲傷地哭泣著接過經書，用香水清洗經函，沐浴后將經書頂在頭上，繞著佛像行走，連續七天七夜，沒有片刻休息。之後再打開經書觀看，文字恢復如初。貞觀二年，法端親自向臨說（當時應該詳細說明比丘尼的名字，但臨忘記了，只記得這件事）。 蒲州仁壽寺的僧人釋道縣，從小就聰明好學，受到州里人們的崇敬。他講解《涅槃經》八十多遍，被譽為精通熟練。貞觀二年，崔義直擔任虞卿縣令。人們邀請道縣到縣裡講解經書。剛開始講解經題，道縣就悲傷地哭泣，對眾人說：『距離聖人的時代已經遙遠，精微的言論已經隱沒斷絕。現在庸碌愚昧之人所傳授的，不足以作為師法的典範。只要以信心歸向佛法，自然能夠認識領悟。今天的講解，只到師子（Simhanada，佛陀的十號之一，意為獅子吼）。時間已經晚了，希望各位銘記在心。』之後講解到師子（Simhanada）時，突然有一天無疾而終。僧俗信眾都感到震驚和悲痛。崔義直親自光著腳，將道縣的遺體送到南山之陰安葬。當時是十一月，土地冰凍。將遺體放下到地上，地上立刻生長出花朵，像蓮花一樣但很小。頭部和手足，各有一朵花。崔義直感到驚奇，派人夜裡守護。守護的人疲憊睡著了，有人偷走了花。第二天早上看，道縣的全身都長出了花，總共有五百多根花莖，經過七天。

【English Translation】 English version: There was a Bhikkhuni (Buddhist nun) who practiced asceticism and often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). She visited a skilled calligrapher, offering him several times the usual fee, and specially prepared a clean room for him to transcribe the sutra. Each time he began writing, she would bathe and change her clothes, and perfume them with incense. Furthermore, in the room where the sutra was being transcribed, she had a hole drilled in the wall to the outside, fitted with a bamboo tube. Whenever the calligrapher wanted to exhale, he would hold the bamboo tube in his mouth and breathe the air outside the wall. It took eight years to complete the transcription of one fascicle. The Bhikkhuni offered the sutra with great solemnity, showing utmost reverence. The monk Fa Duan of Longmen Temple often gathered the assembly to lecture on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Because the Bhikkhuni's version of the sutra was accurate and refined, he sent someone to request it for borrowing. The Bhikkhuni firmly refused to lend it. Fa Duan reproached her. The Bhikkhuni had no choice but to personally deliver the sutra. Fa Duan and others opened the sutra to read, but they saw only yellow paper, completely devoid of writing. Opening the remaining fascicles, they were all the same. Fa Duan and others felt ashamed and fearful, and immediately returned the sutra to the Bhikkhuni. The Bhikkhuni received the sutra with sorrowful weeping, washed the sutra case with fragrant water, bathed, and placed the sutra on her head, circumambulating the Buddha image for seven days and seven nights without rest. Afterwards, she opened the sutra to view it, and the writing was as before. In the second year of the Zhenguan era, Fa Duan personally told Lin about this (he should have specified the Bhikkhuni's name at the time, but Lin forgot, only remembering the event). The monk Shi Daoxian of Renshou Temple in Puzhou was intelligent and studious from a young age, and was revered by the people of the prefecture. He lectured on the Nirvana Sutra (Mahāparinirvāṇa-sūtra) more than eighty times, and was known for his mastery. In the second year of the Zhenguan era, Cui Yizhi served as the magistrate of Yuqing County. People invited Daoxian to lecture on the sutra in the county. At the beginning of the lecture, Daoxian wept sadly and said to the assembly, 'We are far removed from the time of the sages, and the subtle words have become obscured and lost. What is transmitted by the mediocre and ignorant is not sufficient to be a model for teaching. Only by turning to the Dharma with faith can one naturally recognize and understand. Today's lecture will only cover the Simhanada (Lion's Roar, one of the ten titles of the Buddha). The time is late, I hope everyone will keep this in mind.' Afterwards, when lecturing on Simhanada, he suddenly died without illness one day. The monastic and lay communities were shocked and grieved. Cui Yizhi personally walked barefoot and sent Daoxian's body to be buried on the south side of Nanshan Mountain. It was November, and the ground was frozen. When the body was placed on the ground, flowers immediately grew, like lotuses but small. There was one flower each on the head and hands and feet. Cui Yizhi was amazed and ordered people to guard it at night. The guards fell asleep from exhaustion, and someone stole the flowers. The next morning, it was seen that flowers had grown all over Daoxian's body, totaling more than five hundred stems, after seven days.

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乃萎干(義直及道俗皆說云爾)。

河東沙門。釋道英。少修禪行。以練心為本。不慎威儀。然而經律奧義。莫不一聞縣解。遠近僧尼。爭就請決。英輒報謂曰。汝尚未疑。宜且思疑。凝成然後來問。問者還而思疑多。固思自解而去。有思而不寤。重來問者英為說其機要。皆喜寤而還。嘗與眾人。乘船黃河。中流船沒。眾人皆死。道俗望見英沒。臨河慟哭。是時冬末。河冰始泮。兩岸猶堅。英乃水中出行至岸。穿冰而去。岸人敬喜。爭欲解衣衣之。英曰。體中尚熱。勿覆衣也。徐出而歸。了無寒色。視其身體。如火炙處。其識者以為入定故也。或時為人牧牛駕車。食䔉啖飯。或著俗衣。髮長數寸。嘗至仁壽寺。道懸敬安處之。日晚求食。懸謂曰。上德雖無食相。豈不為息譏嫌。英笑答曰。懸公心方馳驚。不暫休一息。而空飢餓。何自苦也。道懸歎服。貞觀中卒(法端。及道俗皆說云爾)。

幽州沙門釋智苑。精練有學識。隋大業中。發心造石經藏之。以備法滅。既而於幽州北山。鑿巖為石室。即磨四壁。而以寫經。又取方石。別更磨寫。藏諸室內。每一室滿。即以石塞門。用鐵錮之。時隨賜帝幸涿郡。內史侍郎蕭瑀皇后之同母弟也。性篤信佛法。以其事白后。后施絹千匹。餘錢物。以助成之。瑀亦施絹五

【現代漢語翻譯】 現代漢語譯本： 乃萎干（義直及道俗都這樣說）。 河東的沙門釋道英，年輕時就修習禪定，以鍛鍊心性為根本，不拘泥於威儀。然而對於經律的精深奧義，沒有不能一聽就理解的。遠近的僧尼，都爭相向他請教疑難。道英總是回答他們說：『你還沒有真正產生疑惑，應該先去思考疑惑，等疑惑凝結成形后再來問我。』 問的人回去后思考疑惑更多了，努力思考自己解決疑惑后離去。有的人思考了卻不能領悟，再次來問，道英就為他們講解其中的關鍵，他們都高興地領悟后回去。曾經和眾人一起乘船渡黃河，船在河中心沉沒，眾人都死了。道俗遠遠望見道英沉沒，在河邊痛哭。當時是冬末，黃河的冰開始融化，兩岸還很堅硬。道英竟然在水中行走到了岸邊，穿過冰面離去。岸上的人敬佩歡喜，爭著要脫下衣服給他穿。道英說：『我身體里還很熱，不要蓋衣服。』 慢慢地走出來回家了，一點也沒有寒冷的樣子。看他的身體，就像被火烤過一樣。瞭解他的人認為這是因為他入了定的緣故。有時替人放牛駕車，吃蔬菜米飯，有時穿著俗人的衣服，頭髮長幾寸。曾經到仁壽寺，道懸敬重地安置他，傍晚向他要食物。道懸說：『上德之人雖然沒有飲食的表相，難道不應該爲了避免譏諷嫌疑嗎？』 道英笑著回答說：『懸公的心正像脫韁的馬一樣奔馳，沒有片刻的休息，卻空自飢餓，何必這樣苦待自己呢？』 道懸歎服。貞觀年間去世（法端及道俗都這樣說）。 幽州的沙門釋智苑，精進修習且有學識。隋朝大業年間，發心建造石經藏，用來防備佛法滅亡。於是就在幽州北山，開鑿巖石作為石室，然後打磨四壁，用來書寫經文。又選取方形的石頭，另外打磨書寫，藏在石室內。每一間石室滿了，就用石頭堵住門，用鐵來加固它。當時隋煬帝巡幸涿郡，內史侍郎蕭瑀是皇后的同母弟弟，性格篤信佛法，把這件事稟告了皇后。皇后佈施絹一千匹以及其他錢物，用來幫助完成這件事。蕭瑀也佈施絹五百匹。

【English Translation】 English version: Nai Wei Gan (Yi Zhi and both Daoists and laypeople all said so). The Shramana Shi Daoying of Hedong, in his youth, cultivated Chan practice, taking the training of the mind as fundamental, and not adhering to formalities. However, he understood the profound meanings of the sutras and vinaya upon hearing them once. Monks and nuns from far and near competed to ask him to resolve their doubts. Daoying would always reply to them, saying, 'You have not yet truly generated doubt, you should first contemplate the doubt, and come to ask me after the doubt has solidified.' Those who asked returned and contemplated their doubts even more, striving to resolve their doubts themselves before leaving. Some contemplated but could not awaken, and came to ask again, Daoying would explain the key points to them, and they would all happily awaken and return. Once, he was on a boat crossing the Yellow River with a group of people, the boat sank in the middle of the river, and everyone died. Daoists and laypeople saw Daoying sink from afar, and wept bitterly by the river. At that time, it was the end of winter, and the ice on the Yellow River was beginning to melt, but the banks were still solid. Daoying actually walked out of the water to the shore, and went away through the ice. The people on the shore admired and rejoiced, vying to take off their clothes to clothe him. Daoying said, 'My body is still hot, do not cover me with clothes.' He slowly walked out and returned home, without any sign of cold. Looking at his body, it was as if it had been roasted by fire. Those who understood him thought that this was because he had entered into Samadhi (deep meditation). Sometimes he herded cattle and drove carts for people, eating vegetables and rice, sometimes wearing secular clothes, with hair several inches long. Once he went to Renshou Temple, where Dao Xuan respectfully accommodated him, and asked him for food in the evening. Dao Xuan said, 'Although those of high virtue do not have the appearance of eating, should we not avoid criticism and suspicion?' Daoying replied with a smile, 'Your mind, Venerable Xuan, is galloping like a runaway horse, without a moment's rest, yet you are starving yourself, why do you treat yourself so harshly?' Dao Xuan was amazed and convinced. He passed away during the Zhenguan period (Fa Duan and both Daoists and laypeople all said so). The Shramana Shi Zhiyuan of Youzhou, diligently cultivated and was knowledgeable. During the Daye period of the Sui Dynasty, he resolved to build a stone scripture repository to prepare for the extinction of the Dharma (Buddhist teachings). Therefore, in the northern mountains of Youzhou, he carved rocks to create stone chambers, and then polished the four walls to write scriptures on them. He also selected square stones, polished and wrote on them separately, and stored them in the stone chambers. When each stone chamber was full, he would block the door with stones and reinforce it with iron. At that time, Emperor Yang of Sui was on an inspection tour to Zhuojun, and Xiao Yu, the Vice Minister of the Interior, was the Empress's half-brother, and was a devout believer in Buddhism, and reported this matter to the Empress. The Empress donated a thousand bolts of silk and other money and goods to help complete this matter. Xiao Yu also donated five hundred bolts of silk.

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百匹。朝野聞之。爭共舍施。故苑得遂其功。苑嘗以役匠既多。道俗奔湊。欲于巖前。造木佛堂。並食堂寢屋。而念木瓦難辨。恐分費經物。故未能起作。一夜暴雨雷電震山。明旦既晴。乃見山下有大松柏數千株。為水所漂流。積道次。山東少林木。松柏尤稀。道俗驚駭。不知來處。推尋軌跡。遠自西山。崩岸倒木。漂送來此。於是遠近歎服。謂為神助。苑乃使匠擇取其木。余皆分與邑里。邑里喜悅。而共助造堂宇。頃之畢成。皆如其志焉。苑所造石滿七室。以貞觀十三年卒。弟子猶繼其功(殿中丞相里玄奘。大理丞采宣明等。皆為臨說云爾。臨以十九年從車駕幽州。問鄉人。亦同云爾而以軍事不得云)。

東魏末。鄴下人。共入西山采銀鈔。出穴未畢。而穴崩。有一人在後。為石塞門不得出。而無傷損。其穴崩處。有小穴不合。微見日光。此人自念終無理。乃一心念佛。其父聞子已壓。無處求尸。家又貧窶。無以追福。乃持粗飯一缽。往詣僧寺。請一人齋。眾僧多逐豐厚。莫肯為食。父持飯大哭。有一僧愍之受請。食訖為咒愿。因別去。是日中其子在穴中。忽于小穴明處。見一沙門。從穴中入來。持一缽飯。以授此人。食訖。便不復饑。唯端坐正念。經十餘年。齊文皇帝即位。于西山造涼殿。匠工除此崩石。

【現代漢語翻譯】 現代漢語譯本：一百匹。朝廷和民間聽說了這件事，都爭相捐獻財物。因此，寺院得以完成工程。寺院曾經因為工匠眾多，僧人和俗人紛紛前來，想在山巖前建造木製佛堂，以及食堂和寢室。但考慮到木材和瓦片難以籌辦，恐怕分攤費用會影響經書的購置，所以未能動工。一夜之間，暴雨雷電震動山巒。第二天早晨天晴后，人們看見山下有數千株巨大的松柏，被水沖刷漂流而來，堆積在道路旁邊。山西一帶缺少林木，松柏尤其稀少。僧人和俗人都感到驚駭，不知道這些木材從哪裡來。追尋軌跡，發現是從遙遠的西山崩塌的山岸上衝下來的樹木，漂流到這裡。於是遠近的人們都歎服，認為是神靈的幫助。寺院於是讓工匠挑選這些木材，剩餘的都分給附近的村莊。村莊里的人們非常高興，共同幫助建造殿堂房屋，不久就全部建成，都如寺院所愿。寺院建造的石窟共有七個。釋道苑在貞觀十三年去世，他的弟子們繼續完成他的事業（殿中丞相里玄奘（Li Xuanzang，官名），大理丞采宣明（Cai Xuanming，官名）等，都曾親自講述此事。釋道臨在貞觀十九年跟隨皇帝前往幽州，詢問當地人，他們也這樣說，但因為軍事事務繁忙，沒有詳細記錄）。

東魏末年，鄴城（Ye City）的人們一起進入西山採挖銀礦。當他們快要出礦洞時，礦洞突然崩塌。有一個人在後面，被石頭堵住了洞口，無法出去，但沒有受傷。礦洞崩塌的地方，有一處縫隙沒有完全閉合，可以微微看到日光。這個人心想自己終究沒有活路了，於是專心念佛。他的父親聽說兒子被壓在礦洞里，無法找到屍體，家裡又貧困，無力為兒子追福，於是拿著一缽粗飯，前往僧寺，請求一位僧人接受齋飯。眾僧大多追求豐厚的供養，沒有人願意接受他的齋飯。父親拿著飯大哭。有一位僧人憐憫他，接受了他的請求。吃完飯後，僧人為他誦經祈福，然後告別離去。當天中午，他的兒子在礦洞中，忽然在縫隙明亮的地方，看見一位沙門（Shamen，和尚），從礦洞中走進來，拿著一缽飯，遞給這個人。吃完飯後，他便不再感到飢餓，只是端坐著專心念佛。經過十多年，齊文皇帝（Emperor Wen of Qi）即位，在西山建造涼殿，工匠們移除了崩塌的石頭。

【English Translation】 English version: One hundred bolts of cloth. The court and the common people, upon hearing of this, vied with each other to donate. Thus, the monastery was able to complete its construction. The monastery, due to the large number of artisans and the influx of monks and laypeople, had desired to build a wooden Buddha hall, along with a dining hall and living quarters, in front of the rock face. However, considering the difficulty in procuring wood and tiles, and fearing that allocating funds would affect the purchase of scriptures, they had been unable to commence construction. One night, a violent rainstorm with thunder and lightning shook the mountains. The next morning, after the weather cleared, people saw thousands of large pine and cypress trees washed down by the water, piled up beside the road. Shanxi province lacked forests, and pine and cypress trees were especially scarce. The monks and laypeople were astonished, not knowing where these trees had come from. Tracing their origin, they discovered that the trees had been washed down from the collapsing banks of the distant Western Mountains. Thus, people far and near marveled, considering it divine assistance. The monastery then had the artisans select the wood, and the remainder was distributed to the nearby villages. The villagers were overjoyed and jointly helped to build the halls and houses, which were soon completed, all according to the monastery's wishes. The monastery built a total of seven stone chambers. Shi Daoyuan (Daoyuan, a monk's name) passed away in the thirteenth year of the Zhenguan era (Zhenguan era, Tang Dynasty era), and his disciples continued his work (Li Xuanzang (Li Xuanzang, official title), the Palace Attendant Censor, and Cai Xuanming (Cai Xuanming, official title), the Judge of the Court of Judicature, etc., all personally recounted this matter. Shi Daolin (Daolin, a monk's name) followed the emperor to Youzhou in the nineteenth year of the Zhenguan era and inquired of the local people, who also said the same, but due to the busyness of military affairs, it was not recorded in detail).

At the end of the Eastern Wei Dynasty, people from Ye City (Ye City) went together to the Western Mountains to mine silver ore. As they were about to exit the mine, the mine collapsed. One person was at the rear, blocked by a stone at the entrance, unable to get out, but he was not injured. At the place where the mine collapsed, there was a gap that was not completely closed, through which a faint ray of sunlight could be seen. This person thought that he had no chance of survival, so he single-mindedly recited the Buddha's name. His father, hearing that his son was trapped in the mine and that his body could not be found, and being poor and unable to perform meritorious deeds for his son, took a bowl of coarse rice and went to a monastery, requesting a monk to accept the offering of food. Most of the monks sought rich offerings and were unwilling to accept his offering. The father wept bitterly, holding the rice. One monk took pity on him and accepted his request. After eating, the monk chanted sutras and prayed for him, and then departed. At noon that day, his son, in the mine, suddenly saw a Shamen (Shamen, Buddhist monk), coming from the bright gap, holding a bowl of rice, and handing it to him. After eating, he no longer felt hungry, and he simply sat upright and concentrated on reciting the Buddha's name. After more than ten years, Emperor Wen of Qi (Emperor Wen of Qi) ascended the throne and built a cool palace in the Western Mountains. The artisans removed the collapsed stones.

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乃見穴中人尚活。出之與歸。父母驚喜。遂闔練行(雍州司馬盧承業。為臨說云。是著作郎降所傳之)。

北齊時。有冀州人。從軍伐梁。戰敗。見擒為奴。其父母在鄉不知音問。謂以死。為追福。造磚浮圖。磚浮圖成。設齋會。道俗數百人。方坐食。聞叩門聲。主人父出視。見一僧。形容甚雅。謂主人曰。乞齋食𥞫糜。可以布手巾裹之。並乞鞋一量。主人請留住食。僧不肯曰。欲早去。不暇坐食也。主人如其言。以新布裹糜。並鞋一量奉之。僧受而去。是日齋時。主人子在江南澤中。為其主牧牛。忽見一僧手持糜一裹。及新鞋一量。至奴所。問曰。亦思歸見父母乎。奴泣曰。無敢望也。僧以與糜令坐食。食畢。又與鞋令著之。而敷袈裟于地。令坐袈裟上。僧取袈裟四角。總把擎舉而揮之。可移二丈許著地。奴開視。不見僧及袈裟。而身已在其宅門外。入門見。大眾方食。父母驚喜。就問。具說由緣。視其巾內。余糜及鞋。乃向奉僧者也。鄉邑驚駭。競為篤信。是日。月六日也。因名所造浮圖。為六日浮圖。浮圖今尚。邑里猶傳之矣。

梁武帝微時。識一寒士。及即位。游于苑中。見牽舟。帝問之。尚貧賤如故。敕曰。明日可上謁。吾當與汝縣令。此人奉敕而往。會故不得見。頻往遇有事。終不得通。自

【現代漢語翻譯】 現代漢語譯本：於是看見洞里的人還活著，便把他救出來送回家。他的父母非常驚喜。於是全家一起修行。（雍州司馬盧承業說，這是著作郎降所傳下來的）。 北齊的時候，有個冀州人，跟隨軍隊攻打梁國，戰敗被俘虜為奴隸。他的父母在老家不知道他的訊息，以為他已經死了，便為他追薦冥福，建造磚塔。磚塔建成后，設齋會，道士和僧人數百人蔘加。正在吃飯的時候，聽到敲門聲。主人父親出去看，見一個僧人，容貌非常文雅，對主人說：『請施捨一些齋飯和粥，可以用手巾包起來，再施捨一雙鞋。』主人請他留下吃飯，僧人不肯，說：『想早點走，沒時間坐下來吃飯。』主人按照他說的，用新布包了粥，並把一雙新鞋奉上。僧人接過就走了。這天齋飯的時候，主人的兒子在江南的沼澤地裡，為他的主人放牛。忽然看見一個僧人手持一包粥和一雙新鞋，來到奴隸這裡，問道：『你也想回家見父母嗎？』奴隸哭著說：『不敢奢望啊。』僧人把粥給他，讓他坐下吃。吃完后，又把鞋給他穿上，然後把袈裟鋪在地上，讓他坐在袈裟上。僧人拿起袈裟的四個角，一起舉起來揮動，大約移動了兩丈多遠放在地上。奴隸睜開眼睛一看，不見僧人和袈裟，而自己已經在他家門外了。進門一看，大家正在吃飯。父母非常驚喜，就問他。他詳細地說了事情的經過。看那手巾里，剩下的粥和鞋，正是先前供奉給僧人的。鄉里的人都非常驚駭，爭相虔誠地信佛。這天是六月初六。因此把建造的塔叫做六日塔。這座塔現在還在，鄉里的人還在傳頌這件事。 梁武帝年輕的時候，認識一個貧寒的讀書人。等到他即位后，在御花園里遊玩，看見有人在拉船。皇帝問他，還是像過去一樣貧賤。皇帝下令說：『明天可以來拜見我，我當給你一個縣令。』這個人奉旨前去，正趕上有事，沒能見到。多次前去，都趕上有事，始終沒能見到。自己

【English Translation】 English version: Then he saw that the person in the cave was still alive. He rescued him and sent him home. His parents were overjoyed. Thereupon, the whole family practiced diligently. (The Yongzhou Sima, Lu Chengye, said that this was passed down by the Zuzuo Lang Jiang). During the Northern Qi Dynasty, there was a man from Ji Province who followed the army to attack Liang. He was defeated and captured as a slave. His parents in his hometown did not know any news about him and thought he was dead. They performed meritorious deeds for him and built a brick pagoda (zhuan futu). After the brick pagoda was completed, they held a vegetarian feast (zhaihui) with hundreds of Daoists and monks attending. While they were eating, they heard a knock on the door. The father of the host went out to see and saw a monk with a very refined appearance. The monk said to the host, 'Please give me some vegetarian food and porridge (zhou), which can be wrapped in a towel, and also give me a pair of shoes.' The host invited him to stay and eat, but the monk refused, saying, 'I want to leave early and don't have time to sit down and eat.' The host did as he said, wrapping the porridge in a new cloth and offering a pair of new shoes. The monk accepted it and left. On this day, during the vegetarian meal, the host's son was in the swamps of Jiangnan, herding cattle for his master. Suddenly, he saw a monk holding a package of porridge and a pair of new shoes, coming to the slave. He asked, 'Do you also want to go home to see your parents?' The slave wept and said, 'I dare not hope for that.' The monk gave him the porridge and told him to sit down and eat. After eating, he gave him the shoes to wear, and then spread his kasaya (jiasha) on the ground, telling him to sit on the kasaya. The monk picked up the four corners of the kasaya, lifted them up together, and waved it, moving it about two zhang (丈, a unit of length, approximately 3.3 meters) and placing it on the ground. The slave opened his eyes and saw that the monk and the kasaya were gone, and he was already outside his house. Entering the house, he saw everyone eating. His parents were overjoyed and asked him about it. He told them the details of what had happened. Looking at the towel, the remaining porridge and shoes were exactly what had been offered to the monk earlier. The people in the village were all shocked and competed to believe in Buddhism sincerely. This day was the sixth day of the sixth month. Therefore, the pagoda that was built was called the Sixth Day Pagoda (liuri futu). The pagoda still exists today, and the people in the village still tell this story. When Emperor Wu of Liang was young, he knew a poor scholar. When he ascended the throne, he was playing in the imperial garden and saw someone pulling a boat. The emperor asked him if he was still as poor as before. The emperor ordered, 'You can come to see me tomorrow, and I will give you the position of a county magistrate (xianling).' This person went as ordered, but happened to be busy and could not see him. He went many times, but always happened to be busy and could never get through. He himself

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怪之以問沙門寶誌。志方為大眾講經。聽者數千人。寒士不得進。寶誌謂。眾曰。有人慾來見問。請開道內之。眾人乃為開。此人進未至。寶誌迎謂曰。君為不得縣令來問耶。終不得矣。但受虛恩耳。過去。帝為齋主。君其疏許施錢五百。而竟不與。是故今日但蒙許官。終不得也。此人聞之終去。帝亦更不求之(江東道俗至今傳之)。

楊州嚴恭者。本泉州人。家富於財。而無兄弟。父母愛恭。言無所違。陳太建初恭年弱冠。請于父母。愿得錢五萬。往楊州市物。父母從之。恭乘船載錢。而下去楊州。數十里。江中逢一船載黿。將詣市賣之。恭問知其故。念黿當死。請贖之。黿主曰。我黿大頭。千錢乃可。恭問有幾頭。答有五十。恭曰。我正有錢五萬。愿以贖之。黿主喜取錢。付黿而去。恭盡以黿放江中。空船詣楊州。其黿主。別恭行十餘里。船沒而死。是日恭父母在家。昏時有烏衣客五十人。詣門寄宿。並送錢五萬。付恭父曰。君兒在楊州市。附此錢歸。愿依數受也。恭父怪愕疑謂恭死。因審之。客曰。兒無恙。但不須錢。故附歸耳。恭父受之。記是本錢。而皆水濕。留客為設食。客止。明旦辭去。后月餘日。恭還。父母大喜。既而問附錢所由。恭答無之。父母說客形狀。及附錢月日。乃贖黿之日。於是知五

【現代漢語翻譯】 現代漢語譯本： 此人感到奇怪，於是去問沙門寶誌（Shamen Baozhi，一位僧侶的名字）。當時寶誌正在為大眾講解佛經，聽眾有數千人，地位低微的人無法靠近。寶誌對眾人說：『有人想來提問，請讓開一條路讓他進來。』眾人於是讓開。此人還沒走到近前，寶誌就迎上去說：『你是爲了沒能當上縣令來問的吧？你最終是得不到的，只能得到一些虛假的恩惠罷了。』過去，皇帝做齋飯的主人，你負責登記允許佈施的五百錢，但最終你沒有給。所以今天你只能得到一個口頭上的官職，最終是得不到的。』這人聽了之後最終離開了，皇帝也不再尋找他（江東一帶的僧人和俗人至今還在流傳這件事）。

揚州的嚴恭（Yan Gong，人名），原本是泉州人，家裡非常富有，但沒有兄弟。父母很愛嚴恭，對他的話言聽計從。陳朝太建初年，嚴恭剛成年，向父母請求，希望能得到五萬錢，去揚州購買貨物。父母同意了。嚴恭乘船載著錢，前往揚州。走了幾十里，在江中遇到一艘船，船上載著鱉，準備到市場上去賣。嚴恭詢問得知了情況，想到這些鱉要死了，就請求贖買它們。鱉的主人說：『我的鱉個頭很大，一千錢才能賣。』嚴恭問有多少隻鱉，回答說有五十隻。嚴恭說：『我正好有五萬錢，願意用來贖買它們。』鱉的主人高興地收了錢，把鱉交給了嚴恭離開了。嚴恭把所有的鱉都放到了江中，空著船去了揚州。那個賣鱉的人，和嚴恭分別後走了十幾里，船沉了死了。當天嚴恭的父母在家，傍晚時分有五十個穿著黑衣服的人，來到家門口請求借宿，並且送來了五萬錢，交給嚴恭的父親說：『您的兒子在揚州，托我們把這些錢帶回來，希望您按數收下。』嚴恭的父親感到奇怪和疑惑，懷疑嚴恭死了，於是仔細詢問。黑衣人說：『您的兒子沒事，只是不需要這些錢，所以托我們帶回來。』嚴恭的父親收下了錢，記下這是原本的錢，但錢都濕了。留黑衣人吃飯，黑衣人留下了。第二天早上辭別離去。過了一個多月，嚴恭回來了。父母非常高興。之後問起託人帶錢的事情，嚴恭回答說沒有這回事。父母描述了黑衣人的樣子，以及送錢的月日，正是贖鱉的那一天。於是知道這五

【English Translation】 English version: He felt strange and asked Shamen Baozhi (Shamen Baozhi, a monk's name). Baozhi was then lecturing on scriptures to the masses, with thousands of listeners, but the lowly could not approach. Baozhi said to the crowd, 'Someone wants to come and ask questions, please make way for him to come in.' So the crowd made way. Before this person could get close, Baozhi greeted him and said, 'Are you here to ask why you couldn't become the county magistrate? You will never get it, you can only receive some false favors.' In the past, when the emperor was the host of a vegetarian feast, you were in charge of registering the five hundred coins allowed for almsgiving, but you never gave them. Therefore, today you can only receive a verbal official position, and you will never get it.' After hearing this, the person eventually left, and the emperor never looked for him again (the monks and laypeople in the Jiangdong area still pass on this story today).

Yan Gong (Yan Gong, a person's name) of Yangzhou was originally from Quanzhou. His family was very wealthy, but he had no brothers. His parents loved Yan Gong very much and always obeyed his wishes. In the early years of the Taijian era of the Chen Dynasty, Yan Gong, just an adult, asked his parents for fifty thousand coins to go to Yangzhou to buy goods. His parents agreed. Yan Gong took a boat loaded with money and went to Yangzhou. After traveling dozens of miles, he encountered a boat in the river carrying turtles, which were to be sold at the market. Yan Gong asked about the situation and, thinking that the turtles were going to die, asked to redeem them. The turtle owner said, 'My turtles are very large, and they cost one thousand coins each.' Yan Gong asked how many turtles there were, and the answer was fifty. Yan Gong said, 'I have exactly fifty thousand coins, and I am willing to use them to redeem them.' The turtle owner happily took the money, handed over the turtles to Yan Gong, and left. Yan Gong released all the turtles into the river and went to Yangzhou with an empty boat. The turtle seller, after separating from Yan Gong and traveling more than ten miles, his boat sank and he died. On the same day, Yan Gong's parents were at home, and in the evening, fifty men in black clothes came to their door asking for lodging and brought fifty thousand coins, handing them to Yan Gong's father and saying, 'Your son is in Yangzhou and asked us to bring this money back. We hope you will accept it according to the amount.' Yan Gong's father felt strange and suspicious, suspecting that Yan Gong had died, so he inquired carefully. The men in black said, 'Your son is fine, but he doesn't need the money, so he asked us to bring it back.' Yan Gong's father accepted the money, noting that it was the original money, but it was all wet. He invited the men in black to eat, and they stayed. The next morning, they said goodbye and left. More than a month later, Yan Gong returned. His parents were very happy. Later, they asked about the matter of entrusting someone to bring back the money, and Yan Gong replied that there was no such thing. His parents described the appearance of the men in black and the month and day they brought the money, which was the day he redeemed the turtles. Then they knew that these five

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十客。皆所贖黿也。父子驚歎。因共往楊州起精舍。專寫法華經。遂徙家楊州。家轉富。大起房廊為寫經之室。莊嚴清凈。供給豐厚。書生常數十人。楊州道俗。共相崇敬。號曰嚴法華。嘗有知親。從從貸經錢一萬。恭不獲已與之。貸者受錢。以船載歸。中路船傾。所貸之錢落水。而船人不溺。是日恭入錢庫。見有萬濕錢如斯出水。恭甚怪之。后見前貸錢人。乃知濕錢是所貸者。又有商人。至宮湖。于神所。祭酒食。並上物。其夜夢。神送物還之。謂曰。倩君為我持此。奉嚴法華。以供經用也。且而所上神物。皆在其前。於是商人嘆異。送達恭處。而倍加厚施。其後。恭至市買經紙。適遇少錢。忽見一人。持錢三千。授恭曰。君買紙。言畢不見。而錢在其前。怪異如此。非一。隋開皇末恭死。子孫傳其業。隋季盜賊至江都者。皆相與約勿入嚴法華里。里人賴之獲全。其家今。寫經不已(州邑共見。京師人士亦多知之。駙馬守國公蕭銳最所詳審也)。

冥報記卷第上 大正藏第 51 冊 No. 2082 冥報記

冥報記中卷

吏部尚書唐臨撰

隋開皇中。魏州刺史博陵崔彥武。因行部。至一邑。愕然驚喜。謂從者。吾昔嘗在此邑中。為人婦。今知家處。回馬入修巷。曲至一家叩門。命

【現代漢語翻譯】 現代漢語譯本： 十個客人，都是他贖買的黿（一種水生爬行動物）。父子驚歎不已，於是共同前往揚州建造精舍，專門抄寫法華經。隨後他們遷家到揚州，家境越來越富裕，便建造了許多房舍作為抄經的場所，裝飾得莊嚴清凈，供給也十分豐厚，常有數十個書生在此抄經。揚州的僧人和俗人，都非常崇敬他，稱他為嚴法華。曾經有個相識的親戚，向他借一萬經錢，嚴恭不得已借給了他。借錢的人收到錢后，用船載著回家，途中船翻了，所借的錢都落入水中，而船上的人卻沒有溺水。當天，嚴恭進入錢庫，看見有一萬濕錢，好像剛從水裡撈出來一樣。嚴恭對此感到非常奇怪。後來見到先前借錢的人，才知道這些濕錢就是借出去的那些。還有個商人，來到宮湖，在神廟裡用酒食和物品祭祀神靈。當晚，他夢見神靈把祭品送還給他，說：『請您替我把這些東西送給嚴法華，用來供養抄經。』而且之前獻上的神物，都在他面前。於是商人感嘆稱奇，把東西送到嚴恭那裡，並且加倍地厚施。之後，嚴恭到市場購買經紙，恰好缺少一些錢，忽然看見一個人，拿著三千錢，交給嚴恭說：『您買紙吧。』說完就不見了，而錢就在他面前。像這樣的怪異事情，不止一件。隋朝開皇末年，嚴恭去世，子孫繼承他的事業。隋朝末年，盜賊來到江都，都互相約定不要進入嚴法華所在的里巷。里巷的人因此得以保全。他家現在還在抄經不止（州縣的人都見過，京城的人士也多有知道這件事的，駙馬守國公蕭銳最爲了解詳情）。

《冥報記》捲上 大正藏第51冊 No. 2082 《冥報記》

《冥報記》中卷

吏部尚書唐臨撰

隋朝開皇年間，魏州刺史博陵人崔彥武，因為巡視轄區，來到一個縣邑，驚訝而又驚喜，對隨從說：『我以前曾經在這個縣邑里，做過人家的妻子，現在知道家在哪裡了。』於是調轉馬頭進入一條小巷，彎彎曲曲地來到一家門前敲門，命令...

