T51n2083_釋門自鏡錄
大正藏第 51 冊 No. 2083 釋門自鏡錄
No. 2083
釋門自鏡錄序
藍谷沙門懷信述
餘九歲出家。於今過六十矣。至於逍遙廣廈。顧步芳陰。體安輕軟。身居閑逸。星光未旦十利之精饌已陳。日彩方中三德之珍羞總萃。不知耕穫之頓弊。不識鼎飪之劬勞。長六尺之軀。全百年之命者。是誰所致乎。則我本師之願力也。余且約計五十之年。朝中飲食。蓋費三百餘碩矣。寒暑衣藥。蓋費二十餘萬矣。爾其高門邃宇。碧砌丹楹。軒乘仆豎之流。機案床褥之類。所費又無涯矣。或復無明暗起。邪見橫生。非法棄用。非時飲啖。所費又難量矣。此皆出自他力。資成我用。與夫汲汲之位。豈得同年而較其苦樂哉。是知大慈之教至矣。大悲之力深矣。況十號調御以我為子而覆之。八部天龍以我為師而奉之。皇王雖貴。不敢以臣禮畜之。則其貴可知也。尊親雖重。不敢以子義瞻之。則其尊可知也。若乃悠悠四俗。茫茫九土。誰家非我之倉儲。何人非余之子弟。所以提盂入室。緘封之膳遽開。振錫登衢。弛慢之容肅敬。古人以一餐之惠猶能效節。以一言之顧尚或亡軀。況從頂至踵。皆如來之養乎。從生至死皆如來之蔭乎。向使不遇佛法。不遇出家。方將曉夕犯霜露。晨昏勤隴畝。
【現代漢語翻譯】 現代漢語譯本 《釋門自鏡錄序》
藍谷沙門懷信 述
我九歲出家，至今已過六十歲。身處寬敞的寺院，漫步于花草樹木的陰影下，身體安適輕快，生活閒適安逸。星星的光芒還未消散，一日所需的十種利益的精緻膳食已經擺在面前；太陽的光彩正當午時，具備法身、般若、解脫三種功德的珍貴佳餚全部彙集。我不知道耕種收穫的辛勞困頓，不瞭解烹飪製作的勞累辛苦。能夠保全這六尺之軀，延續百年的壽命，是誰的恩德呢？是我的本師（根本的老師）的願力啊！我且粗略計算，五十年來，每日的飲食，大概花費了三百多石糧食。寒暑季節的衣物醫藥，大概花費了二十多萬錢。還有那高大的門庭深邃的房屋，碧綠的臺階紅色的柱子，車馬僕人侍從，桌案床鋪被褥等等，所花費的更是沒有邊際。或者又因為無明（佛教指對事物真相的迷惑）暗中生起，邪見（錯誤的見解）橫生，不符合佛法的物品被隨意丟棄使用，不在規定的時間飲用食物，這些花費又是難以估量的。這些都是來自他人的力量，資助成就我的所需所用。與那些辛勤奔波于官位的人相比，怎能同年而語，比較其中的苦樂呢？由此可知大慈（給予眾生快樂的慈愛）的教義是多麼周到，大悲（拔除眾生痛苦的慈悲）的力量是多麼深厚啊！更何況十號（如來的十種稱號）調御（調伏眾生，使入佛道）的佛陀視我為子而庇護我，八部天龍（佛教的護法神）視我為師而侍奉我。即使是尊貴的皇王，也不敢以臣子的禮節來役使我，那麼我的尊貴可知了。即使是尊敬的父母親人，也不敢以對待兒子的態度來輕視我，那麼我的尊嚴可知了。至於那眾多的凡夫俗子，茫茫的廣大國土，哪一家不是我的倉庫，何人不是我的子弟？所以，當我提著缽進入房間，封存的美味佳餚立刻打開；當我拄著錫杖走上街頭，懈怠輕慢的神情立刻變得肅穆恭敬。古人因為一餐的恩惠尚且能夠捨身報答，因為一句關懷的話語尚且可能獻出生命。更何況從頭頂到腳跟，都是如來的養育；從生到死，都是如來的庇護。如果不是遇到佛法，不是出家修行，我將早晚遭受霜露的侵襲，早晨晚上辛勤地在田地裡勞作。
【English Translation】 English version Preface to the Self-Reflection Record of the釋門 (Shì Mén,釋迦之門,釋迦佛教門徒)
Written by Huai Xin, a Shramana (沙門, Buddhist monk) of Lan Gu
I became a monk at the age of nine, and now more than sixty years have passed. I dwell in spacious monasteries, stroll in fragrant shade, my body is comfortable and light, and my life is leisurely and peaceful. Before the starlight fades at dawn, the exquisite meals providing ten benefits are already prepared. When the sun shines at midday, the precious delicacies embodying the three virtues (法身、般若、解脫) are all gathered. I do not know the toil and hardship of plowing and harvesting, nor do I understand the labor of cooking and preparing food. Who is it that allows me to preserve this six-foot body and extend my life to a hundred years? It is the power of the vows of my original teacher (本師, fundamental teacher)! I roughly estimate that over the past fifty years, my daily meals have cost more than three hundred 'shi' (碩, unit of dry measure for grain). The clothing and medicine for the changing seasons have cost more than two hundred thousand coins. Furthermore, the tall gates and deep houses, the green steps and red pillars, the carriages, servants, desks, beds, and bedding, and so on, have cost immeasurable amounts. Moreover, when ignorance (無明, delusion about the true nature of reality) arises in the dark, and wrong views (邪見, incorrect beliefs) are born, when things that are not in accordance with the Dharma are discarded and used improperly, and when food is consumed at inappropriate times, the costs are even more difficult to quantify. All of this comes from the power of others, supporting and fulfilling my needs. Compared to those who strive for positions of power, how can we compare our joys and sorrows on the same level? From this, we know that the teachings of great compassion (大慈, loving-kindness that gives happiness to all beings) are so thorough, and the power of great pity (大悲, compassion that removes suffering from all beings) is so profound! Moreover, the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) with the ten titles (十號, ten epithets of a Buddha) and the 調御 (Tiáo Yù, tamer of beings) treats me as his son and protects me, and the eight classes of gods and dragons (八部天龍, eight types of supernatural beings who protect the Dharma) serve me as their teacher. Even the noble emperors do not dare to treat me as a subject, so my nobility is evident. Even the respected parents and relatives do not dare to look down on me as a son, so my dignity is evident. As for the countless ordinary people and the vast lands, which family is not my storehouse, and who is not my disciple? Therefore, when I carry my bowl into a room, the sealed delicacies are immediately opened; when I walk down the street with my staff, the lax and disrespectful expressions immediately become solemn and respectful. In ancient times, people were able to repay the favor of a single meal with their lives, and they might sacrifice their bodies for a single word of concern. How much more so, when from head to toe, I am nourished by the Tathagata; from birth to death, I am sheltered by the Tathagata. If I had not encountered the Buddha's teachings and had not become a monk, I would be exposed to frost and dew morning and night, and I would be diligently working in the fields from dawn till dusk.
馳驟萬端。逼迫千計。弊襜塵絮。或不足以蓋形。藿茹䬸食。或不能以充口。何暇盱衡廣殿。策杖閑庭。曳履清談。披襟閑謔。避寒暑。擇甘辛。呵斥童稚。徴求捧汲。縱意馬之害群。任情猿之矯樹也。但三障云聳。十纏縈結。擬愛亂心。狂愚患惱。自悔自責。經瞬息而已遷。悲之恨之。歷旬朔而俄變。或復升堂致禮。恥尊儀而雨泣。對格披文。慚聖教而垂淚。或鶉衣木食。困辱以治之。損財去友。孤窮而苦之。竟不能屈慢山。清慾火。舍粗弊之聲色。免鑊湯之深誅。豈不痛哉。豈不痛哉。所以常慘常啼酸辛而不極。空藏地藏救接而無方。余又反覆求己。周旋自撫。形容耳目不減于常流。識悟神情參差于名輩。何福而生中國。何善而預出家。何罪而戒撿多違。何釁而剛強難化。所以縈紆日𣅳。佇嘆中宵。莫識救之之方。未辯革之之術。然幼蒙庭訓。早沾釋教。頗聞長者之遺言。屢謁名僧之高論。三思之士假韋弦以是資。九折之賓待箴銘而作訓。故乃詳求列代。披閱群篇。采同病之下流。訪迷津之野客。其有蔑聖言。輕業累。縱逸無恥。頑疏不撿。可為懲勸者。並集而錄之。仍簡十科。分為三軸。朝夕觀覽庶裨萬一。若乃坐成龍報。立驗蛇身。牛泣登坂。駝鳴繞寺。或杖楚交至。遍體火然。或戈戟去來應時流血。或舌銷
【現代漢語翻譯】 現代漢語譯本： 思緒如萬馬奔騰，各種逼迫接踵而至。破舊的衣衫如同飛揚的塵絮，有時甚至無法遮蔽身體。吃粗糙的野菜和乾糧，有時甚至無法填飽肚子。哪裡還有閑暇欣賞寬敞的殿堂，拄著枴杖在悠閑的庭院中漫步？哪裡還有閒情逸致穿著木屐清談，敞開衣襟閑聊戲謔？哪裡還能避寒暑，選擇美味佳餚？哪裡還能呵斥使喚童僕，要求他們端茶倒水？放縱如脫韁野馬般的意念去危害群體，任憑如頑皮猿猴般的情緒去搖動樹木。只是三障（煩惱障、業障、報障）如雲般聳立，十纏（無慚、無愧、嫉、慳、悔、睡眠、掉舉、昏沉、忿、覆）緊緊纏繞。虛假的愛慾擾亂心智，狂妄愚癡帶來煩惱。自我後悔，自我責備，卻在轉瞬間就改變。悲傷怨恨，經過十天半月就又變化。有時又登上殿堂行禮，卻因羞愧自己的不莊重而哭泣。面對經文，卻因慚愧自己對聖教的無知而流淚。有時穿著破爛的衣服，吃著粗糙的食物，用困苦羞辱來磨練自己。有時損失錢財，失去朋友，在孤獨貧窮中受苦。最終也不能降伏傲慢之心，清凈，捨棄粗俗低劣的聲色享受，免除地獄鑊湯的嚴厲懲罰。這難道不令人痛心嗎？這難道不令人痛心嗎？所以常常悲慘哭泣，酸楚辛辣卻無止境。即使依靠地藏菩薩的救助也無濟於事。我反覆反省自己，周全地自我審視。容貌耳目不比平常人差，見識領悟也與有名望的人相近。是什麼福報讓我生在中國？是什麼善行讓我得以出家？是什麼罪過讓我違背了許多戒律？是什麼過錯讓我剛強難以教化？所以思緒縈繞，日復一日，長夜嘆息。不明白解救的方法，不清楚革新的途徑。然而從小就受到家庭的教誨，早早就接觸了佛教。略微聽聞長者的遺言，多次拜訪名僧聽取高論。即使是多次思考的人，也要憑藉韋弦（古代用皮革做的弓弦，比喻警戒）來幫助自己；即使是歷經挫折的人，也要等待箴言銘文來作為訓誡。因此我詳細地查閱歷代典籍，廣泛地閱讀各種文章，收集那些與我患有相同毛病的人的下場，尋訪那些在迷途中的人。那些輕視聖言，不重視業報，放縱，頑固疏忽不守戒律，可以作為懲戒勸誡的事例，都收集並記錄下來。然後簡要地分為十科，分為三軸。早晚觀看，或許能有所幫助。如果說有坐享其成而得到龍的果報，立刻驗證為蛇身的事例；有牛悲泣著登上山坡，駱駝哀鳴著繞著寺廟的事例；或者棍杖交加，遍體燃燒；或者刀槍來往，應時流血；或者舌頭消融
【English Translation】 English version: Thoughts race in a myriad of directions, and countless pressures assail me. My tattered robes are like floating dust, sometimes insufficient to cover my form. I eat coarse greens and dried rations, sometimes unable to fill my mouth. How can I have the leisure to admire vast halls, stroll through tranquil courtyards with a staff, leisurely converse in slippers, or casually jest with open robes? How can I avoid the cold and heat, or choose sweet and spicy flavors? How can I scold and order children, demanding they fetch water and tea? I let my mind, like a wild horse, harm the herd, and allow my emotions, like mischievous monkeys, to shake the trees. Only the Three Obstructions (klesha-avarana, karma-avarana, vipaka-avarana) rise like clouds, and the Ten Entanglements (ahrikya, anapatrapya, irshya, matsarya, kaukrytya, styana, auddhatya, middha, krodha, mraksha) tightly bind me. False love disturbs my mind, and foolish arrogance brings affliction. I regret and blame myself, but change in an instant. I grieve and resent, but transform again after ten days or a month. Sometimes I ascend the hall to pay respects, but weep with shame for my lack of reverence. Facing the scriptures, I shed tears of remorse for my ignorance of the sacred teachings. Sometimes I wear ragged clothes and eat coarse food, disciplining myself with hardship and humiliation. Sometimes I lose wealth and friends, suffering in loneliness and poverty. In the end, I cannot subdue my arrogant mind, purify my , abandon coarse and base sensory pleasures, or escape the severe punishment of the boiling cauldrons of hell. Is this not painful? Is this not painful? Therefore, I constantly weep in misery, with endless bitterness and sorrow. Even relying on Kshitigarbha (Earth Treasury) Bodhisattva's aid is of no avail. I repeatedly reflect on myself, thoroughly examining myself. My appearance, ears, and eyes are no different from ordinary people, and my understanding and perception are similar to those of renowned individuals. What merit allowed me to be born in China? What good deeds allowed me to become a monk? What sins have caused me to violate so many precepts? What faults have made me stubborn and difficult to transform? Therefore, my thoughts are entangled day after day, and I sigh in the middle of the night. I do not know the way to salvation, nor am I clear about the path to reform. However, I received family teachings from a young age and was exposed to Buddhism early on. I have heard the last words of elders and have visited famous monks to listen to their profound teachings. Even those who contemplate deeply need the aid of Wei and Xian (leather bowstrings, metaphors for vigilance); even those who have experienced many setbacks await proverbs and inscriptions as admonitions. Therefore, I have carefully examined the records of past generations and widely read various texts, collecting the downfalls of those who suffer from the same ailments as I do, and seeking out those who are lost in the wilderness of delusion. Those who despise the sacred words, do not value karmic retribution, indulge in , are stubbornly negligent and do not observe the precepts, and can serve as examples for punishment and admonition, I have collected and recorded them all. Then I have briefly divided them into ten categories, arranged into three scrolls. I will observe them morning and evening, hoping they may be of some help. If there are cases of sitting idly and receiving the reward of a dragon, only to be immediately transformed into the body of a snake; cases of oxen weeping as they climb hills, and camels moaning as they circle temples; or cases of beatings with sticks and rods, causing the entire body to burn; or cases of swords and spears flying about, causing blood to flow in response; or cases of tongues melting away
眉落。或失性發狂。或取把菜而作奴。或侵束柴而然足。寄神園木割肉酬施主之恩。托跡圓扉變骨受謗人之罰。昔不見而今見。先不知而始知。號天扣地莫以追。破膽摧肝非所及。當此時也。父母百身而無贖。親賓四馳而不救。貨賂委積而空陳。左右撫膺而奚補。向之歡娛美樂為何在乎。向之朋流眷屬為何恃乎。嗚呼朝為盛德唱息于長廊。夕為殤子哀慟于幽房。匪斯人之獨有。念余身兮或當。儻百年兮一遇。將恥悔兮何央。可不愴乎。可不懼乎。故編其終始。備之左右。佇勖書紳之誡。將祈戰勝之功。其有名賢雅誥。哲人殊跡。道化之洿隆。時事之臧否。亦附而錄之。以寄通識。古人云。百年影徂。千載心在。實望千載之後。知余心之所在焉。
釋門自鏡錄條目
捲上業系長遠錄一勃逆闡提錄二輕毀教法錄三妒賢嫉化錄四忿恚貪鄙錄五俗學無裨錄六懈慢不勤錄七
卷下害物傷慈錄八飲啖非法錄九慳損僧物錄十
十科所收凡七十三條(雅誥二章。事蹟七十一人。附見十四人)。
釋門自鏡錄捲上
業系長遠錄一
西域聖者達磨蜜多五百世作狗身事
佛滅度后罽賓山中。有聖比丘。名達磨蜜多。才慧超絕坐禪第一。蜜多住處有三重窟。時有二僧。遠聞勝名故往禮拜。見尊者獘衣
【現代漢語翻譯】 現代漢語譯本
眉毛脫落。或者精神失常發狂。或者拿取蔬菜充當奴僕。或者侵佔捆柴用來燒腳。將精神寄託在園林樹木，割肉來酬謝施主的恩情。將軌跡寄託在監獄的門扉，變化骨骼承受誹謗之人的懲罰。過去沒有見到而現在見到了，先前不知道而現在知道了。呼天搶地也無法追回，肝膽俱裂也無濟於事。當這個時候，父母即使有百條性命也無法贖回，親戚朋友四處奔走也無法救助。財物堆積如山也只能白白陳列，身邊的人捶胸頓足又有什麼用呢？往日的歡娛美好在哪裡呢？往日的親朋好友又有什麼可以依靠的呢？唉，早上還在長廊里歌頌盛德，晚上卻在幽暗的房間里哀悼夭折的孩子。這並非只是這個人的遭遇，想到我自身或許也會遇到。如果百年之中遇到一次，那將是多麼無盡的恥辱和悔恨啊。怎能不悲傷呢？怎能不恐懼呢？所以編寫這件事的始終，放在身邊作為警戒。希望能夠勉勵自己，牢記繫在腰帶上的告誡，祈求戰勝惡業的功德。其中有名賢的美好教誨，哲人的特殊事蹟，佛教興衰的演變，時事的善惡評價，也附帶記錄下來，用來寄託給有見識的人。古人說，百年的身影終將消逝，千年的心意依然存在。真心希望千年之後，人們能夠知道我的心意所在啊。
《釋門自鏡錄》條目
捲上 業系長遠錄一 勃逆闡提錄二（勃逆：違背正道；闡提：斷善根的人） 輕毀教法錄三 妒賢嫉化錄四 忿恚貪鄙錄五 俗學無裨錄六 懈慢不勤錄七
卷下 害物傷慈錄八 飲啖非法錄九 慳損僧物錄十
十科所收凡七十三條（雅誥二章，事蹟七十一人，附見十四人）。
《釋門自鏡錄》捲上
業系長遠錄一
西域聖者達磨蜜多（Dharmamitra）五百世作狗身事
佛陀涅槃后，在罽賓山（Kashmir）中，有一位聖比丘（bhikkhu），名叫達磨蜜多（Dharmamitra）。他的才華智慧超群，禪定修行第一。達磨蜜多（Dharmamitra）居住的地方有三重石窟。當時有兩位僧人，遠遠聽到他的盛名，所以前往禮拜。見到尊者穿著破舊的衣服。
【English Translation】 English version
Eyebrows fall off. Or losing one's mind and going mad. Or taking vegetables to act as a servant. Or encroaching on bundled firewood to burn one's feet. Entrusting the spirit to garden trees, cutting flesh to repay the benefactor's kindness. Entrusting traces to prison doors, transforming bones to receive the punishment of slanderers. What was not seen in the past is now seen, what was not known before is now known. Crying to heaven and beating the ground cannot bring it back, breaking the gall and crushing the liver is of no avail. At this time, even if parents had a hundred lives, they could not redeem it, relatives and friends rush around but cannot save. Accumulated wealth is displayed in vain, and those around beat their chests to no avail. Where is the joy and pleasure of the past? What can one rely on from the friends and relatives of the past? Alas, in the morning, one sings of great virtue in the long corridor, and in the evening, one mourns the premature death of a child in a dark room. This is not unique to this person; thinking of myself, I may also encounter it. If it happens once in a hundred years, what endless shame and regret there will be. How can one not be sad? How can one not be afraid? Therefore, I have compiled the beginning and end of this matter, placing it by my side as a warning. I hope to encourage myself, remember the admonition tied to my belt, and pray for the merit of overcoming evil karma. Among them are the beautiful teachings of virtuous sages, the special deeds of wise men, the evolution of the rise and fall of Buddhism, and the good and bad evaluations of current affairs, which are also recorded to share with those who have insight. The ancients said, 'The shadow of a hundred years will eventually disappear, but the intention of a thousand years remains.' I sincerely hope that after a thousand years, people will know where my heart lies.
Table of Contents of 'A Mirror for Monks'
Volume 1: Records of Far-Reaching Karma 1, Records of Rebellious Icchantikas 2 (Icchantikas: those who have severed their roots of goodness), Records of Lightly Disparaging the Dharma 3, Records of Envying the Wise and Jealous of Transformation 4, Records of Anger, Hatred, Greed, and Meanness 5, Records of Secular Learning Being Unhelpful 6, Records of Laziness and Lack of Diligence 7
Volume 2: Records of Harming Living Beings and Injuring Compassion 8, Records of Illegally Eating and Drinking 9, Records of Stinginess and Damaging Monastic Property 10
The ten categories contain a total of seventy-three items (two chapters of elegant admonitions, seventy-one accounts of deeds, with fourteen accounts attached).