【English Translation】 English version: Ten guests, all were turtles (a type of aquatic reptile) he had redeemed. The father and son were amazed and exclaimed. Thereupon, they went together to Yangzhou to build a monastery, dedicated to exclusively transcribing the Lotus Sutra. Subsequently, they moved their family to Yangzhou, and their family became increasingly wealthy. They then built many houses as places for transcribing scriptures, decorating them solemnly and purely, and providing abundant supplies. There were often dozens of scholars transcribing scriptures there. The monks and laypeople of Yangzhou all deeply revered him, calling him Yan Fahua (Strict Lotus Dharma). Once, a relative he knew borrowed ten thousand 'scripture coins' from him. Yan Gong (Strict Respect) reluctantly lent them to him. The borrower, after receiving the money, loaded it onto a boat to return home. On the way, the boat capsized, and the borrowed money all fell into the water, but the people on the boat did not drown. That day, Yan Gong entered the money vault and saw ten thousand wet coins, as if they had just been taken out of the water. Yan Gong found this very strange. Later, when he saw the person who had borrowed the money earlier, he realized that these wet coins were the ones he had lent out. There was also a merchant who came to Gong Lake and offered wine, food, and other items to the deity at the shrine. That night, he dreamed that the deity returned the offerings to him, saying, 'Please, on my behalf, take these to Yan Fahua to support the transcription of scriptures.' Moreover, the divine objects that had been offered were all in front of him. Thereupon, the merchant marveled and delivered the items to Yan Gong, and made even more generous offerings. Later, Yan Gong went to the market to buy scripture paper and happened to be short of money. Suddenly, he saw a person holding three thousand coins, handing them to Yan Gong, saying, 'You buy paper.' After speaking, he disappeared, and the money was in front of him. Such strange occurrences were not just one. At the end of the Kaihuang era of the Sui Dynasty, Yan Gong passed away, and his descendants continued his work. At the end of the Sui Dynasty, when bandits came to Jiangdu, they all agreed not to enter the neighborhood where Yan Fahua lived. The people of the neighborhood were thus able to survive. His family is still transcribing scriptures without ceasing (the people of the prefectures and counties have all seen it, and many people in the capital also know about it; the Prince Consort, Duke of Shouguo, Xiao Rui, knows the details best).

Míng Bào Jì (Records of Mysterious Retribution), Scroll 1 Taisho Tripitaka, Volume 51, No. 2082, Míng Bào Jì (Records of Mysterious Retribution)

Míng Bào Jì (Records of Mysterious Retribution), Middle Scroll

Compiled by Táng Lín, Minister of the Ministry of Personnel

During the Kaihuang era of the Sui Dynasty, Cui Yanwu (Lofty Scholar of the Cliff), the Prefect of Weizhou from Boling, while inspecting his jurisdiction, arrived at a county and was surprised and delighted. He said to his attendants, 'I used to be a wife in this county, and now I know where my home is.' Thereupon, he turned his horse and entered a small alley, winding his way to a house and knocking on the door, ordering...

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主人。主人公年老。走出拜謁。彥武入家。先升其堂。視東壁上。去地六七尺有高隆。謂主人曰。吾昔所讀法華經。並金釵五隻。藏此壁中。高處是也。經第七卷尾后紙。火燒失文字。吾至今。每誦此經。至第七卷尾。恒忘失不能記。因令左右鑿壁。果得經函。開第七卷尾。及金釵。並如其言。主人涕泣曰。亡妻存日。常讀此經。釵亦是亡妻之物。妻因產死。遂失所在。不淫使君。乃示其處。彥武亦云。庭前槐樹。吾欲產時。自解頭髮。置此樹空中。試令人探。果得發。主人於是主人悲喜。彥武留衣物。厚給主人而去。崔尚書敦禮說云然。往年見盧文勵。亦同。但言齊州刺史不得姓名。不崔具。仍依崔錄。

隋大業中。有客僧。行至大山廟。求寄宿。廟令曰。此無別舍。唯神廟廡下。可宿。然而比來。寄宿者輒死僧曰。無苦也。令不得已從之為設床于廡下。僧至夜端坐。誦經可一更。聞屋中環珮聲。須臾神出。為僧禮拜。僧曰。聞比來宿者多死豈檀越害之耶。愿見護。神曰。遇其死時將至。聞弟子聲。因自懼死。非殺之也。愿師無慮。僧因延坐。談說如人。良久。僧問曰。聞世人傳說。大山治鬼。寧有之也。神曰。弟子薄福有之。豈欲見先亡已乎。僧曰。有兩同學僧。先死。愿見之。神問名曰。一人已生人間。

【現代漢語翻譯】 現代漢語譯本： 主人年老了。主人公（指彥武）前去拜訪。彥武進入主人的家，先登上廳堂，看見東墻上，離地面六七尺高的地方有個隆起。他對主人說：『我以前讀誦的《法華經》（Saddharma Puṇḍarīka Sūtra），連同五隻金釵，就藏在這牆裡，就在那個高處。經書第七卷的末尾，後面的紙被火燒掉了文字。我至今每次誦讀這部經，到第七卷末尾，總是忘記而不能記住。』於是讓左右的人鑿開墻壁，果然得到了經函，打開第七卷末尾，以及金釵，都如他所說。主人哭泣著說：『我死去的妻子在世時，常常讀誦這部經，金釵也是我死去的妻子的東西。妻子因為生產而死，於是就失去了軌跡。不淫使君（對彥武的尊稱），竟然指出了它們所在的地方。』彥武也說：『庭前的槐樹，我將要生產時，自己解下頭髮，放在這棵樹的空中。』試著讓人去尋找，果然找到了頭髮。主人於是悲喜交加。彥武留下衣物，豐厚地贈送給主人後離去。崔尚書敦禮是這樣說的。往年我見到盧文勵，也說了同樣的事情，但只說了是齊州刺史，沒有說出姓名。不完全按照崔敦禮的記錄，仍然按照崔敦禮的記錄。

隋朝大業年間，有個客僧，走到大山廟，請求借宿。廟令說：『這裡沒有別的房間，只有神廟的廊下，可以住宿。然而近來，借宿的人總是死去。』僧人說：『沒有關係。』廟令不得已答應了他，在廊下為他設定了床鋪。僧人到了晚上端坐，誦經大約一個更次（古代計時單位）。聽到屋中有環珮的聲音，一會兒神出現，為僧人禮拜。僧人說：『聽說近來住宿的人大多死去，難道是檀越（dānapati，施主）害了他們嗎？希望您能保護我。』神說：『遇到他們死期將至的時候，聽到弟子的聲音，因此自己害怕而死，不是我殺害的他們。希望師父不要顧慮。』僧人於是請神坐下，像人一樣談說很久。僧人問道：『聽說世人傳說，大山治理鬼，難道有這回事嗎？』神說：『弟子福薄，有這回事。您想見見已故的親人嗎？』僧人說：『有兩位同學僧，先去世了，希望見見他們。』神問了他們的名字，說：『其中一人已經轉生到人間，』

【English Translation】 English version: The master was old. The protagonist (referring to Yan Wu) went to pay a visit. Yan Wu entered the master's house, first ascending to the hall, and saw on the east wall, about six or seven feet above the ground, a bulge. He said to the master, 'The Saddharma Puṇḍarīka Sūtra (法華經, Fǎhuā jīng, Lotus Sutra) that I used to recite, along with five gold hairpins, are hidden in this wall, right at that high spot. The text at the end of the seventh volume of the scripture is burned and the words are lost. To this day, every time I recite this scripture, when I reach the end of the seventh volume, I always forget and cannot remember.' So he had the people around him chisel open the wall, and indeed they found the scripture box, opened the end of the seventh volume, and the gold hairpins, just as he had said. The master wept and said, 'My deceased wife used to recite this scripture when she was alive, and the hairpins are also my deceased wife's belongings. My wife died in childbirth, and so they were lost. You, the honorable envoy (a respectful term for Yan Wu), actually pointed out where they were.' Yan Wu also said, 'The pagoda tree in front of the courtyard, when I was about to give birth, I untied my hair and placed it in the air of this tree.' Try to have someone look for it, and indeed they found the hair. The master was then filled with both sorrow and joy. Yan Wu left his belongings, generously gave them to the master, and departed. Minister Cui Dunli said this was the case. In past years, I saw Lu Wenli, who also said the same thing, but only said it was the prefect of Qizhou, without mentioning the name. Not entirely according to Cui Dunli's record, still according to Cui Dunli's record.

During the Daye era of the Sui Dynasty, there was a traveling monk who arrived at the Great Mountain Temple and asked for lodging. The temple official said, 'There are no other rooms here, only the corridor of the temple can be used for lodging. However, recently, those who have lodged here have always died.' The monk said, 'It doesn't matter.' The temple official had no choice but to agree and set up a bed for him in the corridor. The monk sat upright at night, reciting scriptures for about one geng (更, an ancient unit of time). He heard the sound of jade pendants in the room, and after a while, the god appeared and bowed to the monk. The monk said, 'I heard that most of the people who have lodged here recently have died. Is it that the dānapati (檀越, benefactor) harmed them? I hope you can protect me.' The god said, 'When their time of death is near, they hear the voice of the disciple, and therefore they fear and die themselves, it is not I who killed them. I hope the master does not worry.' The monk then invited the god to sit down and talked like a person for a long time. The monk asked, 'I heard that people say that the Great Mountain governs ghosts, is there such a thing?' The god said, 'I have little fortune, there is such a thing. Do you want to see your deceased relatives?' The monk said, 'There are two fellow monks who died earlier, I hope to see them.' The god asked their names and said, 'One of them has already been reborn into the human world,'

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一在人獄。罪重不可見。與師就見可也。僧甚悅。因共起出門。不遂而至一所。多見廟獄。火光甚盛。神將僧入一院。遙見一人在火中號呼不能言。形變不可復識。而血肉焦臭。令人傷心。此是也。師不復欲歷觀也。僧愁愍求出。俄而至廟。又與神同坐。因問欲救同學。有得理耶。神曰。可得耳。能為寫法華經者。便免。既而將曙。神辭僧入堂。旦而廟令視僧不死。怪異之。僧因為說。仍即為寫法華經一部。經既成。莊嚴畢。又將經就廟宿。其夜神出如初。歡喜禮拜。慰問來意。僧以事告。神曰。弟子知之。師為寫經。始盡題目。彼已脫免。今久出生不在也。然此處不凈潔。不可安經。愿師還送經向寺。言說久之將曉。辭而去。入僧送經于寺(杭州別駕張德言。前任兗州。具知其事。自向臨說云爾也)。

國子祭酒蕭璟。蘭陵人。梁武帝之孫。梁王巋之第五子也。梁滅入隋。姊為煬帝皇后。生長貴盛。而家崇佛法。大業中。自以誦法華經。乃依經文作多寶塔。以檀香為之。塔高三尺許。其上方厚等為木多寶像。經數年。其兄子詮在宅。朝起。忽於前院草中。見一檀木浮圖。蓋下有一鍮石佛像。製作異於中國。面形似胡。其眼睛以銀為之。中黑精光凈如自然者。詮走告璟。璟視驚喜。取蓋還。試置塔上。宛然相稱

【現代漢語翻譯】 現代漢語譯本： 一位僧人身處地獄，罪孽深重，難以得見解脫。有位法師告訴他，如果一起去地獄，或許可以見到。僧人非常高興，於是與法師一同出門。然而，他們並沒有直接到達地獄，而是到了一處地方，那裡有很多廟宇和監獄，火光非常旺盛。一位神將帶領僧人進入一個院子，遠遠地看見一個人在火中號叫，無法言語，形貌已經變得無法辨認，血肉焦臭，令人傷心。神將說：『這就是你要找的人。』法師不願再繼續觀看。僧人悲傷憐憫，請求離開。不久，他們回到了廟宇，又與神將一同坐下。僧人於是詢問，想要救助自己的同學，有沒有可能？神將說：『可以的。如果有人能為他書寫《法華經》，他便可以免除罪業。』 天快亮的時候，神將告別僧人，進入廟堂。第二天早上，廟裡的官員發現僧人沒有死，感到非常奇怪。僧人便將事情的經過告訴了他，官員於是立即為他書寫了一部《法華經》。經書寫成，莊嚴完畢后，僧人又帶著經書到廟裡過夜。當晚，神將像之前一樣出現，歡喜地禮拜，慰問僧人的來意。僧人將事情告訴了他。神將說：『弟子知道這件事。法師為您書寫經書，剛寫完經題，那個人就已經脫離苦難了。現在他已經投生到別處很久了。然而，這裡不乾淨，不適合安放經書，希望法師將經書送回寺廟。』說了很久，天將破曉，神將告辭離去。僧人將經書送回寺廟（杭州別駕張德言（Zhang Deyan，官名），前任兗州刺史，詳細知道這件事，親自向我說起）。 國子祭酒蕭璟（Xiao Jing，官名），蘭陵人，是梁武帝的孫子，梁王巋（Liang Wang Kui）的第五個兒子。梁朝滅亡后，他進入隋朝。他的姐姐是隋煬帝的皇后。他生長在顯貴之家，而且家族崇尚佛法。大業年間，他因為自己誦讀《法華經》，於是依照經文製作了一座多寶塔（Duo Bao Ta）。用檀香木製作，塔高三尺左右，上方雕刻了木製的多寶佛像（Duo Bao Fo Xiang）。過了幾年，他的侄子蕭詮（Xiao Quan）在家中，早上起來，忽然在前院的草叢中，看見一座檀木浮圖，下面有一個鍮石佛像。製作方式不同於中國，面形像胡人，眼睛用銀製作，中間的黑色眼珠清澈明亮，如同天然的一樣。蕭詮跑去告訴蕭璟，蕭璟看見后非常驚喜，取下塔蓋，試著放在浮圖上，完全吻合。

【English Translation】 English version: A monk was in hell, his sins were so heavy that he could not be seen. A Dharma master told him that he might be seen if they went to hell together. The monk was very happy, so he went out with the Dharma master. However, they did not go directly to hell, but to a place where there were many temples and prisons, and the fire was very strong. A divine general led the monk into a courtyard, and from afar he saw a person calling out in the fire, unable to speak, his appearance had become unrecognizable, and his flesh was charred and smelly, which was heartbreaking. The divine general said, 'This is the person you are looking for.' The Dharma master did not want to continue watching. The monk was sad and compassionate, and asked to leave. Soon, they returned to the temple and sat down with the divine general again. The monk then asked if it was possible to help his classmate. The divine general said, 'Yes, it is possible. If someone can write the 'Lotus Sutra' (Fa Hua Jing) for him, he can be freed from his sins.' As dawn was approaching, the divine general bid farewell to the monk and entered the temple hall. The next morning, the official in the temple found that the monk had not died and was very surprised. The monk then told him what had happened, and the official immediately wrote a copy of the 'Lotus Sutra' (Fa Hua Jing) for him. After the sutra was written and solemnly completed, the monk took the sutra to the temple for the night. That night, the divine general appeared as before, happily bowing and inquiring about the monk's intentions. The monk told him what had happened. The divine general said, 'This disciple knows about it. The Dharma master wrote the sutra for you, and as soon as the title of the sutra was finished, that person was freed from suffering. Now he has been reborn elsewhere for a long time. However, this place is not clean and not suitable for placing the sutra. I hope the Dharma master will send the sutra back to the temple.' After speaking for a long time, dawn was breaking, and the divine general bid farewell and left. The monk sent the sutra back to the temple (Zhang Deyan (Zhang Deyan, official title), the magistrate of Hangzhou, former governor of Yanzhou, knew the details of this matter and told me about it himself). Xiao Jing (Xiao Jing, official title), the chancellor of the Imperial Academy, was from Lanling, the grandson of Emperor Wu of Liang, and the fifth son of King Kui of Liang (Liang Wang Kui). After the fall of the Liang Dynasty, he entered the Sui Dynasty. His sister was the empress of Emperor Yang of Sui. He grew up in a noble family, and his family revered Buddhism. During the Daye period, because he recited the 'Lotus Sutra' (Fa Hua Jing) himself, he made a stupa of many treasures (Duo Bao Ta) according to the text of the sutra. It was made of sandalwood and was about three feet high. Above it was carved a wooden statue of Many Treasures Buddha (Duo Bao Fo Xiang). After a few years, his nephew Xiao Quan (Xiao Quan) was at home. When he got up in the morning, he suddenly saw a sandalwood stupa in the grass in the front yard, with a brass Buddha statue underneath. The production method was different from that of China, and the face looked like a barbarian. The eyes were made of silver, and the black pupils in the middle were clear and bright, as if they were natural. Xiao Quan ran to tell Xiao Jing, who was very surprised when he saw it. He took off the lid of the stupa and tried to put it on the stupa, and it fit perfectly.

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。如故作者。雖木色小異。而塔形更妙。以佛像安塔中。亦相稱如故造。璟喜歡。自以精誠所感。其佛像函內有舍利百餘枚。璟女尼年少。竊疑。胡僧每云。舍利錘打不破。乃試取三十枚。于石上斧打之。舍利了無著者。女就地拾覓。唯得三四枚。余並失。不見所在。既而懼以告璟。璟往塔中視之。則舍利皆在如舊。璟從此日誦法華經一遍。以至干身終。貞觀十一年病。蕭后及弟侄視之。璟與相見。各令燃香因即共別。唯留弟宗公瑀及女為尼者。令燃香誦經。頃之謂其尼曰。我欲去。普賢菩薩來迎。我在東院。師可迎之。尼如言往迎之未還。璟曰。此院不凈。不肯來。吾當往就。汝等好住。因與瑀等別。仍起長跪合掌。正向西方。頃之。倒臥遂絕。遺令。獨載一車。斂以在身之服。婦人不得送葬。勿以肉祭。制坎才令沒棺。朝野嘆其通寤。家人奉而行之(仲圭弟孝諧。為大理主簿。為臨說。更聞州人亦同云爾)。

臨印韋仲圭者。天性孝悌。為州里所敬。年十七。郡表左異為蒙陽長。父廉目資陽郡丞。以老歸。武德中。遘病。仲圭不釋冠帶而養。久之父卒。謝遣妻妾。守干墓左。信佛教。誦法華經。晝則負土成境。夜專誦經典。精此氏不倦。終三年不歸。嘗有虎夜至墻前。蹲踞聽經。久而不去。仲圭正念曰。不

【現代漢語翻譯】 現代漢語譯本：如同之前的作者一樣，雖然木頭的顏色略有不同，但塔的形狀更加精妙。將佛像安放在塔中，也像之前建造的一樣相稱。韋璟非常高興，認為這是自己精誠所感的結果。佛像的盒子裡有一百多枚舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨結晶）。韋璟的女兒是年輕的尼姑，她私下裡懷疑胡僧（指來自西域的僧侶）常說的『舍利用錘子敲打不破』的說法，於是偷偷取出三十枚，在石頭上用斧頭敲打。舍利完全沒有損壞的痕跡。尼姑便在地上尋找，只找到三四枚，其餘的都丟失了，不知道在哪裡。之後，她感到害怕，便將此事告訴了韋璟。韋璟前往塔中檢視，發現舍利都完好如初。韋璟從此每天誦讀一遍《法華經》，直到去世。貞觀十一年，韋璟生病，蕭后（隋煬帝的皇后）以及弟弟侄子們前來看望他。韋璟與他們相見，各自點燃香，然後就此告別。只留下弟弟宗公瑀以及出家為尼的女兒，讓他們點燃香誦經。過了一會兒，韋璟對尼姑說：『我想要走了，普賢菩薩（Samantabhadra）來迎接我。我在東院，師父可以去迎接他。』尼姑按照他的話去東院迎接，但還沒有回來。韋璟說：『這個院子不乾淨，菩薩不肯來。我應當前去迎接。你們好好住著。』於是與宗公瑀等人告別，然後起身長跪合掌，面向西方。過了一會兒，倒下去世。遺囑說：只用一輛車運送，穿上身上的衣服入殮，婦人不得送葬，不要用肉祭祀。挖的墓穴只要能埋下棺材即可。朝廷和民間都感嘆他的通達覺悟。家人按照他的遺囑辦理喪事（仲圭的弟弟孝諧，擔任大理主簿，為臨終者講述此事，後來聽說州里的人也這樣說）。 臨印的韋仲圭，天性孝順友愛，為鄉里所敬重。十七歲時，郡里上表推薦他擔任蒙陽縣長。他的父親廉目曾任資陽郡丞，因年老而告老還鄉。武德年間，父親生病，韋仲圭不脫下官帽和腰帶，親自侍奉照料。很久之後，父親去世。韋仲圭辭退妻妾，在父親的墓旁守墓。他信奉佛教，誦讀《法華經》。白天就背土筑墳，夜晚專心誦讀經典，精進不懈。三年都沒有回家。曾經有老虎夜裡來到墻前，蹲著聽他誦經，很久都不離去。韋仲圭心懷正念說：『不

【English Translation】 English version: Just like the previous author, although the color of the wood is slightly different, the shape of the pagoda is even more exquisite. Placing the Buddha statue in the pagoda is as fitting as the previous construction. Wei Jing was very happy, believing this to be the result of his sincere devotion. Inside the box of the Buddha statue were more than a hundred Śarīra (Buddhist relics, usually referring to the crystallized remains of the Buddha or high monks after cremation). Wei Jing's daughter, a young nun, secretly doubted the saying often repeated by Hu monks (referring to monks from the Western Regions) that 'Śarīra cannot be broken by hammering,' so she secretly took out thirty pieces and hammered them on a stone with an axe. The Śarīra showed no signs of damage at all. The nun then searched on the ground, finding only three or four pieces, the rest were lost, their whereabouts unknown. Afterwards, she felt afraid and told Wei Jing about this. Wei Jing went to the pagoda to check and found that all the Śarīra were intact as before. From then on, Wei Jing recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) once every day until his death. In the eleventh year of the Zhenguan era, Wei Jing fell ill, and Empress Xiao (the empress of Emperor Yang of the Sui Dynasty) and her younger brothers and nephews came to visit him. Wei Jing met with them, and they each lit incense and bid farewell. Only his younger brother Zonggong Yu and his daughter, who had become a nun, were left to light incense and recite scriptures. After a while, Wei Jing said to the nun, 'I want to leave, Samantabhadra (Universal Worthy Bodhisattva) has come to welcome me. I am in the east courtyard, the master can go and welcome him.' The nun went to the east courtyard to welcome him as he said, but had not yet returned. Wei Jing said, 'This courtyard is not clean, the Bodhisattva is unwilling to come. I should go to welcome him. You stay well.' Then he bid farewell to Zonggong Yu and others, then got up, knelt with his palms together, facing west. After a while, he fell down and died. His will stated: only use one cart for transport, be buried in the clothes on his body, women are not allowed to attend the funeral, do not use meat for sacrifices. The grave should only be dug deep enough to bury the coffin. The court and the people sighed at his understanding and enlightenment. His family followed his will in handling the funeral (Zhonggui's younger brother Xiaoxie, who served as the chief clerk of the Dali Temple, told this story to those who were dying, and later heard that the people in the state also said the same). Wei Zhonggui of Lin Yin was naturally filial and fraternal, and was respected by the people of his village. At the age of seventeen, the county recommended him to serve as the magistrate of Mengyang County. His father, Lian Mu, had served as the assistant administrator of Ziyang County, and had retired to his hometown due to old age. During the Wude era, his father fell ill, and Wei Zhonggui did not take off his official hat and belt, personally attending to and caring for him. After a long time, his father passed away. Wei Zhonggui dismissed his wives and concubines and guarded his father's grave. He believed in Buddhism and recited the Lotus Sutra. During the day, he carried soil to build the grave, and at night he devoted himself to reciting the scriptures, diligently and tirelessly. He did not return home for three years. Once, a tiger came to the front of the wall at night, squatting and listening to him reciting the scriptures, and did not leave for a long time. Wei Zhonggui, with a righteous mind, said, 'Do not

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愿猛獸之相通也。即起去。明旦見繞墓。生芝草七十二莖。當墳前者。行次第如人種植。皆朱莖紫蓋。蓋徑五寸。光色異常。鄰里以告州縣。時辛君為刺史。沈裕為別駕。共至墓所察之。忽有一鳥如鴨。銜雙鯉。置於地而去。君昌等。尤深嗟嘆。采芝封奏。詔表門閭(臨以貞觀七年奉使江東。楊州針醫甄陀。為臨說此)。

江都孫寶。本是北人。隋末徙居焉。少時死而身暖。經四十餘日乃蘇。自說。初被收。詣官曹內。忽見其母在中受禁。寶見悲喜。母因自言。從死以來。久禁無進止。無由自訴。明旦。主司引寶見官。官謂。寶無罪放出。寶因請問曰。未審。生時罪福。定有報不。官曰定報。又問。兼作罪福。得相㭊除不。官曰得。寶曰。寶鄰里人。某甲等。生平罪多福少。今見在外。寶母福多罪少。乃被久留。若有定報。何為如此。官召問主吏。吏曰無案。乃呼寶母勘問。知其福多罪少。責主吏。吏失案故。不知本案狀輕重。官吏勘別簿。如所言。因命釋放。配生樂堂母子。但出寶送生處。其樂堂者。如好宮殿。有大堂閣。眾人男女。受樂其中。寶無復還意。但歷觀諸堂遊戲而已。可月餘日。過見其伯父于路。責之曰。汝未合死。何不早還。寶曰。不願還也。伯怒曰。人死各從本業受報。汝業惡。不得生樂堂

【現代漢語翻譯】 現代漢語譯本：愿猛獸的心意能夠相通。隨即起身離去。第二天早晨，看見墳墓周圍生長出七十二株芝草。在墳前生長的那些，排列的順序如同人工種植一般。都是紅色的莖，紫色的蓋，蓋子的直徑有五寸，光澤和顏色都不同尋常。鄰居們把這件事告訴了州縣官。當時辛君擔任刺史，沈裕擔任別駕，一同到墓地去檢視。忽然有一隻像鴨子的鳥，銜著兩條鯉魚，放在地上就飛走了。君昌等人，更加深切地感嘆。採摘了芝草上奏朝廷。朝廷下詔表彰門閭（貞觀七年奉使江東時，揚州鍼灸醫生甄陀，為臨說起這件事）。

江都的孫寶，原本是北方人，隋朝末年遷居到那裡。年少時死了，但身體還是溫暖的，經過四十多天才甦醒。他自己說，起初被拘捕，到了官府裡面。忽然看見他的母親在裡面受禁。孫寶看見后又悲傷又高興。他的母親於是自己說，自從死後，被關押很久，沒有進展，沒有辦法自己申訴。第二天早晨，主管官員帶領孫寶去見官。官對孫寶說，孫寶沒有罪，放他出去。孫寶於是請求問道：『不知道，生前的罪過和福報，是否一定有報應？』官說：『一定有報應。』又問：『如果同時做了罪惡和福報，可以互相抵消嗎？』官說：『可以。』孫寶說：『我的鄰居某甲等人，平生罪過多而福報少，現在看見他們在外面，我的母親福報多而罪過少，卻被長期拘留。如果真有定報，為什麼會這樣？』官召來主管的官吏詢問。官吏說沒有案卷。於是叫來孫寶的母親覈實情況，得知她福報多而罪過少。責備主管官吏，說他丟失了案卷，不知道原本案情的輕重。官吏查閱了其他的簿冊，和孫寶說的一樣。於是命令釋放孫寶的母親，安排母子倆投生到樂堂。只是把孫寶送回他投生的地方。那樂堂，如同美好的宮殿，有很大的廳堂樓閣，許多男女，在其中享受快樂。孫寶沒有再回去的打算，只是四處觀看各個廳堂的遊戲。大約過了一個多月，在路上看見了他的伯父，伯父責備他說：『你還沒有到該死的時候，為什麼不早點回去？』孫寶說：『不願意回去。』伯父生氣地說：『人死後各自按照自己的業力接受報應。你的業力是惡業，不能在樂堂里享受快樂。』

【English Translation】 English version: May the minds of fierce beasts be in accord. Then he got up and left. The next morning, he saw seventy-two stalks of Ganoderma lucidum (芝草, a type of medicinal mushroom) growing around the tomb. Those growing in front of the tomb were arranged in order, as if planted by humans. All had red stems and purple caps, the caps being five inches in diameter, with unusual luster and color. The neighbors reported this to the state and county officials. At that time, Xin Jun was the prefect, and Shen Yu was the deputy prefect, and they went together to inspect the tomb. Suddenly, a bird like a duck, carrying two carp in its beak, placed them on the ground and flew away. Jun Chang and others were even more deeply moved. They collected the Ganoderma lucidum and presented it to the court. The court issued an edict to commend the family (when he was sent to Jiangdong in the seventh year of Zhenguan, the acupuncturist Zhen Tuo of Yangzhou told Lin about this).

Sun Bao of Jiangdu was originally from the north, and moved there at the end of the Sui Dynasty. He died when he was young, but his body remained warm, and he revived after more than forty days. He said that he was initially arrested and taken to the government office. Suddenly, he saw his mother being imprisoned inside. Sun Bao was both sad and happy to see her. His mother then said that since her death, she had been imprisoned for a long time, with no progress and no way to appeal. The next morning, the chief official led Sun Bao to see the official. The official said to Sun Bao, 'Sun Bao is innocent, let him go.' Sun Bao then asked, 'I don't know, will the sins and blessings of one's life necessarily be rewarded?' The official said, 'They will certainly be rewarded.' He also asked, 'If one commits both sins and blessings, can they offset each other?' The official said, 'They can.' Sun Bao said, 'My neighbors, so-and-so, have committed more sins than blessings in their lives, and now I see them outside, while my mother has more blessings than sins, but she has been detained for a long time. If there is indeed a fixed retribution, why is this so?' The official summoned the chief clerk to inquire. The clerk said that there was no record. Then he summoned Sun Bao's mother to verify the situation, and learned that she had more blessings than sins. He rebuked the chief clerk, saying that he had lost the record and did not know the original severity of the case. The official checked other registers, and it was as Sun Bao had said. So he ordered the release of Sun Bao's mother, and arranged for the mother and son to be reborn in the Hall of Joy (樂堂, a place of happiness). He only sent Sun Bao back to the place where he was to be reborn. That Hall of Joy was like a beautiful palace, with large halls and pavilions, and many men and women enjoying happiness within. Sun Bao had no intention of returning, but only watched the games in the various halls. After about a month, he saw his uncle on the road, who rebuked him, saying, 'You are not yet due to die, why don't you return sooner?' Sun Bao said, 'I don't want to return.' The uncle said angrily, 'After death, people receive retribution according to their karma. Your karma is evil, and you cannot enjoy happiness in the Hall of Joy.'