Volume 1 of 'A Mirror for Monks'
Records of Far-Reaching Karma 1
The Western Region's Holy One Dharmamitra (Dharmamitra)'s Five Hundred Lifetimes as a Dog
After the Buddha's Parinirvana, in the mountains of Kashmir, there was a holy bhikkhu (bhikkhu) named Dharmamitra (Dharmamitra). His talent and wisdom were outstanding, and his meditation practice was the best. Dharmamitra (Dharmamitra) lived in a triple cave. At that time, there were two monks who had heard of his great reputation from afar, so they went to pay their respects. They saw the venerable one wearing tattered clothes.
丑露。于下窟灶前為欲調伏身心為僧然火。是時二僧問言。長老達磨蜜多為在何處。答曰。在彼重窟最上房中。彼便往尋。尊者以神足力欻還本房。二人既見咸生疑怪。曰大德聖人威名滿閻浮提。何故自屈為僧然火。蜜多曰。子今當知。我念生死受苦長遠。若使頭手可得然者。吾當為僧而並然之。況余身份及以然火。何足為難。吾念往昔。五百世中常為狗身飢餓窮困。雖經多身唯兩得飽滿。一者有人飲酒大醉道側反吐。我行遇見獲一飽。又曾為貧家作狗。夫妻煮粥以器盛之。有事暫行。我以饑故內頭器中食之。得飽拔頭不出。人來見之。大起嗔心。便以利刀斬斷吾頭。自念狗身五百度受。雖逢二飽而失身命。是故思惟。生死長久周旋五道。隨所生處。無不受苦。故吾今者不憚劬勞。何辭為僧而然火也。
西域聖者阇夜多遇見鬼及烏嘆生死久遠事(出付法藏傳)
昔傳法聖者阇夜多。將諸弟子入城。至門慘然不悅。小復前行路見一烏。忽然微笑。弟子怪問。因而答曰。初于門下見餓鬼子。饑急困弱自言。母生我已。入城求食。自別已來。經五百年。饑虛窮乏命不久遠。及見其母。具述兒意。母曰。我辭入城經久求食不得。設得少唾強鬼所奪。始於今日值一人吐。邊無餘鬼。將欲與子。然又門下多有鬼神畏所
【現代漢語翻譯】 現代漢語譯本： 醜陋。在下方的窟灶前，爲了調伏身心，我為僧眾燒火。當時有兩個僧人問道：『長老Dharmamitra（達磨蜜多，法友）在哪裡？』我回答說：『他在那邊的重窟最上面的房間里。』他們便前去尋找。尊者我以神通力忽然回到自己的房間。二人見到后都感到疑惑奇怪，說：『大德聖人的威名傳遍整個Jambudvipa（閻浮提，世界），為何要委屈自己為僧眾燒火？』Dharmamitra（達磨蜜多）說：『你們現在應當知道，我想到生死輪迴，受苦漫長而遙遠。如果我的頭和手可以用來燃燒，我都會爲了僧眾而燃燒它們，更何況是其餘的身體部分以及燒火這件事，又有什麼值得為難的呢？我想到過去，五百世中常常做狗，飢餓窮困。雖然經歷了多次生命，卻只有兩次得到飽足。一次是有人喝醉酒後在路邊嘔吐，我走過去遇見，得到一次飽足。又曾經在貧窮人家做狗，夫妻煮粥用器皿盛著，有事暫時離開。我因為飢餓，把頭伸進器皿中吃粥，吃飽了卻拔不出頭。人回來見到，非常生氣，便用鋒利的刀斬斷了我的頭。自己想到做狗的五百世中，雖然遇到兩次飽足，卻因此失去了性命。因此我思惟，生死輪迴漫長，周旋於五道之中，無論生在哪裡，沒有不受苦的。所以我現在不怕辛勞，又怎麼會推辭為僧眾燒火呢？』
西域聖者Jatayas（阇夜多）遇見鬼以及烏鴉，感嘆生死久遠的事（出自《付法藏傳》）
過去傳法的聖者Jatayas（阇夜多），帶領弟子們進入城市。到達城門時，神色悽慘不悅。稍微向前走，在路上看見一隻烏鴉，忽然微笑。弟子們感到奇怪而詢問，Jatayas（阇夜多）因此回答說：『起初在城門下看見一個餓鬼的孩子，飢餓困頓虛弱，自己說：母親生下我后，就進城去尋找食物。自從分別以來，已經五百年了，飢餓虛弱窮困，壽命不久遠了。』又見到了他的母親，詳細地敘述了孩子的意思。母親說：『我離開他進入城裡很久，求食卻得不到。即使得到少許唾液，也會被強大的鬼奪走。今天才遇到一個人嘔吐，旁邊沒有其他鬼，正打算拿去給孩子，然而城門下有很多鬼神，害怕被他們所......』
【English Translation】 English version: Ugly. In front of the lower cave stove, in order to subdue my body and mind, I am making a fire for the Sangha. At that time, two monks asked: 'Where is Elder Dharmamitra (達磨蜜多, Dharma Friend)?' I replied: 'He is in the uppermost room of the double cave over there.' They then went to look for him. I, the Venerable One, suddenly returned to my own room by means of supernatural power. When the two saw this, they were both suspicious and strange, saying: 'The great virtuous saint's reputation fills the entire Jambudvipa (閻浮提, the world). Why do you humble yourself to make a fire for the Sangha?' Dharmamitra (達磨蜜多) said: 'You should know now that I think of the cycle of birth and death, suffering is long and distant. If my head and hands could be burned, I would burn them for the Sangha, let alone the rest of my body and the matter of making a fire, what is so difficult about that? I think of the past, in five hundred lifetimes I was often a dog, hungry and poor. Although I experienced many lives, I only got two full meals. Once, someone got drunk and vomited on the side of the road, I walked past and encountered it, getting one full meal. Also, I once worked as a dog in a poor family, the couple cooked porridge and put it in a container, and temporarily left for something. Because I was hungry, I put my head into the container to eat the porridge, and when I was full, I couldn't pull my head out. When the people came back and saw this, they were very angry and cut off my head with a sharp knife. Thinking of the five hundred lifetimes as a dog, although I encountered two full meals, I lost my life because of it. Therefore, I contemplate that the cycle of birth and death is long, revolving in the five paths, and wherever one is born, there is no escape from suffering. Therefore, I am not afraid of hard work now, so how can I refuse to make a fire for the Sangha?'
The Western Region sage Jatayas (阇夜多) encountered a ghost and a crow, lamenting the long duration of birth and death (from the Fu Fa Zang Zhuan 付法藏傳).
In the past, the Dharma-transmitting sage Jatayas (阇夜多) led his disciples into the city. When he arrived at the city gate, his expression was sad and displeased. Walking forward a little, he saw a crow on the road and suddenly smiled. The disciples felt strange and asked, and Jatayas (阇夜多) replied: 'At first, I saw a hungry ghost child under the city gate, hungry, tired, and weak, saying to himself: After my mother gave birth to me, she went into the city to look for food. It has been five hundred years since we parted, and I have been hungry, weak, and poor, and my life will not be long.' Then he saw his mother, who described the child's meaning in detail. The mother said: 'I left him and entered the city for a long time, but I couldn't get food. Even if I get a little saliva, it will be taken away by a strong ghost. Only today did I encounter someone vomiting, and there were no other ghosts nearby, and I was planning to take it to my child, but there are many ghosts and gods under the city gate, and I am afraid of being...'
奪。故不敢持出。愿尊者慈蔭將我出城。所赍涕唾與子共食。吾又問言。生來幾時。答曰。我見此城七返成壞。吾聞彼言深悼生死無有邊際。是以顰蹙慘然不樂。又於過去九十一劫。我于爾時為長者子。至愿出家厭離塵欲。我若出家必斷眾結成阿羅漢。但為父母不見從志。強為娉妻冀求繼嗣。既不獲免。娶妻生子。又求出家。兒年六歲。父母教兒。汝父辭我欲出家者。汝可抱足語父。曰若舍我去誰當活我。先當見殺然後可去。我見兒抱遂生愛戀。便語子言。我今為汝不復出家。由是兒故。不得道證。九十一劫流轉五道。以生死身。未曾相遇。今以道眼。見生烏中。愍其嬰愚。由是故笑耳。
西域聖者離越辟支佛曾謗人偷牛得報事
昔月氏國城西有大山。是離越辟支住處。猛上去此。不遠有人失牛。尋到此山。值此辟支然火染衣。宿業力故。當於爾時缽變為牛頭。法衣變為牛皮。染汁變為血。染滓變為肉。柴變為骨。其跡既爾。遂為牛主執入獄中。弟子推覓莫知所在。從是荏苒年經十二。后遇因緣知在獄中。便向王說。我師在獄愿王放赦。王問獄典有僧否。獄典曰無僧。弟子白王愿喚獄中沙門者出。我師自出。獄典尋喚辟支佛即出。此辟支佛在獄既久。髮長衣壞沙門形滅。諸弟子等禮而問曰。師何在此。師
【現代漢語翻譯】 現代漢語譯本：因此不敢拿出來。希望尊者慈悲庇護，帶我出城。我所攜帶的涕唾，都和兒子一起分享食用。我又問他，『你出生多久了？』他回答說：『我見過這座城市七次成壞。』我聽了他的話，深深地哀悼生死沒有邊際，因此皺眉不樂。又在過去的九十一劫，我那時是一位長者的兒子，一心想要出家，厭離塵世的慾望。我如果出家，必定能斷除各種煩惱，成就阿羅漢。但因為父母不同意我的志向，強行為我娶妻，希望我能延續後代。既然無法避免，就娶妻生子。我又想出家，兒子六歲時，父母教兒子說：『你父親要離開我們出家，你可以抱著他的腳，對他說，『如果你捨棄我走了，誰來養活我？除非先殺了我，你才可以走。』』我看見兒子抱著我，就生起了愛戀，便對兒子說：『我現在爲了你，不再出家了。』因為這個兒子，我無法證得道果，在九十一劫中，流轉於五道，以生死的身體，從未相遇。現在我以道眼，看見他生在烏鴉中，可憐他的幼稚愚昧，因此才發笑啊。
西域聖者離越辟支佛曾被人誣陷偷牛而遭受報應的事情
過去在月氏國都城西邊，有一座大山，是離越辟支佛居住的地方。猛上前往那裡。不遠處有人丟失了牛，尋找到了這座山。正趕上這位辟支佛在燃火染色。由於過去的業力，當時他的缽變成了牛頭，袈裟變成了牛皮，染色的汁變成了血，染色的渣滓變成了肉，柴火變成了骨頭。痕跡既然是這樣，於是牛的主人就把他抓進了監獄。弟子們尋找他，不知道他在哪裡。從此經過了十二年。後來遇到了因緣，知道他在監獄中，便向國王稟告，『我的老師在監獄裡，希望國王能夠赦免他。』國王問獄典是否有僧人，獄典說沒有僧人。弟子對國王說，『希望召集監獄中的沙門出來，我的老師自然會出來。』獄典隨即召集，辟支佛就出來了。這位辟支佛在監獄裡很久了，頭髮長長，衣服破爛，沙門的形象消失了。弟子們頂禮並問道，『老師為什麼在這裡？』老師
【English Translation】 English version: Therefore, I dare not take it out. I hope the Venerable will have compassion and protect me, and take me out of the city. The snot and saliva I carry, I share and eat with my son. I asked him again, 'How long have you been born?' He replied, 'I have seen this city rise and fall seven times.' When I heard his words, I deeply mourned that there is no end to birth and death, so I frowned and was unhappy. Also, in the past ninety-one kalpas, I was the son of a wealthy man at that time, and I was determined to renounce the world and be disgusted with worldly desires. If I were to renounce the world, I would surely cut off all afflictions and become an Arhat. But because my parents did not agree with my aspirations, they forced me to marry a wife, hoping that I could continue the family line. Since I could not avoid it, I married a wife and had children. I wanted to renounce the world again. When my son was six years old, my parents taught my son, 'Your father wants to leave us and renounce the world. You can hold his feet and say to him, 'If you abandon me and leave, who will support me? You can only leave after you kill me first.'' When I saw my son hugging me, I developed love and attachment, and said to my son, 'For your sake, I will no longer renounce the world.' Because of this son, I could not attain the fruit of the Path, and in ninety-one kalpas, I have been transmigrating in the five realms, and with the body of birth and death, we have never met. Now, with my divine eye, I see him born as a crow, and I pity his childish ignorance, so I laugh.
The story of the holy man Liyue Pratyekabuddha of the Western Regions being falsely accused of stealing a cow and suffering retribution
In the past, west of the capital of the Yuezhi kingdom, there was a large mountain, which was the place where Liyue Pratyekabuddha lived. Mengshang went there. Not far away, someone lost a cow and searched for it on this mountain. It happened that this Pratyekabuddha was burning a fire to dye his robes. Due to the power of past karma, at that time his bowl turned into a cow's head, his kasaya turned into cowhide, the dyeing juice turned into blood, the dyeing dregs turned into meat, and the firewood turned into bones. Since the traces were like this, the owner of the cow arrested him and put him in prison. The disciples searched for him but did not know where he was. From then on, twelve years passed. Later, they encountered the cause and condition and learned that he was in prison, so they reported to the king, 'My teacher is in prison, I hope the king can pardon him.' The king asked the prison warden if there were any monks, and the prison warden said there were no monks. The disciple said to the king, 'I hope to summon the shramanas in the prison to come out, and my teacher will naturally come out.' The prison warden immediately summoned them, and the Pratyekabuddha came out. This Pratyekabuddha had been in prison for a long time, his hair was long, his clothes were torn, and the image of a shramana had disappeared. The disciples prostrated and asked, 'Teacher, why are you here?' The teacher
于爾時答以上事。弟子復問。宿世造何因。今令致此。師答曰。吾于昔時謗他人偷牛。致使如此耳。
晉沙門慧達死入地獄並宿世犯戒事(出冥祥記等)
釋慧達俗姓劉名薩荷河西離石人也。在家時長於軍旅。不聞佛法。尚武器好畋獵。年三十一暴病而死。體且溫柔。家未敢殮。至七日而蘇。說云。將盡之時。見兩人執縛將去。向西北行。行路轉高。稍得平衢。兩邊列樹。見一人執弓帶劍當衢而立。指語兩人將荷向西。見屋舍甚多。俄見兩沙門。謂荷曰。汝識我否。荷答。不識。沙門曰。今宜歸命釋迦文佛。荷如言發念。因隨沙門俱行。遙見一城。類長安城而色甚黑。蓋鐵城也。見人身甚長。大膚黑如漆。頭髮曳地。沙門曰。此獄中鬼也。其處甚寒。有冰如石飛散。著人頭頭斷。著腳腳斷。著臂臂斷。二沙門云。此寒冰地獄也。荷乃內自克責便識宿命。知兩沙門往維衛佛時並其師也。於時得作沙門時。以犯俗罪不得受戒。雖世有佛竟不得見。從此已來再得人身。一生羌中。今生晉地。次見刀山地獄。次第經歷觀見甚多。獄獄異域不相雜廁。人數甚多。不可稱計。楚毒科法略與經說相符。俄有金色暉明皎然。一人長二丈許。相好嚴華。舉體金色。左右曰。觀世音大士也。皆起迎禮。有二沙門形質相類。並行
【現代漢語翻譯】 現代漢語譯本：當時，弟子就以上的事情提問。弟子又問：『過去世造了什麼因，導致今生遭受這樣的果報？』師父回答說：『我過去誹謗他人偷牛，才導致今天這樣的結果。』
晉朝沙門慧達死後進入地獄並回憶起前世犯戒的事情（出自《冥祥記》等）
釋慧達，俗姓劉，名薩荷，是河西離石人。在家時長期在軍隊中，不瞭解佛法，喜歡武器和打獵。三十一歲時突然生病而死，身體還很柔軟，家人不敢入殮。過了七天後甦醒過來，說：『將要死的時候，看見兩個人抓住我帶走，向西北方向走。走的路越來越高，漸漸變得平坦。兩邊排列著樹木，看見一個人拿著弓箭，帶著劍站在路中間，指著對那兩個人說，把薩荷帶到西邊去。』看見很多房屋。不久看見兩個沙門，對薩荷說：『你認識我嗎？』薩荷回答：『不認識。』沙門說：『現在應該歸命釋迦文佛（Sakyamuni Buddha）。』薩荷按照他們的話發念。於是跟隨沙門一起走。遠遠看見一座城，像長安城（Chang'an）一樣，但是顏色很黑，是鐵城。看見人身體很長，面板黑如漆，頭髮拖在地上。沙門說：『這是獄中的鬼。』那個地方非常寒冷，有像石頭一樣的冰塊飛散，打在人的頭上頭就斷了，打在腳上腳就斷了，打在手臂上手臂就斷了。兩個沙門說：『這是寒冰地獄。』薩荷於是內心自我責備，便認識了宿命，知道這兩個沙門是過去維衛佛（Vipassi Buddha）時期和他的師父。當時他做沙門時，因為犯了世俗的罪過，沒有得到受戒。雖然世上有佛，最終也沒有見到。從那以後，兩次得到人身，一次在羌中，今生在晉地。』接著看見刀山地獄，依次經歷觀看了很多地獄。各個地獄區域不同，互不混雜。人數非常多，不可計數。楚毒科罰大致與經書上所說的相符。忽然有金色的光輝明亮耀眼，一個人身高二丈左右，相貌莊嚴華麗，全身金色。左右的人說：『是觀世音大士（Avalokitesvara Bodhisattva）。』都起身迎接行禮。有兩個沙門形貌相似，並排行走。
【English Translation】 English version: At that time, the disciple asked about the aforementioned matter. The disciple further inquired: 'What karma did I create in past lives that led to this result in this life?' The master replied: 'I slandered others for stealing a cow in the past, which led to this consequence today.'
The Shramana (monk) Hui Da of the Jin Dynasty Dies, Enters Hell, and Recalls His Past Life's Transgressions (From 'Records of the Unseen' etc.)
釋Hui Da (Hui Da), whose lay surname was Liu and name was Sahe, was a native of Lishi in Hexi. During his life as a layman, he spent a long time in the military, not hearing about the Buddha's teachings, and enjoying weapons and hunting. At the age of thirty-one, he suddenly fell ill and died, but his body remained soft, and his family did not dare to enshroud him. After seven days, he revived and said: 'When I was about to die, I saw two people seize me and take me away, heading northwest. The road became increasingly high, gradually becoming flat. Trees lined both sides, and I saw a person holding a bow and carrying a sword standing in the middle of the road, pointing and telling the two people to take Sahe to the west.' He saw many houses. Soon he saw two Shramanas, who said to Sahe: 'Do you recognize me?' Sahe replied: 'I do not.' The Shramanas said: 'Now you should take refuge in Sakyamuni Buddha (Sakyamuni Buddha).' Sahe followed their words and recited the name. Then he followed the Shramanas together. From afar, he saw a city, resembling Chang'an (Chang'an), but its color was very dark; it was an iron city. He saw people with very long bodies, skin as black as lacquer, and hair dragging on the ground. The Shramanas said: 'These are the ghosts in hell.' That place was extremely cold, with ice like stones flying around, breaking off heads when they hit people's heads, breaking off feet when they hit people's feet, and breaking off arms when they hit people's arms. The two Shramanas said: 'This is the Freezing Hell.' Sahe then internally reproached himself and recognized his past lives, knowing that these two Shramanas were his teacher and himself during the time of Vipassi Buddha (Vipassi Buddha). At that time, when he was a Shramana, he was not allowed to receive ordination because he had committed worldly sins. Although there was a Buddha in the world, he ultimately did not see him. Since then, he has obtained human bodies twice, once in Qiangzhong, and now in the land of Jin.' Then he saw the Mountain of Knives Hell, and successively experienced and viewed many hells. The regions of each hell were different and did not mix with each other. The number of people was very large, uncountable. The tortures and punishments were roughly in accordance with what is said in the scriptures. Suddenly, there was a golden radiance, bright and dazzling, a person about two zhang (丈, approx. 2.3 meters) tall, with a dignified and beautiful appearance, and a golden body. The people on the left and right said: 'It is the great Bodhisattva Avalokitesvara (Avalokitesvara Bodhisattva).' They all rose to greet and pay respects. There were two Shramanas with similar appearances, walking side by side.
東西。薩荷作禮畢。菩薩具為說法。出千餘言。又云。汝應歷劫備受罪報。以嘗聞經法生歡喜心。今當見受輕報一過便免。汝得濟活可作沙門。薩荷又遇見。有人謂曰。在襄陽時何故殺鹿。荷跪答曰。他人殺鹿。我加槍耳。又不啖肉。何緣受報。時即見襄陽射鹿之地。草樹山藪宛然在目前。所乘黑馬並皆能言。悉證荷殺鹿年月時日。薩荷懼然無對。須臾有人。以叉叉之。投鑊湯中。自視四體潰然爛碎。有風吹身聚水岸邊。忽然不覺還復全形。人復謂曰。汝又射雉亦嘗殺雁。言已叉投鑊湯。準前糜爛。受此罪已乃遣薩荷去。去入一大城。有人居焉。謂荷曰。汝受輕報。又得還生。是福力所扶而今已后不復作罪。乃遣人送薩荷。薩荷遙見故身。意不欲還。送人推引。久乃附形。而得蘇活。奉法精勤。遂即出家。其後禪悟妙化。別有傳記。
唐沙門道光多生求度不得官名事(出新錄)
釋道光。并州人也。俗姓張氏。家風靜退。恥居名官。光童年邁俗。夙知齋戒。十歲辭親。周求問道。因自剃落飄寓關中。後事道宣律師。行解尤著。輪誠歷思。曉夕咨承。至於孝養溫清。邈絕儔伍。宣以其情禮兼到。彌加誨誘。精學數紀遂成洪器。然永徽嗣歷留意釋門。頻有度人。光每緣差不預。中心愧恨恒懷怏怏。至麟德年中
【現代漢語翻譯】 現代漢語譯本：薩荷（人名）行禮完畢。菩薩詳細地為他說法，說了千餘字。又說：『你本應經歷無數劫難，備受罪報。因為你曾經聽聞經法而生歡喜心，現在應當承受較輕的罪報，一次便可免除。你得以活命，可以出家做沙門。』薩荷又遇見一個人，對他說：『你在襄陽時，為何殺鹿？』薩荷跪著回答說：『是別人殺鹿，我只是加了一槍而已，而且我不吃肉，為何要受報？』當時就看見襄陽射鹿的地方，草木山林清晰地在眼前。所騎的黑馬都能說話，詳細地證明薩荷殺鹿的年月時日。薩荷恐懼無言以對。一會兒有人用叉子叉他，投入沸騰的鍋中。他看到自己的身體潰爛破碎。有風吹來，將他的身體聚集在水邊，忽然不覺得恢復了原來的形狀。那人又說：『你又射雉，也曾經殺雁。』說完又用叉子叉他，投入沸騰的鍋中，像之前一樣糜爛。受完這些罪后，才放薩荷離開。他離開後進入一座大城，有人住在那裡，對薩荷說：『你承受了較輕的罪報，又得以還生，這是福力的扶持，從今以後不要再作惡。』於是派人送薩荷回去。薩荷遠遠地看見自己的屍體，心裡不想回去。送他的人推他拉他，很久才附到屍體上，得以甦醒。他信奉佛法，精進勤勉，於是就出家了。他後來禪悟妙化，另有傳記記載。 唐沙門道光多生求度不得官名事(出新錄) 釋道光（僧人名）。并州人，俗姓張。家風清靜淡泊，以做官為恥。道光從小就遠離世俗，很早就知道齋戒。十歲時告別父母，四處求道。於是自己剃度出家，漂泊在關中。後來侍奉道宣律師（唐代高僧），修行和理解都非常顯著。他誠心誠意地思考，早晚都向道宣律師請教，在孝養和問候方面，沒有人能比得上他。道宣律師因為他情意和禮節都周到，更加教誨引導他。他精進學習數十年，最終成為一個有才能的人。然而永徽年間，皇帝留意佛門，多次允許僧人出家，道光每次因為各種原因沒有被選中，心中愧恨，常常感到失落。到了麟德年間。
【English Translation】 English version: Sahe (name of a person) finished his obeisance. The Bodhisattva explained the Dharma to him in detail, speaking over a thousand words. He also said, 'You should have experienced countless kalpas, enduring the retribution of your sins. Because you once heard the Dharma and felt joy, you should now receive a lighter retribution, which can be waived once. You can survive and become a Shramana (Buddhist monk).' Sahe then met a person who said to him, 'Why did you kill deer in Xiangyang?' Sahe knelt down and replied, 'Others killed the deer, I only added a shot. Moreover, I don't eat meat, why should I receive retribution?' At that time, he saw the place where the deer were killed in Xiangyang, the grass, trees, mountains, and forests were clearly before his eyes. The black horse he rode could speak, proving in detail the year, month, and day when Sahe killed the deer. Sahe was afraid and had nothing to say. After a while, someone used a fork to stab him and threw him into a boiling pot. He saw his body ulcerate and break apart. A wind blew, gathering his body by the water's edge, and suddenly he felt that he had returned to his original form. The person then said, 'You also shot pheasants and killed geese.' After saying that, he forked him again and threw him into the boiling pot, festering as before. After suffering these sins, Sahe was allowed to leave. After he left, he entered a large city, where someone lived and said to Sahe, 'You have suffered a lighter retribution and have been reborn. This is the support of the power of blessings. From now on, do not do evil again.' So he sent someone to send Sahe back. Sahe saw his corpse from afar and did not want to return. The person sending him pushed and pulled him, and after a long time, he attached himself to the corpse and was able to wake up. He believed in the Buddha's teachings and was diligent and diligent, so he became a monk. Later, he had wonderful enlightenment, and there are other biographies recording it. The Tang Dynasty Shramana Daoguang Sought Ordination Many Times But Could Not Obtain an Official Title (From the New Records) 釋道光 (Shi Daoguang, name of a monk). He was from Bingzhou, with the surname Zhang. His family was quiet and indifferent, and he was ashamed to hold an official position. Daoguang was far from worldly affairs since childhood and knew about fasting and abstinence very early. At the age of ten, he bid farewell to his parents and sought the Dao everywhere. So he shaved his head and became a monk, wandering in Guanzhong. Later, he served the Vinaya Master Daoxuan (a prominent monk in the Tang Dynasty), and his practice and understanding were very remarkable. He sincerely contemplated and consulted Vinaya Master Daoxuan morning and evening. No one could compare to him in terms of filial piety and greetings. Vinaya Master Daoxuan taught and guided him even more because of his thoughtfulness and etiquette. He studied diligently for decades and eventually became a talented person. However, during the Yonghui era, the emperor paid attention to Buddhism and repeatedly allowed monks to be ordained. Daoguang was not selected each time for various reasons, and he felt ashamed and often felt lost. By the Linde era.
。宣以戒德。忽感天神往來。累朔共談名理。從過去數佛。已來行坐時處莫不縷悉。宣因問經律開遮聖蹟由緒。乃著通記一部十卷。又從容之暇。問天神曰。宣有弟子道光。孝愛淳至不知。何業遂能如此。神曰。光與律師為父子門徒。已歷三百餘生也。恩狎綿久故致其然。殘報余緣今猶未盡。又問。光頻求度戒。竟不遂心。復何業所致。神曰。光昔毗婆尸佛時。曾為寺主時。有一僧。戒行多闕。寺主忿之。送令還俗。緣此業故。生生入道不得官名。此業餘殃今由未盡。宣亡之後。光擇木東西。因止河北。至上元二年。天皇為孝敬皇。重修白馬寺。寺主崇義備盡搜尋。光以聲聞夙昭。應茲嘉選。奏名入內。光因染疾。敕下魏州。身已殂逝。驗天言信矣。有抱諒禪師。與光周旋數載。屢承光說默記在心。及聞名就身亡。方知其業命如此。向余具說。
勃逆闡提錄二
宋北多寶寺道志偷相珠受苦事(尼智通附)
道志未詳何許人。少出家。住宋北多寶寺。嘗典知殿塔。幽竊帳蓋等物。后遂偷像眉間相珠。既而開穿垣壁。若外盜者。故僧眾不能覺也。積旬餘日而得病。便見異人以戈矛刺之。時來時去來輒驚叫。應聲流血。初猶日中兩度如此。其後彌甚刺者漸。數傷痍遍體。呻呼不絕。其寺僧頗疑其有罪。欲
【現代漢語翻譯】 現代漢語譯本：他宣講戒律和德行，忽然感到有天神往來。連續數月共同探討精妙的義理。從過去諸佛以來，他的行住坐臥之處，沒有不詳細瞭解的。道宣因此詢問經律中開許和禁止的規定，以及聖蹟的由來，於是撰寫了《通記》一部，共十卷。他又在空閑的時候，問天神說：『我的弟子道光，孝順友愛，淳樸真摯，不知道是什麼業力使他能夠這樣？』天神說：『道光與律師作為父子和門徒的關係，已經經歷了三百多世了。恩情親密長久，所以導致這樣。殘餘的果報和緣分，現在還沒有完結。』又問：『道光多次請求受戒，最終都沒有如願，又是什麼業力導致的呢？』天神說：『道光過去在毗婆尸佛（Vipaśyin，過去七佛之一）時，曾經擔任寺院的住持。當時有一位僧人，戒行多有缺失，寺院住持很生氣，送他回家還俗。因為這個業力，生生世世入道都不能得到官位名聲。這個業力的餘殃，現在還沒有完結。』道宣去世之後，道光選擇樹木的朝向。於是停留在河北。到上元二年，天皇爲了孝敬皇，重新修繕白馬寺。寺院住持崇義竭盡全力搜尋人才。道光因為聲名遠揚，符合這次的選拔條件。上奏朝廷，被選入宮內。道光因為染病，皇帝下令送往魏州，但道光已經去世。驗證了天神的話，確實可信。有抱諒禪師，與道光交往數年，多次聽道光講述，默默記在心裡。等到聽說道光被選入宮內卻身亡，才知道他的業力命運是這樣。向我詳細講述了這件事。
《勃逆闡提錄》二
宋北多寶寺的道志偷盜佛像相珠而受苦的事（附尼智通）
道志不知道是哪裡人，年少時出家，住在宋北多寶寺。曾經掌管殿塔。偷偷地拿走帳蓋等物品。後來就偷盜佛像眉間的相珠。然後鑿穿墻壁，裝作是外人盜竊的樣子，所以僧眾不能察覺。過了十幾天就生病了，便看見異人用戈矛刺他。時來時去，每次來就驚叫。應聲流血。起初還是每天中午兩次這樣，之後就更加嚴重，刺他的人越來越多，傷口遍佈全身，呻吟呼叫不停。寺里的僧人很懷疑他犯了罪，想要...
【English Translation】 English version: He proclaimed the precepts and virtues, and suddenly felt the presence of deities coming and going. For months, they discussed profound principles together. From the past Buddhas onwards, his every movement, whether walking, standing, sitting, or lying down, was known in detail. Therefore, Daoxuan inquired about the rules of opening and closing in the scriptures and precepts, as well as the origins of sacred sites, and then wrote a comprehensive record in ten volumes. In his leisure time, he asked the deity, 'My disciple Daoguang is filial, loving, pure, and sincere. I wonder what karma has enabled him to be so?' The deity said, 'Daoguang and the Vinaya Master have been father and son, and disciples for over three hundred lifetimes. Their affection and intimacy have been long-lasting, which has led to this. The remaining retribution and karmic connections are not yet exhausted.' He further asked, 'Daoguang has repeatedly sought ordination, but has never been able to fulfill his wish. What karma has caused this?' The deity said, 'In the past, during the time of Buddha Vipaśyin (Vipaśyin, one of the past seven Buddhas), Daoguang was once the abbot of a monastery. At that time, there was a monk whose conduct was deficient in precepts. The abbot was angry and sent him back to lay life. Because of this karma, he has been unable to attain official rank or fame in each lifetime of entering the path. The remaining consequences of this karma are not yet exhausted.' After Daoxuan passed away, Daoguang chose the direction of the trees. So he stayed in Hebei. In the second year of Shangyuan, the Emperor, in order to honor Emperor Xiaojing, renovated the White Horse Temple. The abbot of the temple, Chongyi, searched for talents with all his might. Daoguang, because of his well-known reputation, met the conditions for this selection. He was recommended to the court and selected to enter the palace. Daoguang fell ill, and the emperor ordered him to be sent to Weizhou, but Daoguang had already passed away. This verified the deity's words, which were indeed credible. There was Chan Master Baoliang, who had associated with Daoguang for several years, and had often heard Daoguang speak and silently remembered it in his heart. When he heard that Daoguang had been selected to enter the palace but had died, he realized that his karmic fate was like this. He told me about this in detail.
Record of the Rebellious and Icchantikas, Part Two
The Story of Daozhi of Songbei Duobao Temple Suffering for Stealing the Pearl of the Buddha's Image (with Nun Zhitong attached)
Daozhi's origins are unknown. He became a monk at a young age and lived in Songbei Duobao Temple. He once managed the halls and pagodas. He secretly took items such as canopies. Later, he stole the pearl between the eyebrows of the Buddha's image. Then he chiseled through the walls, pretending to be an outside thief, so the monks could not detect it. After more than ten days, he became ill and saw strange people stabbing him with spears. They came and went, and each time they came, he screamed. Blood flowed in response. At first, it was like this twice a day at noon, but later it became even more severe. More and more people stabbed him, wounds covered his body, and he groaned and cried incessantly. The monks in the temple suspected that he had committed a crime and wanted to...
為懺謝。始問猶諱而不言。將盡二三日乃具自陳列。泣涕請救。曰吾愚勃昧道。謂無塗炭。失意作罪。招此殃酷。生受楚栲。死嬰刀鑊。已麋之身唯垂哀愍。別無余物。唯衣被氈履或充足一會。並須請故舊為吾懺悔。昔偷像相珠二枚。一枚已屬嫗人。不可復得。一枚以質錢。在陳照家。今可以贖取。言終而卒。既贖相殊。並設齋懺。初工人安珠。展轉回旋終不諧合。眾僧復為禮拜燒香乃得著焉。年餘而同學等。于昏夜聞空中有語。詳聽即道志聲也。云自死已來。備嬰痛毒。方累年劫未有出期。賴蒙眾僧哀憐救護贖相珠故。于苦酷之中。時有間息。感恩罔己。故暫來稱謝。言此而已聞其語。時腥腐臭氣不可言。言終稍歇。即泰始末年也。
尼智通。少出家。住京師簡靜寺。通道不篤。元嘉九年師死。罷道嫁為魏郡梁犀甫。為妻生男。六七歲家甚貧窮。無以為衣。通為尼時有數卷素無量壽法華等經。悉練搗之以衣其兒。居一年而得病。恍惚驚悸竟體剝爛狀若火瘡。有細白蟲。日出升余。慘痛煩毒晝夜號叫。聞空中語云。壞經為衣。得此劇報。旬餘而死。
北齊晏通盜錢恥像現身著癩地陷事(出關中風俗傳記)
晏通不知何許人也。雖廁道門。志多愚鄙。倚托功德。以祈潤沃。嘗鑄一大銅像。光趺侍衛並
【現代漢語翻譯】 現代漢語譯本：爲了懺悔罪過，他起初還隱瞞不肯說。過了兩三天，才把自己的罪行列舉出來，哭泣著請求救助。他說：『我愚蠢昏昧，不懂道理，以為沒有地獄酷刑。因為一時糊塗犯下罪過，招致這樣慘烈的災禍。活著遭受拷打，死後要受刀鋸之刑。我這已經腐爛的身體，只能懇求你們哀憐。我別無他物，只有衣服、被子、氈鞋或許能供養一次法會。還須請故交老友為我懺悔。過去我偷了佛像上的兩顆寶珠，一顆已經給了老婦人，無法再要回來。另一顆抵押給了陳照家，現在可以贖回來。』說完就去世了。贖回寶珠后，設定齋飯進行懺悔。起初工匠安裝寶珠，怎麼旋轉都不能吻合。眾僧再次為佛像禮拜燒香，才得以安上。一年多后，他的同學等人在昏暗的夜晚聽到空中有說話的聲音。仔細聽，是道志的聲音。他說自從死後，備受痛苦折磨，恐怕要經歷多年劫難才能脫身。多虧眾僧哀憐救護，贖回寶珠的緣故，在痛苦之中，時有間歇。感恩不盡，所以暫時來稱謝。』說完這些就聽到了他的聲音，當時腥臭腐爛的氣味難以形容。說完聲音就漸漸停止了。那時是泰始末年。 尼智通，年少時出家，住在京師簡靜寺。信奉佛道不堅定。元嘉九年，她的師父去世，她就放棄了出家，嫁給魏郡的梁犀甫為妻，並生了一個兒子。兒子六七歲時，家裡非常貧窮，沒有衣服穿。智通做尼姑時有幾卷素色的《無量壽經》、《法華經》等經書，全部搗爛用來給兒子做衣服。過了一年就得了病，精神恍惚，驚恐不安，全身面板潰爛，像被火燒傷一樣。還有細小的白蟲，每天太陽升起后就更加嚴重，慘痛煩躁，晝夜號叫。聽到空中有聲音說：『毀壞經書做衣服，得到這樣的慘烈報應。』十多天後就死了。 北齊晏通盜錢恥像現身著癩地陷事（出自《關中風俗傳記》） 晏通不知道是哪裡人。雖然身在佛門，但心志愚昧鄙陋。依靠功德，以求得好處。曾經鑄造了一尊大銅像，連同底座和侍衛都...
【English Translation】 English version: To repent for his sins, he initially concealed and refused to speak. After two or three days, he listed his crimes and pleaded for help, weeping. He said, 'I am foolish and ignorant, not understanding the principles, thinking there was no hellish torment. Because of a moment of confusion, I committed sins, inviting such a terrible disaster. Alive, I suffer torture; after death, I will endure the punishment of knives and saws. My already decaying body can only beg for your pity. I have nothing else, only clothes, blankets, and felt shoes that might be enough to offer a Dharma assembly once. I also need to ask old friends to repent for me. In the past, I stole two precious pearls from the Buddha statue. One has already been given to an old woman and cannot be recovered. The other was pawned to Chen Zhao's family and can now be redeemed.' After saying this, he passed away. After redeeming the pearls, a vegetarian feast was set up for repentance. Initially, the craftsman tried to install the pearl, but no matter how he rotated it, it would not fit. The monks then bowed and burned incense for the Buddha statue, and it was finally installed. More than a year later, his classmates heard a voice in the air on a dark night. Listening carefully, it was the voice of Daozhi. He said that since his death, he had suffered greatly and feared that it would take many years to escape. Thanks to the monks' compassion and protection, and because the pearl was redeemed, he had occasional respite from the suffering. He was endlessly grateful, so he came to express his thanks.' After saying this, his voice was heard, and the foul, rotten smell was indescribable. After he finished speaking, the voice gradually stopped. That was at the end of the Tai Shi era (304 AD). The nun Zhitong became a nun at a young age and lived in Jianjing Temple in the capital. Her faith in Buddhism was not firm. In the ninth year of the Yuanjia era (432 AD), her master died, and she gave up her monastic life to marry Liang Xifu of Weijun as his wife, and bore him a son. When the son was six or seven years old, the family was very poor and had no clothes to wear. When Zhitong was a nun, she had several volumes of plain 'Amitayus Sutra', 'Lotus Sutra', and other scriptures, all of which she mashed up to make clothes for her son. After a year, she became ill, feeling dazed and frightened, and her entire body was ulcerated, like burns. There were also tiny white worms, which became more severe after sunrise each day, causing her excruciating pain and agitation, and she cried day and night. A voice was heard in the air saying, 'Destroying scriptures to make clothes, you receive such a terrible retribution.' She died more than ten days later. The story of Yan Tong of the Northern Qi Dynasty stealing money, being ashamed of the image appearing, contracting leprosy, and sinking into the ground (from 'Customs and Traditions of Guanzhong') Yan Tong did not know where he was from. Although he was in the Buddhist order, his mind was foolish and vulgar. He relied on merit to seek benefits. He once cast a large bronze statue, along with the base and attendants...