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。但以未合死。故得客遊其中耳。若死官當收錄。汝豈得見母耶。因以瓶水灌之。從頂至足。遍淋其體。唯臂間少有不遍。而水盡。指一空舍。令寶入中。既入而蘇。其灌水不遍之處。肉遂糜爛墮落。至今見骨(臨以貞觀七年。奉使江東。甄陀為說此云爾。寶見在也)。

張亮為幽州都督府長吏。崇信佛。嘗入寺。見佛像高與身等者。亮因別供養之。后在堂坐。兩婢立侍。忽聞雷電。亮性畏雷。因心念佛等像。俄而霹靂。震其堂柱。侍婢一人走出及階而死。有柱迸中亮額。而不甚痛。視之。才有赤痕。而柱木半裂墮地。如人折者。既而亮詣寺。像額後有大痕。如物擊者。正亮痕處相當。亮及眾驚嗟嘆息(亮自為高昱說云爾。幽州人亦知)。

監察御史范陽盧文厲。初為雲陽尉。奉使荊州道覆囚。至江南。遇病甚篤。腹脹如石。飲食不下。醫藥不瘳。文厲自謂。必死。無生望。乃專心念觀世音菩薩。經數日。恍惚如睡。忽見一沙門來。自言是觀世音菩薩。語文厲曰。汝能專念。故來救。今當爲汝去腹中病。因手執一木把。用將其腹。腹中出穢物三升余。極臭惡。曰差矣。既而驚寤。身腹坦然。即食能起。而痼疾皆愈。至今甚強。寶與監同爲御史。自說云爾。

睦仁茜者。趙郡邯鄲人也。少有經學。不

【現代漢語翻譯】 現代漢語譯本：但是因為還沒有到死亡的時候，所以才能夠在其中客居遊蕩。如果真的死了，官府應當收錄，你哪裡還能見到母親呢？』於是用瓶中的水澆灌他，從頭到腳，遍灑他的全身，只有手臂之間稍微有些地方沒有澆到，而水就用完了。指著一間空屋子，讓寶進入其中。進入之後就甦醒了。他被水澆到但不完全的地方，肉就糜爛脫落，直到露出骨頭（臨貞觀七年，奉使江東，甄陀這樣說，寶現在還在）。 張亮擔任幽州都督府長吏，崇信佛教。曾經進入寺廟，見到佛像的高度與自己相等，張亮於是另外供養它。後來在廳堂里坐著，兩個婢女站立侍候。忽然聽到雷電的聲音，張亮天性害怕雷聲，因此心中唸誦佛像。不久，一道霹靂擊中廳堂的柱子，侍候的婢女一人跑出去，剛到臺階就死了。有一塊柱子的碎片擊中張亮的額頭，但不是很痛，看了一下，才有一點紅色的痕跡，而柱子木頭裂開一半掉在地上，像是被人折斷一樣。之後張亮到寺廟，佛像的額頭後面有一個很大的痕跡，像是被什麼東西擊打過一樣，正好與張亮額頭上的痕跡相對應。張亮和眾人都驚歎不已（張亮自己對高昱這樣說，幽州的人也都知道）。 監察御史范陽人盧文厲，起初擔任雲陽縣尉。奉命出使荊州押送囚犯，到達江南，得了重病，肚子脹得像石頭一樣，吃不下東西，醫藥無效。盧文厲自己認為，必定會死，沒有活下去的希望，於是專心念誦觀世音菩薩的名號。過了幾天，恍惚像睡著了一樣，忽然看見一個沙門（和尚）來，自稱是觀世音菩薩，對盧文厲說：『你能夠專心念誦，所以我來救你。現在應當為你去除腹中的疾病。』於是用手拿著一個木把，用來刮他的肚子，腹中排出三升多的污穢之物，非常臭。說：『好了。』隨即驚醒，身腹平坦，立刻能吃東西並起身，而且多年的疾病都痊癒了，現在身體很強壯。寶與監察是同事，他自己這樣說。 睦仁茜是趙郡邯鄲人，年輕時就精通經學。

【English Translation】 English version: 'But because it was not yet time for death, he was able to sojourn and wander within it. If he had truly died, the authorities would have taken charge; how could you then see your mother?' Thereupon, he poured water from the bottle, from head to foot, drenching his entire body. Only the area between his arms was slightly missed, and the water was used up. He pointed to an empty room, instructing Bao to enter. Once inside, he revived. The area where the water had not fully reached became ulcerated, and the flesh decayed and fell off, revealing the bone to this day (Lin, in the seventh year of Zhenguan, while on a mission to Jiangdong, heard Zhen Tuo say this; Bao is still alive). Zhang Liang, serving as the chief clerk of the Youzhou (幽州, ancient province in northern China) Governor-General's office, deeply believed in Buddhism. He once entered a temple and saw a Buddha statue that was as tall as himself. Zhang Liang then made a separate offering to it. Later, while sitting in the hall, with two maids standing in attendance, suddenly thunder and lightning struck. Zhang Liang, by nature, feared thunder, so he mentally recited the name of the Buddha statue. Shortly after, a thunderbolt struck the hall's pillar. One of the attending maids ran out, dying just as she reached the steps. A splinter from the pillar struck Zhang Liang's forehead, but it did not hurt much. Upon inspection, there was only a red mark. The pillar wood was half-split and fell to the ground, as if broken by someone. Afterward, Zhang Liang went to the temple. There was a large mark on the back of the statue's forehead, as if struck by something, corresponding exactly to the mark on Zhang Liang's forehead. Zhang Liang and the others were amazed and sighed in admiration (Zhang Liang himself told Gao Yu this; the people of Youzhou also knew about it). Lu Wenli of Fanyang (范陽, a commandery in ancient China), a supervising censor, initially served as the magistrate of Yunyang (雲陽, a county in ancient China). He was sent on a mission to Jingzhou (荊州, a province in ancient China) to escort prisoners. Arriving in Jiangnan (江南, the region south of the Yangtze River), he became seriously ill, his abdomen swelling like a stone, unable to eat or drink, and medicine was ineffective. Lu Wenli believed that he would surely die, with no hope of survival, so he wholeheartedly recited the name of Avalokitesvara Bodhisattva (觀世音菩薩, Bodhisattva of Compassion). After several days, in a daze as if asleep, he suddenly saw a Shramana (沙門, Buddhist monk) come, claiming to be Avalokitesvara Bodhisattva. He said to Lu Wenli, 'Because you are able to recite wholeheartedly, I have come to save you. Now I shall remove the illness from your abdomen.' Thereupon, he held a wooden handle in his hand and used it to scrape his abdomen. More than three pints of foul matter were expelled from his abdomen, extremely foul-smelling. He said, 'It is well.' Immediately, he awoke, his body and abdomen were flat, and he was able to eat and get up, and his chronic illness was completely cured. He is now very strong. Bao and the censor were colleagues, and he said this himself. Mu Renqian was from Handan (邯鄲, a city in ancient China) in Zhao Commandery (趙郡, a commandery in ancient China). He was learned in the classics from a young age.

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信鬼神。常其欲試有無。就思人學之。十餘年。不能得見。后徙家向縣。于路見一人。如大官。衣冠甚偉。乘好馬。從五十餘人騎。視仁茜而不言。后數見之。帝如此。經十年。凡數十相見。后忽駐馬。呼茜曰。比頻見君。情相眷慕。題與君交遊。茜即拜之。問公何人也。答吾是鬼耳。姓成。名景。本弘農。西晉時。為別駕。今任臨胡國長吏。仁茜問其國何在。王何姓名。答曰。黃河已北。總為臨胡國。國都在樓煩西北。州磧是也。其王。是故趙武靈王。今統此國。總受太山攝。每月各使上相朝于太山。是以數來過此。與君相遇也吾乃能有相益。令君預知禍難。而先避之。可免橫害。唯死生之命。與大禍福之報。不能移動耳。茜從之。景因命其從騎。常掌事。以是贈之。遣隨茜行。有事令先報之。即爾所不知。當來告我。於是便別。掌事恒隨逐如從者。頃有所問。無不先知。時大業初。江陵岑之象為邯鄲令。子文字。年未弱冠。之象請仁茜於家。教文字書。茜以此事告文字。仍謂曰。成長史謂曰。我有一事。羞君不得道。既與君交。亦不能不告君。鬼神道中亦有食。然不能飽。苦饑。若得人食。便得一年飽。眾鬼多偷竊人食。我既貴重。不能偷之。從君請一餐。茜既告文字。文字即為具饌。備設珍羞。茜曰。鬼不欲入

人屋。可於外邊。張幕設席。陳酒食于上。文字如其言。至時。仁茜見景兩客來坐。從百餘騎。既坐文字向席再拜。謝以食之不精。亦傳意。辭謝。初文字將設食。仁茜請有金帛以贖之。文字問是何等物。茜云。鬼所用物。皆與人異。唯黃金及絹。為得通用。然亦不如假者。以黃色涂大錫作金。以紙為絹帛。最為貴上。文字如言作之。及景食畢。令其從騎更代坐食。文字以所作金錢絹贈之。景深喜謝曰。因睦生煩郎君供給。郎君頗欲知年壽命乎。文字辭曰。不願知也。景辭而去。數年後。仁茜遇病不甚困篤。而又不能起。月餘日。茜問常掌事。掌事云不知。便問長史。長史報云。國內不知。後日因朝太山。為訊息相報。至后月。長史自來報云。是君鄉人趙武為太山主簿。主簿一員闕。薦君為此官。故為文案經紀。召君耳。案成者當死。茜問計將安出景雲。君壽應年六十餘。今始四十。但以趙主簿橫徴召耳。當爲君請之。乃曰趙主簿相問。睦兄昔與同學。恩情深重。今幸得為太山主簿。適遇一主簿闕。府今擇人。吾已啟公。公許相用。兄既不得長生。會當有死。死遇際會。未必得官。何惜一二十年。茍貪生也。今文書已出。不可復止。愿決作來意。無所疑也。茜憂懼。病癒篤。景謂茜曰。趙主簿。必欲致君。君可自太山

。于府君陳訴。則可以免。茜問。何由見府君。景曰鬼者可得見耳。往太山廟。東度一小嶺。嶺平地。是其都所。君自當見之。茜以告文字。文字為具行裝束。數日。景又來告茜曰。文書欲成。君訴懼不可免。急一佛像。彼文書自訊息。茜告文字。以三千錢為畫一座像于寺西壁。既而景來告曰免矣。茜情不信佛。意尚疑之。因問景雲。佛法說有三世因果。此為虛實。答曰實。茜曰。即如是人死。當分入六道。那得盡為鬼。而趙武靈王。及君今尚為鬼耶。景曰。君縣內幾戶。茜曰萬餘戶。又獄囚幾人。茜曰。常二十人已下。又曰。萬戶之內。有五品官幾人。茜曰無。又曰。九品已上。官幾人。茜曰。數十人。景曰。六道之內。亦一如此耳。其得六道。萬無一人。如君縣內無一五品官。得人道者有數人。如君九品。入地獄者亦數十。如君獄內囚。唯鬼及畜生。最為多也。如君縣內課役戶。就此道中。又有等級。因指其從者曰。彼人大不如我。其不及彼者尤多。茜曰。鬼有死乎。曰然。茜曰。死入何道。答曰不知。如人知死。而不知死後之事。茜問曰。道家章醮。為有益不。景曰。道者。天帝總統六道。是謂天曹。閻羅王者。如人天子。太山府君尚書令。錄五道神如諸尚書。若我輩國。如大州郡。每人間事。道上章請福。天

【現代漢語翻譯】 于府君（陰間的地方長官）那裡申訴，就可以免罪。茜問：『如何才能見到府君？』景說：『鬼是可以見到的。去泰山廟，向東越過一個小山嶺，山嶺平坦的地方，就是他們的都城所在。您自然會見到他。』茜把這話告訴了文字。文字為他準備了行裝。幾天後，景又來告訴茜說：『文書快要完成了，您申訴恐怕也無法免罪。趕緊畫一尊佛像，那些文書自然就會消失。』茜告訴了文字，用三千錢在寺廟西墻上畫了一座佛像。不久，景來告訴他說：『免罪了。』茜不相信佛，心裡還懷疑這件事，於是問景說：『佛法說有三世因果，這是真是假？』景回答說：『是真的。』茜說：『如果真是這樣，人死後，應當分入六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），怎麼會都變成鬼呢？像趙武靈王，以及您現在還是鬼嗎？』景說：『您縣裡有多少戶人家？』茜說：『一萬多戶。』又問：『監獄裡有多少囚犯？』茜說：『經常是二十人以下。』又問：『一萬戶人家中，有五品官（古代官職等級）多少人？』茜說：『沒有。』又問：『九品以上的官有多少人？』茜說：『幾十人。』景說：『六道之內的情況，也大致如此。能夠進入六道的，一萬人中也沒有一個。就像您縣裡沒有一個五品官一樣，能夠進入人道的只有幾個人，就像您縣裡的九品官。進入地獄的也有幾十個，就像您監獄裡的囚犯。鬼和畜生最多。就像您縣裡的服役戶，在這個道中，也有等級。』於是指著他的隨從說：『那個人遠不如我，不如他的人更多。』茜問：『鬼會死嗎？』回答說：『會。』茜問：『死了進入哪一道？』回答說：『不知道。就像人知道死亡，卻不知道死後的事情。』茜問：『道家的章醮（道教祈禳法事），有用處嗎？』景說：『道家，天帝統管六道，這就是所謂的天曹（天庭）。閻羅王，就像人間的天子。泰山府君（泰山神），相當於尚書令。記錄五道的神，就像各位尚書。像我們這些鬼，相當於大州的郡守。人間的事情，通過道士上章祈求福報，天』

【English Translation】 'If you appeal to Lord Fu (the local official of the underworld), you can be exonerated.' Qian asked, 'How can I see Lord Fu?' Jing said, 'Ghosts can be seen. Go to Mount Tai Temple, cross a small ridge to the east, and the flat land on the ridge is where their capital is located. You will naturally see him.' Qian told Wen Ben about this. Wen Ben prepared travel necessities for him. A few days later, Jing came again and told Qian, 'The documents are about to be completed, and I am afraid that your appeal will not be able to exonerate you. Quickly paint a Buddha statue, and those documents will naturally disappear.' Qian told Wen Ben and spent three thousand coins to paint a Buddha statue on the west wall of the temple. Soon, Jing came and told him, 'You are exonerated.' Qian did not believe in Buddhism and still suspected this matter, so he asked Jing, 'The Buddhist teachings say that there is karma across the three lifetimes, is this true or false?' Jing replied, 'It is true.' Qian said, 'If this is the case, after a person dies, they should be divided into the six realms (deva realm, human realm, asura realm, animal realm, hungry ghost realm, hell realm), how can they all become ghosts? Like King Zhao Wuling, and you, are you still ghosts now?' Jing said, 'How many households are there in your county?' Qian said, 'More than ten thousand households.' He then asked, 'How many prisoners are there in the prison?' Qian said, 'Usually less than twenty people.' He then asked, 'Among the ten thousand households, how many people are fifth-rank officials (ancient official rank)?' Qian said, 'None.' He then asked, 'How many officials are above the ninth rank?' Qian said, 'Dozens of people.' Jing said, 'The situation within the six realms is roughly the same. There is not even one person out of ten thousand who can enter the deva realm. Just like there is not a single fifth-rank official in your county, only a few people can enter the human realm, like the ninth-rank officials in your county. There are also dozens who enter hell, like the prisoners in your prison. Ghosts and animals are the most numerous. Just like the corvée households in your county, there are also levels in this realm.' Then he pointed to his follower and said, 'That person is far inferior to me, and there are even more people who are inferior to him.' Qian asked, 'Do ghosts die?' He replied, 'Yes.' Qian asked, 'Which realm do they enter after death?' He replied, 'I don't know. It's like people know about death, but don't know what happens after death.' Qian asked, 'Are the Taoist rituals (Taoist prayers and rituals) useful?' Jing said, 'Taoism, the Heavenly Emperor governs the six realms, this is the so-called Heavenly Court. King Yama, is like the emperor of the human world. Lord Tai (Mount) Mountain (the god of Mount Tai), is equivalent to the Minister of the Imperial Secretariat. The gods who record the five realms are like the various ministers. Like us ghosts, we are equivalent to the prefects of large states. Human affairs, through Taoist priests presenting memorials to pray for blessings, the Heaven'

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曹受之。下閻羅王云。某月日得某甲訴云云。宜盡理勿令枉濫。閻羅敬受而奉行之。如人之奉詔也。無理不可求免。有枉必當得申。可為無益也。何又問。佛家修福何如。景曰。佛是大聖。無文書行下。其修福。天神敬奉。多得寬宥。若福厚者。雖有惡道文簿。不得追攝。此非吾所識。亦莫知其所以然。言畢去。茜一二日能起便愈。文字父卒。還鄉里。茜寄書曰。鬼神定是貪諂。往日欲郎君飲食。乃爾慇勤。比知無復厚利相見殊落漠。然常掌事猶見隨。本縣為賊所陷。死亡略盡。仆為掌事所道。常如賊不見。竟以獲全。貞觀十六年九月九日。文官賜識于玄武北門。文字時為中書侍郎。與家兄太府鄉。及治書侍御史馬周給事中韋琨。及臨對坐。文字自謂諸人云爾。

殿中侍御醫孫回璞。濟陰人也。貞觀十三年。從車駕幸九城宮三善父與魏太師鄰家。嘗夜二更。聞門外為人喚孫侍醫聲。璞出看。謂是太師之命。既出見兩人。謂璞曰。官喚。璞曰。我不能步行。即取璞馬乘之。隨二人行。乃覺天地如晝日光明。璞怪訝而不敢言。二人引璞出谷口。歷朝堂東。又東北六七里。至苜蓿谷。遙見有兩人。將韓鳳方行。語所引璞二人曰。汝等錯。我所得者是。汝宜放彼人。即放璞。璞循路而還。往還往不謂平生所處。既至家。

【現代漢語翻譯】 現代漢語譯本： 曹受之（人名）。下閻羅王（掌管地獄的冥界之王）說：『某月某日，某甲（人名）訴說云云。應該盡力審理，不要讓好人受冤枉。』閻羅王恭敬地接受並執行，就像人接受皇帝的詔令一樣。沒有道理的事情，求饒也不能免除；有冤屈的一定能得到申訴。可以認為是沒有什麼用處的。曹受之又問：『佛家修福怎麼樣？』閻羅王說：『佛是大聖人，沒有文書下達。他們修福，天神都敬奉，多能得到寬恕。如果福報深厚的人，即使有惡道的文簿，也不能追捕攝取。』這不是我所能瞭解的，也不知道其中的原因。』說完就離開了。曹茜一兩天就能起身痊癒。曹文字父親去世，回到家鄉。曹茜寄信說：『鬼神一定是貪婪諂媚的。往日想要郎君的飲食，如此慇勤。等到知道沒有豐厚的利益，相見就非常冷淡。』然而，常掌事（人名）還看見他跟隨。本縣被賊人攻陷，死亡殆盡。我被常掌事所引導，常常像賊人看不見一樣，最終得以保全。貞觀十六年九月九日，文官賜給曹文字在玄武北門認識。當時曹文字是中書侍郎，與家兄太府卿，以及治書侍御史馬周、給事中韋琨，一起臨對而坐。曹文字自己對諸人說起這件事。

殿中侍御醫孫回璞（人名），濟陰人。貞觀十三年，跟隨皇帝到九成宮。孫回璞與魏太師（官名）是鄰居。曾經在夜裡二更時分，聽到門外有人喊『孫侍醫』的聲音。孫回璞出去看，以為是魏太師的命令。出去后見到兩個人，對孫回璞說：『官府召喚。』孫回璞說：『我不能步行。』他們就拿來孫回璞的馬讓他騎上。跟隨二人行走，孫回璞感覺天地如同白晝一樣光明。孫回璞感到奇怪驚訝，但不敢說話。二人引導孫回璞走出谷口，經過朝堂東邊，又向東北走了六七里，到達苜蓿谷。遠遠地看見有兩個人，將韓鳳（人名）帶走。對引導孫回璞的二人說：『你們錯了，我所得的人是他。你們應該放了那個人。』於是就放了孫回璞。孫回璞沿著路返回，往來之間感覺不像平生所處的地方。回到家后。

【English Translation】 English version: Cao Shouzhi (person's name). Yama (King of the Underworld) said: 'On such and such day of such and such month, so-and-so (person's name) complained thus and so. You should try your best to handle the case fairly and not let good people be wronged.' Yama respectfully accepted and carried it out, just like a person receiving an imperial edict. Unreasonable things cannot be excused by begging for mercy; grievances will surely be redressed. It can be considered useless. Cao Shouzhi then asked: 'How is the cultivation of blessings in Buddhism?' Yama said: 'Buddha is a great sage, and no documents are issued. When they cultivate blessings, the gods respect and offer, and they are often forgiven. If a person has deep blessings, even if there is a record of evil paths, they cannot be arrested and taken away.' This is not something I can understand, nor do I know the reason for it.' After speaking, he left. Cao Qian was able to get up and recover in a day or two. Cao Wenben's (person's name) father died, and he returned to his hometown. Cao Qian sent a letter saying: 'Ghosts and gods must be greedy and flattering. In the past, they wanted your food and drink, and were so diligent. When they knew there was no more substantial benefit, their meeting became very indifferent.' However, Chang Zhangshi (person's name) still saw him following. The county was captured by bandits, and almost everyone died. I was guided by Chang Zhangshi, and often it was as if the bandits could not see me, and I was finally able to save myself. On the ninth day of the ninth month of the sixteenth year of Zhenguan, a civil official bestowed Cao Wenben with knowledge at the North Gate of Xuanwu. At that time, Cao Wenben was the Deputy Head of the Department of State Affairs, sitting face to face with his elder brother, the Minister of the Court of Imperial Sacrifices, as well as the Supervising Secretary Ma Zhou, and the Advisor Wei Kun. Cao Wenben himself told everyone about this matter.

Sun Huipu (person's name), a palace physician, was from Jiyin. In the thirteenth year of Zhenguan, he followed the emperor to the Jiucheng Palace. Sun Huipu was a neighbor of Grand Tutor Wei (official title). Once, at the second watch of the night, he heard someone outside the door calling 'Physician Sun'. Sun Huipu went out to see, thinking it was an order from Grand Tutor Wei. After going out, he saw two people who said to Sun Huipu: 'The government summons you.' Sun Huipu said: 'I cannot walk.' They brought Sun Huipu's horse for him to ride. Following the two people, Sun Huipu felt that the world was as bright as day. Sun Huipu felt strange and surprised, but dared not speak. The two people led Sun Huipu out of the valley entrance, past the east side of the court, and then six or seven li to the northeast, arriving at Muxu Valley. From afar, he saw two people taking Han Feng (person's name) away. They said to the two people who were guiding Sun Huipu: 'You are wrong, the person I got is him. You should release that person.' So they released Sun Huipu. Sun Huipu returned along the road, feeling that the journey was unlike the place he had been in his life. After returning home.

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繫馬。見婢當戶眠。喚之不應。越度入戶。見其身與婦並眠。欲就之而不得。但著南壁立。大聲喚婦。終不應。屋內極明。見壁角中有蜘蛛網。網中有二蠅。一大一小。等見梁所著藥物。無不分明。唯不得就床。知是死。甚憂悶。恨不得共妻別。倚立南壁。久之微睡。忽驚覺。覺身已臥床上。而屋中暗黑無所見。喚告婦。令婦燃火。而大汗。起視蜘蛛網。歷然不殊。見馬亦大汗。鳳方是夜暴死。后至十七年。璞奉敕馳驛往。齊王祐疾還。至洛州東孝義驛。忽見一人來問。君是孫回璞不。曰是。君何問為。答曰我是鬼耳。魏太師有文書。追君為記室。因出文書示璞。璞視之。則鄭國公魏徴署也。璞驚曰。鄭公不死。何為遣君送書。鬼曰。已死矣。今為太陽都錄大監。故令我召君。回璞引共食。鬼甚喜謝璞。璞請曰。我奉敕使未還。鄭公不宜追。我還京奏事畢。然後聽命。可乎。鬼許之。於是晝則同行。夜同宿。遂至閿鄉。鬼辭曰。吾取過所度關待君。璞度關出西門。見鬼已在門外。復同行。至滋水驛。鬼又與璞別曰。待君奏事訖。相見也。君可勿食薰辛。璞許諾。既奏事畢。而訪鄭公已薨。挍其薨日。則孝義驛之前日也。璞自以必死與家人訣別。而請僧行道。造像寫經。可六七日。夜夢前鬼來召。引璞上高山。山嶺有大

宮殿。既入。見眾君子迎謂曰。此人修福。不得留之。可放去。即推璞墮山。於是驚悟。遂至今無恙矣。回璞自為臨說云爾。

戶部尚書武昌公戴胃。素與舒州別駕沈裕善。胃以貞觀七年薨。至八年八月。裕在州。夢其身行於京師義寧里南街。忽見胃。見胃著故弊衣。顏容甚悴。見裕悲喜。裕問曰。公生平修福。今者何為。答曰。吾生時。設奏殺一人。吾死後。他人殺一羊祭我。由此二事。辨答辛苦不可言。然亦勢了矣。因謂裕曰。吾平生與君善。竟不能進君官位。深恨干懷。君今自得五品。文書已過天曹。相助欣慶。故以相報。言畢而寤。向人說之。冀夢有徴。其年冬。裕入京參選。為有銅罰不得官。又向人說所夢無驗。九年春。裕將歸江南。行至徐州。忽奉詔書。授裕五品。為務州治中(臨兄為吏部侍郎聞之召裕問云爾)。

隴西李大安。工部尚書大亮之兄也。武德年中。大亮為越州總管。大安自從京往省之。大亮遣奴婢數人從兄歸。至谷州鹿橋。宿于逆旅。其奴有謀殺大安者。候其睡熟。以小劍刺大安項。洞之。刃著于床。奴因不拔而巡。大安驚覺。呼奴。其不叛奴婢至欲拔刃。大安曰。拔刃便死。可先取紙筆作書。奴仍告主人訴縣。大安作書畢。縣官亦至。困為拔刃。洗瘡加藥。大安遂絕。忽如

【現代漢語翻譯】 現代漢語譯本：

宮殿。進入宮殿後，看見許多君子迎接並說：『這個人修了很多福，不能留他，放他走吧。』隨即把璞推下山。於是璞驚醒，從此以後就一直平安無事了。回璞親自對臨說這件事。

戶部尚書武昌公戴胃，一向與舒州別駕沈裕交好。戴胃在貞觀七年去世。到了貞觀八年八月，沈裕在舒州，夢見自己走在京師義寧里南街。忽然看見戴胃，戴胃穿著破舊的衣服，臉色非常憔悴。見到沈裕，又悲傷又高興。沈裕問道：『您生前修了很多福，現在為什麼會這樣？』戴胃回答說：『我活著的時候，因為上奏而殺了一個人。我死後，別人又殺了一隻羊來祭祀我。因為這兩件事，我辯解得非常辛苦，難以言說。但是也快結束了。』於是對沈裕說：『我平生與您交好，最終沒能讓您陞官，深感遺憾。您現在自己得到了五品官職，文書已經過了天曹，我來祝賀您。所以來告訴您這件事。』說完就醒了。沈裕向人說起這件事，希望夢境能夠應驗。那年冬天，沈裕入京參加選官，因為有銅罰而沒有得到官職。又向人說起所做的夢沒有應驗。貞觀九年春天，沈裕將要返回江南，走到徐州，忽然接到詔書，授予沈裕五品官職，擔任務州治中（臨的哥哥是吏部侍郎，聽說了這件事，召見沈裕詢問了這件事）。

隴西李大安，是工部尚書李大亮的哥哥。武德年間，李大亮擔任越州總管。李大安從京城前往越州探望他。李大亮派遣幾個奴婢跟隨哥哥回家。到達谷州鹿橋，住在旅店裡。其中一個奴婢想要謀殺李大安，等李大安睡熟后，用小劍刺李大安的脖子，刺穿了。劍刃卡在床上。奴婢因此沒有拔出劍就離開了。李大安驚醒，呼喊奴婢。沒有背叛的奴婢想要拔出劍刃。李大安說：『拔出劍刃我就死了，可以先拿紙筆寫字。』奴婢仍然告訴主人，向縣裡告狀。李大安寫完書信。縣官也到了。困難地拔出劍刃，清洗傷口，敷上藥。李大安就斷氣了。忽然像...

【English Translation】 English version:

Palace. Upon entering, he saw many gentlemen welcoming him and saying, 'This person has cultivated much merit; he must not be kept here. Let him go.' Immediately, they pushed Pu down the mountain. Thereupon, Pu awoke with a start and has been well ever since. Hui Pu himself told Lin about this.

Dai Wei, the Minister of the Ministry of Revenue, Duke of Wuchang, was on good terms with Shen Yu, the Prefectural Secretary of Shuzhou. Dai Wei passed away in the seventh year of the Zhenguan era. In the eighth year, in the eighth month, Shen Yu was in Shuzhou and dreamt that he was walking on the south street of Yining Lane in the capital. Suddenly, he saw Dai Wei, who was wearing old, tattered clothes and looked very haggard. Upon seeing Shen Yu, he was both sad and happy. Shen Yu asked, 'You cultivated much merit during your life; why are you in this state now?' Dai Wei replied, 'When I was alive, I submitted a memorial that resulted in the killing of one person. After my death, someone else killed a sheep to sacrifice to me. Because of these two matters, the explanations and defenses have been extremely arduous and indescribable. However, it is almost over.' Then he said to Shen Yu, 'I was on good terms with you during my life, but I was ultimately unable to advance your official position, which I deeply regret. You have now obtained a fifth-rank position on your own; the documents have already passed the Heavenly Bureau. I am here to congratulate you. That is why I am telling you this.' After speaking, he awoke. Shen Yu told others about this, hoping that the dream would come true. That winter, Shen Yu went to the capital to participate in the selection of officials but did not obtain a position because of a copper fine. He again told others that the dream had not come true. In the spring of the ninth year of the Zhenguan era, Shen Yu was about to return to Jiangnan when he suddenly received an imperial decree appointing him as the fifth-rank Zhizhong (治中) of Wuzhou (務州). (Lin's elder brother was the Vice Minister of the Ministry of Personnel and summoned Shen Yu to inquire about this upon hearing of it.)

Li Da'an of Longxi, was the elder brother of Li Daliang, the Minister of the Ministry of Works. During the Wude era, Li Daliang served as the Chief Administrator of Yuezhou (越州). Li Da'an went from the capital to visit him in Yuezhou. Li Daliang sent several servants to accompany his brother home. Upon arriving at Lu Bridge in Gu Prefecture, they stayed at an inn. One of the servants plotted to kill Li Da'an. After Li Da'an fell asleep, the servant stabbed Li Da'an in the neck with a small sword, piercing through it. The blade became stuck in the bed. The servant, therefore, did not pull out the sword and left. Li Da'an awoke with a start and called out to the servants. The servants who had not betrayed him wanted to pull out the blade. Li Da'an said, 'If you pull out the blade, I will die. First, fetch paper and brush to write a letter.' The servant still told the master and reported to the county. Li Da'an finished writing the letter. The county official also arrived. With difficulty, the blade was pulled out, the wound was cleaned, and medicine was applied. Li Da'an then died. Suddenly, it was like...