悉闕之。所得施財輒以自入。而號像為出課奴焉。后時經久片無所得。通便執杖謂像曰。奴何不出課。將欲笞之。未舉手間。忽見一人。長二丈被戈甲怒目直前曰。無賴豎子何忍于佛像如斯乎。便提頸離地數尺。鐵杖鞭之。從首至足遍身流血。通叫呼求哀。聲聞里外。道俗觀者莫不寒心。十日以外杖瘡之下。更生癩瘡。大如桃杏。膿泄流溢。遍體紅赤。狀若火然。去之數步。熱氣傍及。通但曉夜號叫宛轉膿血。經百餘日。其房乃地陷數尺。於是而終。
唐思禮折像盜絹被神壓打事
思禮未詳其氏。雍州藍田人也。立性庸淺志規茍利。雖復緇衣未洽真化。以咸亨年中。於藍谷悟真寺夏日安居。於時眾徒數十率多精煉。禮偷形濫吹每懷不軌。乃于殿內竊像里絹。數日諸僧覺之。莫知誰盜。遞相推鞠人懷疑惑。愧悔者多各欲馳散。時上座法藏對眾言曰。傳聞此寺靈蹟極多。今既有人毀折像。護伽藍神豈當默爾。三日之內愿示其事。令僧眾得安。言訖各歸。禮于鐘樓下所住房晝寢。遂見白衣大神。陷禮于床壁之間。垂首向下以石壓之。至明旦諸僧既不見禮。就房訪覓。其房堅閉甚牢開竟不得。經一宿怪之逾甚。遂鑿穴戶扉。正見禮在床間。像里之絹疊在身上。遂共提舉致於門外。見其面色如漆氣息不通。僧等為之
【現代漢語翻譯】 現代漢語譯本： 悉闕之（人名，不詳）。他把所得的施捨錢財都佔爲己有，還把佛像當作應該交稅的奴隸。後來時間長了，一點錢財都得不到，悉闕之就拿著棍子對佛像說：『奴隸，你為什麼不交稅？』想要鞭打它。還沒舉起手，忽然看見一個人，身高二丈，穿著盔甲，怒目圓睜地直衝過來，說：『無賴小子，怎麼忍心對佛像這樣！』便提起悉闕之的脖子，讓他離開地面幾尺，用鐵杖鞭打他。從頭到腳，全身流血。悉闕之叫喊求饒，聲音傳遍了裡裏外外。道士和俗人看見的人沒有不感到害怕的。十天以後，棍子打的傷口下面，又生出癩瘡，大如桃子和杏子，膿水流淌，遍體通紅，像火燒一樣。離他幾步遠，都能感覺到熱氣。悉闕之只能日夜號叫，在膿血中打滾，經過一百多天，他的房間竟然塌陷了幾尺，於是就死了。
唐思禮折像盜絹被神壓打事
思禮，不清楚他的姓氏，是雍州藍田人。他天性平庸淺薄，只圖茍且私利。雖然穿著僧衣，卻沒有真正領悟佛法。在咸亨年間，於藍谷悟真寺參加夏季安居。當時寺里的幾十個僧人大多精進修行，思禮混在其中，心懷不軌。他竟然在殿內偷了佛像里的絹。幾天後，眾僧發覺了，但不知道是誰偷的。大家互相推測，心中疑惑。很多人感到慚愧後悔，想要各自離開。當時的上座法藏對大家說：『聽說這座寺廟的靈異事蹟很多，現在既然有人毀壞佛像，護伽藍神怎麼會沉默不語呢？三天之內，希望神明顯示這件事，讓僧眾能夠安心。』說完各自回房。思禮在鐘樓下自己的房間里午睡，就看見一位穿著白衣的大神，把思禮陷在床和墻壁之間，頭朝下，用石頭壓著他。到第二天早上，眾僧不見思禮，就到他的房間尋找。他的房間關得很嚴，怎麼也打不開。過了一夜，大家更加奇怪，就鑿開門。只見思禮在床間，佛像里的絹疊在他的身上。於是大家一起把他抬到門外，見他臉色像漆一樣黑，氣息不通。僧人們為他...
【English Translation】 English version: Xi Quezhi (name, unknown). He took the alms he received for himself and treated the Buddha statue as a slave who should pay taxes. Later, after a long time, he couldn't get any money, so Xi Quezhi took a stick and said to the Buddha statue, 'Slave, why don't you pay taxes?' He wanted to whip it. Before he could raise his hand, he suddenly saw a person, two zhang (丈, a unit of length) tall, wearing armor, staring angrily straight ahead, saying, 'Shameless brat, how can you bear to treat the Buddha statue like this!' He lifted Xi Quezhi by the neck, lifting him several chi (尺, a unit of length) off the ground, and whipped him with an iron rod. From head to toe, his whole body was bleeding. Xi Quezhi shouted and begged for mercy, and the sound spread throughout the neighborhood. The Taoists and laypeople who saw it were all terrified. Ten days later, under the wounds from the stick, leprosy sores grew, as big as peaches and apricots, with pus flowing out, and his whole body was red, like a fire. A few steps away from him, you could feel the heat. Xi Quezhi could only cry day and night, rolling in pus and blood. After more than a hundred days, his room collapsed several chi, and then he died.
The Story of Tang Si Li Breaking the Statue and Stealing Silk, Being Suppressed and Beaten by the Gods
Si Li, whose surname is unknown, was a native of Lantian in Yongzhou. He was mediocre and shallow in nature, and only sought petty gains. Although he wore monastic robes, he had not truly understood the Dharma. During the Xianheng era, he participated in the summer retreat at Wuzhen Temple in Langu. At that time, most of the dozens of monks in the temple were diligent in their practice. Si Li mixed in with them, harboring evil intentions. He actually stole the silk from inside the Buddha statue in the hall. A few days later, the monks discovered it, but they didn't know who had stolen it. Everyone speculated and was suspicious. Many felt ashamed and regretful, wanting to leave. At that time, the senior monk Fachang said to everyone, 'I have heard that there are many miraculous events in this temple. Now that someone has damaged the Buddha statue, how can the guardian deity of the monastery remain silent? Within three days, I hope the deity will reveal this matter so that the monks can be at peace.' After speaking, everyone returned to their rooms. Si Li was taking a nap in his room under the bell tower when he saw a great god in white, trapping Si Li between the bed and the wall, with his head down and a stone pressing on him. The next morning, the monks did not see Si Li, so they went to his room to look for him. His room was tightly closed and could not be opened. After a night, everyone was even more surprised, so they chiseled open the door. They saw Si Li in the bed, with the silk from inside the Buddha statue folded on his body. So everyone lifted him out of the door, and saw that his face was as black as lacquer and his breath was not flowing. The monks...
懺悔。久乃稍穌。自陳罪惡。至夜而遁。莫知所終。
輕毀教法錄三
西域無垢友論師謗大乘五舌重出事(西域傳於闐沙門附)
昔西域論師。名毗末羅蜜多。唐言無垢友。迦濕彌羅國人。於一切有部而出家焉。博綜小乘聲馳五印。將歸本國途。次眾賢論師之塔也。拊而嘆曰。惟論師雅量清高抑揚大義。方欲挫異部立本宗業也。如何降年不永。我無垢友猥承末學。異時慕義曠代懷德。世親雖沒宗學尚傳。我盡所知當制諸論。令贍部洲諸學人等絕大乘稱滅世親名。說是語已。心發狂亂。五舌重出熱血流涌。知命必終裁書。悔曰。大乘教者佛法之中究竟說也。名味泯絕理教幽玄。輕以愚昧駁斥先進。報應皎然滅身宜矣。敢告學人厥鑒斯在。各慎爾志無得懷疑。即大地為震命遂終焉。當其死處地陷為坑。時有羅漢。一見死處而嘆曰。惜哉苦哉。今此論師任情執見。毀惡大乘墮無間獄矣。
于闐沙門跋折斯羅那。此名金剛軍。受持小乘俱舍論學。不信大乘。每斗諍誹謗。兩目因之失明。經十餘年。盲無所見。后聞師子友誨。乃未能全信。且誡誦觀音心咒。便即兩目明徹。因大回向歸信大乘。舍于小學。
宋京師東安寺釋慧嚴神誡事(僧嵩僧淵附)
釋慧嚴。姓范豫州人。理識清博學者所
【現代漢語翻譯】 懺悔。過了很久才稍微甦醒過來，親自陳述自己的罪惡，到了晚上就逃走了，沒有人知道他的最終去向。
輕毀教法錄三
西域無垢友論師謗大乘五舌重出事 (西域傳於闐沙門附)
從前西域有一位論師，名叫毗末羅蜜多 (Vimalamitra)，翻譯成漢語是無垢友。他是迦濕彌羅國 (Kashmir) 人，在一切有部 (Sarvastivada) 出家。他廣泛精通小乘，名聲傳遍五印 (Panca-Indriya)。將要返回本國時，路過眾賢論師 (Samghabhadra) 的塔，撫摸著塔嘆息說：『只有論師您氣度高雅，清正高尚，發揚大義，正要挫敗其他部派，樹立本宗的基業。怎麼會年紀輕輕就去世了呢？我無垢友忝為後學，一直仰慕您的道義，曠日持久地懷念您的德行。世親 (Vasubandhu) 雖然去世了，他的宗教學說還在流傳。我將盡我所知，撰寫各種論著，讓贍部洲 (Jambudvipa) 的所有學人等都停止稱讚大乘，滅絕世親的名字。』說完這些話后，他心神狂亂，五條舌頭重新長了出來，熱血涌流。知道自己性命將盡，於是寫信懺悔說：『大乘教義是佛法中最究竟的說法。它的名稱和意義已經消失，它的道理和教義幽深玄妙。我輕率地用愚昧的言辭駁斥前輩，報應如此明顯，我滅亡是應該的。我敢於告訴各位學人，你們的鑑戒就在這裡，各自謹慎自己的志向，不要懷疑。』隨即大地震動，他也就去世了。他死去的地方，地面塌陷成坑。當時有一位羅漢，看了一眼他死去的地方，嘆息說：『可惜啊，痛苦啊！現在這位論師放縱自己的執著偏見，譭謗大乘，要墮入無間地獄了。』
于闐 (Khotan) 沙門跋折斯羅那 (Vajrasrana)，這位的名字是金剛軍，受持小乘俱舍論 (Abhidharmakosa) 的學說，不相信大乘。經常爭鬥誹謗，因此兩眼失明。經過十多年，什麼也看不見。後來聽了師子友 (Simhabhadra) 的教誨，仍然不能完全相信，姑且唸誦觀音心咒，隨即兩眼明亮。因此大大地回心轉意，歸信大乘，捨棄了小乘的學說。
宋京師東安寺釋慧嚴神誡事 (僧嵩僧淵附)
釋慧嚴，姓范，是豫州人。他的理智和見識清明廣博，是學者們所
【English Translation】 He repented. After a long time, he gradually recovered, personally confessing his sins. He fled at night, and no one knew his final destination.
Record Three of Lightly Slandering the Teachings
The Story of the Western Region's Acarya Vimalamitra Slandering the Mahayana and Having Five Tongues Re-emerge (Attached: Khotan Sramana's Account from the Western Regions)
In the past, there was an acarya in the Western Regions named Vimalamitra (Vimalamitra), which translates to 'Immaculate Friend' in Chinese. He was from the country of Kashmir (Kashmir) and ordained in the Sarvastivada (Sarvastivada) school. He was widely versed in the Hinayana and his fame spread throughout the Five Indias (Panca-Indriya). When he was about to return to his country, he passed by the stupa of Acarya Samghabhadra (Samghabhadra). He stroked the stupa and sighed, saying, 'Only you, Acarya, have an elegant demeanor, are pure and noble, and promote the great meaning. You were about to defeat other schools and establish the foundation of our own school. How could you have died so young? I, Vimalamitra, as a humble student, have always admired your righteousness and cherished your virtue for a long time. Although Vasubandhu (Vasubandhu) has passed away, his doctrinal teachings are still transmitted. I will do my best to write various treatises, so that all the scholars in Jambudvipa (Jambudvipa) will stop praising the Mahayana and extinguish the name of Vasubandhu.' After saying these words, his mind became deranged, five tongues re-emerged, and hot blood flowed out. Knowing that his life was coming to an end, he wrote a letter of repentance, saying, 'The Mahayana teachings are the most ultimate teachings in the Buddha-dharma. Its name and meaning have disappeared, and its principles and teachings are profound and mysterious. I rashly used ignorant words to refute the predecessors. The retribution is so clear, and my destruction is appropriate. I dare to tell all scholars that your warning is here. Each of you should be cautious of your own aspirations and have no doubts.' Immediately, the earth shook, and he passed away. At the place where he died, the ground collapsed into a pit. At that time, there was an Arhat who saw the place where he died and sighed, saying, 'Alas, how painful! Now this acarya indulges in his own attachments and prejudices, slanders the Mahayana, and will fall into the Avici Hell.'
The Khotan (Khotan) Sramana Vajrasrana (Vajrasrana), whose name is Vajraking, upheld the teachings of the Hinayana Abhidharmakosa (Abhidharmakosa) and did not believe in the Mahayana. He often fought and slandered, and as a result, he lost sight in both eyes. After more than ten years, he could not see anything. Later, after hearing the teachings of Simhabhadra (Simhabhadra), he still could not fully believe, but he tentatively recited the Avalokitesvara Heart Mantra, and immediately both eyes became clear. Therefore, he greatly repented and returned to the Mahayana, abandoning the Hinayana teachings.
The Story of the Divine Admonition of Monk Huiyan of Dongan Temple in the Song Dynasty Capital (Attached: Monks Song and Yuan)
Monk Huiyan, whose surname was Fan, was from Yuzhou. His intellect and knowledge were clear and broad, and he was respected by scholars.
宗。時大涅槃經初至宋土。文言致善而品數疏簡。初學難以措懷。乃共慧觀謝靈運等。依泥洹本加之品目。文或過質頗亦治之。刪四十卷者為三十六卷。始有數本流行。因寢寐之間忽見一人。身長二丈儀形甚偉。謂之曰。涅槃尊經何以輕加斟酌。嚴覺已惕然不悅。猶有意以立。未有改心。至明夕復見昨人。狀有怒色。曰若執本圖尋令君知之。嚴驚失聲。乃更集僧收前本。隨得而禁之。識者諫曰。此蓋欲誡勵後人耳。若必不應何容今始夢耶。嚴雖以為然終懷懼矣。
又太始之中。中興寺僧嵩明數論。末年僻執謂佛不應常住。臨終之日舌根先爛。
又梁代彭城僧淵誹謗涅槃。即舌根斯須消爛。
齊鄴下大覺寺僧范布薩見神責豎義事
釋僧范。姓季氏平鄉人。二十九出家。學行兼富。為時所尚。嘗講法華經。輒有一僧。毀云。竭斗何所解。當即有神。特加打楚。死而復穌。又經宿他寺。正逢布薩。有僧升座將欲豎義。乃曰。豎論法相深會聖言。何勞說戒。僧常聞耳。忽見一神。形長丈餘貌甚雄峻。來到座前問豎義者。今是何日。答是布薩日。神即以手搭之。拽于座下委頓垂死。次問上座搭拽同前。范自是至終竟無說欲。乃至疾重輿而就僧。所以重茲戒日樂見法身也。
齊鄴下寶明寺僧云廢布
【現代漢語翻譯】 現代漢語譯本： 宗：當時《大涅槃經》（Mahāparinirvāṇa Sūtra）初次傳入宋地，文字雖然優美，但品目數量疏漏簡略，初學者難以理解。於是和慧觀、謝靈運等人一起，依據泥洹本（Nirvana Sutra）增加品目，文字如果過於質樸，也稍加潤飾。將四十卷刪減為三十六卷，開始有少量版本流傳。一次在睡夢中忽然見到一人，身高兩丈，儀容形貌非常偉岸，對他說：『《涅槃尊經》（Nirvana Sutra）為何輕率地加以斟酌？』嚴覺醒后已經惕然不悅，但仍有意堅持自己的觀點，沒有改變心意。到第二天晚上又見到昨天那個人，面帶怒色，說：『如果執意按照你的版本流傳，我將讓你知道後果！』嚴驚恐失聲，於是重新召集僧人收回之前的版本，隨收到就禁止流傳。有見識的人勸諫說：『這大概是想要告誡後人罷了，如果一定不允許，為何現在才託夢呢？』嚴雖然覺得有道理，但最終還是心懷恐懼。
又：太始年間，中興寺的僧人嵩明研究數論，晚年時偏執地認為佛不應常住世間。臨終之日，舌根先開始腐爛。
又：梁代彭城的僧人淵誹謗《涅槃經》（Nirvana Sutra），隨即舌根立刻消爛。
齊鄴下大覺寺僧人范布薩（Upavasatha）見到神責罰豎義的事情：
釋僧范，姓季，是平鄉人，二十九歲出家，學識和品行都很豐富，被當時的人所推崇。曾經講《法華經》（Lotus Sutra），總有一個僧人詆譭說：『你竭盡全力又能理解什麼？』當時立刻有神靈，特別加以鞭打懲罰，死後又復活。又在另一座寺廟過夜，正趕上布薩（Upavasatha），有僧人登上講座將要豎義，於是說：『豎論法相深奧，能夠領會聖人的言語，何必再說戒律呢？僧人經常聽這些。』忽然見到一個神，身高一丈多，容貌非常雄壯威猛，來到座前問豎義的人：『今天是什麼日子？』回答說是布薩日（Upavasatha）。神立刻用手搭住他，把他從座上拽下來，委頓在地，奄奄一息。接著問上座，搭拽的情況和之前一樣。僧范從此直到去世，始終沒有說慾望的事情，甚至在重病時也要被人抬著去僧眾那裡，這是因為他重視戒律之日，樂於見到法身。
齊鄴下寶明寺僧人云廢除布薩（Upavasatha）： English version: Zong: At that time, the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) first arrived in the Song territory. Although the language was excellent, the number of chapters and sections was sparse and simple, making it difficult for beginners to understand. Therefore, together with Hui Guan, Xie Lingyun, and others, they added chapters and sections based on the Nirvana Sutra, and slightly revised the text if it was too simple. They reduced the forty volumes to thirty-six volumes, and a small number of versions began to circulate. Once, in a dream, he suddenly saw a person, two zhang (丈, a unit of length) tall, with a very majestic appearance, who said to him: 'Why do you lightly revise the Nirvana Sutra?' Yan Jue woke up feeling uneasy, but still intended to stick to his own views and did not change his mind. The next night, he saw the same person again, with an angry expression, who said: 'If you insist on circulating your version, I will let you know the consequences!' Yan cried out in alarm, and then reassembled the monks to retrieve the previous versions, prohibiting their circulation as soon as they were recovered. A knowledgeable person advised: 'This is probably to warn future generations. If it is definitely not allowed, why only appear in a dream now?' Although Yan thought it made sense, he was ultimately filled with fear.
Also: During the Tai Shi period, the monk Song Ming of Zhongxing Temple studied Samkhya (a school of Indian philosophy). In his later years, he stubbornly believed that the Buddha should not dwell in the world forever. On the day of his death, his tongue root began to rot first.
Also: During the Liang Dynasty, the monk Yuan of Pengcheng slandered the Nirvana Sutra, and his tongue root immediately rotted away.
The monk Fan Busatha (Upavasatha) of Dajue Temple in Ye Xia, Qi Dynasty, saw the matter of the gods punishing the one who raised the righteousness:
釋Seng Fan, whose surname was Ji, was from Pingxiang. He became a monk at the age of twenty-nine. He was rich in learning and conduct, and was respected by the people of the time. He once lectured on the Lotus Sutra, and there was always a monk who slandered him, saying: 'What can you understand even if you exhaust your efforts?' At that time, a god immediately added lashes and punishments, and he was resurrected after death. He also spent the night in another temple, just in time for the Upavasatha. A monk ascended the lecture seat and was about to raise the righteousness, so he said: 'Raising the discussion of Dharma characteristics is profound and can understand the words of the saints. Why bother to talk about precepts? Monks often hear these.' Suddenly, he saw a god, more than one zhang (丈, a unit of length) tall, with a very majestic appearance, who came to the seat and asked the one who raised the righteousness: 'What day is today?' He replied that it was Upavasatha day. The god immediately put his hand on him, dragged him from the seat, and he collapsed on the ground, dying. Then he asked the senior monk, and the situation of dragging was the same as before. From then on, Seng Fan never spoke of desires until his death. Even when he was seriously ill, he had to be carried to the Sangha, because he valued the day of precepts and was happy to see the Dharmakaya (Dharma body).
The monk Yun of Baoming Temple in Ye Xia, Qi Dynasty, abolished Upavasatha:
【English Translation】 Zong: At that time, the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) first arrived in the Song territory. Although the language was excellent, the number of chapters and sections was sparse and simple, making it difficult for beginners to understand. Therefore, together with Hui Guan, Xie Lingyun, and others, they added chapters and sections based on the Nirvana Sutra, and slightly revised the text if it was too simple. They reduced the forty volumes to thirty-six volumes, and a small number of versions began to circulate. Once, in a dream, he suddenly saw a person, two zhang tall, with a very majestic appearance, who said to him: 'Why do you lightly revise the Nirvana Sutra?' Yan Jue woke up feeling uneasy, but still intended to stick to his own views and did not change his mind. The next night, he saw the same person again, with an angry expression, who said: 'If you insist on circulating your version, I will let you know the consequences!' Yan cried out in alarm, and then reassembled the monks to retrieve the previous versions, prohibiting their circulation as soon as they were recovered. A knowledgeable person advised: 'This is probably to warn future generations. If it is definitely not allowed, why only appear in a dream now?' Although Yan thought it made sense, he was ultimately filled with fear. Also: During the Tai Shi period, the monk Song Ming of Zhongxing Temple studied Samkhya. In his later years, he stubbornly believed that the Buddha should not dwell in the world forever. On the day of his death, his tongue root began to rot first. Also: During the Liang Dynasty, the monk Yuan of Pengcheng slandered the Nirvana Sutra, and his tongue root immediately rotted away. The monk Fan Busatha of Dajue Temple in Ye Xia, Qi Dynasty, saw the matter of the gods punishing the one who raised the righteousness: 釋Seng Fan, whose surname was Ji, was from Pingxiang. He became a monk at the age of twenty-nine. He was rich in learning and conduct, and was respected by the people of the time. He once lectured on the Lotus Sutra, and there was always a monk who slandered him, saying: 'What can you understand even if you exhaust your efforts?' At that time, a god immediately added lashes and punishments, and he was resurrected after death. He also spent the night in another temple, just in time for the Upavasatha. A monk ascended the lecture seat and was about to raise the righteousness, so he said: 'Raising the discussion of Dharma characteristics is profound and can understand the words of the saints. Why bother to talk about precepts? Monks often hear these.' Suddenly, he saw a god, more than one zhang tall, with a very majestic appearance, who came to the seat and asked the one who raised the righteousness: 'What day is today?' He replied that it was Upavasatha day. The god immediately put his hand on him, dragged him from the seat, and he collapsed on the ground, dying. Then he asked the senior monk, and the situation of dragging was the same as before. From then on, Seng Fan never spoke of desires until his death. Even when he was seriously ill, he had to be carried to the Sangha, because he valued the day of precepts and was happy to see the Dharmakaya. The monk Yun of Baoming Temple in Ye Xia, Qi Dynasty, abolished Upavasatha:
薩被神害事
釋僧云。不知何許人。聰辨辭令備閑大小乘。住寶明寺襟帶僧倫。以四月十五日。臨說戒時。僧並集堂。云居上首。乃白眾曰。戒本防非人人誦得。何勞煩眾數數聞之。可一豎義令後生開悟。氣格當時無敢抗者。咸從之訖于夏末常廢說戒。至七月十五日。將升草座。失云所在。大眾以新歲未受。交廢自恣。一時崩騰四出追覓。乃于寺側三里許古冢內得之。遍體流血。如刀割處。借問其故云。有一丈夫。執三尺大刀。厲色瞋云改變布薩妄令豎義。刀膾身形。痛楚難忍。因扶接還寺。云竭情懺悔。乃經十載說戒。布薩讀誦眾經。以為常業。臨終之日。異香迎之。神色無亂。欣然而卒。
唐襄州神足寺慧眺謗三論拔舌三尺事(孝慈神肪信行附)
釋慧眺。姓莊氏。少出家。以小乘為業。馳譽江漢。承象王哲公講三論。心生不忍曰。三論明空講者著空。言訖舌出三尺。鼻眼兩耳並皆流血。七日不語。有汰律師聞之。曰汝大癡也。一言毀經罪過五逆。可信大乘方得免耳。乃令懺悔舌還收入。便輿往哲所誓聽大乘。后每講法華華嚴。用陳懺謝。嘗在松林坐禪。見有三人形服都雅。請受菩薩戒。受訖白。曰禪師大利根。若不改心信大乘者。千佛出世猶在地獄。聞此語重屬。涕泗交流大哭還寺。在哲房
【現代漢語翻譯】 現代漢語譯本 薩被神害事
釋僧云（一位僧人）不知是哪裡人。他聰明善辯，精通大小乘佛法。住在寶明寺，是僧團的領袖。在四月十五日，準備說戒的時候，僧眾都聚集在戒堂。僧云（僧人）坐在上首，對大眾說：『戒本的內容是防止過失，人人都已經背誦過了，何必勞煩大家一遍又一遍地聽呢？不如我來闡述一個義理，讓後輩開悟。』當時沒有人敢反對他，都聽從了他的意見，整個夏天都沒有說戒。到了七月十五日，他將要登上草座時，卻不見了他的蹤影。大眾因為新年還沒有受戒，互相推卸責任，各自奔走尋找。最後在寺廟旁邊三里左右的古墓里找到了他，他全身都是血，好像被刀割過一樣。問他原因，他說：『有一個丈夫，拿著三尺長的大刀，臉色嚴厲地怒斥我，說我改變布薩（一種佛教儀式），妄自闡述義理，所以用刀割我的身體，痛苦難忍。』於是大家扶他回寺廟。僧云（僧人）竭盡全力懺悔。之後十年，他都以說戒、布薩（一種佛教儀式）、讀誦各種經典作為日常功課。臨終的時候，有奇異的香味來迎接他，他的神色沒有慌亂，欣然去世。
唐襄州神足寺的慧眺（一位僧人）誹謗三論，導致舌頭伸出三尺的事（孝慈、神肪、信行附）
釋慧眺（一位僧人），姓莊。從小出家，以小乘佛法為業，在江漢一帶很有名氣。他聽象王哲公講解三論，心裡很不服氣，說：『三論闡明空性，講解的人卻執著于空性。』說完，他的舌頭伸出三尺，鼻子、眼睛、兩隻耳朵都流血。七天不能說話。有位汰律師聽說了這件事，說：『你太愚癡了！一句話譭謗經典，罪過等同於五逆。只有相信大乘佛法才能免除罪過。』於是讓他懺悔，舌頭才縮回去。然後用轎子抬他到哲公那裡，發誓聽受大乘佛法。後來每次講解《法華經》、《華嚴經》，都用來陳述懺悔。他曾經在松林里坐禪，看見有三個人，穿著打扮都很雅緻，請求受菩薩戒。受戒完畢后，他們說：『禪師的根器很好，如果不改變心意，相信大乘佛法，即使千佛出世，仍然會在地獄裡。』聽到這些話，他更加感到慚愧，哭著回到寺廟，住在哲公的房間里。
【English Translation】 English version The Story of Sa Being Harmed by a Spirit
The monk Seng Yun (a monk), whose origins are unknown, was intelligent and eloquent, well-versed in both the Mahayana and Hinayana teachings. He resided at Baoming Temple, leading the monastic community. On the fifteenth day of the fourth month, when he was about to recite the precepts, the monks gathered in the hall. Seng Yun (the monk), sitting in the leading position, said to the assembly: 'The content of the precepts is to prevent transgressions, and everyone has already memorized them. Why bother everyone to listen to them again and again? It would be better for me to expound a principle to enlighten future generations.' At that time, no one dared to object to him, and they all followed his opinion, and the recitation of the precepts was suspended throughout the summer. On the fifteenth day of the seventh month, when he was about to ascend the grass seat, he disappeared. Because the monks had not received the precepts in the new year, they shirked responsibility and searched for him everywhere. Finally, they found him in an ancient tomb about three miles away from the temple. His whole body was covered in blood, as if he had been cut by a knife. When asked for the reason, he said: 'A man, holding a three-foot-long knife, rebuked me sternly, saying that I had changed the Posadha (a Buddhist ceremony) and presumptuously expounded principles, so he cut my body with a knife, causing unbearable pain.' So everyone helped him back to the temple. Seng Yun (the monk) repented with all his heart. For the next ten years, he made reciting the precepts, performing the Posadha (a Buddhist ceremony), and reciting various scriptures his daily practice. When he was dying, a strange fragrance came to greet him, his expression was calm, and he passed away peacefully.
The Story of Hui Tiao (a monk) of Shenzu Temple in Xiangzhou, Tang Dynasty, Slandering the Three Treatises, Resulting in His Tongue Extending Three Feet (with Xiaoci, Shenfang, and Xinxing attached)
The monk Hui Tiao (a monk), whose surname was Zhuang, left home at a young age and practiced Hinayana Buddhism, gaining fame in the Jianghan area. He heard Xiang Wang Zhe Gong explain the Three Treatises, and he was very unconvinced, saying: 'The Three Treatises explain emptiness, but the people who explain them are attached to emptiness.' After saying this, his tongue extended three feet, and blood flowed from his nose, eyes, and ears. He could not speak for seven days. A lawyer named Tai heard about this and said: 'You are too foolish! One sentence slandering the scriptures is a sin equivalent to the five rebellious acts. Only by believing in Mahayana Buddhism can you be freed from sin.' So he made him repent, and his tongue retracted. Then he was carried in a sedan chair to Zhe Gong, vowing to listen to and receive Mahayana Buddhism. Later, every time he explained the Lotus Sutra and the Avatamsaka Sutra, he used them to express his repentance. He once sat in meditation in a pine forest and saw three people, dressed very elegantly, requesting to receive the Bodhisattva precepts. After receiving the precepts, they said: 'The Chan master has excellent roots. If you do not change your mind and believe in Mahayana Buddhism, even if a thousand Buddhas appear in the world, you will still be in hell.' Hearing these words, he felt even more ashamed, cried, and returned to the temple, staying in Zhe Gong's room.
前宛轉嗚咽。不能得語。又勸化俗士造華嚴大品法華維摩思益各百部。終時感林樹變白。可謂過而能改焉。
慈門寺僧孝慈。年可五十。幼少已來依信行禪師。說三階法。以修苦行。常乞食為業。六時禮懺著糞掃衣。隨所住處。說三階佛法。勸誘朦俗。並說三階佛法時常言。不合讀誦大乘經。讀誦者入十方阿鼻地獄。急須懺悔。後於一時在岐州。說三階佛法。於時有一優婆夷。持法華經。又勸有緣。同持法華經。其禪師勸彼持法華經優婆夷等言。汝等持法華經。不當根機。合入地獄。勸令舍誦。遂有數個優婆夷。舍持法華經。于禪師處眾中。懺悔持法華經罪。其元首勸持法華經。優婆夷情中不忍。遂于大齋日。禪師為眾說三階佛法。當此之時座下萬人已來。其優婆夷于大眾中燒香發願言。若某乙持法華經不稱佛意。愿某乙見身著惡病。令大眾共知持法華經得此罪報。又愿生身陷入地獄。愿眾同見。若某乙持法華經稱順佛意。愿禪師亦爾。當此優婆夷發願之時。其禪師被神打。失音不語。西高座上唱集錄者。亦失音不語。更有五個老禪師。亦失音不語。其先舍誦法華經數人。因此便發心誦法華經。更生殷重。
慈悲寺僧神昉。少小已來聽學十輪經。精勤苦行特異常人。著糞掃衣。六時禮懺。乞食為業。每講
{ "translations": [ "前宛轉嗚咽，不能得語。又勸化俗士造《華嚴經》（Avatamsaka Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）、《法華經》（Lotus Sutra）、《維摩詰所說經》（Vimalakirti Sutra）、《思益梵天所問經》（Viseṣacintā-brahma-paripṛcchā Sutra）各一百部。臨終時感應到林木變為白色。可以說是犯了錯誤而能夠改正的例子。", "", "慈門寺的僧人孝慈，年紀大約五十歲。從小就依止信行禪師，宣說三階佛法，以修行苦行為主。經常以乞食為生，每天六時禮拜懺悔，穿著糞掃衣。隨所居住的地方，宣說三階佛法，勸誘愚昧的世俗之人。並且在宣說三階佛法時常說，不應該讀誦大乘經典，讀誦的人會墮入十方阿鼻地獄（Avici Hell）。必須趕緊懺悔。後來有一次在岐州，宣說三階佛法。當時有一位優婆夷（Upasika，女居士）拿著《法華經》，又勸有緣人，一同受持《法華經》。那位禪師勸告那些受持《法華經》的優婆夷等人說：『你們受持《法華經》，不適合你們的根基，應該墮入地獄。』勸令她們捨棄讀誦。於是有幾位優婆夷，捨棄了受持《法華經》，在禪師處的大眾中，懺悔了受持《法華經》的罪過。那位最初勸人受持《法華經》的優婆夷心中不忍，於是在大齋日，禪師為大眾宣說三階佛法的時候，當時座下有一萬多人。那位優婆夷在大眾中燒香發願說：『如果我某乙受持《法華經》不合佛意，愿我某乙現世身患惡病，讓大眾都知道受持《法華經》會得到這樣的罪報。又愿我活著的時候就墮入地獄，愿大家都能看到。如果我某乙受持《法華經》符合佛意，愿禪師也如此。』當這位優婆夷發願的時候，那位禪師被神打，失音不能說話。西邊高座上負責記錄的人，也失音不能說話。更有五個老禪師，也失音不能說話。那些先前捨棄讀誦《法華經》的幾個人，因此便發心誦《法華經》，更加慇勤恭敬。", "", "慈悲寺的僧人神昉，從小就聽學《十輪經》（Dasacakra Sutra），精勤苦行特別超過常人。穿著糞掃衣，每天六時禮拜懺悔，以乞食為生，每次講經" ], "english_translations": [ 'He wept and sobbed, unable to speak. He also encouraged laypeople to create one hundred copies each of the Avatamsaka Sutra (Huayan Jing), the Mahaprajnaparamita Sutra (Dapin Bore Jing), the Lotus Sutra (Fahua Jing), the Vimalakirti Sutra (Weimo Jing), and the Viseṣacintā-brahma-paripṛcchā Sutra (Siyi Fantian Suowen Jing). At the time of his death, he sensed the trees turning white. It can be said that he was an example of someone who could correct their mistakes.', '', 'The monk Xiao Ci of Cimen Temple was about fifty years old. Since childhood, he had followed Chan Master Xin Xing, expounding the Three Stages Dharma and focusing on ascetic practices. He often made begging for food his livelihood, performed repentance rituals six times a day, and wore discarded clothing. Wherever he lived, he expounded the Three Stages Dharma, encouraging ignorant laypeople. Moreover, when expounding the Three Stages Dharma, he often said that one should not recite the Mahayana scriptures, and those who recited them would fall into the Avici Hell (Abi Diyu) in all directions. They must quickly repent. Later, on one occasion in Qizhou, he expounded the Three Stages Dharma. At that time, there was a female lay devotee (Upasika) holding the Lotus Sutra, and she also encouraged those with affinity to uphold the Lotus Sutra together. The Chan master advised those female lay devotees who were upholding the Lotus Sutra, saying, \'Your upholding of the Lotus Sutra is not suitable for your capacity and you should fall into hell.\' He urged them to abandon recitation. Thereupon, several female lay devotees abandoned upholding the Lotus Sutra and repented of the sin of upholding the Lotus Sutra in the assembly at the Chan master\'s place. The female lay devotee who initially encouraged the upholding of the Lotus Sutra could not bear it in her heart. Therefore, on a great fasting day, when the Chan master was expounding the Three Stages Dharma to the assembly, there were more than ten thousand people present. The female lay devotee burned incense in the assembly and made a vow, saying, \'If my, so-and-so\'s, upholding of the Lotus Sutra does not accord with the Buddha\'s intention, may I, so-and-so, in this very life, be afflicted with a terrible disease, so that the assembly may know that upholding the Lotus Sutra brings such retribution. And may I fall into hell while still alive, may everyone see it. If my, so-and-so\'s, upholding of the Lotus Sutra accords with the Buddha\'s intention, may the Chan master also be so.\' At the time when this female lay devotee made the vow, the Chan master was struck by a spirit and lost his voice. The recorder on the western high seat also lost his voice. Furthermore, five old Chan masters also lost their voices. Those several people who had previously abandoned reciting the Lotus Sutra, because of this, resolved to recite the Lotus Sutra and became even more diligent and respectful.', '', 'The monk Shen Fang of Cibei Temple, since childhood, had listened to and studied the Dasacakra Sutra (Shilun Jing), and his diligent ascetic practices were particularly extraordinary. He wore discarded clothing, performed repentance rituals six times a day, and made begging for food his livelihood. Every time he lectured' ] }
十輪經。常說眾生不合讀誦大乘經。讀誦者墮地獄。畢至命終時。生身被地獄火燒。傍身有黑煙氣。於時濟法寺僧思簡。親見此事信知。斷學般若必有惡徴見身立驗。
神都福先寺僧某乙。於一時中忽然命終。遂于業道中。見信行禪師作大蛇身。遍身總是口。又見學三階人死者。皆入此蛇身口中莫知去處。其僧即活。因此故來向京。報僧靜禪師。僧靜不信。遂即卻歸向都。
妒賢嫉化錄四
齊相州道秀變作蛇身事
道秀少出家專精學。問咸稱神俊。學徒云萃。宗匠當時。有同學慧懿。年卑數歲而超悟過之。戒素自居高談出眾。於是名振鄴都道俗傾仰。遂來與秀對寺開講。秀心懷妒嫉。專思折辱。而懿聲聞轉高無由一啟。秀以暴連禍將有異圖。營衛既繁卒無得醒。后與弟子出城。止一樹下秀睡臥。忽旋風勃起來。蒙秀身雙足俄變合成蛇尾。如此稍上至胸。悲號謂弟子曰。我以噁心轉熾欲害懿師。毒害內蒸變成蛇身。業報如此。悔之無益。可取房中衣物為我作福。並謝懿師佈施歡喜。言訖忽變為蛇。長二三丈許。須曳草中數百小蛇競來迎接。於是而去。遠近聞之。莫不為其傷嘆也。
隋楊州自塔寺道契神打殺事
道契姓陳氏。穎川人也。容貌最陋。言情鄙僻。雖造凈居志嬰羈紲。然
【現代漢語翻譯】 現代漢語譯本 《十輪經》中常說，眾生不適合讀誦大乘經典。讀誦者會墮入地獄，直至命終之時，整個身體被地獄之火焚燒，身旁有黑色的煙氣。當時濟法寺的僧人思簡親眼見到此事，深信不疑，認為斷絕學習般若必定會有惡報，而且能立即在身上顯現。 神都福先寺的僧人某乙，在某一個時候忽然命終。於是在業道中，見到信行禪師變成一條巨大的蛇，渾身都是口。又見到學習三階教的人死後，都進入這條蛇的口中，不知去向。這位僧人隨後復活，因此來到京城，稟告僧靜禪師。僧靜不相信，於是他又返回神都。 《妒賢嫉化錄》四 齊相州道秀變成蛇身之事 道秀年少時出家，專心精進學習，人們都稱讚他神采俊逸。學徒雲集，是當時的宗師。有一位同學名叫慧懿，年紀比道秀小幾歲，但超凡的領悟力超過了他。慧懿以持戒為根本，自居高位，談論超群，於是名聲震動鄴都，道俗都傾心仰慕。慧懿於是來到道秀所在的寺廟對面開講。道秀心懷妒嫉，一心想折辱慧懿，但慧懿的聲望越來越高，道秀沒有機會下手。道秀因為暴怒而將要發生禍事，心懷異圖。防衛既嚴密，最終也沒有得逞。後來，道秀與弟子出城，在一棵樹下休息，道秀睡著了。忽然一陣旋風颳來，籠罩著道秀的身體，雙腳隨即變成蛇尾。如此向上蔓延至胸部。道秀悲號著對弟子說：『我因為噁心熾盛，想要加害慧懿法師，毒害在內心中滋生，變成了蛇身。業報就是這樣，後悔也沒有用。你們可以把我房中的衣物拿出來為我做功德，並向慧懿法師謝罪，佈施歡喜。』說完，忽然變成一條蛇，長約二三丈，拖著身體在草叢中爬行，數百條小蛇競相前來迎接，於是離去。遠近的人們聽說了這件事，沒有不為他感到悲傷嘆息的。 隋楊州自塔寺道契被神打殺之事 道契姓陳，是穎川人。容貌極其醜陋，言語情態鄙俗怪僻。雖然建造清凈的居所，但心志卻被束縛。
【English Translation】 English version The Shílún Jīng (十輪經, Sutra of the Ten Wheels) often says that sentient beings are not suited to recite Mahāyāna scriptures. Those who recite them will fall into hell, and until the moment of their death, their entire body will be burned by the fires of hell, with black smoke surrounding them. At that time, the monk Sījiǎn (思簡) of Jìfǎ Temple (濟法寺) personally witnessed this and firmly believed that abandoning the study of Prajñā (般若, wisdom) would inevitably lead to evil retribution, which would manifest immediately on the body. A monk named Mǒu Yǐ (某乙) from Fúxiān Temple (福先寺) in Shéndū (神都, the capital) suddenly died at one point. In the realm of karma, he saw Chan Master Xìnxíng (信行禪師) transformed into a giant snake, with mouths all over its body. He also saw that those who had studied the Three Stages School (三階教) and died were all entering the snake's mouth, their whereabouts unknown. The monk then revived and came to the capital to report to Chan Master Sēngjìng (僧靜). Sēngjìng did not believe him, so he returned to Shéndū. Records of Jealousy and Transformation, Part Four The Story of Dàoxiù (道秀) of Xiāngzhōu (相州) in the Qí (齊) Dynasty Transforming into a Snake Dàoxiù became a monk at a young age and devoted himself to diligent study. People praised him as being divinely handsome. Disciples gathered around him, and he was a leading figure of his time. He had a fellow student named Huìyì (慧懿), who was a few years younger than Dàoxiù but surpassed him in extraordinary understanding. Huìyì upheld the precepts as fundamental, held himself in high regard, and spoke outstandingly, so his reputation shook Yèdū (鄴都), and both monks and laypeople admired him. Huìyì then came to open a lecture hall opposite the temple where Dàoxiù was. Dàoxiù harbored jealousy and was determined to humiliate Huìyì, but Huìyì's reputation grew higher and higher, and Dàoxiù had no opportunity to act. Dàoxiù was about to bring disaster upon himself due to his rage and harbored ulterior motives. His defenses were tight, and he ultimately failed. Later, Dàoxiù went out of the city with his disciples and rested under a tree, where Dàoxiù fell asleep. Suddenly, a whirlwind arose, enveloping Dàoxiù's body, and his feet immediately transformed into a snake's tail. This transformation gradually moved up to his chest. Dàoxiù cried out to his disciples, 'Because my evil mind was rampant, and I wanted to harm Dharma Master Huìyì, the poison grew within me, and I have transformed into a snake. This is the retribution for my karma, and there is no use in regretting it. You can take the clothes and items from my room to make merit for me and apologize to Dharma Master Huìyì, offering joyful generosity.' After saying this, he suddenly transformed into a snake, about two or three zhang (丈, a unit of length) long, dragging his body through the grass, and hundreds of small snakes came to greet him, and then he left. People near and far who heard of this event could not help but feel sorrow and sigh for him. The Story of Dàoqì (道契) of Zìtǎ Temple (自塔寺) in Yángzhōu (楊州) during the Suí (隋) Dynasty Being Struck Dead by a Spirit Dàoqì's surname was Chén (陳), and he was from Yǐngchuān (穎川). His appearance was extremely ugly, and his speech and demeanor were vulgar and eccentric. Although he built a pure dwelling, his mind was still bound by fetters.