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夢者。見一物。長尺餘。闊厚四五寸。形似豬肉。去地二尺許。從戶入來至床前。其中有語曰。急還我肉。大安曰。我不食豬肉。何緣負汝。即聞戶外有言曰錯非也。此物即還。從戶出去。大安仍見庭前有池水。清淺可愛。池西岸上。有金佛像。可高五寸。須臾漸大。而化為僧。被緣袈裟甚新凈。謂大安曰。被傷耶。我今為汝將痛去。汝當平復。還家。唸佛修善也。因以手摩大安項瘡而去。大安志某形狀。見僧背有紅繪補袈裟。可方寸許。甚分明。既而大安覺遂蘇。而瘡亦不復痛。能起坐食。十數日。京室子弟。迎至還家。家人故來視。大安為說被傷由狀。及見僧像事。有一婦在旁聞說。因言。大安自之家初行也。安妻使婢詣像工為安造佛像。像成以淥書書衣。有一點朱。汗背上。當遣像工去之。不肯。今仍在。形狀如郎君所說。大安因與專及家人共起觀像。乃所見者也。其背朱點宛然補處。於是嘆異。遂崇信佛法。大安妻夏候氏即郎。州刺史絢之妹。先為臨說。后大安兄子適裕為大理卿。亦說云爾。

武德中。以都水使者蘇長。為邑州刺史。長將家口赴任。渡嘉陵江。中流風起船沒。男女六十餘人。一時溺死。唯有一妾。常讀法花經。船中水入。妾頭載經函。誓與俱沒。妾獨不沒。隨波氾濫。頃之著岸。逐經

【現代漢語翻譯】 現代漢語譯本： 夢中，大安看見一個東西，長一尺多，寬厚四五寸，形狀像豬肉。離地二尺左右，從門外進來到了床前。其中有個聲音說：『快還我肉！』大安說：『我不吃豬肉，怎麼會欠你的？』隨即聽到門外有聲音說：『弄錯了，不是他。』這個東西就離開了，從門出去。大安仍然看見庭院前有個水池，清澈可愛。池子西岸上，有一尊金佛像，大約五寸高。一會兒漸漸變大，然後化為一個僧人，穿著嶄新干凈的袈裟。僧人對大安說：『你被傷了嗎？我現在為你把疼痛去除，你就會痊癒，回家去吧，唸佛修善啊。』於是用手摩大安脖子上的瘡，瘡就消失了。大安記住了僧人的模樣，看見僧人背上有紅色絲線縫補的袈裟，大約一寸見方，非常清楚。不久大安醒來就痊癒了，瘡也不再疼痛，能夠起身坐著吃飯。十幾天后，京城的朋友們來迎接他回家。家人特意來探望，大安把受傷的經過，以及看見僧人佛像的事情都說了。有一個婦人在旁邊聽了，就說：『大安自從在家開始出行時，安的妻子就讓婢女去請工匠為他造佛像。佛像造成后，用綠色顏料寫字在衣服上，有一點硃砂，在後背上，當時要讓工匠去掉它，工匠不肯，現在還在。形狀就像郎君您所說的。』大安於是和專以及家人一起起身去看佛像，正是他所見到的。那背後的硃砂點宛然就是補丁的地方。於是大家嘆息稱奇，就更加崇信佛法。大安的妻子夏候氏就是郎州刺史絢的妹妹。先是臨說這件事，後來大安的侄子適裕擔任大理卿，也這樣說。

武德年間，朝廷任命都水使者蘇長擔任邑州刺史。蘇長帶著家眷去上任，渡嘉陵江時，江中突然颳起大風，船翻了，男女六十多人，一時都淹死了。只有一位小妾，平時經常誦讀《法華經》。船中進水時，小妾用頭頂著經書，發誓要與經書一同沉沒。只有這位小妾沒有沉沒，隨著波浪漂流。不久漂到岸邊，追隨著經書。

【English Translation】 English version: In a dream, Da'an saw an object, a little over a foot long and four or five inches wide and thick, resembling pork. It was about two feet above the ground and entered from the doorway, coming to the front of the bed. A voice from it said, 'Quickly return my meat!' Da'an said, 'I don't eat pork, how could I owe you?' Immediately, a voice was heard outside the door saying, 'A mistake, not him.' The object then left, exiting through the doorway. Da'an then saw a pond in the courtyard, clear and lovely. On the west bank of the pond was a golden Buddha (Buddha: enlightened one) statue, about five inches tall. Soon it gradually grew larger and transformed into a monk (Monk: A religious practitioner), wearing a brand new and clean kasaya (Kasaya: A Buddhist robe). The monk said to Da'an, 'Are you injured? I will now remove your pain for you, and you will recover. Go home, recite the Buddha's name and cultivate goodness.' He then rubbed Da'an's neck wound with his hand, and the wound disappeared. Da'an remembered the monk's appearance, seeing a red embroidered patch on the back of the monk's kasaya, about an inch square, very clear. Soon after, Da'an awoke and was healed, the wound no longer painful, and he was able to sit up and eat. After ten days or so, friends from the capital came to welcome him home. His family came to visit, and Da'an told them about how he was injured and about seeing the monk and the Buddha statue. A woman nearby heard this and said, 'Ever since Da'an first left home, An's wife had a maid ask a craftsman to make a Buddha statue for him. After the statue was made, green ink was used to write on the clothes, and there was a spot of vermilion on the back. They wanted the craftsman to remove it, but he refused, and it is still there. The shape is just as you described, sir.' Da'an then got up with Zhuan and his family to look at the statue, and it was exactly what he had seen. The vermilion spot on the back was indeed the patched area. Thereupon, they sighed in amazement and became even more devoted to Buddhism (Buddhism: A religion based on the teachings of the Buddha). Da'an's wife, Xiahou Shi, was the younger sister of Xun, the governor of Langzhou. She first told this story, and later Da'an's nephew, Shi Yu, who served as the Minister of the Court of Judicature, also said the same thing.

During the Wude era, Su Chang, who was the Director of Waterways, was appointed as the governor of Yizhou. Su Chang took his family to his post. While crossing the Jialing River, a strong wind suddenly arose, and the boat capsized. More than sixty men and women drowned at once. Only one concubine, who regularly recited the Lotus Sutra (Lotus Sutra: A Mahayana Buddhist text), survived. When water entered the boat, the concubine held the sutra case on her head, vowing to sink with it. Only this concubine did not sink, drifting with the waves. Soon she drifted to shore, following the sutra.

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楊州。嫁為人婦。而逾篤信。岑說云。見在妾自言然。臨因使其江上。船人說亦如此。

河東董雄。少誠信佛道。蔬食數十年。貞觀中。為大理丞。十四年春。坐為連季仙僮事。系御史臺。干時上以為當大怒。使治書侍御史韋𢠄等。鞠問甚急。防禁嚴密。禁者十數人。丈理丞李敬玄。司直王忻。並連此事。與雄同屋閉禁。皆被鎖牢固。雄專念法華經普門品。數日得三千遍。夜中獨坐誦經。鎖忽自解落地。雄驚告忻玄。忻玄共視鎖。仍堅合在地。其鉤亦儼然不壞。而鉤鎖相離數尺。玄等異之。雄恐責。告守者請鎖開是。監察御史張敬一宿直命吏開鎖。吏以燭之。見其鉤鎖不關而自然相離。甚怪異。因關鎖之。用紙封縓其鎖。書署封上。吏去。雄復坐誦經至五更。鎖又解落而有聲。如人開者。雄懼又告忻玄玄等謂。曉不宜請吏。既明共視之。鉤鎖各離在地。而鎖猶合。其封署處。全因不動。鉤甚定密。無可開理。玄自少長不信佛法。見妻讀經。常謂曰。何乃為胡神。一媚而讀此耶。及見雄此事。乃深嘆寤曰。吾乃今知。佛之大聖。無有倫匹。誠不可思議也。時忻玄亦誦八菩薩名。滿三萬遍。盡日鎖自解落。視之鎖狀比雄不為異也。玄於是信服愧悔。既而三子俱雪。玄乃寫法華經。書八菩薩像。歸供養(臨時病篤在家

【現代漢語翻譯】 現代漢語譯本：揚州有位嫁為人婦的女子，出嫁后反而更加虔誠地信仰佛教。岑說這件事的時候說，這是他親眼所見，那女子自己也這麼說。後來，岑讓她到江邊，船伕們也說情況確實如此。

河東郡的董雄，年輕時就誠心信仰佛法，吃素幾十年。貞觀年間，擔任大理丞（官名）。貞觀十四年春天，因為牽涉到連季仙僮（事件名稱）一案，被關押在御史臺。當時皇上非常生氣，命令治書侍御史韋𢠄等人嚴厲審問他，防禁非常嚴密，看守的人有十幾人。丈理丞李敬玄、司直王忻，也因為牽涉到這件事，和董雄關在同一間屋子裡，都被鎖得很牢固。董雄專心念誦《法華經·普門品》，幾天時間唸了三千遍。夜裡獨自坐著誦經，鎖忽然自己解開掉在地上。董雄吃驚地告訴王忻、李敬玄。王忻、李敬玄一起去看鎖，鎖仍然緊緊地合在一起，在地上。鎖鉤也完好無損，但是鉤和鎖卻相離好幾尺。李敬玄等人覺得很奇怪。董雄害怕被責罰，告訴看守的人，請他們把鎖打開。監察御史張敬一當晚值班，命令手下打開鎖。手下用蠟燭照著看，看見鎖鉤和鎖沒有連線，而是自然分離。手下覺得非常奇怪，於是把鎖關上，用紙封住鎖，在封條上簽字。手下離開后，董雄又坐著誦經到五更天，鎖又解開掉在地上，而且有聲音，好像是有人打開的一樣。董雄害怕，又告訴王忻、李敬玄。王忻、李敬玄說，天亮了再請看守的人來。天亮后，他們一起去看，鎖鉤和鎖各自落在地上，但是鎖還是合在一起的，封條完好無損，鎖鉤非常緊密，沒有打開的痕跡。李敬玄從小就不相信佛法，看見妻子讀經，常常說：『你為什麼要去迷信胡人的神，讀這些東西呢？』等到看見董雄這件事，才深深地感嘆醒悟說：『我現在才知道，佛是多麼偉大，無與倫比，真是不可思議啊！』當時王忻、李敬玄也念誦八菩薩（觀世音菩薩、彌勒菩薩、虛空藏菩薩、普賢菩薩、金剛手菩薩、文殊師利菩薩、地藏菩薩、除蓋障菩薩）的名號，滿了三萬遍，整天鎖自己解開掉下來，看鎖的樣子和董雄的情況沒有什麼不同。李敬玄於是信服，感到慚愧後悔。不久，三個人都被釋放。李敬玄於是抄寫法華經，畫八菩薩像，拿回家供養（當時生病在家）。

【English Translation】 English version: In Yangzhou, there was a woman who, after marrying, became even more devout in her Buddhist faith. Cen said that he had seen it himself, and the woman herself said so. Later, Cen sent her to the riverside, and the boatmen also said that the situation was indeed like that.

Dong Xiong of Hedong Commandery had sincerely believed in Buddhism since he was young, and had been a vegetarian for decades. During the Zhenguan era, he served as the Dali Cheng (official title). In the spring of the fourteenth year of Zhenguan, he was imprisoned in the Imperial Censorate for being involved in the Lian Jixian Tong (name of the incident) case. At that time, the emperor was very angry and ordered the Zhishu Shiyushi (official title) Wei Zhi and others to interrogate him severely. The guards were very strict, with more than a dozen people watching him. Zhangli Cheng Li Jingxuan and Sizhi Wang Xin were also involved in this matter and were locked in the same room with Dong Xiong, all of them securely locked. Dong Xiong focused on reciting the 'Universal Gate Chapter' of the Lotus Sutra, reciting it three thousand times in a few days. Sitting alone reciting the sutra at night, the lock suddenly opened by itself and fell to the ground. Dong Xiong was surprised and told Wang Xin and Li Jingxuan. Wang Xin and Li Jingxuan went to look at the lock together, and the lock was still tightly closed on the ground. The lock hook was also intact, but the hook and the lock were several feet apart. Li Jingxuan and others found it very strange. Dong Xiong was afraid of being punished, so he told the guards and asked them to open the lock. Zhang Jingyi, the supervising censor on duty that night, ordered his men to open the lock. The men looked at it with a candle and saw that the lock hook and the lock were not connected, but were naturally separated. The men found it very strange, so they closed the lock, sealed it with paper, and signed the seal. After the men left, Dong Xiong sat and recited the sutra until the fifth watch, and the lock opened again and fell to the ground, making a sound as if someone had opened it. Dong Xiong was afraid and told Wang Xin and Li Jingxuan again. Wang Xin and Li Jingxuan said, 'It's better to ask the guards to come in the morning.' After dawn, they went to look at it together, and the lock hook and the lock were each lying on the ground, but the lock was still closed. The seal was intact, and the lock hook was very tight, with no trace of being opened. Li Jingxuan had not believed in Buddhism since he was a child. Seeing his wife reading the sutras, he often said, 'Why do you go to believe in the gods of the barbarians and read these things?' When he saw Dong Xiong's incident, he deeply sighed and realized, 'Now I know how great the Buddha is, unparalleled, truly inconceivable!' At that time, Wang Xin and Li Jingxuan also recited the names of the Eight Bodhisattvas (Avalokiteśvara, Maitreya, Akasagarbha, Samantabhadra, Vajrapani, Manjushri, Ksitigarbha, Sarvanivaranaviskambhin), completing thirty thousand recitations. All day long, the lock opened and fell by itself. The appearance of the lock was no different from Dong Xiong's situation. Li Jingxuan was then convinced and felt ashamed and remorseful. Soon after, all three were released. Li Jingxuan then transcribed the Lotus Sutra and painted images of the Eight Bodhisattvas, and took them home for worship (he was sick at home at the time).

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。玄來問疾。具說其事。臨病癒攝職。問臺內官吏。與玄說不殊。雄亦自說其事。而精厲彌篤雄今見在為盩厲令)。

武德中。以都水使者蘇長。為邑州刺史。蘇長。將家口。赴任。渡嘉陵江。中流風起。船沒。男女六十餘人。一時溺死。唯有一妾。常讀法華經。江水入。妾頭載經函。誓與俱沒。既船沒。妾獨不沈。隨波氾濫。頃之著岸。逐載經函。而開視其經。了無濕汗。今尚存楊州。嫁為人婦。而愈篤信(岑令說云。見此妾自言然。臨因使其江上。船人說亦云爾)。

中書令岑文字。江陵人。少信佛。常唸誦法華經普門品。嘗乘船于吳江。中流船壞。人盡死。文字在水中。聞有人言。但唸佛。必不死也。如是三言之。既而隨波涌出。已著北岸。遂免。後於江陵設齋。僧徒集其家。有一客僧獨後去。謂文字曰。天下方亂。君幸不類其交。終逢太平致富貴也。言畢趨出。既而文字。自食碗中。得舍利二枚。後果如其言(文字自向臨說云爾)。

河南元大寶。貞觀中為大理丞。一生不信因果之事。與同僚張散冊。友善。常謂曰。二人若先死者。當來報因果之有無也。元以十一年。從駕幸洛陽病卒。散冊在京未知。一夕夢。元來告曰。仆已死矣。生平不信善惡之有報。今乃定有不虛。故來報。君其勉修

【現代漢語翻譯】 玄來探望病情，詳細地講述了這件事。等到病情好轉，恢復了職務。詢問臺內的官吏，他們所說的與玄所說的沒有差別。雄也親自講述這件事，而且更加堅定地相信因果報應。雄現在還活著，擔任盩（zhōu）厲（lì）縣令）。

武德年間，朝廷任命都水使者蘇長擔任邑州刺史。蘇長帶著家眷前往赴任，渡嘉陵江時，江中突然颳起大風，船翻了，六十多名男女老少一時之間全部溺水身亡。只有一位小妾，平時經常誦讀《法華經》，江水涌入時，她頭頂著經書，發誓要與經書一同沉沒。船翻之後，唯獨這位小妾沒有沉下去，而是隨著波浪漂浮。不久之後，她漂到了岸邊，取下經書打開一看，竟然沒有一點濕的痕跡。現在她還住在揚州，嫁給別人做了妻子，而且更加篤信佛法（岑令說，親眼見到這位小妾自己說的，臨川也因此事詢問江上的船伕，他們也這麼說）。

中書令岑文字，是江陵人，年輕時就信奉佛教，經常唸誦《法華經·普門品》。曾經乘船在吳江上，船在江中壞了，船上的人都死了。岑文字在水中，聽到有人說：『只要唸佛，一定不會死。』這樣說了三遍。不久之後，他就隨著波浪涌出水面，已經到了北岸，因此得以倖免。後來在江陵設齋，僧人們聚集在他家。有一位客僧獨自最後離開，對岑文字說：『天下將要大亂，您幸好沒有與那些人同流合污，最終會遇到太平盛世，獲得榮華富貴。』說完就快步離開了。之後，岑文字從自己吃飯的碗中，得到了兩枚舍利。後來的事情果然如他所說（岑文字親自對臨川說的）。

河南人元大寶，在貞觀年間擔任大理丞。一生都不相信因果報應。與同僚張散冊關係很好，經常對他說：『我們兩人如果誰先死了，應當回來告知對方是否有因果報應。』貞觀十一年，元大寶跟隨皇上前往洛陽，因病去世。張散冊在京城不知道這件事。一天晚上，他夢見元大寶來告訴他說：『我已經死了。生平不相信善惡有報，現在確定有，一點也不虛假。所以我來告訴你，你應當努力修行。』

【English Translation】 Xuan came to inquire about his illness and recounted the whole affair in detail. After recovering from his illness, he resumed his duties. He asked the officials in the office, and their accounts were no different from Xuan's. Xiong also personally recounted the event, and his belief in karma became even stronger. Xiong is still alive and serving as the magistrate of Zhouli County.

During the Wude era, Su Chang, the Commissioner of Waterways, was appointed as the Prefect of Yizhou. Su Chang took his family to his post. While crossing the Jialing River, a strong wind arose in the middle of the river, and the boat capsized. More than sixty men, women, and children drowned instantly. Only one concubine, who regularly recited the Lotus Sutra, held the sutra case on her head as the river water rushed in, vowing to sink with it. After the boat capsized, only this concubine did not sink but floated with the waves. Soon after, she reached the shore, took down the sutra case, and opened it to find that the sutra was completely dry. She still lives in Yangzhou, married to another man, and her faith has become even stronger (Prefect Cen said that he saw this concubine say it herself, and Linchuan also asked the boatmen on the river about it, and they said the same thing).

Cen Wenben, the Chief Secretary, was from Jiangling. He believed in Buddhism from a young age and often recited the Universal Gate Chapter of the Lotus Sutra. Once, while traveling by boat on the Wu River, the boat broke in the middle of the river, and everyone on board died. Cen Wenben, in the water, heard someone say, 'Just recite the Buddha's name, and you will surely not die.' This was said three times. Soon after, he was carried out of the water by the waves and reached the north bank, thus escaping death. Later, he held a vegetarian feast in Jiangling, and monks gathered at his house. One visiting monk left last and said to Cen Wenben, 'The world is about to be in great chaos. Fortunately, you have not associated with those people and will eventually encounter a peaceful and prosperous era and attain wealth and honor.' After speaking, he quickly left. Later, Cen Wenben found two sariras (relics) in his rice bowl. The subsequent events indeed happened as he had said (Cen Wenben told Linchuan this himself).

Yuan Dabao from Henan served as the Vice Minister of the Court of Judicature during the Zhenguan era. He did not believe in karma throughout his life. He was good friends with his colleague Zhang Sance and often said to him, 'If either of us dies first, we should come back and tell the other whether karma exists or not.' In the eleventh year of Zhenguan, Yuan Dabao followed the emperor to Luoyang and died of illness. Zhang Sance, who was in the capital, did not know about this. One night, he dreamed that Yuan Dabao came to tell him, 'I have already died. I did not believe in the retribution of good and evil during my life, but now I am certain that it exists and is not false at all. Therefore, I have come to tell you that you should strive to cultivate yourself.'

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福業。張問其狀。答曰。冥報因不可說。他亦不可道。但報君知定有耳。張寤。向同僚說之。二日而喪問至。張勘其夢乃死之後日也(張自向臨說云爾也)。

東宮右監門兵曹參軍鄭師辨。年未弱冠時。異病死。三日而蘇。自言。有數人見收。將行入官府大門。見有囚百餘人。皆重行北面立。凡為六行。其前行者。形狀肥白。好衣服。如貴人。後行。漸瘦惡。或著枷鎖。或但去巾帶。皆行連袂。嚴兵守之。師辨至。配入第三行東頭第三立。亦去巾帶。連袂。辨憂懼。專心念佛。忽見生平相識僧來。入兵圍行內。兵莫之止。因至辨所。謂曰。平生不修福。今忽至此如何。辨求哀請救。僧曰。吾今救汝得出。可持戒也。辨許諾。須臾。吏引入諸囚。至官前。以次許問至辨。因見。曏者僧。為官說其福業。官曰放之。僧因引辨出至門外。為授五戒。用瓶水灌其額。謂曰。日西當活。又以黃帔一枚。與辨曰。披此至家。置凈處也。仍示歸路。辨披之而歸。至家疊帔置床角上。既而目開身動。家人驚散。謂欲起尸。唯母不去。問曰。汝治耶。辨曰。日西當活辨意。時疑日午問母。母曰。夜半。方知死生返晝夜也。既至日西。能食而愈。猶見帔在床頭。及辨能起。帔形漸滅而尚有光。七日乃盡。辨遂持五戒。后數年。有人勸

食豬肉。辨不得已。食一臠。是夜夢。已化為羅剎。爪齒各長數尺。捉生豬食之。既曉覺口腥唾出。而使人視之。滿口中。儘是凝血。辨驚懼不敢食肉。又數年。娶妻。妻逼之食食乃無驗。然而辨自六年來。鼻常有大瘡洪爛然自不能愈。或恐以破戒之故也(臨昔與辨同直東宮。見其自說云爾)。

陳公太夫人豆盧氏。芮公寬之姊也。夫人信福。誦金剛般若經。未盡卷。一紙許。久而不徹。后一日昏時。苦頭痛。四體不安。夜臥愈甚。夫人自念。儻死遂不得終經。欲起誦之。而堂燭已滅。夫人因起。命婢燃燭。須臾婢還。廚中無火。夫人命開門。於人家訪取之。又無火。夫人深益嘆恨。忽見庭中有燃火燭。上階來入堂內。直至床前。去地三尺許。而無人執。光明若晝。夫人驚喜。頭痛亦愈。即取經誦之。有頃。家人鉆燧得火。燃燭入堂中。燭光即滅。便以此夜。誦竟之。自此日誦五遍以為常。后芮公將死。夫人往視。公謂夫人曰。吾姊以誦經之福。壽百歲。好處生。夫人至今尚康。年八十年矣。夫人自向臨嫂說之云爾。

左監門校尉。憑翊李山龍。以武德中。暴病亡。而心上不冷如掌許。家人未忍殯斂。至七日而蘇。自說云。當死時。被鎖官收錄。至一官曹。廳事甚宏然。其庭亦廣大。庭內有囚數千人。或

【現代漢語翻譯】 現代漢語譯本： 吃豬肉。說是迫不得已。吃了一塊。當晚做夢，已經化身為羅剎（Rākṣasa，惡鬼）。爪子和牙齒都長了好幾尺，捉住活豬吃它。等到天亮醒來，覺得口裡腥臭，吐出來的唾沫，讓人看了看，滿口中，全是凝結的血。因此驚恐不敢吃肉。又過了幾年，娶了妻子。妻子逼迫他吃肉，吃了之後就無效驗了。然而辨自從六年來，鼻子常常有個大瘡，很大而且潰爛，自己不能治好。或許是因為破戒的緣故吧（臨昔日與辨一同在東宮任職，見他自己這樣說）。 陳公的太夫人豆盧氏，是芮公寬的姐姐。夫人信奉佛法，誦讀《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）。還沒讀完一卷，大概還剩一紙的量，很久都沒有讀完。後來有一天傍晚，感到頭痛，四肢不舒服。晚上睡覺更加嚴重。夫人自己想，如果死了就不能讀完經了。想要起身誦讀，可是堂屋裡的蠟燭已經滅了。夫人於是起身，命令婢女點燃蠟燭。一會兒婢女回來，說廚房裡沒有火。夫人命令打開門，到人家去借火。又沒有借到火。夫人更加嘆息遺憾。忽然看見庭院中有燃燒的蠟燭，從臺階上來進入堂內，一直到床前，距離地面三尺左右，但是沒有人拿著。光明如同白晝。夫人驚喜，頭痛也好了。就拿經來誦讀。過了一會兒，家人用鉆木取火的方法得到了火，點燃蠟燭進入堂中，庭院中的燭光就滅了。便在這天晚上，誦完了經。從此每天誦讀五遍作為常課。後來芮公將要去世，夫人前去探望。芮公對夫人說，我的姐姐因為誦經的福報，能夠活到一百歲，往生到好的地方。夫人至今還很健康，年齡八十歲了。夫人親自向臨的嫂子說的，就是這樣。 左監門校尉，憑翊李山龍，在武德年間，突然生病去世。但是心臟上面還不冷，像手掌那麼大的一塊地方。家人不忍心殯葬入殮。到了第七天就甦醒了。自己說，當死的時候，被鎖官收錄。到了一個官曹，廳堂事務非常宏大，庭院也很廣大。庭院內有囚犯數千人，有的...

【English Translation】 English version: He ate pork, claiming it was unavoidable. After eating a piece, he dreamed that night that he had transformed into a Rākṣasa (demon). His claws and teeth grew several feet long, and he caught a live pig and ate it. When he woke up in the morning, he felt a fishy smell in his mouth and spat out saliva. He had someone look at it, and his mouth was full of congealed blood. Therefore, he was terrified and dared not eat meat. After several years, he married a wife. His wife forced him to eat meat, but eating it had no effect. However, since six years ago, Bian (name of the person) had a large sore in his nose, which was large and festering, and he could not heal it himself. Perhaps it was because of breaking the precepts (Lin used to work with Bian in the Eastern Palace and heard him say this himself). The late Lady Doulu, the mother of Duke Chen, was the sister of Duke Rui Kuan. The lady believed in Buddhism and recited the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). She had not finished the entire scroll, with about one page remaining, and had not completed it for a long time. Later, one evening, she felt a headache and discomfort in her limbs. It became worse when she went to bed at night. The lady thought to herself that if she died, she would not be able to finish the sutra. She wanted to get up and recite it, but the candle in the hall had already gone out. So the lady got up and ordered a maid to light a candle. After a while, the maid returned and said that there was no fire in the kitchen. The lady ordered the door to be opened and to borrow fire from someone's house. But there was no fire to be found. The lady sighed and regretted it even more. Suddenly, she saw a burning candle in the courtyard, coming up the steps and entering the hall, directly in front of the bed, about three feet above the ground, but no one was holding it. The light was as bright as day. The lady was surprised and delighted, and her headache also disappeared. She took the sutra and recited it. After a while, the family used the method of drilling wood to make fire, lit a candle, and entered the hall. The candlelight in the courtyard went out. That night, she finished reciting the sutra. From then on, she recited it five times a day as a regular practice. Later, when Duke Rui was about to die, the lady went to visit him. Duke Rui said to the lady, 'My sister, because of the merit of reciting the sutra, will be able to live to be a hundred years old and be reborn in a good place.' The lady is still healthy today and is eighty years old. The lady herself told Lin's sister-in-law, that's how it was. The Left Gate Commandant, Ping Yi Li Shanlong, died suddenly of illness during the Wude era. However, the area above his heart was not cold, about the size of a palm. The family could not bear to bury him. On the seventh day, he woke up. He said that when he died, he was taken by the Suo Guan (officials in charge of arresting souls). He arrived at an official's office, where the hall was very grand and the courtyard was very large. There were thousands of prisoners in the courtyard, some...

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枷鎖。或杻械。皆北面立。滿庭中。吏將山龍至廳事。一大官坐高床座。侍衛如王者。山龍問吏。此何官。吏曰。是王也。山龍前至階下。王問曰。汝生平作何福業。山龍對曰。鄉人每設齋講。恒施物同之。王曰。汝身作何善業。山龍曰。誦法華經兩卷。王曰。大善。可升階。既升。廳上東北間。有一高座。如講座者。王指坐。謂山龍曰。可升此座誦經。山龍奉命。至座側。王即起立曰。請法師升座。山龍升座訖。王乃向之而坐。山龍誦曰。妙法蓮華經序品第一。王曰。請法師止。山龍下座。復立階下。顧庭內。向囚已盡。無一人在者。謂山龍曰。君誦經之福。非唯自利。乃令庭內眾囚。皆如聞經獲免。豈不善哉。今放君還去。山龍拜辭。行數十步。王復呼還。謂吏曰。可將此。歷觀諸獄。吏即將山龍。東行百餘步。見一鐵城。甚廣大。上有屋覆。其城傍。多有小窗。或大如小盆。或如盂碗。見諸人男女從地飛入窗中。即不復出。山龍怪問吏。吏曰。此是大獄。獄中多有分隔。罪罰各異。此諸人者。各隨本業。赴獄受罪耳。山龍聞之悲懼。稱南無佛。請吏求出。至院門。見一大鑊大猛湯。傍有二人坐睡。山龍問之。二人曰。我等罪報。入此鑊湯。蒙賢者稱南無佛。故獄中罪人。皆得一日休息。疲睡耳。山龍又稱南無佛

【現代漢語翻譯】 現代漢語譯本： 枷鎖或者杻械，都讓囚犯面朝北方站立，站滿庭院。官吏帶領山龍到達廳堂，一位大官坐在高高的床座上，侍衛如同王者一般。山龍問官吏：『這是什麼官？』官吏說：『這是王。』山龍走到臺階下，王問道：『你一生做了什麼福業？』山龍回答說：『鄉里人每次設齋講經，我總是施捨財物參與。』王說：『你自身做了什麼善業？』山龍說：『誦讀《法華經》兩卷。』王說：『很好。可以上臺階。』山龍上到臺階。廳堂東北角，有一個高座，如同講座一般。王指著座位，對山龍說：『可以登上這個座位誦經。』山龍遵命，走到座位旁邊。王立刻起身站立，說：『請法師升座。』山龍登上座位后，王就面向他坐下。山龍誦讀道：『妙法蓮華經序品第一。』王說：『請法師停止。』山龍下座，又站在臺階下，回頭看庭院內，之前的囚犯已經全部消失，沒有一個人在那裡。王對山龍說：『您誦經的福德，不僅僅是自己受益，而且讓庭院內的所有囚犯，都像聽聞佛經一樣獲得解脫，豈不是很好嗎？現在放你回去。』山龍拜謝告辭，走了幾十步，王又叫他回去，對官吏說：『可以帶他去遍觀各個監獄。』官吏就帶領山龍，向東走了百餘步，看見一座鐵城，非常廣大，上面有屋頂覆蓋。鐵城旁邊，有很多小窗戶，有的像小盆一樣大，有的像盂碗一樣大。看見很多人，男女都有，從地上飛入窗戶中，就再也沒有出來。山龍奇怪地問官吏。官吏說：『這是大監獄。監獄中有很多隔間，罪罰各有不同。這些人，各自隨著自己所造的業力，到監獄中受罪。』山龍聽了，感到悲傷恐懼，稱念『南無佛（皈依佛陀）』，請求官吏帶他出去。到達院門，看見一口大鍋，裡面是沸騰的猛烈湯水，旁邊有兩個人坐著睡覺。山龍問他們。兩個人說：『我們的罪報，是進入這口鑊湯。蒙受賢者稱念「南無佛（皈依佛陀）」的功德，所以監獄中的罪人，都得到一天的休息，疲憊地睡著了。』山龍又稱念『南無佛（皈依佛陀）』。

【English Translation】 English version: Those in cangues or stocks all stood facing north, filling the courtyard. An officer led Shanlong to the hall, where a high official sat on a high platform, attended by guards like a king. Shanlong asked the officer, 'What official is this?' The officer said, 'This is the king.' Shanlong went forward to the foot of the steps. The king asked, 'What meritorious deeds have you done in your life?' Shanlong replied, 'Whenever the villagers hold a vegetarian feast and lecture, I always donate things to participate.' The king said, 'What good deeds have you done yourself?' Shanlong said, 'I have recited two chapters of the Lotus Sutra.' The king said, 'Very good. You may ascend the steps.' After Shanlong ascended, in the northeast corner of the hall was a high seat, like a lecture seat. The king pointed to the seat and said to Shanlong, 'You may ascend this seat and recite the sutra.' Shanlong obeyed and went to the side of the seat. The king immediately stood up and said, 'Please, Dharma Master, ascend the seat.' After Shanlong ascended the seat, the king faced him and sat down. Shanlong recited, 'The Wonderful Dharma Lotus Flower Sutra, Chapter One: Introduction.' The king said, 'Please, Dharma Master, stop.' Shanlong descended from the seat and stood again at the foot of the steps. He looked around the courtyard, and all the previous prisoners had disappeared; not a single one was there. The king said to Shanlong, 'The merit of your reciting the sutra not only benefits yourself but also allows all the prisoners in the courtyard to be liberated as if they had heard the sutra. Is that not good? Now, I will release you to return.' Shanlong bowed and took his leave. After walking several dozen steps, the king called him back and said to the officer, 'You may take him to see all the prisons.' The officer then led Shanlong eastward for over a hundred steps and saw an iron city, very vast, with a roof covering it. Beside the city, there were many small windows, some as large as small basins, others as large as bowls. He saw many people, both men and women, flying from the ground into the windows, and they never came out again. Shanlong strangely asked the officer. The officer said, 'This is the great prison. There are many compartments in the prison, and the punishments are different. These people are each going to prison to receive punishment according to their own karma.' Shanlong heard this and felt sorrow and fear, and he recited 'Namo Buddha (Homage to Buddha)', asking the officer to take him out. Arriving at the courtyard gate, he saw a large cauldron with fiercely boiling water. Beside it, two people were sitting and sleeping. Shanlong asked them. The two people said, 'Our karmic retribution is to enter this cauldron of boiling water. Because of the virtuous one's recitation of 'Namo Buddha (Homage to Buddha)', all the prisoners in the prison are given a day of rest and are tired and sleeping.' Shanlong again recited 'Namo Buddha (Homage to Buddha)'.