薄閑醫診。不好明法。為淺識所知由斯。矜誕輕陵宿少。寺有沙門德鄰。器業通瞻。妙解毗尼。兼修定慧。勞謙退靜風被遐邇。與契年臘肩隨而譽望隆重。契惡其光價。恒加謗黷。鄰每虛受遜辭承候顏色。潤之以正法。誘之以慈仁。契乃含毒內烝日月彌盛。懷奸詐斗偽。遂相誣告。時縣宰劉義。與契周旋信其讒說。備加非理。詭結占辭。斷鄰還俗。鄰不勝悲恨。頂戴袈裟。對眾垂泣。將心自誓。於是舉眾哀痛咸增憤結。指契而私祝者蓋難量矣。經數日契居房晝寢。忽見四神長百尺。各將部眾從。直至其前。中有一神。怒目言曰。我毗沙門故來取汝。汝能賊害善人使如此邪。命鬼卒撲之倒提出。契驚號徹叫聲聞閭巷外。諸僧奔競往觀見。契去地數尺。頭手下垂耳目口鼻並皆流血。冉冉空行似有持者。至門外都街。忽然墮地氣絕復穌。才辯數言而卒。於時道俗渾合怪喜相趨。排賢嫉德者莫不革誠遷慮矣。劉公目睹妖徴。披肝悔過。請鄰歸寺。敷弘寶訓。鄰廣化導有緣。寫法華百部般若千卷。設萬人會。為契陳懺愿消怨障。
唐并州石壁寺僧吐蛇改悔事
并州石壁寺有僧。失其姓名。妒忌善人多行詭道。寺僧明寂者。戒行貞肅誠在住持每。欲與眾共修禪慧。此僧動為勵惡壓絕正法。視寂如怨萬途譭謗。不勝恚毒
【現代漢語翻譯】 現代漢語譯本 薄閑醫診（庸醫診斷）。不好明法（不精通佛法）。為淺識所知由斯（因為被見識淺薄的人所瞭解）。矜誕輕陵宿少（自負傲慢，輕視有德行的老僧）。寺里有個沙門（出家修行的和尚）名叫德鄰，才器和德行都很全面，精妙地理解毗尼（戒律），兼修禪定和智慧。他謙虛退讓，清靜寡欲，名聲遠揚。有一個叫契的和德鄰年齡相仿，但嫉妒德鄰的聲望，總是誹謗他。德鄰總是虛心接受，用謙遜的言辭對待他，觀察他的臉色，用正法開導他，用慈悲仁愛感化他。契卻心懷惡意，日益加深，心懷奸詐，挑撥離間，於是互相誣告。當時縣宰劉義，和契關係密切，相信他的讒言，多次無理指責德鄰，用欺騙的手段羅織罪名，判德鄰還俗。德鄰悲憤不已，頭頂著袈裟，對著眾人流淚，發誓表明心跡。於是眾人哀痛，更加憤慨，指責契，私下詛咒他的人數不勝數。過了幾天，契在房間里午睡，忽然看見四個身高百尺的神，各自帶領著部眾來到他面前。其中一個神，怒目圓睜地說：『我是毗沙門（四大天王之一），特來取你性命。你竟然賊害善人到如此地步！』命令鬼卒將他撲倒，提了出去。契驚恐地大叫，聲音傳到街坊之外。眾僧奔跑著前去觀看，看見契離開地面幾尺，頭手下垂，耳目口鼻都流著血，緩緩地在空中行走，好像有人拿著他。到了門外的街道上，忽然掉在地上，氣絕後又甦醒，說了幾句話就死了。當時道士和百姓混雜在一起，驚奇和喜悅的人相互奔走相告，那些排斥賢能、嫉妒有德之人無不改變心意。劉義親眼目睹了妖異的徵兆，坦誠悔過，請德鄰回到寺廟，宣揚佛法。德鄰廣泛地教化有緣之人，書寫了《法華經》一百部，《般若經》一千卷，舉辦了萬人法會，為契陳述懺悔，希望消除他的怨恨和業障。 唐并州石壁寺僧吐蛇改悔事 并州石壁寺有一個僧人，失去了他的姓名。他妒忌善良的人，經常做欺騙的事情。寺里的僧人明寂，戒律清凈嚴肅，一心一意地維護寺廟，想要和大家一起修行禪定和智慧。這個僧人總是做壞事，壓制正法，視明寂為仇人，用各種方法誹謗他，非常怨恨。
【English Translation】 English version A quack doctor's diagnosis. Not good at understanding the Dharma (Buddhist teachings). Known by those with shallow knowledge. Arrogant and disrespectful towards senior monks. In the temple, there was a Shramana (monk) named Delin (Virtuous Neighbor), accomplished in both talent and virtue, with a profound understanding of the Vinaya (monastic rules), and practiced both Samadhi (meditation) and Prajna (wisdom). He was humble, retiring, and quiet, and his reputation spread far and wide. There was another monk named Qi (Contract), of similar age to Delin, who envied Delin's reputation and constantly slandered him. Delin always humbly accepted this, treating him with polite words, observing his expression, guiding him with the correct Dharma, and influencing him with compassion and kindness. However, Qi harbored malice, which grew stronger day by day, harboring deceit and sowing discord, and then falsely accused each other. At that time, the county magistrate Liu Yi (Liu the Righteous), who was close to Qi, believed his slander and repeatedly accused Delin unreasonably, fabricating charges through deception, and ordered Delin to return to secular life. Delin was filled with grief and resentment, wearing his Kasaya (monk's robe) on his head, weeping before the crowd, and vowing to express his sincerity. Thereupon, the crowd was filled with sorrow and resentment, and those who pointed at Qi and secretly cursed him were countless. After a few days, Qi was taking a nap in his room when he suddenly saw four gods, each a hundred feet tall, leading their retinues to him. One of the gods, with angry eyes, said, 'I am Vaishravana (one of the Four Heavenly Kings), and I have come to take your life. How could you harm good people to such an extent!' He ordered the demon soldiers to knock him down and drag him out. Qi screamed in terror, his voice reaching beyond the neighborhood. The monks rushed to watch and saw Qi several feet above the ground, his head and hands hanging down, blood flowing from his ears, eyes, mouth, and nose, slowly moving in the air as if someone was holding him. When he reached the street outside the gate, he suddenly fell to the ground, died, and then revived. He only managed to say a few words before dying. At that time, Taoists and common people were mixed together, and those who were surprised and delighted ran to tell each other, and those who rejected the virtuous and envied the virtuous all changed their minds. Liu Yi personally witnessed the ominous signs, sincerely repented, and invited Delin back to the temple to propagate the Buddha's teachings. Delin widely taught and guided those with affinity, wrote one hundred copies of the Lotus Sutra and one thousand copies of the Prajna Sutra, and held a ten-thousand-person Dharma assembly to confess and repent for Qi, hoping to eliminate his resentment and karmic obstacles. The Story of the Monk Who Vomited a Snake and Repented in Shibi Temple, Bingzhou, Tang Dynasty In Shibi Temple in Bingzhou, there was a monk whose name has been lost. He was jealous of good people and often engaged in deceitful practices. The monk Mingji (Bright Stillness) in the temple was pure and strict in his precepts, wholeheartedly maintaining the temple, and wanted to practice meditation and wisdom with everyone. This monk always did evil deeds, suppressed the correct Dharma, regarded Mingji as an enemy, and slandered him in various ways, filled with resentment.
。操刃擬之。僧有尊師。業理高素對眾訶責罰令恭立。雖從師命忿意彌堅。少長開諫確然不拔。立經二日寂及諸僧反從悔謝。但瞋目忿氣姿容轉惡。暨三日房中僵臥而死。寂乃其師僧眾等慨怪哀痛。恨不識物情。就其尸邊悔過自責。復為鑄像轉經代其懺洗。至暮目閉氣續乃吐一蛇長尺餘。走出戶外俄便穌活。於是追悔前愆。奉行慈忍。敬寂如師。遂成勝士。
唐衡州衡岳寺慧期患目苦死事
慧期晉州人也。流寓出家。住衡州衡岳寺。而道志殊寡。妒賢尤劇。外持威儀。內多腐敗。有寺主義本。高行名僧。攜誘四方敷弘萬善。以載初元年四月八日。于衡岳寺般若臺。為僧受戒。期年卑德淺。不預十師之數。勃然懷忿。將起異圖。七日暮間來到山寺云。有人告此處反逆。掩兵尋至。何得紛紜浪為聚集。時寺主義本語期云。汝欲作惡緣破他法眼。若不急悔使汝兩目失明。或當著癲。期氣憤色變。逡巡返路。未經月餘往襄州市易。因患兩目疼痛。數日而終。
西域須陀洹人得惡病身蟲口臭事
昔西域傳法羅漢優波笈多。將一弟子。乞食至旃陀羅舍。有旃陀羅子。得須陀洹果。身有惡病。一切身體為蟲所食。口氣臭穢。弟子問言。何緣須陀洹人而受此報。笈多答言。此人先世出家。其為維那時眾中有一
【現代漢語翻譯】 現代漢語譯本： 有人拿起刀要殺他。僧人有一位德高望重的師父寂，當著大家的面呵斥責罰他，罰他恭敬地站立。雖然他聽從師命，但心中的憤怒更加強烈。年輕年長的人都勸解他，但他堅決不聽。站了兩天後，寂和眾僧反而向他懺悔道歉。但他只是怒目而視，憤怒之氣更加嚴重。到了第三天，他僵硬地躺在房中死去。寂和僧眾都感到慨嘆、奇怪和悲痛，後悔沒有了解他的心情。他們來到他的屍體旁邊懺悔自責，又為他鑄造佛像，誦經代替他懺悔洗罪。到了晚上，他的眼睛閉上，氣息延續，吐出一條一尺多長的蛇，蛇跑出戶外，他立刻就甦醒了。於是他追悔以前的過錯，奉行慈悲忍辱，尊敬寂如同師父，最終成為一位傑出的人。
唐朝衡州衡岳寺慧期患眼病暴死的事
慧期是晉州人。四處流浪出家，住在衡州衡岳寺。但他修道的志向非常淡薄，嫉妒賢能的人尤其厲害。表面上保持威嚴的儀容，內心卻有很多腐敗之處。寺廟裡有一位名叫義本的主持，是位德行高尚、名聲顯赫的僧人。他引導四方信眾，廣泛弘揚各種善行。在載初元年四月八日，于衡岳寺般若臺，為僧人授戒。慧期因為品德低下、資歷淺薄，沒有被列入十位授戒師的行列，勃然大怒，打算採取異樣的行動。七日傍晚，他來到山寺說：『有人告發這裡謀反，要帶兵來搜查。你們怎麼能這樣紛亂地聚集在一起？』當時寺主義本對慧期說：『你想要作惡緣，破壞他人的法眼嗎？如果不趕快悔改，會讓你兩眼失明，或者會發瘋。』慧期氣憤地臉色都變了，猶豫著返回。不到一個月，他到襄州市做買賣，因為患上眼病，疼痛難忍，幾天後就死了。
西域須陀洹（Sotapanna，入流果）人得惡病，身上生蟲，口臭的事
從前，西域傳法的羅漢優波笈多（Upagupta）帶著一位弟子，乞食來到旃陀羅（Chandala，賤民）的住所。有一位旃陀羅的兒子，證得了須陀洹果，但身患惡病，全身都被蟲子啃食，口裡散發著臭氣。弟子問道：『是什麼原因讓須陀洹人遭受這樣的果報？』優波笈多回答說：『這個人前世出家，當時他作為維那（監寺），對大眾非常吝嗇。
【English Translation】 English version: Someone took up a knife to kill him. The monk had a respected teacher, Ji (寂), who publicly reprimanded and punished him, ordering him to stand respectfully. Although he obeyed his teacher's orders, his anger intensified. Young and old alike tried to dissuade him, but he remained resolute. After standing for two days, Ji and the other monks instead repented and apologized to him. However, he only glared and his anger worsened. On the third day, he stiffly lay down in his room and died. Ji and the monks were all filled with lament, bewilderment, and sorrow, regretting that they had not understood his feelings. They came to his corpse to repent and blame themselves, and also cast a Buddha statue for him, reciting scriptures to atone for his sins. In the evening, his eyes closed, his breath continued, and he vomited a snake more than a foot long, which ran out of the door, and he immediately revived. Thereupon, he regretted his past mistakes, practiced compassion and forbearance, and respected Ji as his teacher, eventually becoming an outstanding person.
The story of Huiqi (慧期) of Hengyue Temple (衡岳寺) in Hengzhou (衡州) of the Tang Dynasty, who suffered from eye disease and died suddenly
Huiqi was a native of Jinzhou (晉州). He wandered around and became a monk, residing in Hengyue Temple in Hengzhou. However, his aspiration for spiritual practice was very weak, and he was particularly jealous of the virtuous. Outwardly, he maintained a dignified demeanor, but inwardly he was full of corruption. There was an abbot named Yiben (義本) in the temple, a monk of high virtue and reputation. He guided devotees from all directions, widely promoting various good deeds. On the eighth day of the fourth month of the first year of Zaichu (載初), at the Prajna Platform (般若臺) of Hengyue Temple, he ordained monks. Huiqi, because of his low virtue and shallow qualifications, was not included among the ten preceptors, and became furious, intending to take unusual actions. On the evening of the seventh day, he came to the mountain temple and said: 'Someone has reported that there is a rebellion here, and soldiers are coming to search. How can you gather together in such a chaotic manner?' At that time, Abbot Yiben said to Huiqi: 'Do you want to create evil karma and destroy the Dharma eyes of others? If you do not quickly repent, you will lose your sight, or you will go mad.' Huiqi's face changed with anger, and he hesitated and turned back. Less than a month later, he went to Xiangzhou (襄州市) to trade, and because he suffered from eye disease, with unbearable pain, he died after a few days.
The story of a Sotapanna (須陀洹, Stream-enterer) person in the Western Regions who contracted a terrible disease, with worms in his body and bad breath
In the past, the Arhat Upagupta (優波笈多), who propagated the Dharma in the Western Regions, took a disciple with him and went to the residence of a Chandala (旃陀羅, outcast) to beg for food. There was a Chandala's son who had attained the fruit of Sotapanna, but suffered from a terrible disease, his entire body being eaten by worms, and his breath emitting a foul odor. The disciple asked: 'What is the reason that a Sotapanna person suffers such retribution?' Upagupta replied: 'This person was a monk in a previous life, and at that time he was a Vina (維那, supervisor), and was very stingy towards the Sangha.'
羅漢。居此惡病。搔刮作聲。維那語。蟲食汝而作此聲。即牽臂出言。汝入旃陀羅室去。羅漢語言。汝當精進。莫往來生死受苦。於是維那即便懺悔。悔竟得須陀洹果。今此小兒是也。
忿恚貪鄙錄五
西域沙彌貪味懷恨現身變作龍事
昔西域健馱羅國有阿羅漢。常受大雪山頂池中龍王請入宮供養。每至中食以神通力。並坐繩床。凌虛而往。有侍者沙彌。密于繩床之下。攀援潛至龍宮。龍王因請留食。以天甘露飯。供養羅漢。以人間味。而饌沙彌。羅漢飯已沙彌滌器。器有餘粒。駭其香味。即恨師忿龍。便起惡愿。愿所有福力。於今悉現斷此龍命。我自為王。沙彌發是愿時龍王已覺頭痛矣。龍雖悔謝沙彌不受。既還至伽藍。更至誠發願。惡業所致。是夜命終為大龍王。威猛奮發遂來入池。殺龍王居龍宮。有其部屬。以宿願故興暴風雨。摧拔樹木。欲壞伽藍。時迦膩色迦王怪而發問。其阿羅漢具以白王。王即為龍。于雪山下立伽藍。並起塔高百餘尺。龍每壞之。王恒修復。凡成壞七返。王恥之將填龍池。龍懼而謝曰。我以惡業受身為龍。龍性猛暴不能自持。今若更立伽藍。不敢摧毀。可每遣一人候望山頂。黑雲若起急即鳴鐘。我聞其聲。噁心當息。至今不絕焉。
漢洛陽安世高同學法行受蟒蛇
【現代漢語翻譯】 現代漢語譯本： 一位阿羅漢（Arhat，已證悟的聖者）。住在患有惡疾的地方，因為瘙癢而發出聲音。維那（Vina，寺院中的管理者）說：『是蟲子在咬你，所以你發出這種聲音。』隨即拉著他的手臂說：『你到旃陀羅（Chandala，印度種姓制度中的賤民）的房間去吧。』阿羅漢說：『你應該精進修行，不要在生死輪迴中受苦。』於是維那立刻懺悔，懺悔之後證得了須陀洹果（Sotapanna，入流果）。現在這個小孩就是他。
忿恚貪鄙錄五
西域的沙彌因為貪圖美味而懷恨，現身變為龍的事情
過去西域健馱羅國（Gandhara，古代印度地區）有一位阿羅漢，經常接受大雪山頂池中龍王（Naga Raja，龍族之王）的邀請，到龍宮接受供養。每次到中午吃飯的時候，他就用神通力，連同坐著的繩床，凌空而去。有一位侍者沙彌（Sramanera，小沙彌），偷偷地在繩床下面，攀援著潛入龍宮。龍王因此請求留下沙彌一起吃飯，用天上的甘露飯供養阿羅漢，用人間的食物款待沙彌。阿羅漢吃完飯後，沙彌清洗餐具，餐具里有剩餘的飯粒，他驚歎飯粒的香味，於是怨恨師父，惱怒龍王，便起了惡毒的願望，希望自己所有的福力，現在全部顯現，斷絕這條龍的性命，自己來做龍王。沙彌發出這個願望的時候，龍王已經覺得頭痛了。龍王雖然後悔道歉，沙彌卻不接受。等到返回伽藍（Samgharamaya，寺院）后，沙彌更加至誠地發願，因為惡業所致，當天晚上命終，轉生為大龍王。他威猛奮發，於是來到池中，殺死龍王，佔據了龍宮，擁有了龍王的部屬。因為宿世的願望，他興起暴風雨，摧毀樹木，想要毀壞伽藍。當時迦膩色迦王（Kanishka，貴霜王朝的國王）感到奇怪而詢問原因，那位阿羅漢把事情的經過全部告訴了國王。國王於是為龍，在雪山下建立伽藍，並且建造了一座高一百多尺的塔。龍每次都毀壞它，國王總是修復它。總共建成又毀壞了七次。國王對此感到羞恥，打算填平龍池。龍感到害怕而謝罪說：『我因為惡業而受身為龍，龍的本性兇猛暴躁，不能控制自己。現在如果再建立伽藍，我不敢再摧毀它。可以每次派一個人在山頂上守望，如果黑雲升起，就趕緊敲鐘。我聽到鐘聲，惡念就會停止。』直到現在，這個習俗還沒有斷絕。
漢朝洛陽的安世高（An Shih Kao，佛教翻譯家）的同學因為法行而遭受蟒蛇報應
【English Translation】 English version: An Arhat (a perfected being). Lived in a place with a terrible disease, scratching and making noise. The Vina (monastery manager) said, 'Insects are eating you, that's why you're making this noise.' Then, pulling his arm, he said, 'Go to the Chandala (outcaste) room.' The Arhat said, 'You should be diligent in practice, don't wander in the cycle of birth and death suffering.' Thereupon, the Vina immediately repented, and after repenting, attained the fruit of Sotapanna (stream-enterer). This child now is him.