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。吏謂山龍曰。官府數移改。今王放君去。君可白王請抄。若不爾恐他官不知。復追錄君。山龍即謁王請抄。王命紙書一行字。付吏曰。為取五道等署。吏受命。將山龍更歷兩曹。各廳事侍衛。亦如此。王之遣吏。皆取其官署。各書一行訖。付山龍。龍持出至門。有三人。語山龍曰。王放君去。可不少多乞遣我等。山龍未言。吏謂山龍曰。王放君。不由彼。三人者。是前收錄君。使人。一是繩主。當以赤繩縛君者。一是棒主。擊君頭者。一是袋主。吸君氣者。見君得還。故乞物耳。山龍惶懼。謝三人曰。愚不識公。請至家備物。但不知於何處送之。三人曰。於水邊若樹下。山龍許諾。辭吏。歸家。見正哭經營殯具。山龍入至尸傍。即蘇。後日剪紙作錢帛。並酒食。自送於水邊燒之。忽見三人來謝曰。蒙君不失信。重相贈遺。愧荷。言畢不見山龍自向總持寺主僧說之。轉向臨說之。云爾。

冥報記卷中 大正藏第 51 冊 No. 2082 冥報記

冥報記卷下

吏部尚書唐臨撰

隋開皇末。代州人。姓王。任為騎驃將軍。在荊州鎮守。性好田獵。所殺數。有五男無女。後生一女。端美如畫。見者皆愛奇之。父母鐘念。既還鄉里。里人親族。爭為作好衣服。而共愛之。女年七歲。一旦失

【現代漢語翻譯】 現代漢語譯本： 官吏對山龍說：『官府的制度經常變動，現在大王放你回去，你可以稟告大王，請求抄錄一份文書。如果不這樣，恐怕其他官吏不知道，又會重新抓捕你。』山龍於是去拜見大王，請求抄錄文書。大王命令用紙寫一行字，交給官吏說：『拿去讓五道等官員簽署。』官吏接受命令，帶著山龍依次經過兩曹，各廳事的侍衛，也都是這樣。大王派遣的官吏，都索取了他們的官署署名，各自寫了一行字完畢，交給山龍。山龍拿著文書出來到門口，有三個人對山龍說：『大王放你回去，可以稍微施捨一點東西給我們嗎？』山龍還沒說話，官吏對山龍說：『大王放你，不是因為他們。這三個人，是先前抓捕你，使喚的人。一個是繩主，是應當用紅繩捆綁你的人；一個是棒主，是擊打你頭的人；一個是袋主，是吸你氣的人。見你能夠回去，所以來乞討東西罷了。』山龍惶恐害怕，感謝三個人說：『我愚昧不認識各位，請到我家準備物品。只是不知道在哪裡送給各位。』三個人說：『在水邊或者樹下。』山龍答應了。告別官吏，回到家。看見妻子正在哭泣，準備辦理喪事。山龍進入到屍體旁邊，立刻甦醒。後來一天剪紙做成錢帛，以及酒食，親自送到水邊焚燒。忽然看見三個人來感謝說：『承蒙您沒有失信，又贈送我們東西，實在慚愧。』說完就不見了。山龍親自向總持寺的主持僧人說了這件事，又轉向臨說這件事，就這樣。 《冥報記》卷中 大正藏第 51 冊 No. 2082 《冥報記》 《冥報記》卷下 吏部尚書唐臨撰 隋朝開皇末年，代州人，姓王，擔任騎驃將軍，在荊州鎮守。性格喜歡田獵，殺生很多。有五個兒子沒有女兒。後來生了一個女兒，端莊美麗如同畫中人。看見的人都喜愛稱奇。父母非常疼愛。等到回到家鄉，鄉里人親族，爭著為她做好看的衣服，一起疼愛她。女兒七歲時，有一天忽然失蹤了。

【English Translation】 English version: The official said to Shanlong (name of a person): 'The official system changes frequently. Now that the king has released you, you can report to the king and request a copy of the document. If you don't, I'm afraid other officials won't know and will arrest you again.' So Shanlong went to see the king and requested a copy of the document. The king ordered a line of words to be written on paper and handed it to the official, saying: 'Take it to the Five Paths (referring to different realms of existence in Buddhism) and other officials for their signatures.' The official accepted the order and took Shanlong through the two departments in turn, and the guards in each hall were also like this. The officials sent by the king all asked for the names of their official residences, and each wrote a line of words before handing it to Shanlong. Shanlong took the document out to the gate, and three people said to Shanlong: 'The king has released you, can you give us a little something?' Before Shanlong could speak, the official said to Shanlong: 'The king released you, not because of them. These three people are the ones who arrested you and used you before. One is the Rope Master, who should have tied you with a red rope; one is the Stick Master, who hit you on the head; one is the Bag Master, who sucked your energy. Seeing that you can go back, they are just begging for something.' Shanlong was terrified and thanked the three people, saying: 'I am ignorant and don't recognize you, please come to my house and I will prepare things. I just don't know where to send them to you.' The three people said: 'By the water or under the tree.' Shanlong agreed. He said goodbye to the official and returned home. He saw his wife crying and preparing for the funeral. Shanlong entered next to the corpse and immediately woke up. Later, one day, he cut paper into money and silk, as well as wine and food, and personally sent them to the waterside to burn. Suddenly, he saw three people come to thank him, saying: 'Thank you for not breaking your promise and giving us gifts again, we are ashamed.' After saying that, they disappeared. Shanlong personally told the abbot of Zongchi Temple (name of a temple) about this, and then turned to Lin (another person) to tell the story, and that's it. Míng Bào Jì (Record of Retribution) Volume Middle Taisho Tripitaka Volume 51 No. 2082 Míng Bào Jì (Record of Retribution) Míng Bào Jì (Record of Retribution) Volume Lower Written by Tang Lin, Minister of the Ministry of Personnel At the end of the Kaihuang period of the Sui Dynasty, a man from Daizhou, surnamed Wang, served as a Cavalry General and was stationed in Jingzhou. He liked hunting and killed many animals. He had five sons and no daughters. Later, he had a daughter who was as beautiful as a painting. Everyone who saw her loved and admired her. Her parents cherished her very much. When they returned to their hometown, the villagers and relatives competed to make beautiful clothes for her and loved her together. When the daughter was seven years old, she suddenly disappeared one day.

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不知所在。初疑鄰里戲藏。訪問終無見者。諸兄乘馬遠覓。乃去家三十餘里。棘中見之。欲就挽取。即驚走遠去。馬追不及。兄等以十騎。圍而得之。口中作聲。似兔鳴。抱歸家。不能言。而身體為棘刺所傷。母為挑之。得刺盈掬月餘日。不食而死。父母悲痛。閤家齋戒練行大理丞采宣明嘗為代府法曹為臨說云爾。

後魏司徒崔浩。博學有才略。事太武。言行計從。國人以為模楷。浩師事道士冠謙之。尤不信佛。常虛誕為百姓所費。見其妻讀經。奪而投于井中。從太武。至長安。入寺。見有弓矢刀稻。帝怒誅寺僧。浩因進說。盡殺沙門。焚經像。敕留臺下。四方依長安行事。冠誦之與浩爭。浩不從。謙之謂浩曰。卿從今受戮。滅門戶矣。后四年。浩果無罪而族誅。將刑載於露車。官使十人。在車上。更尿其口。行數里。不堪困苦。號叫求哀。竟備五刑。自古戮辱未之前有。帝亦枉誅太子。又尋為閹人宗愛所殺。時人以為毀佛法之報驗(見後魏書。及十云因春秋)。

梁元帝。年六歲。見母莊匣中有大珠。取一珠口含。遂誤吞之。其珠意左右盜。訊問莫服。乃灰生魚自以詛之。明日帝大使。珠隨使而出。帝一目遂眇(見梁后略說之)。

周武帝。好食雞卵。一食數枚。有監膳儀同名拔彪。常進御食有

竉。隋文帝即位。猶監膳進食。開皇中。暴死。而心尚暖。家人不忍殯之。三日乃蘇。能語。先云。舉我見王。為周武帝傳語。既而請見。文帝引問。言曰。始忽見人喚。隨至一處。有大地穴。所行之道。徑入穴中。才到穴口。遙見西方有百餘騎來。儀衛如王者。俄至穴口。乃周武帝也。儀同拜。帝曰。王喚汝。證我事了。汝身無所罪。言訖即入穴中。使者亦引儀同入。使宮門。引入庭。見武帝共一人同坐。而有加敬之客。使者令儀同拜王。王問。汝為帝作食。前後進白團幾枚。儀同不識白團。顧左右。左右教曰。名雞卵為白團也。儀同即答。帝常食白團。實不說數。王謂帝曰。此人不記。當須出之。帝慘然不悅而起。急見庭前。有一鐵床。並獄卒數十人。皆牛頭人身。帝已臥床上。獄卒用鐵梁押之。帝脅割裂。裂處。雞子全出。俄與床齊。可十餘斛。乃命數之訖。床及獄急皆不見。帝又已在王坐。王謂儀同還去。有人引出至穴口中。又見武帝出來。語儀同云。為聞大隋天子。昔曾與我共事。倉庫玉帛。亦我儲之。我今身為自帝為滅佛法。極受大苦。可為吾作功德也。於是。文帝敕天下人。出一錢。為追福焉(臨外祖齊公親見時歸家。具說云爾)。

北齊時。有仕人姓梁。甚豪富。將死。謂其妻子曰。吾平生愛

【現代漢語翻譯】 現代漢語譯本： 竉（音chǒng）。隋文帝即位后，仍然負責皇帝的膳食進獻。開皇年間，他突然暴死，但心臟尚有餘溫。家人不忍心立即殯葬，過了三天，他竟然甦醒過來，並且能說話。他先是說：『帶我去見閻王，我要為周武帝傳話。』之後，他請求面見文帝。文帝召見並詢問他。他說：『起初，我忽然被人叫走，跟隨他們到了一處地方，那裡有一個巨大的地穴。所走的路，直接通向穴中。剛到那裡，遠遠地看見西方有百餘騎人馬前來，儀仗衛隊如同王者一般。不久，到達近前，原來是周武帝。我以儀同的身份拜見了他。武帝說：『閻王叫你來，是爲了證明我的事情。你自身並沒有罪過。』說完，就進入了地穴之中。使者也帶領儀同進入，穿過宮門，進入庭院，看見武帝與一人同坐，那人對武帝非常尊敬。使者讓儀同拜見閻王。閻王問：『你為皇帝做飯，前後進獻了多少枚白團？』儀同不認識白團是什麼。看看左右，左右的人告訴他說：『把雞蛋叫做白團。』儀同立即回答說：『皇帝經常吃白團，實在說不清數量。』閻王對武帝說：『這個人不記得了，應當讓他吐出來。』武帝臉色慘淡，很不高興地站起身來。儀同急忙看見庭前，有一張鐵床，還有獄卒數十人，都是牛頭人身。武帝已經躺在床上，獄卒用鐵梁壓住他。他的脅部被割裂，裂開的地方，雞蛋全部涌出。很快就與床一樣高，大約有十餘斛。於是閻王命令清點完畢。床和獄卒立刻都不見了。武帝又已經坐在閻王的座位上。閻王讓儀同回去。有人帶領他出來，到了半路，又看見武帝出來，告訴儀同說：『請你轉告大隋天子，過去曾經與我一起共事，倉庫里的玉帛，也是我儲存的。我現在因為身為皇帝時滅佛，遭受極大的痛苦。請為我做些功德。』於是，文帝下令天下人，每人出一文錢，為周武帝追福。（這件事是臨外祖齊公親眼所見，回家后詳細說的。） 北齊時，有一個士人姓梁，非常豪富。臨死時，對他的妻子兒女說：『我平生喜愛……』

【English Translation】 English version: 竉 (Chǒng). When Emperor Wen of the Sui Dynasty ascended the throne, he still oversaw the presentation of food to the emperor. During the Kaihuang era, he suddenly died violently, but his heart was still warm. His family couldn't bear to immediately prepare him for burial. After three days, he actually revived and was able to speak. He first said, 'Take me to see King Yama (Yánwáng, the King of the Underworld), I need to deliver a message for Emperor Wu of the Zhou Dynasty.' After that, he requested to see Emperor Wen. Emperor Wen summoned him and asked him about it. He said, 'Initially, I was suddenly called away by someone, and I followed them to a place where there was a huge cave. The path we took led directly into the cave. As soon as I arrived, I saw from afar over a hundred riders coming from the west, their ceremonial guards like those of a king. Soon, they arrived closer, and it turned out to be Emperor Wu of the Zhou Dynasty. I bowed to him in my capacity as Yitong (a type of official title). Emperor Wu said, 'King Yama summoned you to testify about my affairs. You yourself have no sin.' After saying this, he entered the cave. The messenger also led Yitong in, passing through the palace gate and into the courtyard, where he saw Emperor Wu sitting with another person, who showed great respect to Emperor Wu. The messenger instructed Yitong to bow to King Yama. King Yama asked, 'You prepared food for the emperor, how many white balls did you present before and after?' Yitong didn't recognize what white balls were. He looked to the left and right, and the people around him told him, 'Eggs are called white balls.' Yitong immediately replied, 'The emperor often ate white balls, I really can't say the exact number.' King Yama said to Emperor Wu, 'This person doesn't remember, he should be made to vomit them out.' Emperor Wu's face turned pale, and he stood up unhappily. Yitong hurriedly saw in front of the courtyard a iron bed, along with dozens of jailers, all with bull heads and human bodies. Emperor Wu was already lying on the bed, and the jailers pressed him down with iron beams. His ribs were cut open, and from the opened area, eggs poured out completely. Soon they were as high as the bed, about ten or more hu (斛, a unit of volume). Then King Yama ordered them to be counted. The bed and the jailers immediately disappeared. Emperor Wu was again sitting in King Yama's seat. King Yama told Yitong to go back. Someone led him out, and halfway there, he saw Emperor Wu come out again, telling Yitong, 'Please tell the Emperor of the Great Sui Dynasty that I used to work with him, and the jade and silk in the warehouses were also stored by me. Now, because I destroyed Buddhism when I was emperor, I am suffering greatly. Please do some meritorious deeds for me.' Therefore, Emperor Wen ordered the people of the world to contribute one coin each to seek blessings for Emperor Wu of the Zhou Dynasty. (This matter was personally seen by my maternal grandfather, Duke Qi, who told it in detail after returning home.) During the Northern Qi Dynasty, there was a scholar named Liang, who was very wealthy. As he was dying, he said to his wife and children, 'Throughout my life, I have loved...'

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奴及馬。皆使乘日久。稱人意。吾死。可以為殉。不然。無所使乘也。及其死。家人以囊盛土。壓奴殺之。馬則未殺。奴死四日而蘇。說云。當不覺去。急至官府門。門人因留止。在門所經一宿。明旦。見其主被鎖。嚴兵守衛。將入官所。見奴謂曰。我死。人得奴婢。遺言喚汝。今各自受苦。名全不相關。今當自官放汝。言畢而入。奴從屏外窺之。見官問守衛人曰。昨日押脂多少乎。對曰。得八升。官曰。更將去。押取一斛六斗。主即被牽出。竟不得言。明日又來。有喜色。謂奴曰。今為汝白也。及入。官問得脂乎。對曰不得。官問所以。主司曰。此人死三日。家人為請僧設齋。每聞經唄聲。鐵梁輒折。故不得也。官曰。且將去主。因白官。請放奴。官即喚放。俱出門。主遣傳語其妻子曰。賴汝等追福。得免大苦。然猶未脫。能更寫法華經。造像。以相救濟。冀固得免。自今無設祭。既而益吾罪。言畢而別。奴遂生而具言之。家中果以其日設會。於是傾家追福。令門練行(臨舅高經州說云見齊人說之災)。

隋上柱國蒲山惠公李寬。性好田獵。常養鷹數十。後生一男。口為鷹嘴。遂不舉之(公即李蜜之父臨家與親。並悉見之)。

隋鷹楊郎將天水女姜略。少田獵。善放鷹。后遇病。見群鳥千數。皆無頭。

【現代漢語翻譯】 現代漢語譯本 奴隸和馬匹，都是使用很久而且很稱心如意的。主人說：『我死後，可以讓奴隸殉葬。不然，也沒有什麼地方可以用到他們了。』等到主人死後，家人用裝滿泥土的袋子，壓死了奴隸。馬卻還沒有殺。奴隸死了四天後甦醒過來，說：『當時不覺得去了哪裡，急忙到了官府門前，門人因此留他住宿。』在門房住了一夜。第二天早上，看見他的主人被鎖著，有嚴密的士兵守衛，將要進入官府。主人看見奴隸，對他說：『我死後，別人得到我的奴婢，遺言叫你來。現在我們各自受苦，名字完全不相干。現在官府應當放你走。』說完就進去了。奴隸從屏風外面窺視他，看見官問守衛的人說：『昨天榨取了多少油脂？』回答說：『得到八升。』官說：『再拿去，榨取一斛六斗。』主人就被牽出去了，最終沒能說上一句話。第二天又來了，面帶喜色，對奴隸說：『今天為你辯白了。』等到進去後，官問得到油脂了嗎？回答說沒有得到。官問原因，主事的人說：『這個人死了三天，家人為他請僧人設齋，每次聽到誦經的聲音，鐵梁就斷裂。所以不能得到油脂。』官說：『暫且把他帶下去。』主人因此向官請求，請放了奴隸。官就叫人放了他。一起出門后，主人派人傳話給他的妻子兒女說：『多虧你們追福，才免除了巨大的痛苦。然而還沒有脫離苦難，能再書寫法華經，建造佛像，來互相救濟，希望能夠徹底免除苦難。從今以後不要設祭，反而會增加我的罪過。』說完就告別了。奴隸於是復生，並詳細地說了這件事。家中果然在那天設了齋會。於是傾盡家產來追福，讓家門練習修行（臨舅高經州說，看見齊人說這件事）。 隋朝上柱國蒲山惠公李寬（Li Kuan），天性喜歡田獵，常常養著幾十隻鷹。後來生了一個兒子，嘴巴長得像鷹嘴，於是就不養他了（惠公就是李蜜（Li Mi）的父親，鄰居和親戚都親眼看見了這件事）。 隋朝鷹楊郎將天水女子薑略（Jiang Lue），年輕時喜歡田獵，擅長放鷹。後來得了病，看見成千上萬隻鳥，都沒有頭。

【English Translation】 English version The slaves and horses were used for a long time and were very satisfactory. The master said, 'After I die, the slaves can be buried with me. Otherwise, there is no place to use them.' After the master died, the family used bags filled with soil to crush the slaves to death. The horses were not killed yet. The slave woke up four days after his death and said, 'At that time, I didn't feel where I went, and I rushed to the gate of the government office. The gatekeeper therefore let him stay overnight.' He stayed in the gatehouse for one night. The next morning, he saw his master locked up, guarded by strict soldiers, and about to enter the government office. The master saw the slave and said to him, 'After I die, others will get my slaves and servants, and my last words are to call you here. Now we are suffering separately, and our names are completely unrelated. Now the government should let you go.' After speaking, he went in. The slave peeped at him from outside the screen and saw the official asking the guards, 'How much oil did you extract yesterday?' They replied, 'We got eight sheng (升, a unit of volume).' The official said, 'Take it again and extract one hu (斛, a unit of volume) and six dou (斗, a unit of volume).' The master was dragged out and ultimately could not say a word. The next day he came again, with a happy expression, and said to the slave, 'Today I will speak for you.' After entering, the official asked, 'Did you get the oil?' He replied that he did not. The official asked the reason, and the person in charge said, 'This person died three days ago, and his family hired monks to set up a vegetarian feast for him. Every time they heard the sound of chanting, the iron beams would break. Therefore, they could not get the oil.' The official said, 'Take him down for now.' The master therefore asked the official to release the slave. The official ordered him to be released. After going out together, the master sent someone to tell his wife and children, 'Thanks to your pursuit of blessings, I have been spared great suffering. However, I have not yet escaped suffering. If you can write the Lotus Sutra again and build Buddha statues to help each other, I hope to be completely free from suffering. From now on, do not set up sacrifices, as it will only increase my sins.' After speaking, he said goodbye. The slave then came back to life and told the story in detail. The family indeed set up a vegetarian feast on that day. Therefore, they exhausted their family property to pursue blessings and let the family practice cultivation (Lin Jiu Gao Jingzhou (臨舅高經州) said that he saw the people of Qi (齊) talking about this disaster). Li Kuan (李寬), the Duke of Pu Shan Hui (蒲山惠公), the Supreme Pillar of State of the Sui Dynasty, was fond of hunting and often kept dozens of eagles. Later, he had a son whose mouth looked like an eagle's beak, so he did not raise him (Duke Hui was the father of Li Mi (李蜜), and neighbors and relatives all saw this with their own eyes). Jiang Lue (姜略), a woman from Tianshui (天水) and an eagle Yang Lang general (鷹楊郎將) of the Sui Dynasty, liked hunting when she was young and was good at releasing eagles. Later, she became ill and saw thousands of birds, all without heads.

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圍繞略床。鳴叫曰。急還我頭來。略輒頭痛氣絕。久乃蘇田請為諸鳥追福。許之。皆去。既而得愈。遂終身絕酒肉。不殺生命。(臨在隴右夏見姜也。年六十許自臨說云爾)。

隋開皇初。冀州外邑中。有小兒。年十三。常盜鄰家雞卵。燒而食之。后早朝村人未起。其父聞。外有人叩門。呼此兒聲。父令兒出應之。見一人云。官喚汝侵。兒曰。喚我役者。入取衣糧。使者曰。不須也。因引兒。出村門。村南舊是桑田。耕訖未下種。是且。此兒忽見。道有一小城。四面門樓。丹素甚麗。兒怪曰。何時有此。使者呵之。使勿言。因引至城北門。令兒前入。兒入度間城門忽閉。不見一人。唯是空城。地皆殺灰碎火。深才沒踝。兒忽呼叫。走赴南門。垂至而閉。又走東西北門。亦皆如是。未往則開。既至便闔。時村人出田。男女大小皆見。此兒在耕田中。口似啼聲。四方馳走。皆相謂曰。此兒狂耶。且來如此。遊戲不息。至日食時。採桑者皆歸。兒父問曰。見吾兒不。桑人答曰。在村南走戲。喚不肯來。父出村。遙見兒走。大呼其名。一聲便住。城灰忽不見。見父而倒。號泣不言之。視其足。半脛已上。血肉燋干。其膝已下。洪爛如炙。抱歸養療髀肉如故。膝下遂為枯骨。鄰里聞之。共視其走處。足跡通利。了無灰火。

【現代漢語翻譯】 現代漢語譯本： 圍繞著略的床。鳥鳴叫著說：『快還我頭來！』略隨即頭痛氣絕。過了很久才甦醒，於是答應為眾鳥追福，眾鳥才離去。之後略的病痊癒，便終身戒酒肉，不殺生。（臨在隴右，夏天見到姜，大概六十多歲，他親自這樣說的。）

隋朝開皇初年，冀州外面的一個村子裡，有個十三歲的小孩，經常偷鄰居家的雞蛋，燒熟了吃。後來有一天早晨，村裡人還沒起床，小孩的父親聽到外面有人敲門，喊這個小孩的名字。父親讓小孩出去應門，小孩見到一個人說：『官府叫你。』小孩說：『叫我做什麼？要我去服役嗎？我要回家拿衣服和糧食。』使者說：『不用了。』於是拉著小孩出了村門。村南邊原來是桑田，耕完地還沒下種。這時，這個小孩忽然看見，路上有一座小城，四面都有門樓，顏色非常華麗。小孩奇怪地說：『什麼時候有這個？』使者呵斥他，讓他不要說話。於是拉著他到城北門，讓小孩先進去。小孩剛進去，城門忽然關閉，不見一個人，只有一座空城，地上全是燒過的灰和碎火，灰的深度只能沒過腳踝。小孩忽然呼叫起來，跑向南門，快到門口時，門卻關閉了。又跑向東西北門，也都是這樣，沒到門口時門是開的，剛到門口就關閉了。當時村裡人正在田里幹活，男女老少都看見，這個小孩在耕過的田里，嘴裡好像在哭，四處奔跑，都互相說：『這小孩瘋了嗎？』就這樣跑來跑去，不停地玩耍。到吃早飯的時候，採桑的人都回家了。小孩的父親問道：『看見我的孩子了嗎？』採桑的人回答說：『在村南邊跑著玩呢，叫他也不肯來。』父親走出村子，遠遠地看見小孩在跑，大聲喊他的名字，小孩一聽到聲音就停住了，城和灰忽然都不見了，小孩看見父親就倒在地上，哭著說不出話來。看他的腳，半截小腿以上，血肉都燒焦了，膝蓋以下，潰爛得像烤過一樣。父親抱他回家養病，大腿上的肉恢復了原樣，膝蓋以下就變成了枯骨。鄰居們聽說了這件事，一起去看他跑過的地方，腳印清晰可見，一點灰和火的痕跡都沒有。

【English Translation】 English version: They surrounded Lue's (a person's name) bed. The birds chirped, saying, 'Quickly return my head!' Lue immediately suffered a headache and fainted. After a long time, he revived and promised to perform meritorious deeds for the birds. Only then did they leave. Afterward, Lue recovered and abstained from alcohol and meat for the rest of his life, and he did not kill any living beings. (Lin was in Longyou, and in the summer, he saw Jiang, who was about sixty years old, and he personally said this.)

In the early years of the Kaihuang era of the Sui Dynasty, in a village outside of Jizhou, there was a boy, thirteen years old, who often stole chicken eggs from his neighbors, roasted them, and ate them. Later, one early morning, before the villagers had risen, the boy's father heard someone knocking on the door, calling the boy's name. The father told the boy to answer the door. The boy saw a person who said, 'The government summons you.' The boy said, 'What do they want me for? Am I being called for labor? I need to go home to get clothes and provisions.' The messenger said, 'No need.' Then he led the boy out of the village gate. South of the village was formerly a mulberry field, plowed but not yet sown. At that moment, the boy suddenly saw a small city on the road, with gate towers on all four sides, very beautifully colored. The boy wondered, 'When did this appear?' The messenger scolded him, telling him not to speak. Then he led him to the north gate of the city, telling the boy to enter first. As soon as the boy entered, the city gate suddenly closed, and he saw no one. It was just an empty city, the ground covered with burnt ashes and embers, barely ankle-deep. The boy suddenly cried out and ran towards the south gate, but as he approached, it closed. He ran to the east and west gates as well, and it was the same: open before he arrived, but closed as soon as he reached them. At that time, the villagers were working in the fields, and men, women, and children all saw this boy in the plowed field, his mouth seeming to cry, running around in all directions. They all said to each other, 'Is this boy crazy?' He's been running around like this, playing without stopping. When it was time for breakfast, the mulberry pickers all returned home. The boy's father asked, 'Did you see my child?' The mulberry pickers replied, 'He's running and playing south of the village, and he won't come when we call him.' The father went out of the village and saw the boy running in the distance. He shouted the boy's name, and the boy stopped as soon as he heard the sound. The city and ashes suddenly disappeared. The boy saw his father and fell to the ground, crying and unable to speak. Looking at his feet, the flesh above his mid-shin was charred, and below his knees, it was festering as if roasted. The father carried him home to be cared for, and the flesh on his thighs returned to normal, but below his knees, it became withered bone. The neighbors heard about this and went together to see where he had run. The footprints were clear and smooth, with no trace of ash or fire.

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於是邑人。男女大小。皆持戒練行(有大德僧道慧本冀州人。為臨言之。此其鄰邑也)。

隨大業中。京兆郡獄卒。失其姓名。酷暴諸囚。囚不堪困苦。而獄卒以為戲樂。後生一子。頤下肩上。有若肉枷。都無頸項。數歲不能行而死。

隨大業中。河南人婦。養姑不孝。姑兩目盲。婦切蚯蚓為羹以食。姑怪其味。竊藏一臠。留以示兒。兒還見之。欲送婦詣縣。未及。而雷震。失其婦。俄從空落。身衣如故。而易其頭為白狗頭。言語不異。問其故。答云。以不孝姑。為天神所罰。夫以送官。時乞食於市。后不知所在。

楊州卞士瑜者父。在隋以平陳功。授儀同。性慳吝。嘗僱人筑宅不還其價。作人求錢。卞父鞭之。皆怨曰。若實負我。死當與我作牛。須之。卞父死。其作人牛。孕產一黃犢。腰有黑文。橫絡周匝。如人腰帶。左跨有白文。斜貫。大小正如象笏形。牛主呼之曰。卞公何為負我。犢至屈前兩膝。以頭叩地。瑜以錢十萬贖之。牛主不許。死乃葬(甄陀為臨說之)。

京兆殷安仁。家富於財。素事慈門寺僧。以義寧初。有客寄其家。停止。客盜他驢皮遺安仁。至貞觀三年。安仁遂見一人于路。謂安仁曰。官追汝。使人明日至。汝當死也。安仁懼。徑至慈門寺佛堂中。經宿不出。明食時。

【現代漢語翻譯】 現代漢語譯本 於是，同鄉的男女老少，都持戒修行（有位名叫道慧本（Dao Huiben）的大德僧人，是冀州人，為他們講述此事，這裡是他的鄰縣）。 隋朝大業年間，京兆郡（Jingzhao Prefecture）的獄卒，失去了他的姓名，對囚犯極其殘暴。囚犯們無法忍受困苦，而獄卒卻以此為樂。後來他生了一個兒子，脖子下面肩膀上面，好像長著肉枷，根本沒有脖子。幾歲就死了，不能行走。 隋朝大業年間，河南有個婦人，贍養婆婆不孝順。婆婆雙目失明，婦人將蚯蚓切碎做成羹給婆婆吃。婆婆覺得味道奇怪，偷偷藏了一小塊，留給兒子看。兒子回來看到后，想要把婦人送到縣衙。還沒來得及去，就打雷了，婦人不見了。一會兒從空中掉下來，身上的衣服和原來一樣，但是頭卻變成了白狗頭。說話和原來一樣。問她原因，回答說，因為不孝順婆婆，被天神懲罰。丈夫打算把她送官，當時她在街市上乞討。後來不知道在哪裡。 揚州（Yangzhou）有個叫卞士瑜（Bian Shiyu）的人，他的父親在隋朝因為平定陳朝有功，被授予儀同（Yitong）的官職。他生性吝嗇，曾經僱人建造住宅，卻不歸還工錢。工人向他要錢，卞父鞭打他們。工人們都怨恨地說：『如果真的欠了我的錢，死後就讓我做你的牛。』不久，卞父死了。他僱傭的工人轉世為牛，生下一頭黃色的小牛，腰部有黑色的紋路，橫向環繞一週，像人的腰帶。左胯有白色的紋路，斜著貫穿，大小就像象笏的形狀。牛的主人呼喚它說：『卞公（Bian Gong），你為什麼欠我的錢？』小牛就走到他面前，彎曲前腿雙膝跪地，用頭叩地。卞士瑜用十萬錢贖買它，牛的主人不答應，死後才埋葬（甄陀（Zhentuo）為臨講述此事）。 京兆（Jingzhao）的殷安仁（Yin Anren），家財萬貫。一向侍奉慈門寺（Cimen Temple）的僧人。義寧（Yining）初年，有客人寄宿在他家。客人偷了別人的驢皮，留給了殷安仁。到了貞觀（Zhenguan）三年，殷安仁在路上看見一個人，對殷安仁說：『官府要追捕你，派人明天就到。你應當死了。』殷安仁害怕，直接到慈門寺的佛堂中，整夜沒有出來。第二天吃飯的時候。

【English Translation】 English version Thereupon, the villagers, men, women, old and young, all upheld precepts and practiced diligently (there was a virtuous monk named Dao Huiben (Virtuous Path Root), a person from Ji Prefecture, who spoke of this matter to them; this was his neighboring county). During the Daye era of the Sui Dynasty, a prison guard in Jingzhao Prefecture (Capital Prefecture), whose name has been lost, was extremely cruel to the prisoners. The prisoners could not endure the suffering, and the prison guard took pleasure in it. Later, he had a son, who had something like a fleshy yoke growing from below his chin to above his shoulders, with no neck at all. He died at a few years old, unable to walk. During the Daye era of the Sui Dynasty, there was a woman in Henan who was unfilial in supporting her mother-in-law. The mother-in-law was blind in both eyes, and the woman chopped up earthworms to make soup for her to eat. The mother-in-law found the taste strange and secretly hid a small piece, saving it to show her son. When the son returned and saw it, he wanted to take the woman to the county office. Before he could, there was a thunderclap, and the woman disappeared. A moment later, she fell from the sky, her clothes the same as before, but her head had been changed into a white dog's head. Her speech was no different from before. When asked the reason, she replied that she had been punished by the gods for being unfilial to her mother-in-law. Her husband intended to send her to the authorities, and at that time she was begging in the market. Later, her whereabouts were unknown. In Yangzhou, there was a man named Bian Shiyu (Bian Shiyu). His father, during the Sui Dynasty, was granted the title of Yitong (Ceremonial Attendant) for his meritorious service in pacifying the Chen Dynasty. He was by nature stingy and miserly. He once hired people to build a house but did not pay them. When the workers asked for their money, Bian's father whipped them. They all complained, saying, 'If you really owe me money, let me be your ox after death.' Soon after, Bian's father died. The worker he had hired was reborn as an ox, giving birth to a yellow calf with black markings around its waist, encircling it like a human belt. On its left flank, there were white markings, running diagonally, the size and shape of an ivory tablet. The owner of the ox called out to it, saying, 'Bian Gong (Lord Bian), why do you owe me money?' The calf then came forward, bent its front legs, knelt on both knees, and kowtowed with its head to the ground. Bian Shiyu redeemed it for 100,000 coins, but the owner of the ox refused, and it was only buried after it died (Zhentuo (Zhentuo) told this story in person). Yin Anren (Yin Anren) of Jingzhao (Capital Prefecture) was a man of great wealth. He had always served the monks of Cimen Temple (Compassionate Gate Temple). In the early years of Yining (Righteous Peace), a guest stayed at his house. The guest stole someone else's donkey skin and left it with Yin Anren. In the third year of Zhenguan (True Vision), Yin Anren saw a man on the road who said to Yin Anren, 'The government is pursuing you and will send someone tomorrow. You are going to die.' Yin Anren was afraid and went directly to the Buddha hall of Cimen Temple, where he stayed all night. The next day, at mealtime.