Records of Anger, Hatred, Greed, and Meanness Five
The story of a Sramanera (novice monk) in the Western Regions who, due to greed for delicious food and harboring resentment, manifested as a dragon
In the past, in the country of Gandhara (ancient region in present-day Pakistan and Afghanistan) in the Western Regions, there was an Arhat who was regularly invited by the Naga Raja (Dragon King) of the pond on the summit of Great Snow Mountain to be offered food in the dragon palace. Every time at midday meal, he would use his supernatural power, along with the rope bed he was sitting on, to fly through the air. There was an attendant Sramanera who secretly, under the rope bed, climbed and sneaked into the dragon palace. The Dragon King therefore requested to keep the Sramanera for a meal, offering the Arhat heavenly nectar rice and the Sramanera human food. After the Arhat finished eating, the Sramanera washed the utensils. There were leftover grains in the utensils, and he was amazed by the fragrance. He then resented the teacher and was angry at the Dragon King, and made an evil vow, wishing that all his merit and power would now manifest to cut off the life of this dragon, and he himself would become the Dragon King. When the Sramanera made this vow, the Dragon King already felt a headache. Although the Dragon King regretted and apologized, the Sramanera did not accept it. After returning to the Samgharamaya (monastery), the Sramanera made a vow even more sincerely. Due to the evil karma, he died that night and was reborn as a great Dragon King. He was mighty and vigorous, and then came into the pond, killed the Dragon King, occupied the dragon palace, and possessed the Dragon King's subordinates. Because of his past vows, he stirred up storms and rain, destroying trees, wanting to destroy the Samgharamaya. At that time, King Kanishka (Kushan dynasty king) felt strange and asked the reason. The Arhat told the king the whole story. The king then, for the sake of the dragon, established a Samgharamaya at the foot of the Snow Mountain, and built a pagoda more than a hundred feet high. The dragon destroyed it every time, and the king always repaired it. It was built and destroyed seven times in total. The king was ashamed of this and planned to fill the dragon pond. The dragon was afraid and apologized, saying, 'I received the body of a dragon because of evil karma. The nature of a dragon is fierce and violent, and I cannot control myself. Now, if a Samgharamaya is built again, I dare not destroy it again. You can send one person to watch on the top of the mountain every time. If black clouds rise, ring the bell quickly. When I hear the sound of the bell, my evil thoughts will stop.' Until now, this custom has not been broken.
An Shih Kao's (Buddhist translator) classmate in Luoyang of the Han Dynasty suffered the retribution of a python because of his Dharma practice
身事
釋法行。本安息國人。與神僧安世高為同學。性多瞋恚。分衛道次施主不稱每輒懟恨。高驟止之。罔有悛心。如此二十餘年。高將別行辭訣。我當往廣州畢宿世之對。卿明經精勤不在吾后。而性多恚怒。命過當受惡形。我若得道必當相度。行既亡便為䢼(居颙切又作宮)亭湖神。高既得道。便往其廟。廟舊有威靈。商旅舟人。特懷敬憚。高與三十餘船奉牲請福。神乃降祝曰。船中有沙門。可更呼上。客還驚愕請高入廟。神告曰。吾昔外國與子俱出家學道。好行佈施。而性多瞋恚。今為廟神。週迴千里。並吾所治以佈施故珍玩甚豐。以瞋恚故墮此神報。今見同學悲忻可言。壽盡旦夕。而丑形長大若於此捨命穢污江湖。當度山西澤中。此身滅后恐墮地獄。吾有絹千匹。並雜寶物。可為立寺營塔使生善處。高曰。故來相度。何不出形。神曰。形甚醜異眾人必懼。高曰。但出衆不怪也。神從床下出頭。乃是大蟒蛇悲淚如雨。須臾還隱。高即取絹物。辭別而去。舟侶飏帆。蟒出身登山而望。眾人舉手然後乃滅。高達豫章以物造寺。俄而神即命過。報云。得生善處。後人于山西澤中見死蟒。頭尾數丈餘。今潯陽縣有大蛇村是也。
宋西鎮寺曇遂死作廟神事
竺曇遂。不知何許人。少游放蕩。不修戒行。而
【現代漢語翻譯】 現代漢語譯本 身事
釋法行（釋法行，人名）。本是安息國人。和神僧安世高（安世高，人名）是同學。性格非常容易發怒。在乞食的路上，如果施主給的東西不合心意，常常會抱怨憎恨。安世高多次勸阻他，但他一點也沒有悔改之心。這樣過了二十多年。安世高將要離開，向他告別說：『我將前往廣州了結前世的因緣。你研究佛經的精程序度不亞於我，只是性格太容易發怒。命終之後，一定會遭受惡報。如果我得道，一定會來度化你。』法行死後，就成了䢼亭湖（䢼亭湖，地名）的神。
安世高得道后，就前往他的廟宇。這座廟宇向來有威靈，來往的商人和船伕都特別敬畏。安世高和三十多條船一起，帶著祭品祈求神靈降福。神靈於是降下神諭說：『船中有一位沙門，可以請他上來。』客人們都非常驚訝，請安世高進入廟宇。神靈告訴他說：『我過去在外國和你一起出家學道，喜歡行佈施，但是性格非常容易發怒，現在做了廟神。周圍千里，都是我所管轄的地方。因為佈施的緣故，有很多珍貴的玩物；因為發怒的緣故，墮落到這種神靈的果報。今天見到同學，悲喜交加。我的壽命快要到頭了。而且醜陋的形體長大，如果在這裡捨棄性命，會污染江湖。我將要到山西的沼澤中去。這個身體滅亡后，恐怕會墮入地獄。我有絹一千匹，以及各種寶物，可以用來建立寺廟和佛塔，使我能轉生到好的地方。』安世高說：『我就是特意來度化你的，為什麼不現出你的原形呢？』神靈說：『我的形體非常醜陋怪異，大家一定會害怕的。』安世高說：『現出來吧，大家不會覺得奇怪的。』神靈從床下露出頭來，原來是一條大蟒蛇，悲傷地流著眼淚，像下雨一樣。一會兒又隱藏起來。安世高就拿走絹和寶物，告別離開了。船隻揚帆起航，蟒蛇現出身形，爬上山頂眺望，眾人舉手向它告別，然後它才消失。
安世高到達豫章，用這些財物建造了寺廟。不久，神靈就命終了，傳來訊息說，已經轉生到好的地方。後來人們在山西的沼澤中，看見一條死蟒蛇，頭尾有好幾丈長。現在潯陽縣有個大蛇村，就是因為這件事。
宋西鎮寺曇遂死作廟神事
竺曇遂（竺曇遂，人名）。不知道是哪裡人。年輕時遊蕩放縱，不遵守戒律，但是
【English Translation】 English version Deeds of the Body
釋法行 (Shifa Xing): A man from the country of Anxi (Parthia). He was a classmate of the divine monk 安世高 (An Shigao). He was prone to anger. When alms given by donors on the alms-begging path were not to his liking, he would often resent them. 安世高 (An Shigao) repeatedly stopped him, but he showed no sign of repentance. This went on for more than twenty years. When 安世高 (An Shigao) was about to leave, he bid him farewell, saying, 'I am going to Guangzhou to settle the karmic debts of past lives. Your diligence in studying the scriptures is no less than mine, but you are prone to anger. After death, you will surely suffer an evil rebirth. If I attain the Dao, I will surely come to liberate you.' After 法行 (Fa Xing) died, he became the spirit of 䢼亭 Lake (Quting Lake).
After 安世高 (An Shigao) attained the Dao, he went to his temple. The temple had always been powerful, and merchants and boatmen held it in special awe. 安世高 (An Shigao), along with more than thirty boats, offered sacrifices and prayed for blessings. The spirit then descended and proclaimed, 'There is a Shramana in the boat. Please invite him up.' The guests were astonished and invited 安世高 (An Shigao) into the temple. The spirit told him, 'In the past, I left home with you in a foreign country to study the Dao. I liked to give alms, but I was prone to anger. Now I am a temple spirit. The area within a thousand miles is under my jurisdiction. Because of giving alms, I have many precious treasures; because of anger, I have fallen into this karmic reward of a spirit. Today, seeing my classmate, I am filled with sorrow and joy. My life is coming to an end. And my ugly form has grown large. If I were to die here, I would pollute the rivers and lakes. I will go to the marshes of Shanxi. After this body perishes, I fear I will fall into hell. I have a thousand bolts of silk and various treasures. Please use them to build a temple and a pagoda, so that I may be reborn in a good place.' 安世高 (An Shigao) said, 'I came specifically to liberate you. Why don't you show your true form?' The spirit said, 'My form is very ugly and strange. Everyone will be afraid.' 安世高 (An Shigao) said, 'Show it. People won't be surprised.' The spirit showed his head from under the bed. It was a large python, shedding tears like rain. After a while, he hid again. 安世高 (An Shigao) then took the silk and treasures, bid farewell, and left. The boats set sail. The python showed his body, climbed to the top of the mountain, and looked out. The people raised their hands to bid him farewell, and then he disappeared.
安世高 (An Shigao) arrived in Yuzhang and used the wealth to build a temple. Soon after, the spirit died, and word came that he had been reborn in a good place. Later, people saw a dead python in the marshes of Shanxi, several tens of feet long from head to tail. Today, there is a 大蛇 village (Dashe Village, literally 'Big Snake Village') in 潯陽 County (Xunyang County) because of this event.
The Story of 竺曇遂 (Zhu Tan Sui) of the Western Town Temple Dying and Becoming a Temple Spirit
竺曇遂 (Zhu Tan Sui): It is not known where he was from. In his youth, he wandered about, indulging himself and not observing the precepts, but
矜傲自持長於奸宄。或一言致犯便積年懷恚。同寺長少莫不被其瞋憾也。嘗一夕夢。婦人來語。君應作青溪廟神。后遇疾將終。謂同學曰。我平生多忤少於質直。更以福德淺薄。當受鬼神之身為青溪廟主。諸君有緣可垂訪也。及死果聞廟所有新神。諸道人往至廟中與相酬對。音響言笑猶若平生。乃請僧轉經。有慧覲沙門。舊恒讀誦。因為作數契。每訖吟沈。亦輒唱菩薩面。悲不自勝。皆為之流涕。因言。今受惡身非常醜穢。艱辛劇苦何可復言。弟子舊房戶限下有錢五千。可為追福。庶離斯苦。於是而別。僧為懺悔設齊。廟遂寂無神蹟也。
齊青州道攜慳財頻得重病事
道攜。俗姓王。不修戒行。廣營田業。積布絹綾綺。動盈萬計。而貪惜鄙吝不拔一毛。后忽得重病。隱處合便利不通。命將欲終。此寺有一法師。來為說法。心少開悟。遂舍所有三分之一。遍施才訖其病立即輕愈。病尋差已數日間。撿挍閣上見空無物。追憶財帛遂爾成狂。專唱賊云。諸寺眾僧來劫我物。同侶開諫初無醒窹。法師乃遍告諸寺令還財物。攜見已叫聲方止。一兩日間舊病還發。困苦更劇。復請法師。重求改悔。法師訶責勸喻。令舍慳貪還施前物。病又再愈。既差之後。追憶錢物常懷恚恨。數日而卒。卒時目大如盞。遍體紅赤。
【現代漢語翻譯】 現代漢語譯本 矜持自傲，擅長弄虛作假。有時因為別人一句話冒犯了他，便會記恨多年。同寺院的僧人，無論年長年少，沒有不被他憎恨的。曾經在一個晚上做夢，夢見一個婦人來告訴他，說：『你應當去做青溪廟的神。』後來生病將要去世時，對同學說：『我平生多有違逆，少有正直，又因為福德淺薄，應當承受鬼神之身，做青溪廟的主神。各位如果有緣，可以來探望我。』等到他死後，果然聽說廟裡有了新的神。各位道人前往廟中與他酬對，聲音和言笑就像他生前一樣。於是請僧人來誦經超度。有一位名叫慧覲（僧人名）的沙門，過去經常誦經，因此為他做了幾次法事。每次法事結束，慧覲都吟唱沉思，並且總是唱誦菩薩的名號，悲傷得不能自已，大家都為他流淚。那神說道：『我現在受著惡報之身，非常醜陋污穢，艱辛困苦，怎麼能說得完呢？弟子以前的房間，門檻下面有五千錢，可以用來為我追福，或許能讓我脫離這苦難。』於是就告別了。僧人為他懺悔，設齋供養，廟裡從此就寂靜，沒有神蹟了。
齊國青州道攜（人名）慳吝錢財，屢次得重病的事
道攜（人名），俗姓王（姓氏），不修持戒律，廣泛經營田地產業，積攢布匹、絹、綾、綺等，動輒價值上萬。但他貪婪吝嗇，一毛不拔。後來忽然得了重病，大小便不通暢，生命將要終結。此時寺里有一位法師，來為他說法，他的內心稍微開悟，於是捨棄了所有財產的三分之一，普遍佈施。佈施才剛剛結束，他的病立刻減輕痊癒。病好後過了幾天，檢查閣樓，發現空無一物，追憶起之前的錢財，於是就發狂了，專門喊叫有賊。說各個寺院的僧人來搶劫他的財物。同伴開導勸解，他始終沒有醒悟。法師於是遍告各個寺院，讓他們歸還財物。道攜（人名）見到財物歸還后，叫喊的聲音才停止。過了一兩天，舊病復發，困苦更加嚴重。再次請來法師，重新請求懺悔。法師呵斥勸喻他，讓他捨棄慳貪，歸還之前佈施的財物，他的病又再次痊癒。病好之後，追憶起之前的錢財，常常懷著怨恨。過了幾天就去世了。去世的時候，眼睛大如杯子，全身通紅。
【English Translation】 English version He was arrogant and self-possessed, skilled in deceit and treachery. Sometimes, a single offensive word would cause him to harbor resentment for years. Monks in the same monastery, regardless of age, were all subject to his anger and resentment. Once, he dreamed one night that a woman came and told him, 'You should become the god of the Qingxi (name of a place) Temple.' Later, when he fell ill and was about to die, he said to his fellow monks, 'In my life, I have been mostly contrary and rarely honest, and because of my shallow merit and virtue, I am destined to receive the body of a ghost and god, becoming the master of the Qingxi Temple. If any of you have the opportunity, you may visit me.' After his death, it was indeed heard that there was a new god in the temple. The monks went to the temple to converse with him, and his voice and laughter were just like when he was alive. So they invited monks to recite scriptures for him. There was a Shramana (Buddhist monk) named Hui Jin (name of a monk), who used to recite scriptures regularly, so he performed several rituals for him. Each time the ritual ended, Hui Jin would chant and meditate, and would always chant the name of the Bodhisattva (a being who is on the path to Buddhahood), overcome with sorrow, and everyone would weep for him. The god then said, 'Now I am suffering in an evil body, which is extremely ugly and filthy. The hardships and suffering are beyond words. In my old room, there are five thousand coins under the threshold, which can be used to make merit for me, so that I may be freed from this suffering.' Then he bid farewell. The monks repented for him and held a vegetarian feast, and the temple became silent, with no more divine manifestations.
The Story of Dao Xie (name of a person) of Qingzhou (name of a place) in Qi (name of a state), Who Frequently Became Seriously Ill Due to His Miserliness with Wealth
Dao Xie (name of a person), whose secular surname was Wang (surname), did not cultivate precepts and conduct, but extensively managed fields and properties, accumulating cloth, silk, damask, and brocade, worth tens of thousands. But he was greedy and stingy, not willing to part with even a hair. Later, he suddenly became seriously ill, with obstructed bowel movements and urination, and his life was about to end. At this time, a Dharma master (Buddhist teacher) from the temple came to preach the Dharma to him, and his mind was slightly enlightened. So he gave away one-third of all his possessions, making a widespread offering. As soon as the offering was completed, his illness immediately lessened and he recovered. After recovering from his illness for a few days, he checked the attic and found it empty, and recalling his previous wealth, he went mad, shouting that there were thieves. He said that the monks from various temples had come to rob him of his possessions. His companions tried to persuade him, but he never woke up. The Dharma master then informed all the temples to return the property. When Dao Xie (name of a person) saw the property returned, he stopped shouting. After a day or two, his old illness recurred, and his suffering became even more severe. He again invited the Dharma master to repent again. The Dharma master scolded and advised him, telling him to give up his stinginess and return the previously offered property. His illness recovered again. After recovering from his illness, he often harbored resentment, recalling his previous wealth. He died a few days later. When he died, his eyes were as big as cups, and his whole body was red.
齊宋州曇亮慳惜變作蛇身事
曇亮。俗姓傅氏。幼出家微聽習。籍以先福利養。豐委積聚綿絹數出萬餘。而慳愚自蔽身不衣食。有北州嚴禪師。戒行素立僧。每年常請名德轉藏經。一遍聞其富有。從行告乞。亮乃反發致嗔罵云。爾自有衣何故相惱。或有貧人從乞。亦復罵言。汝墮不勤致貧困。自少迄老不捨毫釐后遇患。困篤寺僧往問。懸見即瞋云。終無好心。祇須我物。三五日後寂無人省候。又于合瞑便即閉門。臥于櫃上數日。諸僧試覘之。乃見變或一蛇長二丈蟠在櫃上。便遣人送之。送已還返。後置深坑。遂絕不見。
齊齊州道慧錢夜移走事(曇慧附出)
釋道慧。俗姓張。戒行多闕。專求帛貨。數十年成二千五百貫。純用麻繩手自穿系文文相向。背背相壓。期滿三千貫方將費用。后夢見一僧。來語曰。汝慳惜錢財不肯作福。襄州有李德勝。大營功德。今將汝錢送乞其人。令修福業。夢覺撿錢如言不見。遂懊惱吐血。明旦不出。比房往問。慧具陳其事。眾嗟怪之。慧遂往襄州尋李德勝。勝曰。誠有之。弟子夜聞聲如兩石鬥。至曉尋覓。于草𧂐下得一千五百貫文。竹叢下得一千貫。雖然師錢以何為記。慧以實告之。德勝將自撿驗果然不異。勝曰。財屬吾家。先用者得。師既不用。天神奪之見。
【現代漢語翻譯】 現代漢語譯本： 齊宋州曇亮慳吝變作蛇身之事
曇亮（Tanliang），俗姓傅（Fu），年幼出家，略微學習了一些佛法。仰仗著前世的福報供養，積累了大量的財富，綿絹等物資數以萬計。但他慳吝愚昧，自己不穿不吃。有位來自北州的嚴禪師（Yan Chanshi），以持戒修行而聞名。每年都會請有名望的僧人來寺里轉藏經一遍。嚴禪師聽說了曇亮的富有，便跟隨前往乞討。曇亮反而勃然大怒，罵道：『你自己有衣服，為何來煩我？』 有貧苦之人前來乞討，他也同樣罵道：『你因為不勤勞才導致貧困。』 從年輕到老，他一毛不拔。後來得了重病，非常痛苦，寺里的僧人前去探望，他立刻露出厭惡的神色，說：『你們沒安好心，只是想要我的東西。』 三五天後，他去世了，沒有人過問。而且每天傍晚就關上門，躺在櫃子上。幾天後，僧人們試著窺視，竟然看到他變成了一條長兩丈的大蛇，盤踞在櫃子上。於是派人將蛇送到別處，送走後又返回原地，最後被安置在一個深坑裡，從此不見蹤影。
齊齊州道慧錢財夜裡轉移之事（附曇慧）
釋道慧（Shi Daohui），俗姓張（Zhang），戒律修行多有缺失，一心追求錢財貨物。幾十年間積攢了兩千五百貫錢，全部用麻繩親手穿起來，錢文彼此相對，錢背彼此相壓。計劃攢滿三千貫才開始使用。後來夢見一位僧人，對他說：『你慳吝錢財，不肯做善事。襄州（Xiangzhou）有位李德勝（Li Desheng），大力興辦功德，現在要把你的錢送給他，讓他用來修福業。』 夢醒后檢查錢財，果然如夢中所說，錢不見了。於是懊惱吐血，第二天沒有出門。鄰居前去詢問，道慧詳細地說了這件事。眾人都感到驚異。道慧於是前往襄州尋找李德勝。李德勝說：『確實有這件事。弟子夜裡聽到聲音像兩塊石頭在撞擊，到天亮尋找，在草叢下找到了一千五百貫錢文，在竹叢下找到了一千貫。雖然是師父的錢，但有什麼記號嗎？』 道慧如實相告。李德勝將錢拿來仔細檢查，果然沒有差別。李德勝說：『錢財屬於我家，先用的人得到。師父既然不用，天神就奪走了。』
【English Translation】 English version: The Story of Tanliang of Songzhou, Qi Dynasty, Transforming into a Snake Due to Stinginess
Tanliang, whose secular surname was Fu, became a monk at a young age and studied the Dharma superficially. Relying on the blessings from his previous life, he accumulated a vast amount of wealth, with silk and other materials numbering in the tens of thousands. However, he was stingy and foolish, not clothing or feeding himself. There was a Chan master named Yan from Beizhou, renowned for his adherence to precepts and practice. Every year, he would invite eminent monks to the temple to recite the Tripitaka once. Upon hearing of Tanliang's wealth, Yan Chanshi followed him to beg for alms. Tanliang became enraged and scolded him, saying, 'You have clothes of your own, why bother me?' When poor people came to beg, he would also scold them, saying, 'You are poor because you are not diligent.' From youth to old age, he never gave away even a hair. Later, he fell seriously ill and suffered greatly. The monks from the temple went to visit him, but he immediately showed a disgusted expression, saying, 'You have no good intentions, you just want my things.' Three to five days later, he passed away, and no one cared. Moreover, he would close the door every evening and lie on a cabinet. After a few days, the monks tried to peek in and saw that he had transformed into a large snake, two zhang long, coiled on the cabinet. So they sent someone to take the snake away. After it was taken away, it returned to the original place, and was finally placed in a deep pit, never to be seen again.