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果有三騎。並出有數十人。皆兵杖入寺。遙見安仁呼出。安仁不應。而唸佛誦經。愈精。鬼謂曰。昨日不即取之。今其修福如此。何由可得。因相與去。留一人守者。謂安仁曰。君往日殺驢。驢今訴君。故我等來攝君耳。終須共他對。不去何益。安仁遙答曰。往者盜自殺驢但以皮遺我耳。非我殺。何為見追。請君還為我語驢。我本故不殺汝。然今為汝追福。于汝有利。當舍我也。此人許諾。驢若不許。我明日更來。如其許者。不復來矣。言畢而去。明日遂不來。安仁於是為驢追福。而舉家持戒菜食云(盧文勵說雲安仁今見在)。

長安市裡風俗。每歲元日已后。遞作飲食相邀號為傳坐。東市筆工。趙士次當設之。有客先到。如廁。見其碓上。有童女。年可十三四。著青裾白衫。以級索繫頸。屬於碓柱。泣謂客曰。我是主人女也。往年未死時。盜父母錢一百。欲買脂粉。未及而死。其今在廚舍內西北角壁中。然雖未用。既已盜之。坐此得罪。今償父母命。言畢。化為青羊白項。客驚告主人。主人問其形貌。乃其小女。死二年矣。送于廚壁取得錢。似久安處。於是送羊僧寺。合門不復食肉(盧父厲說)。

京兆潘果。年未弱冠。以武德中。任都水小吏。下歸與里中少年數人。出田遊戲。過於冢間。見一羊。為

【現代漢語翻譯】 現代漢語譯本 如果（安仁）有三隊騎兵，連同數十人，都拿著兵器進入寺廟。遠遠地看見安仁，就呼喊他出來。安仁不理睬，只是更加精進地念佛誦經。鬼說：『昨天不立刻抓他，現在他修福如此，怎麼能得到他呢？』於是互相離開了，留下一個人守著，對安仁說：『你往日殺驢，驢現在控告你，所以我們來拘捕你。終究要和你對質，不去有什麼好處？』安仁遠遠地回答說：『過去是盜賊自己殺了驢，只是把驢皮留給了我，不是我殺的，為什麼要追我？請你回去為我告訴驢，我本來就沒有殺你。然而現在我為你追福，對你有利，應當放過我。』這個人答應了。說如果驢不答應，我明天再來。如果它答應了，就不再來了。』說完就離開了。第二天果然沒有來。安仁於是為驢追福，全家持戒吃素。（盧文勵說安仁現在還活著）。

長安市裡的風俗，每年正月初一以後，輪流做飲食互相邀請，稱為『傳坐』。東市的筆工趙士次輪到設宴。有客人先到，去廁所，看見他家的碓上，有一個童女，年紀大約十三四歲，穿著青色的裙子和白色的上衣，用繩子繫著脖子，拴在碓柱上，哭著對客人說：『我是主人的女兒。往年沒死的時候，偷了父母一百文錢，想買脂粉，還沒來得及就死了。現在錢在廚房裡西北角的墻壁中。雖然還沒用，但已經偷了，因此獲罪，現在要償還父母的命。』說完，化為青色的羊，白色的脖子。客人驚恐地告訴主人。主人問她（童女）的形貌，正是他死去兩年的小女兒。在廚房墻壁中找到了錢，好像放了很久的樣子。於是把羊送到僧寺，全家不再吃肉。（盧父厲說）。

京兆的潘果，年紀還不到二十歲，在武德年間，擔任都水的小吏。下班回家，和里巷中的幾個少年，到田野遊玩。經過墳墓之間，看見一隻羊。

【English Translation】 English version If there were three cavalry units, along with dozens of people, all armed with weapons, entering the temple. Seeing Anren from afar, they called him out. Anren did not respond, but instead recited the Buddha's name and scriptures with increasing diligence. The ghost said, 'If we hadn't taken him yesterday, how can we get him now that he is accumulating so much merit?' So they left together, leaving one person to guard, who said to Anren, 'You killed a donkey in the past, and the donkey is now suing you, so we have come to arrest you. Eventually, you will have to confront him, what good is it to not go?' Anren replied from afar, 'In the past, a thief killed the donkey himself, only leaving the skin to me. I didn't kill it, why am I being pursued? Please go back and tell the donkey for me, I originally did not kill you. However, now I am accumulating merit for you, which is beneficial to you, you should let me go.' This person agreed, saying, 'If the donkey does not agree, I will come again tomorrow. If it agrees, I will not come again.' After speaking, he left. The next day, he did not come. Anren then accumulated merit for the donkey, and the whole family observed precepts and ate vegetarian food. (Lu Wenli said that Anren is still alive now).

The custom in the city of Chang'an is that every year after the first day of the lunar year, people take turns preparing food and inviting each other, which is called 'Passing the Seat'. Zhao Shici, a brush maker in the East Market, was scheduled to host the feast. A guest arrived early and went to the toilet. He saw a young girl on the mortar, about thirteen or fourteen years old, wearing a green skirt and a white shirt, with a rope tied around her neck, attached to the mortar pillar. Crying, she said to the guest, 'I am the daughter of the host. When I was alive in the past, I stole one hundred coins from my parents, intending to buy cosmetics, but I died before I could. Now the money is in the northwest corner of the wall in the kitchen. Although it has not been used, I have already stolen it, so I am guilty and must now repay my parents' lives.' After speaking, she transformed into a green sheep with a white neck. The guest was frightened and told the host. The host asked about her appearance, and it was indeed his youngest daughter who had died two years ago. They found the money in the kitchen wall, as if it had been there for a long time. So they sent the sheep to a monastery, and the whole family no longer ate meat. (Lu Fu Li said).

Pan Guo of Jingzhao, who was not yet twenty years old, served as a minor official in the Ministry of Water Works during the Wude era. After getting off work, he went to the fields to play with several young men from the neighborhood. Passing by a tomb, they saw a sheep.

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人所遺。獨立食草。果因與里。中年少捉之。將以歸家。其羊中路而鳴。果懼其主聞。乃拔去其羊舌。乃無聲。於是夜烹食之。后一年。果舌漸小。遂銷盡。陳牒解職。富平縣尉鄭餘慶。疑其詐也。開口驗之。乃全無舌。看本處。才如豆許不盡。怪問之。果盡以實答其狀。縣官教為羊追福。果乃受五戒。大修福。后一年舌漸生。尋平復如舊。詣縣自陳。縣官用為里正。餘慶貞觀十八年為監察御吏。自向臨說云爾。

隋大業中。洛陽人。姓王持五戒。時言未然之事。閭里敬信之。一旦忽謂人曰。今日當有人。與我一頭驢。至日午。果有人牽驢一頭送來。涕泣說言。早喪父。其母寡。養一男一女。女嫁而母亡。亦十許年矣。寒食日。妹來歸家。家有驢數年。洛下俗。以寒食日。持酒食祭墓。此人乘驢而往。墓在伊水東。欲度伊水。驢不肯度。鞭其頭面。被傷流血。既至墓所。放驢而祭。俄失其驢。還在本處。是日妹獨在兄家。忽見母入來。頭面血流。形容毀瘁。號泣告女曰。我生避汝兄。送米五升與汝。坐此得罪報。受驢身。償汝兄五年矣。今日欲度伊水。水深畏之。汝兄以鞭捶我。頭面盡破。仍許還家。更苦打我。我走來告汝。吾今償債垂畢。可太非理相苦也。言訖走出。尋之不見。女記其傷狀處。既而兄還。女

【現代漢語翻譯】 現代漢語譯本： 有人遺棄了一隻羊，名叫果的人獨自放羊吃草。因為這件事，果在中年時很少捉羊，打算把羊帶回家。在回家的路上，羊突然鳴叫起來。果害怕羊的主人聽見，於是拔掉了羊的舌頭，羊就發不出聲音了。當晚，果就把羊烹煮吃了。一年後，果的舌頭漸漸變小，最終完全消失。他因此被陳牒解職。富平縣尉鄭餘慶懷疑他裝病，讓他張開嘴檢查，發現他真的完全沒有舌頭，只在原來的位置，才像豆子那麼大一點。鄭餘慶奇怪地詢問他，果就把事情的經過全部如實回答了。縣官教他為羊追福，果於是受了五戒，大力行善積德。一年後，他的舌頭漸漸長了出來，很快就恢復了原樣。他去縣裡自己陳述這件事。縣官讓他擔任里正。鄭餘慶在貞觀十八年擔任監察御吏，親自向我講述了這件事。 隋朝大業年間，洛陽有個人姓王，他遵守五戒。他經常說一些還沒發生的事情，鄉里的人都很敬佩信任他。有一天，他忽然對人說：『今天應該會有人送我一頭驢。』到了中午，果然有人牽著一頭驢送來，那人哭著說：『我早年喪父，母親守寡，養育了一個兒子和一個女兒。女兒出嫁后，母親也去世了，已經十多年了。寒食節那天，妹妹回孃家。家裡有一頭驢養了好幾年了。洛陽的風俗是在寒食節這天，拿著酒食去祭拜祖墳。這個人騎著驢前往，墳墓在伊水東邊，想要渡過伊水，驢不肯過去，他就鞭打驢的頭和臉，把驢打傷流血。到了墳墓那裡，他把驢放開去祭拜，一會兒驢就不見了。』當天，妹妹獨自在哥哥家，忽然看見母親走了進來，頭和臉上都是血，形容憔悴。她哭著告訴女兒說：『我活著的時候爲了避開你哥哥，送了五升米給你，因此獲罪受報，轉世為驢，償還你哥哥五年了。今天想要渡過伊水，因為水深害怕，你哥哥用鞭子抽打我，把我的頭和臉都打爛了，雖然答應讓我回家，卻又狠狠地打我。我跑來告訴你，我償還債務快要結束了，這樣非理性的折磨我啊！』說完就跑了出去，尋找不見。女兒記住了母親受傷的地方。不久，哥哥回來了，女兒...

【English Translation】 English version: A person abandoned a sheep, and a man named Guo grazed it independently. Because of this, Guo rarely caught sheep in his middle age, intending to take the sheep home. On the way home, the sheep suddenly bleated. Guo was afraid that the sheep's owner would hear it, so he pulled out the sheep's tongue, and the sheep could not make a sound. That night, Guo cooked and ate the sheep. A year later, Guo's tongue gradually became smaller and eventually disappeared completely. He was therefore dismissed from his post by Chen Die. Zheng Yuqing, the county magistrate of Fuping, suspected that he was feigning illness and asked him to open his mouth to check. He found that he really had no tongue at all, only a small piece the size of a bean in its original position. Zheng Yuqing asked him strangely, and Guo truthfully answered all the details of the matter. The county official taught him to seek blessings for the sheep, so Guo took the Five Precepts and did good deeds extensively. A year later, his tongue gradually grew back and soon recovered as before. He went to the county to report the matter himself. The county official appointed him as the Lizheng (village head). Zheng Yuqing served as a supervisory official in the eighteenth year of the Zhenguan era and told me about this in person. During the Daye era of the Sui Dynasty, there was a man in Luoyang named Wang who observed the Five Precepts. He often spoke of things that had not yet happened, and the people in the village respected and trusted him. One day, he suddenly said to people, 'Today someone should bring me a donkey.' At noon, someone indeed led a donkey and brought it to him. The person cried and said, 'I lost my father early, and my mother was a widow, raising a son and a daughter. After the daughter married, the mother also passed away, it has been more than ten years. On the Cold Food Festival, my younger sister came back to her parents' home. There has been a donkey in the family for several years. The custom in Luoyang is to take wine and food to worship at the ancestral graves on the Cold Food Festival. This person rode the donkey to go there, the grave was east of the Yi River, wanting to cross the Yi River, the donkey refused to cross, so he whipped the donkey's head and face, injuring it and causing it to bleed. When he arrived at the grave, he released the donkey to worship, and soon the donkey disappeared.' That day, the younger sister was alone at her elder brother's house, and suddenly saw her mother come in, her head and face covered in blood, her appearance haggard. She cried and told her daughter, 'When I was alive, in order to avoid your brother, I gave you five sheng of rice, and because of this I was punished and reborn as a donkey, repaying your brother for five years. Today I wanted to cross the Yi River, but I was afraid because the water was deep. Your brother whipped me, breaking my head and face. Although he promised to let me go home, he beat me severely again. I ran to tell you, my repayment of debts is about to end, but he is torturing me so irrationally!' After saying this, she ran out and disappeared. The daughter remembered the places where her mother was injured. Soon, the elder brother returned, and the daughter...

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先觀驢頭面傷破狀。女抱以號泣。兄怪問之。女以狀告。兄亦言初不肯度。及失還得之狀同。於是兄妹。抱持慟哭。驢亦涕淚交流。不食水草。兄妹跪請。若是母者。愿為食草。驢即為食草。既而復止。兄妹莫如之何。遂備粟豆送五戒處。乃復飲食。后驢死。妹收葬焉。

隨有康抱者。江南搢紳之士。少有學行。大業九年。楊玄武作亂。其兄受玄武官。抱緣兄坐。當死而潛避。自匿於京師。至十年。抱因入秘書省。尋覓舊識。是時煬帝不在。皇城諸門皆閉。唯開安上一門。出入皆由之。抱適入門。遇見一舊相識人姓曾。曾亦江南人。時判留守事。見抱與語。問其所安。抱知其相悉。亦以情告。既別而入。曾氏使人逐捕之。抱入秘書。逐者捕以告官。時王邵為秘書少監。先與抱故識。不欲罪之。乃迎謂捕者。我早識。康抱知其旨。應聲答曰。實南丁避役耳。邵驅出令去。捕者還報曾。曾又于安上門邀捕擒之。抱知不免。謂曾曰。我誠負官。死自我分。然無負于卿。卿與我故知。不能相濟。曷反如此。若死者有知。必當相報。抱尋伏法。后數日。曾宅在太平里。將入留守。由善和里于西門內。忽見抱乘馬。衣冠甚鮮。二青衣從后。謂曾。我命亦將盡。然尚可三年。由卿任我。我今任太山主簿。已請天曹報殺卿。曾叩

【現代漢語翻譯】 現代漢語譯本 先看到驢的頭面受傷破損的樣子，女子抱著驢哭號。哥哥奇怪地詢問原因，女子把情況告訴了他。哥哥也說起當初不肯賣驢，以及失而復得的情況相同。於是兄妹二人抱在一起痛哭，驢也眼淚交流，不吃不喝。兄妹跪下請求驢，如果是母親轉世，願意為它吃草。驢就開始吃草，但一會兒又停下來。兄妹不知道該怎麼辦，於是準備了粟米豆子送到五戒和尚處，驢才恢復飲食。後來驢死了，妹妹收斂安葬了它。

後來有個叫康抱（人名）的人，是江南的士紳，年輕時有學識和品行。大業九年（613年），楊玄感（人名）作亂，他的哥哥在楊玄感手下任官，康抱因為哥哥的牽連而被判死罪，於是偷偷逃避，藏匿在京師。到大業十年（614年），康抱進入秘書省，尋找舊相識。當時隋煬帝（皇帝名號）不在，皇城的各個門都關閉了，只開了安上門，出入都從這裡走。康抱剛進門，就遇到一個舊相識，姓曾（人名）。曾也是江南人，當時負責留守事務。曾看到康抱，和他說話，問他住在哪裡。康抱知道他已經瞭解情況，也如實相告。分別后，曾派人追捕他。康抱進入秘書省，追捕的人抓住他報告給官員。當時王邵（人名）是秘書少監，先前和康抱相識，不想治他的罪，於是迎上前對追捕的人說：『我早就認識康抱，』康抱明白他的意思，應聲回答說：『我確實是南方的百姓，爲了逃避徭役。』王邵把康抱趕出去，讓他離開。追捕的人回去報告給曾，曾又在安上門攔截抓住了他。康抱知道無法倖免，對曾說：『我確實辜負了官府，死是我的本分，但是沒有辜負你。你和我是老相識，不能幫助我，反而這樣對我。如果死者有知，必定會報復你。』康抱不久就被處決了。幾天後，曾的住宅在太平里，將要進入留守府，從善和里經過西門內，忽然看見康抱騎著馬，衣冠非常鮮艷，兩個青衣童僕跟在後面，對曾說：『我的壽命也將盡了，但還可以活三年，由你來任我。我現在擔任泰山主簿（官名），已經稟告天曹要報復你殺我的仇恨。』曾叩頭

【English Translation】 English version First, they saw the donkey's head and face injured and broken. The woman held it and wailed. The brother asked in surprise. The woman told him the situation. The brother also said that at first he was unwilling to sell the donkey, and that the situation of losing it and getting it back was the same. Thereupon, the brother and sister embraced and wept bitterly. The donkey also shed tears and refused to eat or drink. The brother and sister knelt and begged, wishing to feed it grass if it was their mother. The donkey then began to eat grass, but stopped again after a while. The brother and sister did not know what to do. So they prepared millet and beans and sent them to the place of the Five Precepts monk, and the donkey resumed eating and drinking. Later, the donkey died, and the sister collected and buried it.

Later, there was a man named Kang Bao (personal name), a gentry of Jiangnan, who had learning and conduct in his youth. In the ninth year of Daye (613 AD), Yang Xuangan (personal name) rebelled, and his brother served as an official under Yang Xuangan. Kang Bao was implicated by his brother and sentenced to death, so he secretly fled and hid in the capital. In the tenth year of Daye (614 AD), Kang Bao entered the Secretariat Province to look for old acquaintances. At that time, Emperor Yang of Sui (emperor's title) was not there, and all the gates of the imperial city were closed, except for the Anshang Gate, which was used for entry and exit. As Kang Bao entered the gate, he met an old acquaintance named Zeng (personal name). Zeng was also from Jiangnan and was in charge of the garrison affairs at that time. Zeng saw Kang Bao, spoke to him, and asked him where he lived. Kang Bao knew that he already knew the situation, and told him the truth. After they parted, Zeng sent someone to arrest him. Kang Bao entered the Secretariat Province, and the pursuer caught him and reported to the official. At that time, Wang Shao (personal name) was the Vice Director of the Secretariat, and he knew Kang Bao before, so he did not want to punish him. So he went up to the pursuer and said, 'I have known Kang Bao for a long time.' Kang Bao understood his meaning and replied, 'I am indeed a southerner evading corvée labor.' Wang Shao drove Kang Bao out and told him to leave. The pursuer returned and reported to Zeng, who intercepted and arrested him again at the Anshang Gate. Kang Bao knew that he could not escape, and said to Zeng, 'I have indeed failed the government, and death is my due, but I have not failed you. You and I are old acquaintances, and you cannot help me, but instead treat me like this. If the dead have knowledge, they will surely take revenge on you.' Kang Bao was executed soon after. A few days later, Zeng's residence was in Taiping Lane. He was about to enter the garrison headquarters, passing through Shanhe Lane inside the West Gate, when he suddenly saw Kang Bao riding a horse, dressed in very bright clothes, with two green-clad servants following behind. He said to Zeng, 'My life is also coming to an end, but I can still live for three years, with you in charge of me. I am now serving as the Registrar of Mount Tai (official title), and I have already reported to the Celestial Court to avenge your killing of me.' Zeng kowtowed

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頭謝罪。請為追福。抱許而忽不見。數日又遇抱。於此謂曾曰。我終殺卿。放卿七日修福。過此當先取卿頭將去。若不信者。卿死麵當在背。曾懼還家。修如期而死。回于背。果如所言(康親識人說云爾也)。

武德中臨邛人姓韋。與一婦人言誓期不相負累年失寵愛。婦人怨恨。韋懼其及已。因縊殺之。數日韋身庠。因發癩而死(韋孝諧說雲量其從兄也)。

魏郡馬嘉運。以武德六年正月。居家。日晚出大門。忽見兩人。各捉馬一匹。先在門外樹下立。嘉運問。是何人。答云。是東海公使。來迎馬生取。嘉運素有學識。知州里。每有臺使。及四方貴客。多請見之。及是聞召。弗之怪也。謂使者曰。吾無馬。使者進馬曰。以此迎馬生。嘉運即樹下。上馬而去。其實倒臥于樹下也。俄至一官曹。將入大門。有男女數十人。在門外。如訟者。有婦人。先與嘉運相識。同郡張公謹妻。姓崔氏。手執文書。謂嘉運曰。馬生尚相識不。昔與張總管交遊。每數相見。總管無狀。非理殺我。我訴天曹。於今三年。為王天主救護公謹。故常見抑。今及得申官已追之。不久當至。疑我獨見枉害。馬生那亦來耶。嘉運知崔氏被殺。及見方知死。使者引入門。門者曰公眠。未可謁。宜引就霍司刑處坐。嘉運見司刑。乃益州行臺郎中

【現代漢語翻譯】 現代漢語譯本： 有人磕頭謝罪，請求為他追福。答應了他，但忽然不見了。幾天後又遇到他，（那人）對曾某說：『我最終會殺了你，放你七天修福，過了這期限，就先取你的頭拿走。如果不相信，你死後臉會朝向背面。』曾某害怕地回到家，如期修福而死，臉果然朝向背面，果真如他所說。（康親認識的人這樣說。）

武德年間，臨邛有個姓韋的人，與一個婦人發誓永不辜負對方，但多年後（韋某）失去了對婦人的寵愛。婦人怨恨不已，韋某害怕她加害自己，於是縊殺了她。幾天後，韋某身上長瘡，因為發癩而死。（韋孝諧說這是他的堂兄。）

魏郡的馬嘉運，在武德六年正月，在家中。傍晚時分走出大門，忽然看見兩個人，各自牽著一匹馬，先在門外的樹下站著。馬嘉運問：『你們是什麼人？』回答說：『是東海公的使者，來迎接馬生。』馬嘉運向來有學識，知道州里，每當有臺使以及四方貴客，大多會請他相見。因此聽到召喚，也不覺得奇怪。對使者說：『我沒有馬。』使者遞過馬說：『用這匹馬迎接馬生。』馬嘉運就在樹下，上馬而去，其實是倒臥在樹下。不久到了一個官府，將要進入大門，有男女數十人在門外，像是訴訟的人。有個婦人，先前與馬嘉運相識，是同郡張公謹的妻子，姓崔氏，手執文書，對馬嘉運說：『馬生還認識我嗎？過去與張總管交往，常常相見。總管無道，無理殺害我，我向天曹申訴，至今三年。因為王天主救護公謹，所以常常被壓制。現在已經得到申冤，官府已經追捕他了，不久就會到。恐怕我獨自受冤枉，馬生你怎麼也來了？』馬嘉運知道崔氏被殺，到這時才知道自己已經死了。使者引他入門，門衛說：『公正在睡覺，不可謁見，應該引到霍司刑處坐。』馬嘉運見到司刑，原來是益州行臺郎中。

【English Translation】 English version: Someone kowtowed and apologized, requesting that blessings be made for him after his death. He was promised this, but then suddenly disappeared. A few days later, he was encountered again, and (that person) said to Zeng: 'I will eventually kill you, granting you seven days to cultivate merit. After this period, I will first take your head away. If you don't believe me, your face will be facing backward after you die.' Zeng, frightened, returned home, cultivated merit as scheduled, and died. His face indeed faced backward, just as he had said. (Someone who knew Kang Qin said this.)

During the Wude era, there was a man named Wei from Linqiong who swore an oath with a woman never to betray each other. However, after many years, (Wei) lost his affection for the woman. The woman resented this, and Wei, fearing that she would harm him, strangled her to death. A few days later, Wei's body developed sores, and he died from leprosy. (Wei Xiaoxie said this was his cousin.)

Ma Jiayun of Wei Commandery, in the first month of the sixth year of Wude, was at home. In the evening, he went out the main gate and suddenly saw two people, each leading a horse, standing under a tree outside the gate. Ma Jiayun asked, 'Who are you?' They replied, 'We are messengers from the Duke of Donghai, here to welcome Ma Sheng (Master Ma).' Ma Jiayun had always been knowledgeable and familiar with the affairs of the prefecture. Whenever there were imperial envoys or distinguished guests from all directions, he was often invited to meet them. Therefore, upon hearing the summons, he was not surprised. He said to the messengers, 'I don't have a horse.' The messengers offered a horse, saying, 'Use this horse to welcome Ma Sheng.' Ma Jiayun then went under the tree, mounted the horse, and departed, but in reality, he had fallen down under the tree. Soon, he arrived at an official's office and was about to enter the main gate when there were dozens of men and women outside the gate, appearing to be litigants. There was a woman who had known Ma Jiayun previously, the wife of Zhang Gongjin from the same commandery, named Cui. Holding a document in her hand, she said to Ma Jiayun, 'Does Ma Sheng still recognize me? In the past, I associated with General Manager Zhang and often saw you. The General Manager was unprincipled and killed me unjustly. I appealed to the Celestial Court, and it has been three years now. Because King Tianzhu protects Gongjin, I have often been suppressed. Now I have finally been vindicated, and the authorities have already pursued him; he will arrive soon. I fear that I am being wronged alone. Ma Sheng, why have you come here too?' Ma Jiayun knew that Cui had been killed, and only then did he realize that he was dead. The messengers led him into the gate, and the gatekeeper said, 'The Duke is sleeping and cannot be seen. You should be led to the office of Huo, the Director of Punishments, to sit.' Ma Jiayun saw the Director of Punishments, who was the Attendant of the Yizhou Executive Office.

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霍璋。見嘉運。延坐曰。此府記室𨷂。東海公。聞君才學。欲屈為此官耳。嘉運曰。家貧妻子不立。愿君為言。得免為幸。璋曰。若爾。使可自陳無學。吾當有以相明。俄有人來云。公眠已起。引嘉運入。見一人在廳事坐。肥短黑色。呼嘉運。前謂曰。聞君才學。欲相屈為記室耳。能為之乎。運拜謝曰。幸甚。但鄙人野。頗以經業。教授後生。不足以尚管記之任。公曰。識霍璋不。答曰識之。因使召璋。問以嘉運才術。璋曰。平生知其經學。不見作文章。公曰。放馬生歸。即命追陳子良。嘉運辭出。璋與之別曰。倩君語我家三狗。臨終語汝。賣我所乘馬。作烏浮圖。汝那賣馬自費也。速如我教。造浮圖所三狗。謂其長子也。嘉運因問。向見張公謹妻所云。天主者。為誰。璋曰。公謹鄉人王五戒者。死為天主常救公謹。故得至今。今似不免矣。言畢而別。遣使者送嘉運。至一小澀徑。指令由此路歸。嘉運入徑便活。良久能起。時向夜半。妻子皆坐哭。嘉運具言之。其年七月。綿州人。姓陳名子良。暴死。經宿而蘇。自言。見東海公欲用為記室。辭不識文字。別有吳人陳子良。善章者。於是命彼舍此。後年吳人陳子良卒死。張公謹亦殂。二人亡后。嘉運嘗與數人同行。于路忽見官府者。嘉運神色憂怖。唯諾趨走。須之。乃

【現代漢語翻譯】 現代漢語譯本：霍璋（人名）。嘉運（人名）去拜見他。霍璋請嘉運入座，說：『這位是府里的記室參軍𨷂（官名），東海公（爵位名，指代某人）聽說您很有才學，想委屈您擔任這個官職。』嘉運說：『我家貧窮，妻子兒女都難以安頓，希望您能替我說說情，能免去這個官職是我的幸運。』霍璋說：『如果這樣，您可以自己陳述自己沒有學識，我自會想辦法幫您說明。』不久有人來說：『東海公睡醒了。』於是帶領嘉運進去。嘉運見到一個人在廳堂里坐著，肥胖矮小，膚色黝黑。他叫嘉運上前，對他說：『聽說您很有才學，想委屈您擔任記室參軍，您能勝任嗎？』嘉運拜謝說：『非常榮幸。但我這個人粗野，只是略懂經學，教教後生晚輩還可以，不足以勝任管記的職務。』東海公問：『你認識霍璋嗎？』嘉運回答說：『認識。』於是東海公派人召來霍璋，問他嘉運的才能學識。霍璋說：『我只知道他精通經學，沒見過他寫文章。』東海公說：『放馬生（人名）回去吧。』隨即命令追回陳子良（人名）。嘉運告辭出來，霍璋與他告別說：『請您替我告訴我的三個狗東西，我臨終時告訴你們，賣掉我騎的馬，用來建造烏浮圖（佛塔）。你們卻賣了馬自己花掉了。快按照我說的去做，建造浮圖。』霍璋所說的三個狗東西，指的是他的三個兒子。嘉運於是問霍璋：『先前我見到張公謹（人名）的妻子所說的天主，是誰？』霍璋說：『是張公謹的同鄉王五戒（人名），他死後成了天主，經常救助張公謹，所以張公謹才能活到今天。現在看來張公謹也快不行了。』說完就告別了。霍璋派使者送嘉運，到了一條狹窄泥濘的小路，命令嘉運從這條路回去。嘉運進入小路后便昏迷了過去。過了很久才能醒來。當時已是半夜。妻子兒女都圍坐著哭泣。嘉運把事情的經過詳細地告訴了他們。那年七月，綿州人，姓陳名子良，突然暴死。過了一夜又甦醒過來，自己說：『我見到東海公想要用我做記室參軍，我推辭說我不識字。』東海公說：『另外有個吳人陳子良，擅長寫文章。』於是決定捨棄他而用吳人陳子良。後來吳人陳子良也死了。張公謹也去世了。這兩人死後，嘉運曾經與幾個人同行，在路上忽然見到官府的人。嘉運神色憂愁恐懼，連聲應答，快步走開。一會兒，才……

【English Translation】 English version: Huo Zhang (personal name). Jia Yun (personal name) went to see him. Huo Zhang invited Jia Yun to sit down and said, 'This is the registrar 𨷂 (official title) of the government office. The Duke of Donghai (title, referring to someone) has heard of your talent and learning and wants to condescend to appoint you to this position.' Jia Yun said, 'My family is poor, and my wife and children are struggling to survive. I hope you can speak on my behalf. It would be my good fortune to be spared this position.' Huo Zhang said, 'If that's the case, you can state that you have no learning, and I will find a way to explain it for you.' Soon someone came and said, 'The Duke of Donghai has woken up.' Then he led Jia Yun in. Jia Yun saw a person sitting in the hall, fat and short, with dark skin. He called Jia Yun forward and said to him, 'I have heard of your talent and learning and want to condescend to appoint you as registrar. Can you handle it?' Jia Yun bowed and thanked him, saying, 'I am very honored. But I am a rustic person, only slightly knowledgeable in the classics, and can only teach young students. I am not qualified for the position of registrar.' The Duke of Donghai asked, 'Do you know Huo Zhang?' Jia Yun replied, 'Yes, I do.' So the Duke of Donghai sent someone to summon Huo Zhang and asked him about Jia Yun's talent and learning. Huo Zhang said, 'I only know that he is proficient in the classics, but I have never seen him write articles.' The Duke of Donghai said, 'Let Ma Sheng (personal name) go back.' Then he ordered to recall Chen Ziliang (personal name). Jia Yun bid farewell and left. Huo Zhang said goodbye to him, saying, 'Please tell my three dogs that I told you before I died to sell the horse I ride and use the money to build a Wufutu (Buddhist pagoda). But you sold the horse and spent the money yourselves. Quickly do as I told you and build the pagoda.' The three dogs Huo Zhang was referring to were his three sons. Jia Yun then asked Huo Zhang, 'Who is the Lord of Heaven that I saw Zhang Gongjin's (personal name) wife talking about earlier?' Huo Zhang said, 'It is Wang Wujie (personal name), a fellow villager of Zhang Gongjin. After he died, he became the Lord of Heaven and often helped Zhang Gongjin, so Zhang Gongjin was able to live until today. Now it seems that Zhang Gongjin is also about to die.' After saying that, he said goodbye. Huo Zhang sent a messenger to send Jia Yun to a narrow and muddy path, ordering Jia Yun to return by this path. Jia Yun fainted after entering the path. It took a long time to wake up. It was already midnight. His wife and children were all sitting and crying. Jia Yun told them the details of what happened. In July of that year, Chen Ziliang, a man from Mianzhou, died suddenly. He woke up again after a night and said, 'I saw the Duke of Donghai wanted to use me as a registrar, but I declined, saying that I was illiterate.' The Duke of Donghai said, 'There is another Chen Ziliang from Wu who is good at writing.' So he decided to abandon him and use Chen Ziliang from Wu. Later, Chen Ziliang from Wu also died. Zhang Gongjin also passed away. After these two died, Jia Yun once traveled with several people and suddenly saw officials on the road. Jia Yun looked worried and fearful, answering repeatedly and walking away quickly. After a while, he...

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定。同侶問之。答曰。向見者。東海公使人。云欲往益州追人。仍說。子良極訴君。霍司刑為君被誦讀。君幾不免。賴君贖生之福。故得免也。初嘉運在蜀。蜀人將決池取魚。嘉運時為人講書。得絹數十匹。因買池魚放之。贖生謂此也。貞觀中。車駕在九城宮。聞之。使中書侍郎岑文字。就問其事。文字具錄。以奏乞爾。嘉運。后為國子博士卒官。

武德初。遂州總管府記室參軍孔恪。暴病死。一日而蘇。自說。被收至官所。問恪。何因殺兩牛水。恪云。不殺。官云。汝弟證汝殺。何故不承。因呼弟。弟死已數年矣。既至。枷械甚嚴。官問。汝所言兄殺牛虛實。弟曰。兄前奉使。招慰獠賊。使某殺牛會之。實奉兄命。非自殺也。恪因曰。恪使弟殺牛會獠。是實。然國事也。恪何有罪。官曰。汝殺牛會獠。欲以招慰為功。用求官賞。以為己利。向云國事耶。因謂恪弟曰。以汝證兄。故久留汝。兄今既承遣殺。汝無罪。放任受生。言訖弟忽不見。亦竟不得言敘。官又問恪。何因復殺他兩鴨。恪曰。前任縣令殺鴨。供官客耳。豈恪罪耶。官客自有食料無鴨。汝殺供之。以求美譽。非罪如何。又復殺雞卵六枚。恪曰。平生不食雞卵。唯憶年九歲時。寒食日。母與六卵自煮食之。官曰然。欲推罪母耶。恪曰。不敢。但說其

【現代漢語翻譯】 現代漢語譯本： 定（Ding，人名）。他的同伴問他發生了什麼事。他回答說：『我剛才見到東海公（Donghai Gong，官名）的使者，說他們要前往益州（Yizhou，地名）追捕一個人。使者還說，子良（Ziliang，人名）極力控告你，霍司刑（Huo Sixing，官名）為你辯護，你差點就不能倖免。幸虧你過去贖生的功德，所以才得以免罪。』當初，嘉運（Jiayun，人名）在蜀地（Shu，地名）時，當地人準備決堤取魚。當時嘉運正在為人講書，得到幾十匹絹。他就用這些絹買了池塘里的魚放生。贖生指的就是這件事。貞觀（Zhenguan，年號）年間，唐太宗在九成宮（Jiucheng Palace，地名）聽說了這件事，就派中書侍郎岑文字（Cen Wenben，官名）去詢問事情的經過。岑文字詳細記錄下來，上奏給皇上。後來，嘉運擔任國子博士（Guozi Boshi，官名）並在任上去世。

武德（Wude，年號）初年，遂州（Suizhou，地名）總管府記室參軍孔恪（Kong Ke，人名）突發疾病去世。一天後又甦醒過來。他自己說：『我被抓到一個官府里。官府的人問我，孔恪，你為什麼殺了兩頭水牛？』孔恪說：『我沒有殺。』官府的人說：『你弟弟指證你殺了牛，為什麼不承認？』於是官府的人把孔恪的弟弟叫來。孔恪的弟弟已經死了好幾年了。他來的時候，帶著很重的枷鎖。官府的人問他：『你所說的你哥哥殺牛的事情是真是假？』孔恪的弟弟說：『我哥哥之前奉命出使，去招撫獠賊（Liaozei，古代對少數民族的蔑稱）。他讓我殺牛來宴請他們。我確實是奉哥哥的命令，不是我自己要殺的。』孔恪於是說：『我孔恪讓弟弟殺牛宴請獠人，這是事實，但是這是爲了國家的事情啊，我有什麼罪？』官府的人說：『你殺牛宴請獠人，是想把招撫的功勞據爲己有，用來求官賞，為自己謀利，現在卻說是爲了國家的事情嗎？』於是官府的人對孔恪的弟弟說：『因為你指證了你的哥哥，所以把你久留在這裡。現在你哥哥已經承認是他指使你殺的牛，你就沒有罪了，放你投胎轉世。』說完，孔恪的弟弟忽然不見了，也沒能說一句話。官府的人又問孔恪：『你為什麼又殺了另外兩隻鴨子？』孔恪說：『那是之前的縣令殺的鴨子，用來供給官府的客人吃的，怎麼能算我的罪呢？』官府的人說：『官府的客人本來就有自己的食物，沒有鴨子。你殺了鴨子來供給他們，是爲了博取美名，這難道不是罪嗎？』官府的人又問：『你還殺了六個雞蛋。』孔恪說：『我平生不吃雞蛋，只記得九歲的時候，寒食節那天，母親給了我六個雞蛋，我自己煮著吃了。』官府的人說：『是這樣嗎？難道你想把罪責推給你的母親嗎？』孔恪說：『不敢。我只是說這件事而已。』

【English Translation】 English version: Ding (Ding, a personal name) was asked by his companions what had happened. He replied, 'I just saw the envoy of Duke Donghai (Donghai Gong, an official title), who said they were going to Yizhou (Yizhou, a place name) to pursue someone. The envoy also said that Ziliang (Ziliang, a personal name) was vehemently accusing you, and Huo Sixing (Huo Sixing, an official title) was defending you. You were almost unable to escape punishment. Fortunately, due to your past merits of redeeming lives, you were spared.' Initially, when Jiayun (Jiayun, a personal name) was in Shu (Shu, a place name), the local people were preparing to breach a dam to catch fish. At that time, Jiayun was lecturing to people and received dozens of bolts of silk. He used this silk to buy the fish in the pond and release them. This is what is meant by redeeming lives. During the Zhenguan (Zhenguan, an era name) period, Emperor Taizong of Tang heard about this at Jiucheng Palace (Jiucheng Palace, a place name) and sent Cen Wenben (Cen Wenben, an official title), a secretary of the Chancellery, to inquire about the matter. Cen Wenben recorded the details and reported them to the emperor. Later, Jiayun served as a Doctor of the Imperial Academy (Guozi Boshi, an official title) and died in office.

In the early years of the Wude (Wude, an era name) period, Kong Ke (Kong Ke, a personal name), a secretary in the General Commandant's office of Suizhou (Suizhou, a place name), suddenly fell ill and died. He revived a day later. He said himself, 'I was taken to an official's office. The official asked me, Kong Ke, why did you kill two water buffaloes?' Kong Ke said, 'I did not kill them.' The official said, 'Your younger brother testified that you killed the buffaloes. Why don't you admit it?' So the official summoned Kong Ke's younger brother. Kong Ke's younger brother had been dead for several years. When he arrived, he was heavily shackled. The official asked him, 'Is what you said about your elder brother killing the buffaloes true or false?' Kong Ke's younger brother said, 'My elder brother was previously sent on a mission to appease the Liao rebels (Liaozei, a derogatory term for ethnic minorities in ancient times). He ordered me to kill the buffaloes to entertain them. I was indeed acting on my brother's orders, not killing them of my own accord.' Kong Ke then said, 'It is true that I, Kong Ke, ordered my younger brother to kill the buffaloes to entertain the Liao people, but this was for the sake of the country. What crime have I committed?' The official said, 'You killed the buffaloes to entertain the Liao people, intending to claim the merit of appeasement for yourself, to seek official rewards and benefit yourself. Now you say it was for the sake of the country?' Then the official said to Kong Ke's younger brother, 'Because you testified against your elder brother, you have been detained here for a long time. Now that your elder brother has admitted that he ordered you to kill the buffaloes, you are not guilty. You are free to be reborn.' After saying this, Kong Ke's younger brother suddenly disappeared, without being able to say a word. The official then asked Kong Ke, 'Why did you kill another two ducks?' Kong Ke said, 'Those were ducks killed by the previous county magistrate to provide food for the official guests. How can that be my crime?' The official said, 'The official guests already had their own food, without ducks. You killed the ducks to provide for them, in order to gain a good reputation. How is that not a crime?' The official then asked, 'You also killed six chicken eggs.' Kong Ke said, 'I have never eaten chicken eggs in my life. I only remember that when I was nine years old, on the Cold Food Festival, my mother gave me six eggs, which I cooked and ate myself.' The official said, 'Is that so? Do you want to shift the blame to your mother?' Kong Ke said, 'I dare not. I am just stating the facts.'

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因耳。此自恪殺之也。官曰。汝殺他命。當自受之。言訖。忽有數十人。皆青衣執恪將出。恪大呼曰。官府亦大枉濫。官聞之呼還。何枉。恪曰。生平來有罪。皆錄不遺。生來修福。令無記者。豈非濫耶。官問主司。恪有何福。何為不錄。主司對曰。福亦皆錄。但量罪福多少。若福多罪少。先令受福。罪多福少。先令受罪。恪福少罪多。故放未論其福。官怒曰。雖先受罪。何不唱福示之。命鞭主司一百。倏忽鞭訖。血流濺地。既而唱恪生來所修之福。亦無遺忘。官謂恪曰。汝應先受罪。我更放汝歸家七日。可勤追福。因遣人送出。得蘇。恪大集僧尼。行道懺悔。精勤行道。自說其事。至七日與家人辭訣。俄而命終。臨家兄為遂府屬故委之。

洛州都督酂公竇軌。性好殺戮。初為益州行臺僕射。多殺將士。又害行臺尚書韋云起。貞觀二年冬。在洛州。病甚篤。忽言。有人餉我瓜來。左右報。冬無瓜也。公曰。一盤好瓜。何謂無。既而驚視曰。非瓜也。並是人頭。從我債命。又曰。扶我起。見韋尚書。言畢而薨。

尚書刑部侍郎宋行質。曹陵人也。性不信佛。有慢易之言。以永徽二年五月。病卒。至六月九日。尚書都官令史王璹。暴病死。經二日而蘇。自言。初死時。見四人來至其所云。追汝。璹隨行。入一

【現代漢語翻譯】 現代漢語譯本 因果報應啊！這是恪自己殺了他（才導致的）。官說道：『你殺了他的命，應當自己承受。』說完，忽然有數十人，都穿著青衣，拿著刑具將恪帶走。恪大呼道：『官府也太冤枉濫用了！』官聽見后叫住他，問：『哪裡冤枉？』恪說：『我一生以來所犯的罪，都記錄沒有遺漏。我一生以來所修的福，卻沒有任何記錄，豈不是濫用嗎？』官問主司，恪有什麼福，為什麼沒有記錄？主司回答說：『福也全都記錄了，但要衡量罪福的多少。如果福多罪少，先讓他享受福報；罪多福少，先讓他承受罪報。恪福少罪多，所以放過沒有論及其福報。』官怒道：『即使先承受罪報，為什麼不唱出他的福報讓他知道？』命令鞭打主司一百下。忽然間鞭打完畢，血流濺地。隨即唱出恪一生以來所修的福報，也沒有遺漏。官對恪說：『你應當先承受罪報，我再放你回家七日，可以勤奮地追修福報。』於是派人送他出來，得以甦醒。恪大舉召集僧尼，舉行法事懺悔，精勤地修行。自己講述這件事。到第七天，與家人辭別，不久就去世了。臨家哥哥因為是遂府的下屬，所以委託他處理後事。

洛州都督酂公竇軌（Zan Gong Dou Gui），生性喜歡殺戮。起初擔任益州行臺僕射（Yizhou Xingtai Puye），殺了很多將士，又害死了行臺尚書韋云起（Wei Yunqi）。貞觀二年冬天，在洛州，病得很重。忽然說：『有人送我瓜來了。』左右的人稟告說：『冬天沒有瓜啊。』竇軌說：『一盤好瓜，怎麼說沒有？』隨即驚恐地看著說：『不是瓜啊，全都是人頭，來向我索命。』又說：『扶我起來，我要見韋尚書。』說完就去世了。

尚書刑部侍郎宋行質（Song Xingzhi），是曹陵人，生性不信佛，有輕慢佛法的言論。在永徽二年五月，病逝。到六月九日，尚書都官令史王璹（Wang Zhu），突然暴病而死，經過兩天後甦醒。自己說：『剛死的時候，看見四個人來到我這裡說，來追你。』王璹跟隨他們走，進入一

【English Translation】 English version It's karma! This is because Ke himself killed him (that led to this). The official said, 'You killed his life, you should bear it yourself.' After speaking, suddenly there were dozens of people, all dressed in green, holding instruments of torture, taking Ke away. Ke shouted loudly, 'The government is too unjust and abusive!' The official heard this and stopped him, asking, 'Where is the injustice?' Ke said, 'The sins I have committed in my life have all been recorded without omission. The blessings I have cultivated in my life have not been recorded at all, isn't this abusive?' The official asked the chief clerk, what blessings does Ke have, why haven't they been recorded? The chief clerk replied, 'The blessings are all recorded, but the amount of sin and blessing must be measured. If there are more blessings than sins, let him enjoy the blessings first; if there are more sins than blessings, let him bear the sins first. Ke has few blessings and many sins, so he was let go without discussing his blessings.' The official angrily said, 'Even if he bears the sins first, why not announce his blessings to let him know?' He ordered the chief clerk to be whipped a hundred times. Suddenly the whipping was finished, and blood splattered on the ground. Immediately, Ke's blessings cultivated in his life were announced, without any omissions. The official said to Ke, 'You should bear the sins first, and I will let you go home for seven days, you can diligently cultivate blessings.' So he sent someone to send him out, and he was able to wake up. Ke gathered monks and nuns, held a Dharma service of repentance, and diligently practiced. He told the story himself. On the seventh day, he bid farewell to his family, and soon passed away. The neighbor's brother, because he was a subordinate of Sui Prefecture, was entrusted to handle the funeral.

Duke Zan of Luo Prefecture, Dou Gui (酂公竇軌), was by nature fond of killing. Initially, he served as the Yizhou Xingtai Puye (益州行臺僕射), killing many soldiers, and also killed the Xingtai Shangshu, Wei Yunqi (韋云起). In the winter of the second year of Zhenguan, in Luo Prefecture, he was very ill. Suddenly he said, 'Someone sent me melons.' The people around him reported, 'There are no melons in winter.' Dou Gui said, 'A plate of good melons, how can you say there aren't any?' Then he looked in horror and said, 'They are not melons, they are all human heads, coming to claim my life.' He also said, 'Help me up, I want to see Shangshu Wei.' After speaking, he passed away.

The Shangshu of the Ministry of Justice, Song Xingzhi (宋行質), was from Caoling. By nature, he did not believe in Buddhism and had disrespectful words. In May of the second year of Yonghui, he died of illness. On June 9th, Wang Zhu (王璹), the Shangshu Duguan Lingshi, suddenly died of illness, and woke up after two days. He said, 'When I first died, I saw four people come to me and say, come to chase you.' Wang Zhu followed them and entered a

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大門。見有廳上西問。有一官人坐。形容肥黑。廳東間。有一僧坐。與官人相當面向北。各有床褥幾案。侍童子二百許人。或冠或不皆美容貌。階下有官吏文案。有一老人。著枷面向西縛立階下。璹至庭。亦已被縛。吏執紙筆。訊璹。辭曰。貞觀十八年。任長安佐史之日。何因改籍。璹曰。非璹之罪也。廳上大官。讀其辭辨。顧謂東階下老囚曰。何因妄訴他。老囚曰。須達年實未至。由璹改籍。加須達年。不敢妄也。璹曰。十七年改任。告身在家。請追驗之。大官因呼領璹者三人解縛。將取告身。告身至。大官自讀之。謂老囚曰。他改任大分明。汝無理。因令囚出北門。璹遙見北門外。昏暗。多有城。城上皆女墻。似是惡處。大官因書案上。謂璹曰。汝無罪。放去。拜辭。吏引璹至。東階下拜僧。僧以印印璹臂曰。好去。吏引璹出東門。南行度三重門。每門皆勘視臂印。然後聽出。至第四門。門甚大。重樓朱粉。三戶並開。狀如官城門。守衛嚴密。驗印聽出門。東南行數十步。聞有人復喚璹。璹回顧。見侍郎宋行質。面慘黑色。露頭散腰。著故緋袍。頭髮短垂。如胡人者。立於廳事階下。有吏卒守之。階西近城。有大木牌。高丈餘。廣二尺許。大書牌上。此是勘當擬過王人。其守大。方尺餘。甚分明。廳事上。有床坐

【現代漢語翻譯】 現代漢語譯本： 大門打開了。我看見廳堂西邊，有一個官員坐著，形容肥胖黝黑。廳堂東邊，有一個僧人坐著，與官員相對，面朝北。他們各自有床鋪、幾案。侍童大約有兩百人，有的戴著帽子，有的沒有，都容貌姣好。臺階下有官吏在處理文案。有一個老人，戴著枷鎖，面朝西被綁在臺階下。我到了庭院，也被綁了起來。官吏拿著紙筆審問我，說：『貞觀十八年，你擔任長安佐史的時候，因為什麼原因更改戶籍？』我說：『這不是我的罪過。』廳堂上的大官，讀了他的辯解，回頭對東邊臺階下的老囚犯說：『你為什麼胡亂告他？』老囚犯說：『須達的年齡確實還沒到，因為璹更改了戶籍，增加了須達的年齡，我不敢胡說。』我說：『十七年我改任，告身在家中，請追查驗證。』大官於是叫領我來的三個人解開我的綁，去取告身。告身取來后，大官親自讀了，對老囚犯說：『他改任的事情很明白，你沒有道理。』於是命令把囚犯帶出北門。我遠遠地看見北門外，昏暗不明，有很多城池，城上都是女墻，像是邪惡的地方。大官在書案上寫字，對我說：『你沒有罪，放你走吧。』我拜謝告辭。官吏領我到東邊臺階下拜見僧人。僧人用印章在我的手臂上蓋印，說：『好好走吧。』官吏領我出東門，向南走了三重門。每道門都要檢查手臂上的印章，然後才讓出去。到了第四道門，門很大，是重樓朱漆，三扇門並排打開，形狀像官府的城門，守衛森嚴。驗證了印章后才讓出門。向東南走了幾十步，聽見有人又叫我。我回頭看，看見侍郎宋行質（官名），臉色慘黑，披頭散髮，衣衫不整，穿著舊的緋色官袍，頭髮短而下垂，像胡人一樣，站在廳堂臺階下。有吏卒看守著他。臺階西邊靠近城墻，有一塊大木牌，高一丈多，寬二尺左右，牌上寫著大字：『這是勘當擬過王人』。他的守衛很大，方圓一丈多，非常分明。廳堂上，有床可以坐。

【English Translation】 English version: The gate opened. I saw an official sitting on the west side of the hall, described as fat and dark. On the east side of the hall, there was a monk sitting, facing north opposite the official. They each had beds, desks, and tables. There were about two hundred attendants, some wearing hats and some not, all with beautiful appearances. Below the steps, there were officials handling documents. There was an old man, wearing a cangue, bound and standing facing west below the steps. When I arrived at the courtyard, I was also bound. An official, holding paper and pen, interrogated me, saying, 'In the eighteenth year of Zhenguan (era name), when you were serving as an assistant scribe in Chang'an (city name), what was the reason for changing the household registration?' I said, 'This is not my fault.' The high official in the hall, after reading his defense, turned to the old prisoner below the east steps and said, 'Why are you falsely accusing him?' The old prisoner said, 'Xu Da's (personal name) age had not yet arrived, due to Qu (personal name) changing the household registration, increasing Xu Da's age, I dare not speak falsely.' I said, 'I was reassigned in the seventeenth year, the official document is at home, please investigate and verify it.' The high official then ordered the three people who brought me to untie me and fetch the official document. After the official document was brought, the high official read it himself and said to the old prisoner, 'His reassignment is very clear, you have no reason.' So he ordered the prisoner to be taken out of the north gate. I saw dimly outside the north gate, there were many cities, and the city walls were all crenellated, like evil places. The high official wrote on the desk and said to me, 'You are innocent, let you go.' I bowed and took my leave. The official led me to the east steps to pay respects to the monk. The monk stamped my arm with a seal and said, 'Go well.' The official led me out of the east gate and walked south through three gates. At each gate, the seal on the arm had to be checked before being allowed to pass. When I reached the fourth gate, the gate was very large, with a double-layered vermilion tower, and three doors opened side by side, shaped like the city gate of an official residence, with strict guards. After verifying the seal, I was allowed to leave the gate. After walking dozens of steps southeast, I heard someone calling me again. I looked back and saw the Vice Minister Song Xingzhi (official title and name), with a pale black face, disheveled hair, and untidy clothes, wearing an old scarlet robe, with short, drooping hair, like a barbarian, standing below the steps of the hall. There were officers and soldiers guarding him. To the west of the steps, near the city wall, there was a large wooden plaque, more than ten feet high and about two feet wide, with large characters written on the plaque: 'This is for investigating and determining those who are about to pass to the King of Hell'. His guard was very large, more than ten feet square, very clear. In the hall, there was a bed to sit on.

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幾案。如官府者。而無人行質見璹。悲喜曰。汝何故得來。璹曰。官追勘。問改籍。無事蒙放還。行質舒其兩手。謂璹曰。吾被責問功德簿。吾手中無功德簿。坐此困極。加之飢渴。苦不可言。君可努力。至我家語。令作功德。如是慇勤。遍囑之璹乃辭去。行數十步。又呼璹還。未及言。廳上有官人來坐。怒璹曰。我方勘諸事。汝何人輒至囚處。因使卒舍耳。卒舍耳。推令去。璹走又至一門。門吏曰。汝被舍耳。耳當聾。吾為汝卻其中物。因以手挑其耳。耳中鳴。乃驗決放出。出門外。黑如漆。璹不知所之。以手摸西及南。皆是墻壁。唯東無障礙。而暗不可行。璹立住少頃。見向所訊璹之吏。從門出來。謂璹曰。君尚能待我。甚善。可乞我千錢。璹不應。內自思曰。吾無罪。官放我來。何為有賄吏乎。吏即謂曰。君不得無行。吾向若不早將汝過官。令二日受縛。豈不困耶。璹心然之。因愧謝曰。謹依命。吏曰。吾不用汝銅錢。欲得白紙錢耳。期十五日來。璹許諾。因問歸路。吏曰。但東行二百步。當見一故墻穿破。見明可推倒之。即至君家也。璹如其言。行至墻推。良久乃倒。璹從倒處出。即至其所居。隆政坊南門矣。於是歸家。家人哭泣。入戶而蘇。至十五日。璹忘不與錢。明日復病困絕。見吏來。怒曰。君果無信

【現代漢語翻譯】 幾案，如同官府一般。但沒有人來驗證身份，會見璹（人名）。行質（人名）悲喜交加地說：『你為何能到這裡？』璹說：『官府追查戶籍更改之事，查問后沒事，蒙恩放還。』行質伸開雙手，對璹說：『我因功德簿之事被責問，我手中沒有功德簿，因此困苦至極，加上飢渴，痛苦不堪。你可要努力，到我家告訴家人，讓他們多做功德，這樣慇勤地，遍遍囑託。』璹於是告辭離去。走了數十步，又呼喚璹回來。還沒來得及說話，廳堂上有官人來坐，怒斥璹說：『我正在審理諸事，你是什麼人，竟敢擅自到囚犯處？』於是命令獄卒掌摑他的耳朵。獄卒掌摑他的耳朵，推他離開。璹逃走，又到了一道門。門吏說：『你被掌摑了耳朵，耳朵應當會聾，我為你去除其中的東西。』於是用手掏他的耳朵，耳朵里嗡嗡作響，這才驗證確實放他出去了。出門外，一片漆黑。璹不知該往哪裡去，用手摸索西邊和南邊，都是墻壁。只有東邊沒有阻礙，但黑暗無法行走。璹站立了一會兒，看見先前審問璹的官吏，從門裡出來，對璹說：『你還能等我，很好。可以給我一千錢。』璹不答應。心裡想：『我沒有罪，官府放我出來，為何要賄賂官吏呢？』官吏就說：『你不能不給，我先前若不早點將你過堂，讓你兩天後受刑，豈不是更困苦？』璹覺得有道理，於是慚愧地道歉說：『遵命。』官吏說：『我不用你的銅錢，想要白紙錢。』約定十五天後送來。璹答應了。於是問回家的路。官吏說：『只往東走二百步，當看見一堵舊墻破了個洞，看見亮光可以推倒它，就到你家了。』璹按照他的話，走到墻邊推墻，很久才倒。璹從倒塌的地方出來，就到了他所居住的隆政坊南門了。於是回到家，家人都在哭泣。進入家門后才甦醒過來。到了十五天，璹忘記給錢。第二天又病重昏迷，看見官吏來了，憤怒地說：『你果然沒有信用！』 現代漢語譯本： 幾案，如同官府一般。但沒有人來驗證身份，會見璹（人名）。行質（人名）悲喜交加地說：『你為何能到這裡？』璹說：『官府追查戶籍更改之事，查問后沒事，蒙恩放還。』行質伸開雙手，對璹說：『我因功德簿之事被責問，我手中沒有功德簿，因此困苦至極，加上飢渴，痛苦不堪。你可要努力，到我家告訴家人，讓他們多做功德，這樣慇勤地，遍遍囑託。』璹於是告辭離去。走了數十步，又呼喚璹回來。還沒來得及說話，廳堂上有官人來坐，怒斥璹說：『我正在審理諸事，你是什麼人，竟敢擅自到囚犯處？』於是命令獄卒掌摑他的耳朵。獄卒掌摑他的耳朵，推他離開。璹逃走，又到了一道門。門吏說：『你被掌摑了耳朵，耳朵應當會聾，我為你去除其中的東西。』於是用手掏他的耳朵，耳朵里嗡嗡作響，這才驗證確實放他出去了。出門外，一片漆黑。璹不知該往哪裡去，用手摸索西邊和南邊，都是墻壁。只有東邊沒有阻礙，但黑暗無法行走。璹站立了一會兒，看見先前審問璹的官吏，從門裡出來，對璹說：『你還能等我，很好。可以給我一千錢。』璹不答應。心裡想：『我沒有罪，官府放我出來，為何要賄賂官吏呢？』官吏就說：『你不能不給，我先前若不早點將你過堂，讓你兩天後受刑，豈不是更困苦？』璹覺得有道理，於是慚愧地道歉說：『遵命。』官吏說：『我不用你的銅錢，想要白紙錢。』約定十五天後送來。璹答應了。於是問回家的路。官吏說：『只往東走二百步，當看見一堵舊墻破了個洞，看見亮光可以推倒它，就到你家了。』璹按照他的話，走到墻邊推墻，很久才倒。璹從倒塌的地方出來，就到了他所居住的隆政坊南門了。於是回到家，家人都在哭泣。進入家門后才甦醒過來。到了十五天，璹忘記給錢。第二天又病重昏迷，看見官吏來了，憤怒地說：『你果然沒有信用！』

【English Translation】 Desks and cases, resembling those in government offices. But no one was there to verify identities and meet with Zhu (a personal name). Xingzhi (a personal name) said with mixed feelings of sorrow and joy, 'How did you manage to get here?' Zhu replied, 'The government was investigating changes in household registration. After questioning, there was no issue, and I was released by grace.' Xingzhi stretched out his hands and said to Zhu, 'I am being questioned about the merit ledger. I have no merit ledger in my hands, and I am suffering greatly because of this, coupled with hunger and thirst, the suffering is unbearable. You must make an effort to go to my home and tell my family to perform meritorious deeds.' He earnestly and repeatedly囑託 (zhǔtuō - exhorted). Zhu then bid farewell and left. After walking dozens of steps, he called Zhu back again. Before he could speak, an official came to sit in the hall and angrily scolded Zhu, 'I am currently investigating various matters. Who are you to dare to come to the prisoner's location?' Thereupon, he ordered the jailer to slap his ears. The jailer slapped his ears and pushed him away. Zhu fled and arrived at another gate. The gatekeeper said, 'You have been slapped on the ears, your ears should be deaf. I will remove the things inside for you.' Then he used his hand to pick at his ears, and there was a buzzing sound in his ears. Only then did he verify that he was indeed released. Outside the gate, it was pitch black. Zhu did not know where to go. He groped to the west and south, and they were all walls. Only the east had no obstacles, but it was too dark to walk. Zhu stood still for a moment and saw the official who had interrogated Zhu earlier come out of the gate and say to Zhu, 'You are still willing to wait for me, very good. Can you give me a thousand coins?' Zhu did not respond. He thought to himself, 'I am innocent, the government released me, why should I bribe an official?' The official then said, 'You cannot refuse to give. If I had not brought you to court earlier, you would have been subjected to punishment in two days, wouldn't that be even more difficult?' Zhu felt that it made sense, so he apologized with shame and said, 'I will obey your command.' The official said, 'I don't want your copper coins, I want white paper money.' He scheduled it for fifteen days later. Zhu agreed. Then he asked for directions home. The official said, 'Just go east two hundred steps, you should see an old wall with a hole broken through it. When you see the light, you can push it down, and you will be at your home.' Zhu followed his words, walked to the wall and pushed it, and it took a long time to fall. Zhu came out from the collapsed place and arrived at the south gate of Longzheng Ward, where he lived. Thereupon, he returned home, and his family was weeping. He entered the house and then regained consciousness. On the fifteenth day, Zhu forgot to give the money. The next day, he became seriously ill and unconscious again. He saw the official come and angrily say, 'You are indeed untrustworthy!' English version:

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。期與我錢。遂不與。今當復將汝去。因驅行。出含光門。令入大坑。璹拜謝百餘拜。請作錢。乃放歸。又蘇。璹告家人。買紙百張作錢送之。明日璹又病困。復見吏曰。君幸能與我錢而惡不好。璹復辭謝。請更作。許。又至二十一日。璹令以六十錢。買白紙百張作錢。並酒食。自於隆政坊西渠水上燒之。既而身體輕健遂愈。臨聞其事時與刑部侍郎劉燕客大理少卿辛茂。將在大理鞫問獄諸劉召璹至。與宰對問之云爾。

貞觀中魏王府長史京兆韋慶植。有處女。先亡。夫婦痛惜之。后二年。慶植將聚親賓客。宰肉備食。家人買得羊。未殺。慶植妻夜夢。見其亡女。著青裾白衫。頭髮上。有雙玉釵。是生平所服者。來見母。涕泣言曰。兒嘗私用物。不語父母。坐此業報。今受羊身。來償父母命。明日當見殺。青羊白頭者是。特愿慈恩。垂乞性命。母驚寤。旦而往觀。羊項膊皆白。頭上有兩點白相對。如玉釵形。母對之悲泣。語家人勿殺。待慶植至。將放之。俄而植至。催食。廚人白言。夫人不許殺青羊。植怒即命殺之。宰夫縣羊欲殺。賓客數人已到。乃見一女子容貌端正。訴客曰。兒是韋長吏女。乞救命。客等驚愕。止宰夫。宰夫懼植怒。又但見羊鳴。遂殺之。既而客坐。食至。客皆不食。植怪問之。客具以言。慶

【現代漢語翻譯】 現代漢語譯本：他答應給我錢，但最終沒有給。現在又要帶我走。』於是驅趕著他走，出了含光門，讓他進入大坑。璹拜謝了一百多次，請求給他時間做錢，才被放回家。他又甦醒過來，告訴家人，買了百張紙做成錢送給他。第二天，璹又病得很重，再次見到那個官吏說：『您幸好能給我錢，但錢的質量不好。』璹再次推辭感謝，請求再做一些。官吏答應了。到了二十一日，璹讓人用六十文錢，買了白紙百張做成錢，並準備了酒食，自己在隆政坊西渠水上燒掉。之後，身體感到輕快，病就好了。當時，刑部侍郎劉燕客、大理少卿辛茂聽說了這件事，正要在大理寺審問案件，劉燕客召璹前去，與宰相一起審問了他，事情就是這樣。 貞觀年間，魏王府長史京兆韋慶植，有一個女兒早逝，夫妻倆非常痛惜。過了兩年，韋慶植準備宴請親朋好友，宰殺牲畜準備食物。家人買到一隻羊，還沒殺。韋慶植的妻子夜裡夢見，她死去的女兒，穿著青色的裙子和白色的上衣，頭髮上戴著一對玉釵，是她生前常戴的。女兒來見母親，哭著說：『女兒曾經私自用了東西，沒有告訴父母，因為這個業報，現在受了羊的身，來償還父母的命。明天就要被殺掉了，就是那隻青羊白頭的羊。特別希望您能慈悲，乞求饒了我的性命。』母親驚醒過來，早上去看那隻羊，羊的脖子和肩膀都是白色的，頭上還有兩點白色相對，像玉釵的形狀。母親對著羊悲傷地哭泣，告訴家人不要殺它，等韋慶植回來，要放了它。不久，韋慶植回來了，催促準備食物。廚師稟告說，夫人不許殺那隻青羊。韋慶植生氣地命令立刻殺了它。屠夫綁住羊要殺，幾位賓客已經到了，看見一個容貌端正的女子，向客人訴說：『我是韋長吏的女兒，請你們救救我的命。』客人們驚愕不已，阻止了屠夫。屠夫害怕韋慶植生氣，又只聽到羊的叫聲，還是殺了它。之後，客人們入座，食物端上來，客人們都不吃。韋慶植奇怪地問他們原因，客人們把事情的經過都告訴了他。

【English Translation】 English version: 'He promised to give me money, but in the end, he didn't. Now he's going to take me away again.' So he drove him, went out of Hanguang Gate, and made him enter a big pit. Zhu bowed more than a hundred times, begging for time to make money, and was then released home. He woke up again and told his family to buy a hundred sheets of paper to make money and send it to him. The next day, Zhu was very ill again and saw the official again, who said, 'Fortunately, you can give me money, but the quality of the money is not good.' Zhu declined again and asked to make some more. The official agreed. On the twenty-first day, Zhu asked someone to use sixty coins to buy a hundred sheets of white paper to make money, and prepared wine and food, and burned it on the water of the West Canal in Longzheng Ward. After that, his body felt light and he recovered. At that time, Liu Yan, the Attendant of the Ministry of Justice, and Xin Mao, the Vice Minister of the Great Court, heard about this matter and were about to interrogate the case in the Great Court. Liu Yan summoned Zhu to come and interrogated him with the Prime Minister. That's how it was. During the Zhenguan period, Wei Qingzhi (Director of the Wei Prince's Mansion), from Jingzhao, had a daughter who died early, and the couple grieved greatly. Two years later, Wei Qingzhi was preparing to entertain relatives and friends, slaughtering livestock to prepare food. The family bought a sheep that had not yet been slaughtered. Wei Qingzhi's wife dreamed at night that her deceased daughter was wearing a green skirt and a white shirt, with a pair of jade hairpins on her hair, which she used to wear when she was alive. The daughter came to see her mother, crying and saying, 'Your daughter once used things privately without telling her parents. Because of this karma, I am now in the body of a sheep to repay my parents' lives. I will be killed tomorrow, the green sheep with a white head. I especially hope that you can be compassionate and beg for my life.' The mother woke up in shock and went to see the sheep in the morning. The sheep's neck and shoulders were all white, and there were two white spots on its head facing each other, like the shape of jade hairpins. The mother cried sadly at the sheep and told her family not to kill it, but to wait for Wei Qingzhi to return and release it. Soon, Wei Qingzhi returned and urged them to prepare food. The cook reported that the madam would not allow the green sheep to be killed. Wei Qingzhi angrily ordered it to be killed immediately. The butcher tied up the sheep to kill it, and several guests had already arrived. They saw a woman with a dignified appearance, who pleaded to the guests, 'I am the daughter of Wei Changli (another title for Wei Qingzhi), please save my life.' The guests were shocked and stopped the butcher. The butcher was afraid that Wei Qingzhi would be angry, and only heard the sheep bleating, so he killed it anyway. Afterwards, the guests took their seats, and when the food was served, none of the guests ate. Wei Qingzhi asked them strangely why, and the guests told him the whole story.

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植悲痛。發病遂不起。京下士人多知之。崔尚書敦禮具為臨說。閻尚書立德。亦說云爾。

華州鄭縣人。張法義。年少貧野。不修禮度。貞觀十年。入華山伐枝。遇見一僧坐巖中。法義便就與語。會天晦冥。久坐不能歸因宿焉。僧設松柏末以食之。謂法義曰。貧道居此久。不欲外人知。檀越出。慎勿言相見也。因為說。俗人多罪累。死皆入惡道。誠心懺悔。可滅之。乃令洗浴清凈。被僧衣。為懺悔。且而別去。至十九年。法義病死。埋於野外。貧無棺槨。以薪柴不瘞之。七日而蘇。自推去。出歸家。家人驚愕。審問知活。乃喜。法義自說。初死。有兩人來取。乘空南行。至官府。入大門。又巡巷。左右皆是官曹。門閭相對。不可勝數。法義至一曹。見官人。遙責使者曰。是華州張法義也。本限三日至。何因乃淹七日。使者曰。法義家狗惡。兼有咒師神見打甚。因袒而示之背。背皆青腫。官曰。稽過多咎。與二十杖。言杖亦畢。血流灑地。官曰。可將法義過錄事。錄事署發文書。令送付判官。判官召主典。取法義案。案簿甚多。盈一床。主典對法義前。披撿之。其簿多先朱句畢。有末句者。典則錄之曰。貞觀十一年。法義父使刈禾。義反顧張目私罵。不孝。合杖八十。始錄一條。即見巖穴中僧來。判官起迎。問僧

【現代漢語翻譯】 現代漢語譯本： （曹植）悲痛不已，發病后便一蹶不振。京城裡的士人都大多知道這件事。崔尚書以禮相待，親自前去勸慰。閻尚書立德也去勸說，說了同樣的話。

華州鄭縣人張法義，年少時家境貧寒，不講究禮儀法度。貞觀十年，他到華山砍柴，遇見一位僧人坐在巖石中。張法義便上前與他交談。適逢天色昏暗，久坐后無法回家，便在那裡過夜。僧人拿出松柏的末梢給他吃，並對張法義說：『貧道在此居住已久，不想讓外人知道。施主出去后，切記不要說見過我。』僧人為他講解說，『世俗之人多有罪孽，死後都會墮入惡道。真心懺悔，可以消除罪業。』於是讓張法義洗浴乾淨，穿上僧衣，為他懺悔。之後便告別離去。到了貞觀十九年，張法義因病去世，被埋葬在野外。因為貧窮，沒有棺槨，只是用柴火覆蓋，沒有深埋。七天後，他甦醒過來，自己推開柴火，出來回到家中。家人驚愕不已，仔細詢問后得知他死而復生，都非常高興。張法義自己講述說，剛死的時候，有兩個人來帶他走，乘著風向南走。到了官府，進入大門，又巡視巷子，左右兩邊都是官署，門對著門，數不勝數。張法義到了一處官署，見到官人，遠遠地責備使者說：『這是華州張法義，原本限定三天到達，為何耽擱了七天？』使者說：『張法義家的狗很兇惡，而且還有咒師顯靈毆打得很厲害。』於是袒露背部給他看，背上都是青腫。官人說：『稽延過多，給予二十杖。』話音剛落，杖刑完畢，血流滿地。官人說：『可以把張法義帶到錄事那裡。』錄事署發出文書，命令送交給判官。判官召來主典，取出張法義的案卷。案卷非常多，堆滿了一張床。主典在張法義面前，翻閱案卷。案卷上大多事先用硃筆勾畫完畢，只有末尾的句子沒有勾畫。主典便記錄道：『貞觀十一年，張法義的父親讓他去割稻，張法義回頭瞪眼，私下謾罵，不孝，應杖責八十。』剛記錄完一條，就看見巖穴中的僧人來了。判官起身迎接，詢問僧人

【English Translation】 English version: (Cao Zhi) was overwhelmed with grief and fell ill, never recovering. Many scholars in the capital knew about this. Minister Cui showed him respect and personally went to comfort him. Minister Yan Lide also went to persuade him, saying the same thing.

Zhang Fayi from Zheng County, Huazhou, was poor and unrefined in his youth. In the tenth year of the Zhenguan era (636 AD), he went to Mount Hua to cut branches and encountered a monk sitting in a rock cave. Zhang Fayi approached and spoke with him. As the sky darkened, he couldn't return home after sitting for a long time, so he stayed overnight. The monk offered him pine and cypress powder to eat and said to Zhang Fayi, 'This poor monk has lived here for a long time and doesn't want outsiders to know. After you leave, please don't mention that you saw me.' Then he explained, 'Worldly people have many sins, and after death, they all fall into evil realms. Sincere repentance can eliminate these sins.' So he had Zhang Fayi bathe and purify himself, put on monastic robes, and repented for him. Afterwards, they parted ways. In the nineteenth year of the Zhenguan era (645 AD), Zhang Fayi died of illness and was buried in the wilderness. Because he was poor, he had no coffin, only firewood covering him, not deeply buried. After seven days, he revived, pushed away the firewood himself, and returned home. His family was astonished and, after careful questioning, learned that he had come back to life, and they were very happy. Zhang Fayi himself recounted that when he first died, two people came to take him away, riding the wind southward. They arrived at a government office, entered the main gate, and then patrolled the alleys. On both sides were government offices, doors facing doors, countless in number. Zhang Fayi arrived at one office and saw an official who remotely rebuked the messengers, saying, 'This is Zhang Fayi from Huazhou, originally limited to arrive in three days, why was he delayed for seven days?' The messengers said, 'Zhang Fayi's family dog is fierce, and there was also a sorcerer who manifested and beat him severely.' So he bared his back to show him, and his back was all bruised. The official said, 'Excessive delay, give him twenty strokes.' As soon as he finished speaking, the beating was completed, and blood flowed to the ground. The official said, 'You can take Zhang Fayi to the registrar.' The registrar's office issued a document ordering him to be sent to the judge. The judge summoned the clerk and took out Zhang Fayi's case file. The case files were very numerous, filling a bed. The clerk, in front of Zhang Fayi, flipped through the case files. Most of the files had already been marked with red ink, only the last sentences were not marked. The clerk then recorded, 'In the eleventh year of the Zhenguan era (637 AD), Zhang Fayi's father asked him to cut rice, Zhang Fayi turned around, glared, and cursed privately, unfilial, should be beaten eighty strokes.' As soon as he finished recording one item, he saw the monk from the rock cave coming. The judge rose to greet him and asked the monk

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何事。僧曰。張義是貧道弟子。其罪並懺悔滅除。天曹案中已勾畢。今枉追來不合死。主典曰。經懺悔者。此案亦勾了。至如張目罵父。雖蒙懺悔。事未勾了。僧曰。若不如此。當取案勘之。應有福利。判官令主典將法義咨王。宮在東。殿宇宏壯。侍衛數千人。僧亦隨至王所。王起迎僧曰。師當直來耶。答曰。未當次直。有弟子張法義。被錄來此。其人宿罪。並貧道勾訖。未合死。主典又以張目事咨王。王曰。張目在懺悔后。不合免。然師為來。請可特放七日。法義謂僧曰。七日既不多時。復來恐不見師。請即住隨師。師曰。七日七年也。可急去。法義固請隨僧。僧因。請王筆書義掌作一字。又請王印。印之曰。可急去。還家修福。若後來不見我。宜以印呈王。王自當放汝也。法義乃辭之。僧令人送至其家。家內正黑。義不敢入。使者推之。遂活。覺在土中。甚輕虛。以手推排得出。因入山。就山僧修道。掌中所印之處文。不識然皆為瘡。終莫能愈。至今尚在。隴西王博叉居。與法義近。委知之。為臨說云爾。

河東柳智感。以貞觀初。為興州長舉縣令。一夜暴死。明日而蘇。說云。始為冥官所追。至大官府。使者以智感見王。謂曰。今有一員官闕。故枉君來任之。智感辭以親老。且自陳福業未應便死。王使勘

【現代漢語翻譯】 現代漢語譯本： 僧人問：『何事？』僧人說：『張義是貧道的弟子，他的罪過都已經懺悔滅除了。天曹的案卷中也已經勾銷完畢。現在枉自追捕他來，不應該死。』主典說：『經過懺悔的人，這個案子的確已經勾銷了。至於他瞪眼罵父親這件事，雖然經過懺悔，但事情還沒有勾銷。』僧人說：『如果不這樣，應當取來案卷查勘。他應該是有福利的。』判官命令主典將法義的情況稟告閻王。閻王宮殿在東邊，殿宇宏偉壯觀，侍衛有數千人。僧人也跟隨來到閻王處。閻王起身迎接僧人說：『師父您是當值來的嗎？』僧人回答說：『不是當值來的。有個弟子叫張法義，被拘捕到這裡。他的宿世罪業，貧道都已經為他勾銷完畢，不應該死。』主典又將張義瞪眼罵父親的事稟告閻王。閻王說：『瞪眼罵父親發生在懺悔之後，不應該免罪。然而師父您親自來了，可以特別寬限他七日。』法義對僧人說：『七日時間不多，再來恐怕見不到師父您了，請允許我跟隨師父您。』僧人說：『七日相當於七年啊，你趕快去吧。』法義堅決請求跟隨僧人。僧人於是請求閻王用筆在法義的手掌上寫一個字，又請求閻王蓋印。蓋印后說：『你趕快去，回家修福。如果後來再被抓來見不到我，就把這個印呈給閻王，閻王自然會放你走。』法義於是告辭。僧人派人送他回家。家裡一片漆黑，法義不敢進去。使者推了他一把，於是就活了過來，感覺自己在土中，非常輕飄虛弱。用手推開泥土才出來。因此入山，跟隨山中的僧人修道。手掌中被印的地方，文字不認識，都變成了瘡，始終不能痊癒，至今還在。隴西的王博叉居士，與法義住得很近，詳細地知道這件事，為我臨終時講述了這件事。河東的柳智感，在貞觀初年，擔任興州長舉縣的縣令。一天夜裡突然暴死，第二天又甦醒過來，說：『開始被冥官追捕，到了一個很大的官府。使者帶著智感去見閻王，閻王說：『現在有一個官職空缺，所以請您來擔任。』智感推辭說自己年老的父母需要照顧，而且自己陳述說自己的福業不應該這麼快就死。閻王派人查勘』

【English Translation】 English version: 『What is the matter?』 the monk asked. The monk said, 『Zhang Yi is my disciple, and his sins have already been repented and extinguished. The case in the Heavenly Court has also been completely cancelled. Now, it is wrong to arrest him, he should not die.』 The chief clerk said, 『For those who have repented, this case has indeed been cancelled. As for the matter of glaring and cursing his father, although he has repented, the matter has not been cancelled.』 The monk said, 『If not, we should take the case file and examine it. He should have blessings.』 The judge ordered the chief clerk to report the situation of Fa Yi to King Yama. King Yama's palace is in the east, the palace is magnificent, and there are thousands of guards. The monk also followed to King Yama's place. King Yama got up to greet the monk and said, 『Master, are you here on duty?』 The monk replied, 『I am not here on duty. There is a disciple named Zhang Fa Yi, who was arrested here. His past sins, I have already cancelled for him, he should not die.』 The chief clerk also reported the matter of Zhang Yi glaring and cursing his father to King Yama. King Yama said, 『Glaring and cursing his father happened after repentance, he should not be exempted from punishment. However, since you have come in person, Master, you can specially grant him seven days.』 Fa Yi said to the monk, 『Seven days is not a long time, I am afraid I will not see you again if I come back, please allow me to follow you, Master.』 The monk said, 『Seven days is equivalent to seven years, you should go quickly.』 Fa Yi insisted on following the monk. The monk then asked King Yama to write a word on Fa Yi's palm with a pen, and also asked King Yama to stamp it with a seal. After stamping it, he said, 『You should go quickly, go home and cultivate blessings. If you are arrested again and cannot see me, present this seal to King Yama, and King Yama will naturally let you go.』 Fa Yi then bid farewell. The monk sent someone to send him home. The house was pitch black, and Fa Yi dared not enter. The messenger pushed him, and then he came back to life, feeling very light and weak in the soil. He pushed the soil away with his hands and came out. Therefore, he entered the mountain and followed the monks in the mountain to cultivate the Tao. The place on his palm where the seal was stamped, the words were unrecognizable, and they all turned into sores, which could never be healed, and are still there today. Wang Bocha, a layman from Longxi, lived very close to Fa Yi, knew about this matter in detail, and told me about it when I was dying. Liu Zhigan from Hedong, in the early years of Zhenguan, served as the magistrate of Changju County in Xingzhou. One night, he suddenly died violently, and woke up again the next day, saying, 『I was first arrested by the underworld officials and went to a large government office. The messenger took Zhigan to see King Yama, and King Yama said, 『Now there is a vacant official position, so I invite you to take it.』 Zhigan declined, saying that his elderly parents needed to be taken care of, and he stated that his blessings should not lead to his death so soon. King Yama sent someone to investigate』

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之。信然。因謂曰。君未當死。可權判錄事。智感許諾拜謝。吏引退。至曹。曹有判官五人。連感為六。其廳事是長屋人坐三間。各有床案。務甚繁擁。西頭一座。空無判官。吏引智感就空座。有群吏引將文簿來。取智感判置於案上。而退立階下。智感問之。對曰。氣惡不改逼公。但遙以案中事答。智感省讀案如人間案者。於是即為判勾之有頃。有食來。諸判官同食。智感亦就之。諸官曰。君既權判。不宜食此。智感從之。竟不敢食。日暮吏送智感歸家。蘇而方晚。自後家中日暝。吏輒來迎。至彼而旦。故知幽顯反晝夜矣。於是夜判冥事。晝臨縣職。遂以為常。歲余。智感在冥曹。因起如廁。于堂西。見一婦人。年三十許。姿容端正。衣服鮮明。立而掩涕。智感問。是何人。答云。妾興州司倉參軍之婦也。見攝來此。方別夫子。是以悲傷。智感以問吏。吏曰。官攝來。有所案問。具證其夫事耳。智感因咨婦人曰感。長舉令也。夫人若被勘問。幸自分疏。無為牽引司倉。俱死無益。婦人曰。誠不欲引之。恐官相引耳。感曰。夫人幸勿相牽。可無逼迫之慮。婦人許之。既而智感還州。先問。司倉婦。有何疾。司倉曰。吾婦年少。無疾患也。感以所見告之。說其衣服形貌。且勸令修福。司倉走歸家。見婦在機中織無患。甚不

【現代漢語翻譯】 現代漢語譯本： 之後，智感相信了這件事。於是（冥吏）對他說：『您本不該死，可以暫時代理判錄事。』智感答應並拜謝。冥吏引導他退下。到了曹司，曹司有判官五人，連智感共有六人。那廳事是一間長屋，人們坐在三間房裡，各自有床和桌案，事務非常繁雜擁擠。西邊有一個座位，空著沒有判官。冥吏引導智感到空位上。一群吏員引導著拿著文書簿籍過來，讓智感判決，放在他的桌案上，然後退下站在臺階下。智感問他們，他們回答說：『（這裡）氣味污濁，不敢靠近您，只能遙遠地回答您案中的事情。』智感審閱那些案卷，和人間的案卷一樣。於是就為他們判決勾畫。過了一會兒，送來了食物，各位判官一起吃，智感也去參加。各位判官說：『您既然是代理判官，不應該吃這些。』智感聽從了他們，最終不敢吃。傍晚，冥吏送智感回家，醒來時天色已晚。自那以後，每天家中天黑時，冥吏就來迎接，到那裡時天就亮了。因此知道陰間和陽間晝夜是相反的。於是晚上判決陰間的事情，白天處理縣裡的職務，就成了常事。一年多后，智感在冥曹，因為要上廁所，在廳堂西邊，看見一個婦人，年紀三十多歲，姿容端正，衣服鮮艷明亮，站著掩面哭泣。智感問：『你是什麼人？』回答說：『我是興州司倉參軍的妻子，被拘捕到這裡，正要和丈夫孩子分別，所以悲傷。』智感問冥吏，冥吏說：『官府拘捕她來，要審問她，查證她丈夫的事情。』智感於是詢問婦人說：『我，智感，是長舉縣縣令。夫人如果被審問，希望您自己分辯清楚，不要牽連司倉，一起死也沒有好處。』婦人說：『我確實不想牽連他，恐怕官府會互相牽連。』智感說：『夫人希望不要互相牽連，可以沒有逼迫的憂慮。』婦人答應了。不久之後，智感回到州里，先問：『司倉的妻子，有什麼疾病？』司倉說：『我的妻子年輕，沒有疾病。』智感把所見到的告訴他，說了她的衣服形貌，並且勸他修福。司倉跑回家，看見妻子在織機中織無患子，非常不...

【English Translation】 English version: After that, Zhi Gan believed it. So (the underworld official) said to him, 'You shouldn't have died, you can temporarily act as Pan Lushi (an official title in the underworld).' Zhi Gan agreed and bowed to thank him. The official led him away. When he arrived at the Cao office, there were five judges, making six with Zhi Gan. The hall was a long house, with people sitting in three rooms, each with a bed and desk, and the affairs were very complicated and crowded. There was a seat on the west side, vacant without a judge. The official led Zhi Gan to the empty seat. A group of clerks led and brought documents and books, asking Zhi Gan to judge, placing them on his desk, and then retreating to stand under the steps. Zhi Gan asked them, and they replied, 'The smell (here) is foul, we dare not approach you, we can only answer your questions about the cases from afar.' Zhi Gan reviewed the cases, which were like the cases in the human world. So he judged and marked them. After a while, food was brought, and the judges ate together, and Zhi Gan also joined them. The judges said, 'Since you are an acting judge, you should not eat these.' Zhi Gan listened to them and ultimately dared not eat. In the evening, the official sent Zhi Gan home, and it was late when he woke up. From then on, every day when it got dark at home, the official would come to greet him, and it would be dawn when he got there. Therefore, he knew that the underworld and the human world were reversed day and night. So he judged the affairs of the underworld at night and handled the duties of the county during the day, and it became a routine. More than a year later, Zhi Gan was in the underworld office, and because he needed to go to the toilet, he saw a woman in the west of the hall, about thirty years old, with a dignified appearance and bright clothes, standing and covering her face, weeping. Zhi Gan asked, 'Who are you?' She replied, 'I am the wife of the Sīcāng Cānjūn (an official title) of Xingzhou (a place name), and I have been arrested here, and I am about to be separated from my husband and children, so I am sad.' Zhi Gan asked the official, and the official said, 'The government arrested her to interrogate her and investigate her husband's affairs.' Zhi Gan then asked the woman, 'I, Zhi Gan, am the magistrate of Changju County. If you are interrogated, I hope you will defend yourself clearly, and do not implicate the Sīcāng (an official title), it is useless to die together.' The woman said, 'I really don't want to implicate him, I'm afraid the officials will implicate each other.' Zhi Gan said, 'I hope you will not implicate each other, and you can be free from the worry of coercion.' The woman agreed. Soon after, Zhi Gan returned to the state and first asked, 'Does the wife of the Sīcāng (an official title) have any illness?' The Sīcāng (an official title) said, 'My wife is young and has no illness.' Zhi Gan told him what he had seen, described her clothes and appearance, and advised him to cultivate blessings. The Sīcāng (an official title) ran home and saw his wife weaving soapberries on the loom, very...

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信之。后十餘日。司倉婦暴病死。司倉始懼。而修福。又興州官二人。珠滿。當起京選。咨智感曰。君判冥道事。請問。吾選得何官。智感至冥曹。以其姓名問錄事。曰名簿並封在石函中。檢之。二日方可得報。及辭。來報。乃見錄事二人今所得官名號。智感以報二人。二人至京參選。吏部注擬其官。皆與所報不同。州官聞之。以告智感。智感復問錄事。錄事覆撿簿書云。定如前所檢。不錯也。既而二選人過門下。門下審退之吏部重注。果是冥簿檢報者。於是眾人咸信服。智感每於冥簿。見其親識名狀。及時月日。報之。教令修福。多得免者。智感權判三年。其吏來告曰。已得隆州李司戶。授正官。以代公。公不復判矣。智感明旦至州。告刺吏李德鳳。遣人往隆州審焉其司戶已死。問其日。即吏來告之時也。從此遂絕。后州司遣智感領囚送京。至鳳州界。囚皆逃。智感憂懼。捕逐數日不能獲。夜宿于精舍。忽見其故部冥吏來告曰。囚盡得矣。一人已死。三人在南山谷中。並已擒縛。愿公勿憂。言畢辭去。智感即請人兵。入南山西谷。果見四囚。囚知走不免。因來抗拒。智感格之。殺一囚。三囚受縛。果如所告。智感今尚存。任慈州司馬光祿卿柳亨為臨說之。亨為曹州刺史。見智感親問云。然御史裴同節亦云見說。皆如

【現代漢語翻譯】 信之。后十餘日，司倉的妻子突然暴病而死。司倉開始感到恐懼，於是開始修行積福。當時興州有兩位官員，名叫珠滿，正準備前往京城參加選官。他們向智感詢問說：『您能判決陰間的事情，請問我們能選到什麼官職？』智感前往陰曹地府，用他們的姓名詢問負責記錄的官吏。記錄官說：『名簿都被封存在石函中，需要檢查兩天才能回覆。』等到智感告辭后，記錄官前來報告，拿來了兩位官員將要得到的官職名號。智感將這些告訴了兩位官員。兩位官員到京城參加選官，吏部擬定的官職，都與智感所說的不同。興州的官員聽說了這件事，告訴了智感。智感再次詢問記錄官，記錄官重新檢查簿書說：『確定和之前檢查的一樣，沒有錯。』不久，兩位選官經過門下省，門下省審覈後退回吏部重新擬定，結果果然是陰間簿書上所記錄的。於是眾人都信服了智感。智感經常在陰間的簿書上，看到他親友的名字和去世的時間，就及時告訴他們，教導他們修行積福，很多人因此得以免除災禍。智感代理判官三年，他的下屬來告訴他說：『隆州的李司戶已經被任命為正式官員，來代替您。您不用再判決了。』智感第二天到州里，告訴了刺史李德鳳，派人前往隆州查證，那裡的李司戶已經死了。問他去世的日期，正是下屬來報告的時候。從此以後，智感就停止了判決陰間事務。後來，州司派遣智感押送囚犯前往京城，到達鳳州境內時，囚犯全部逃跑了。智感憂慮恐懼，追捕了幾天也沒有抓到。晚上住在精舍里，忽然看到他以前在陰間的下屬前來報告說：『囚犯都抓到了。一人已經死了，三人在南山的山谷中，都已經抓住了。請您不要擔心。』說完就告辭離開了。智感立即請求官兵，進入南山的山谷，果然看到了四個囚犯。囚犯知道逃脫不了，就來反抗。智感制服了他們，殺死了一個囚犯，其餘三個囚犯被抓獲。果然如陰間下屬所說。智感現在還活著，任慈州司馬光祿卿柳亨親自為我講述這件事。柳亨擔任曹州刺史時，見到智感親自詢問，智感說確實如此。御史裴同節也說聽人說過這件事，都和柳亨說的一樣。 現代漢語譯本：信之。后十餘日，司倉（掌管倉庫的官員）的妻子突然暴病而死。司倉開始感到恐懼，於是開始修行積福。當時興州有兩位官員，名叫珠滿，正準備前往京城參加選官。他們向智感（人名）詢問說：『您能判決陰間的事情，請問我們能選到什麼官職？』智感前往陰曹地府，用他們的姓名詢問負責記錄的官吏。記錄官說：『名簿都被封存在石函中，需要檢查兩天才能回覆。』等到智感告辭后，記錄官前來報告，拿來了兩位官員將要得到的官職名號。智感將這些告訴了兩位官員。兩位官員到京城參加選官，吏部擬定的官職，都與智感所說的不同。興州的官員聽說了這件事，告訴了智感。智感再次詢問記錄官，記錄官重新檢查簿書說：『確定和之前檢查的一樣，沒有錯。』不久，兩位選官經過門下省，門下省審覈後退回吏部重新擬定，結果果然是陰間簿書上所記錄的。於是眾人都信服了智感。智感經常在陰間的簿書上，看到他親友的名字和去世的時間，就及時告訴他們，教導他們修行積福，很多人因此得以免除災禍。智感代理判官三年，他的下屬來告訴他說：『隆州的李司戶（官名）已經被任命為正式官員，來代替您。您不用再判決了。』智感第二天到州里，告訴了刺史李德鳳（人名），派人前往隆州查證，那裡的李司戶已經死了。問他去世的日期，正是下屬來報告的時候。從此以後，智感就停止了判決陰間事務。後來，州司派遣智感押送囚犯前往京城，到達鳳州境內時，囚犯全部逃跑了。智感憂慮恐懼，追捕了幾天也沒有抓到。晚上住在精舍里，忽然看到他以前在陰間的下屬前來報告說：『囚犯都抓到了。一人已經死了，三人在南山的山谷中，都已經抓住了。請您不要擔心。』說完就告辭離開了。智感立即請求官兵，進入南山的山谷，果然看到了四個囚犯。囚犯知道逃脫不了，就來反抗。智感制服了他們，殺死了一個囚犯，其餘三個囚犯被抓獲。果然如陰間下屬所說。智感現在還活著，任慈州司馬光祿卿柳亨（人名）親自為我講述這件事。柳亨擔任曹州刺史時，見到智感親自詢問，智感說確實如此。御史裴同節（人名）也說聽人說過這件事，都和柳亨說的一樣。

【English Translation】 He believed it. More than ten days later, the wife of the Sicheng (official in charge of granaries) suddenly died of illness. The Sicheng began to fear and started to cultivate blessings. At that time, two officials from Xingzhou, named Zhu Man (name), were preparing to go to the capital to participate in the selection of officials. They asked Zhigan (name), 'You can judge matters of the underworld, please tell us what official positions we will be selected for?' Zhigan went to the underworld and asked the recording officer for their names. The recording officer said, 'The registers are all sealed in stone boxes and will take two days to check and reply.' After Zhigan took his leave, the recording officer came to report, bringing the names of the official positions that the two officials would receive. Zhigan told this to the two officials. When the two officials went to the capital to participate in the selection, the official positions proposed by the Ministry of Personnel were different from what Zhigan had said. The officials from Xingzhou heard about this and told Zhigan. Zhigan asked the recording officer again, and the recording officer re-examined the registers and said, 'It is definitely the same as what was checked before, there is no mistake.' Soon after, the two selected officials passed through the Department of State Affairs, which reviewed and returned the matter to the Ministry of Personnel for re-nomination. The result was indeed what was recorded in the underworld registers. Thereupon, everyone believed in Zhigan. Zhigan often saw the names and dates of death of his relatives and friends in the underworld registers, and he would tell them in time, teaching them to cultivate blessings, and many were thus able to avoid disasters. Zhigan acted as a judge for three years, and his subordinate came to tell him, 'Li Sihu (official title) of Longzhou has been appointed as a regular official to replace you. You no longer need to judge.' The next day, Zhigan went to the state and told the governor, Li Defeng (name), and sent someone to Longzhou to verify. The Li Sihu there had already died. When asked about the date of his death, it was the time when the subordinate came to report. From then on, Zhigan stopped judging matters of the underworld. Later, the state sent Zhigan to escort prisoners to the capital. When they reached the boundary of Fengzhou, all the prisoners escaped. Zhigan was worried and fearful, and after pursuing them for several days, he could not catch them. He stayed overnight in a monastery and suddenly saw his former underworld subordinate come to report, 'All the prisoners have been caught. One has already died, and three are in the valley of Nanshan (mountain name), and they have all been captured. Please do not worry.' After speaking, he took his leave. Zhigan immediately requested soldiers and entered the valley of Nanshan, where he indeed saw four prisoners. The prisoners knew they could not escape and resisted. Zhigan subdued them, killing one prisoner, and the other three prisoners were captured. It was indeed as the underworld subordinate had said. Zhigan is still alive today, and Liu Heng (name), the Sima Guangluqing (official title) of Cizhou, personally told me this story. When Liu Heng was the governor of Caozhou, he met Zhigan and asked him personally, and Zhigan said it was true. The censor Pei Tongjie (name) also said that he had heard people say this, and it was the same as what Liu Heng said. English version: He believed it. More than ten days later, the wife of the Sicheng (official in charge of granaries) suddenly died of illness. The Sicheng began to fear and started to cultivate blessings. At that time, two officials from Xingzhou, named Zhu Man (name), were preparing to go to the capital to participate in the selection of officials. They asked Zhigan (name), 'You can judge matters of the underworld, please tell us what official positions we will be selected for?' Zhigan went to the underworld and asked the recording officer for their names. The recording officer said, 'The registers are all sealed in stone boxes and will take two days to check and reply.' After Zhigan took his leave, the recording officer came to report, bringing the names of the official positions that the two officials would receive. Zhigan told this to the two officials. When the two officials went to the capital to participate in the selection, the official positions proposed by the Ministry of Personnel were different from what Zhigan had said. The officials from Xingzhou heard about this and told Zhigan. Zhigan asked the recording officer again, and the recording officer re-examined the registers and said, 'It is definitely the same as what was checked before, there is no mistake.' Soon after, the two selected officials passed through the Department of State Affairs, which reviewed and returned the matter to the Ministry of Personnel for re-nomination. The result was indeed what was recorded in the underworld registers. Thereupon, everyone believed in Zhigan. Zhigan often saw the names and dates of death of his relatives and friends in the underworld registers, and he would tell them in time, teaching them to cultivate blessings, and many were thus able to avoid disasters. Zhigan acted as a judge for three years, and his subordinate came to tell him, 'Li Sihu (official title) of Longzhou has been appointed as a regular official to replace you. You no longer need to judge.' The next day, Zhigan went to the state and told the governor, Li Defeng (name), and sent someone to Longzhou to verify. The Li Sihu there had already died. When asked about the date of his death, it was the time when the subordinate came to report. From then on, Zhigan stopped judging matters of the underworld. Later, the state sent Zhigan to escort prisoners to the capital. When they reached the boundary of Fengzhou, all the prisoners escaped. Zhigan was worried and fearful, and after pursuing them for several days, he could not catch them. He stayed overnight in a monastery and suddenly saw his former underworld subordinate come to report, 'All the prisoners have been caught. One has already died, and three are in the valley of Nanshan (mountain name), and they have all been captured. Please do not worry.' After speaking, he took his leave. Zhigan immediately requested soldiers and entered the valley of Nanshan, where he indeed saw four prisoners. The prisoners knew they could not escape and resisted. Zhigan subdued them, killing one prisoner, and the other three prisoners were captured. It was indeed as the underworld subordinate had said. Zhigan is still alive today, and Liu Heng (name), the Sima Guangluqing (official title) of Cizhou, personally told me this story. When Liu Heng was the governor of Caozhou, he met Zhigan and asked him personally, and Zhigan said it was true. The censor Pei Tongjie (name) also said that he had heard people say this, and it was the same as what Liu Heng said.

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此言焉。

冥報記卷下(終)

【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？

《冥報記》卷下（完）

【English Translation】 English version: What does this mean?

The End of Ming Bao Ji (Records of Retribution) Volume 2

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