The Story of Daohui of Qizhou, Qi Dynasty, Whose Money Was Transferred Away at Night (with Tan Hui)
The monk Daohui, whose secular surname was Zhang, often violated the precepts and single-mindedly pursued money and goods. Over several decades, he accumulated two thousand five hundred strings of cash, all strung together by hand with hemp rope, with the inscriptions facing each other and the backs pressing against each other. He planned to start using the money only after he had accumulated three thousand strings. Later, he dreamed of a monk who said to him, 'You are stingy with your money and unwilling to do good deeds. There is a man named Li Desheng in Xiangzhou who is vigorously engaged in meritorious deeds. Now I will send your money to him so that he can use it to cultivate blessings.' When he woke up from the dream and checked his money, it was indeed gone as the dream had said. So he was annoyed and vomited blood, and did not go out the next day. His neighbors went to inquire, and Daohui told them the story in detail. Everyone was amazed. Daohui then went to Xiangzhou to find Li Desheng. Li Desheng said, 'Indeed, this happened. Your disciple heard a sound like two stones colliding at night, and when I searched in the morning, I found one thousand five hundred strings of cash in the grass, and one thousand strings in the bamboo grove. Although it is the master's money, what are the markings?' Daohui told him the truth. Li Desheng took the money and carefully examined it, and indeed there was no difference. Li Desheng said, 'The money belongs to my family, and the one who uses it first gets it. Since the master does not use it, the gods have taken it away.'
送弟子令修福業。勝乃對慧分散一千五百貫。以營功德。一千貫與慧勸佈施。告曰。若更慳惜不久還來。慧得錢亦即檀舍不敢留也。
渤海沙門曇慧。有錢百貫文。面各兩兩相合。柜內盛之。慧在別舍夢失其錢云。是并州檀坊人姓名將去。寤而開柜視之則無錢矣。依夢往造其門乞食。主人云。貧無飯。曇慧曰。新得百貫文何為也。主人驚曰。實始得錢。此將與君。慧辭云。天以此錢與君。貧道不得取也。
隋相州大慈寺僧綱不好供養神被責事
北齊釋僧綱。少以習禪為業。與沙門洪獻同房。獻戒行精著。每感一神。自稱般若。來從受戒。數數談話。綱性多慳。般若取其衣物。輒以施獻。獻告綱終不信。神遂發徹綱房。衣物被案狼藉滿庭。竹扇稱尺並皆摧折數段。神于空中語曰。僧綱不好設齋會供養三寶。我會禍汝未央。綱無奈之何。但恐迫不已。便私費財物營諸齋福。般若曰。既能行福今相放矣。
唐濟州靈光寺僧惜缽暴亡變作蛇身事
濟州靈光寺。有一老僧失名。凈修戒行。常持一缽。數十餘年未嘗遣人執捉。后因遽務令沙彌洗之。手誤墜破此缽。老僧聞之驚呼失聲。恨惜之甚遂偃臥而死。弟子送葬於野。經數日化作大蛇。纏繞沙彌從足至頂。屈頭向下將欲吞之。僧徒驚咒愿曰。緣
【現代漢語翻譯】 現代漢語譯本
命令弟子令去修行積累福報的善業。令於是將慧分散的一千五百貫錢，用來經營功德。其中一千貫交給慧，勸他廣行佈施，並告誡說：『如果再有慳吝之心，不久就會重新墮落回來。』慧得到錢后，立即佈施出去，不敢有絲毫的保留。 渤海的沙門曇慧，有銅錢一百貫，每枚銅錢的背面都是兩個『兩』字相合的圖案，他將這些錢放在櫃子里。曇慧在另一處住所做夢，夢見自己丟失了那些錢，並且知道是并州檀坊的人拿走了。醒來后打開櫃子檢視，果然錢不見了。於是按照夢中的指示，前往檀坊那人的家門口乞討。主人說：『我家貧窮，沒有飯吃。』曇慧說：『你不是新得了百貫錢嗎，為什麼這麼說呢？』主人驚恐地說：『確實剛得到錢。這就把錢還給您。』曇慧推辭說：『是上天要把這筆錢賜給您，貧道不能拿走。』 隋朝相州大慈寺的僧綱因為不喜供養神靈而受到責罰的事情 北齊的釋僧綱，年輕時以修習禪定為業。與沙門洪獻同住一間房。洪獻持戒精嚴，因此感得一位自稱般若的神靈，前來向他求受戒律，並經常與他交談。僧綱生性慳吝，般若神拿走他的衣物，總是施捨給洪獻。洪獻告訴僧綱，僧綱始終不相信。神靈於是掀翻僧綱的房間，衣物被褥散亂地堆在庭院裡，竹扇和稱尺都被折斷成數段。神靈在空中說道：『僧綱不喜歡設齋會供養三寶，我會給你帶來災禍，讓你沒有好下場。』僧綱無可奈何，只是害怕災禍不斷降臨，於是私下花費財物，舉辦各種齋會祈求福報。般若神說：『既然你能行善積福，現在就放過你了。』 唐朝濟州靈光寺的僧人因為吝惜缽盂而暴死，轉產生蛇的事情 濟州靈光寺，有一位老僧，姓名已經失傳，他清凈地修持戒律，經常拿著一個缽盂。幾十年以來，從未讓別人拿過這個缽盂。後來因為有急事，讓沙彌清洗這個缽盂。沙彌不小心失手打破了缽盂。老僧聽到后，驚呼失聲，非常痛惜，於是倒地而死。弟子們將他埋葬在荒野。過了幾天，老僧轉產生一條大蛇，纏繞著沙彌，從腳到頭，蛇頭向下，想要吞噬沙彌。僧人們驚恐地念誦咒語祈願說：『因為慳吝的緣
【English Translation】 English version
He ordered his disciple Ling to cultivate meritorious deeds. Ling then distributed fifteen hundred strings of cash from Hui to manage meritorious activities. He gave one thousand strings to Hui, urging him to practice generosity, and warned him, 'If you are stingy again, you will soon fall back.' Hui, upon receiving the money, immediately gave it away, daring not to keep any for himself. The Shramana Tan Hui of Bohai had one hundred strings of cash, each coin with two 'liang' (ounces) symbols conjoined on the back. He stored them in a cabinet. Hui, while in another residence, dreamed of losing the money, knowing that a person named Tan Fang from Bingzhou had taken it. Upon waking, he opened the cabinet and found the money gone. Following the dream's guidance, he went to Tan Fang's door to beg for food. The host said, 'My family is poor and has no food.' Tan Hui said, 'Didn't you just get one hundred strings of cash? Why do you say that?' The host was startled and said, 'Indeed, I just got the money. I will return it to you.' Hui declined, saying, 'Heaven intends to bestow this money upon you; this poor monk cannot take it.' The story of the Sangha Administrator of Daci Temple in Xiangzhou during the Sui Dynasty being punished for disliking to make offerings to spirits. During the Northern Qi Dynasty, the Shramana Seng Gang devoted himself to practicing meditation from a young age. He shared a room with the Shramana Hong Xian. Hong Xian meticulously observed the precepts, which moved a spirit calling himself Prajna to come and receive precepts from him, and they often conversed. Seng Gang was naturally stingy. Prajna would take his belongings and always give them to Hong Xian. Hong Xian told Seng Gang, but Seng Gang never believed him. The spirit then overturned Seng Gang's room, scattering clothes and bedding messily in the courtyard, and breaking bamboo fans and rulers into several pieces. The spirit said in the air, 'Seng Gang dislikes setting up vegetarian feasts to make offerings to the Three Jewels. I will bring disaster upon you, and you will have no good end.' Seng Gang had no choice but to fear the continuous arrival of disasters, so he privately spent money to hold various vegetarian feasts to pray for blessings. Prajna said, 'Since you can perform good deeds and accumulate blessings, I will now let you go.' The story of a monk from Lingguang Temple in Jizhou during the Tang Dynasty dying suddenly for being stingy with his alms bowl and being reborn as a snake. In Lingguang Temple in Jizhou, there was an old monk whose name has been lost. He purely observed the precepts and always carried an alms bowl. For decades, he had never allowed anyone else to hold this bowl. Later, due to urgent matters, he asked a Shramanera (novice monk) to wash the bowl. The Shramanera accidentally dropped and broke the bowl. Upon hearing this, the old monk cried out in shock and was very distressed, so he fell to the ground and died. The disciples buried him in the wilderness. After a few days, the old monk was reborn as a large snake, coiling around the Shramanera from foot to head, with its head pointing down, wanting to devour the Shramanera. The monks, in fear, recited mantras and prayed, saying, 'Due to the cause of stinginess...
一缽之故。慳瞋毒惡死作蛇身。不悔往愆。又欲吞殺弟子。甚大罪業何故如斯。廣說善惡。為之懺悔發願。良久蛇乃解身而去。沙彌迷悶癡騃旬日漸醒。
唐京師勝光寺僧智保死作塔神事
釋智保。河東人。少出家。以戒行馳譽。英猷茂實僧傳具之。而立性剛毅寡于慈順。及將終告友人慧滿曰。余欲死矣。而來報精神不得超勝。似作守寺之神而止於西院佛殿。余頻以法遣之。卒不能離。言訖便絕。自爾西院佛殿。人罕獨登。時輒須開。無不慄然毛豎。及后百餘日嘗有老姥。內懷酒食將遺一僧。行至寺門忽遭神害。身死委地器物流離。寺眾憚之知其有徴也。
唐新羅國興輪寺僧變作蛇身事(一尼附錄)
新羅國大興輪寺第一老僧。厥名道安。自小出家即住茲寺。又薄解經論。為少長所宗。然于飯食偏好揀擇。一味乖心杖楚交至。朝夕汲汲略無寧舍。眾雖患之莫能救止。后因抱疾更劇由來。罵詈瞋打揮擲器物。內外親鄰不敢覘視。經數日遂變作蛇身。長百餘尺。號吼出房徑赴林野。道俗見聞。莫不傷心而誡矣。
彼又有一尼。性亦多瞋。死後數日現形。告師云。生惡處作毒蛇身居在城南。泣涕辭去。後果于城南數里有一蛇。頭大如斗。身長三丈。行則宛轉逢人必逐。遇之多死。希有免者。
【現代漢語翻譯】 現代漢語譯本： 因為一缽飯的緣故，（此人）慳吝、嗔恨、惡毒，死後轉產生蛇身。不後悔以往的罪過，又想吞噬沙彌弟子。這是多麼大的罪業啊，為何會這樣？（佛）廣泛地講述善惡的道理，為他懺悔發願。過了很久，蛇才脫離蛇身而去。沙彌昏迷、愚癡，過了十幾天才漸漸醒來。
唐朝京師勝光寺的僧人智保死後變成塔神的事情
釋智保，是河東人。年輕時出家，以持戒修行而聞名。他的英明才略和卓越品行在僧傳中都有記載。但他天性剛毅，缺少慈悲柔順。臨終時告訴朋友慧滿說：『我快要死了，但來世的精神境界無法超越，好像只能做守護寺廟的神，而且只能在西院佛殿。我多次用法力驅趕它，最終還是無法離開。』說完就去世了。從此以後，西院佛殿很少有人獨自上去。即使有時需要打開，人們無不感到恐懼，毛髮豎立。一百多天後，曾經有一位老婦，帶著酒食想送給一位僧人，走到寺廟門口時，忽然遭到神靈的傷害，倒地而死，器物散落。寺廟裡的僧眾害怕他，知道這是有徵兆的。
唐朝新羅國興輪寺的僧人變成蛇身的事情（附帶一個尼姑的例子）
新羅國大興輪寺的第一位老僧，名叫道安（Dào'ān）。從小出家就住在寺里，也略微懂得一些經論，被年輕僧人所尊敬。但他對飲食特別挑剔，稍不合心意就用棍子責打。早晚忙碌不停，幾乎沒有安寧的時候。僧眾雖然為此感到苦惱，卻無法阻止。後來因為生病更加嚴重，罵人、嗔怒、打人、亂扔東西。內外親戚都不敢去看望。過了幾天，就變成了一條蛇，身長一百多尺，吼叫著跑出房間，直接去了樹林。道俗之人聽到看到，沒有不傷心而引以為戒的。
另外還有一位尼姑，天性也很多嗔恨。死後幾天顯形，告訴她的師父說：『我墮落到惡道，變成毒蛇，住在城南。』哭著告別離去。後來果然在城南幾里外有一條蛇，頭大如斗，身長三丈。行走時蜿蜒盤旋，遇到人就追趕，遇到的人大多會死，很少有能倖免的。
【English Translation】 English version: Due to a single alms bowl, (he) was stingy, hateful, and malicious, and was reborn as a snake after death. Not repenting of past transgressions, he even wanted to devour his disciple. What great sin is this, and why did it happen? (The Buddha) extensively explained the principles of good and evil, and performed repentance and vows for him. After a long time, the snake finally shed its snake body and departed. The novice monk was confused and foolish, and gradually awoke after ten days.
The story of the monk Zhibao (Zhìbǎo) of Shengguang Temple (Shèngguāng Sì) in the Tang Dynasty capital, who became a temple spirit after death.
釋智保 Shizhibao, was a native of Hedong. He became a monk at a young age and was renowned for his adherence to precepts and practice. His brilliant talents and outstanding virtues are recorded in the biographies of monks. However, he was by nature stern and lacked compassion and gentleness. When he was about to die, he told his friend Huiman (Huìmǎn): 'I am about to die, but my spiritual state in the next life will not be able to transcend. It seems that I can only become a spirit guarding the temple, and only in the Western Courtyard Buddha Hall. I have repeatedly used Dharma to drive it away, but ultimately I cannot leave.' After saying this, he passed away. From then on, few people dared to go to the Western Courtyard Buddha Hall alone. Even when it was necessary to open it, people would feel terrified and their hair would stand on end. More than a hundred days later, an old woman, carrying wine and food to give to a monk, was suddenly harmed by the spirit at the temple gate, fell to the ground and died, and the utensils were scattered. The monks in the temple were afraid of him, knowing that this was a sign.
The story of the monk of Xinglun Temple (Xīnglún Sì) in Silla (Xīnluó) Kingdom of the Tang Dynasty, who transformed into a snake (with an attached example of a nun).
The first senior monk of Da Xinglun Temple in Silla, named Dao'an (Dào'ān). He became a monk at a young age and lived in the temple, and also understood some scriptures and treatises, and was respected by the younger monks. However, he was particularly picky about food and drink, and would use a stick to punish if it did not suit his taste. He was busy day and night, with almost no peace. Although the monks were troubled by this, they could not stop him. Later, because of illness, he became even more severe, scolding, angry, hitting people, and throwing things around. Relatives inside and outside did not dare to visit. After a few days, he transformed into a snake, more than a hundred feet long, roaring out of the room and going straight to the forest. Those who heard and saw it, both monks and laypeople, were saddened and took it as a warning.
There was also a nun who was also very hateful by nature. A few days after her death, she appeared and told her master: 'I have fallen into the evil realm and become a poisonous snake, living in the south of the city.' She cried and said goodbye. Later, sure enough, there was a snake a few miles south of the city, with a head as big as a dou (斗, a unit of volume), and a body thirty feet long. When walking, it wriggled and coiled, and would chase people when it encountered them. Most of those who encountered it would die, and few could escape.
人畜往來深以為誡矣。
俗學無裨錄六
西域波爾尼仙造聲論後身無業事(西域傳)
昔如來去世垂五百年。有阿羅漢。自迦濕彌羅國。至健馱羅國婆羅邑。見一梵志捶訓童稚。問何苦此兒。梵志曰。令學聲明業不時進。羅漢[這-言+(占@口)]爾而笑。梵志曰。沙門者慈悲為情愍傷物類。仁今所笑愿聞其說。羅漢曰。汝頗嘗聞波爾尼制聲明論垂訓於世乎。曰具聞之。羅漢曰。汝子即是彼仙。猶以強學玩習世典。唯談異論不究真理。神智唐捐流轉未息。昔南海之濱有一枯樹。五百蝙蝠于中穴居。時有商侶止於樹下。既屬風寒。人皆饑凍。聚𧂐樵薪蘊火其下。煙焰漸熾枯樹自然。時商侶中有一賈客。夜分已后誦阿毗達磨藏。彼請蝙蝠雖為火困。愛好法音忍而不去。於是命終隨業受生俱得人身。舍家修學乘聞法音聰明利智並證聖果。迦尼色迦王與脅尊者。招集五百賢聖。于迦濕彌羅國作毗婆沙論。斯並枯樹之中五百蝙蝠也。余雖不肖是其一數。斯則優劣良異飛伏懸殊。仁今愛子可放出家。功德之大不能詳述。時阿羅漢說此語已。示神通事因忽不見。梵志深生驚異。遂放子出家也。
宋彭城寺慧琳毀法被流目盲事(慧休附)
慧琳姓劉氏。秦郡人。善諸經及莊老。誹諧好語笑長於製作。
【現代漢語翻譯】 現代漢語譯本：人與牲畜之間的交往要深深引以為戒。
《俗學無裨錄》第六則
西域的波爾尼仙人創造了聲論，死後轉世，仍然從事沒有意義的事情（出自《西域傳》）。
過去，如來佛去世大約五百年後，有一位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），從迦濕彌羅國（Kashmir）來到健馱羅國（Gandhara）的婆羅邑（Bara邑）。他看見一位梵志（Brahmin，古印度婆羅門種姓的人）正在鞭打訓斥兒童，便問：『你為何如此苛待這孩子？』梵志說：『讓他學習聲明（Shabda Vidya，古印度的一種語言學），但進度遲緩。』阿羅漢聽了，微微一笑。梵志說：『沙門（Shramana，佛教出家人的通稱）以慈悲為懷，憐憫眾生。您現在發笑，希望聽聽其中的緣由。』阿羅漢說：『你可曾聽說過波爾尼（Pāṇini，古印度著名語法學家）製作聲明論，流傳於世嗎？』梵志回答：『詳細地聽說過。』阿羅漢說：『你的孩子就是那位仙人轉世。他仍然執著于學習和玩弄世俗典籍，只談論奇異的理論，不探究真正的道理。他的神智白白浪費，輪迴流轉沒有止息。』
過去，南海邊有一棵枯樹，五百隻蝙蝠在樹洞中居住。當時有一群商人停留在樹下。正值風寒，人們又饑又冷，便聚集柴薪在樹下生火取暖。煙火漸漸旺盛，枯樹自然燃燒起來。當時商隊中有一位商人，在半夜之後誦讀《阿毗達磨藏》（Abhidhamma Pitaka，佛教經藏中的論藏）。那些蝙蝠雖然被火困擾，但因為喜愛佛法之音，忍受著痛苦而不離開。於是，它們命終之後，隨著各自的業力轉生，都得到了人身。他們捨棄家庭，出家修學，憑藉聽聞佛法之音，變得聰明利智，並且都證得了聖果。迦尼色迦王（Kanishka，貴霜王朝國王）與脅尊者（Pārśva，佛教論師），招集了五百位賢聖，在迦濕彌羅國編纂《毗婆沙論》（Vibhasa，佛教論書）。這些人就是當年枯樹中的五百隻蝙蝠。我雖然不才，也是其中之一。這其中的優劣差異，以及飛翔和伏藏的區別，是多麼懸殊啊！你現在疼愛的兒子，可以讓他出家。出家功德之大，無法詳細敘述。』
當時，阿羅漢說完這些話后，顯現了神通，忽然不見了。梵志深感驚異，於是就讓他的兒子出家了。
宋朝彭城寺的慧琳（Huilin）因譭謗佛法而被流放，並且雙目失明（附帶慧休（Huixiu）的事蹟）。
慧琳姓劉，是秦郡人。他精通各種經書以及莊子、老子的學說，擅長用詼諧的語言開玩笑，並且長於寫作。
【English Translation】 English version: One should deeply take warning from interactions between humans and animals.
Record of No Benefit from Mundane Learning, Section 6
The Western Region's Pāṇini (Pāṇini, ancient Indian grammarian), the creator of the theory of sound, was reborn and still engaged in meaningless pursuits (from the Records of the Western Regions).
In the past, about five hundred years after the passing of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), there was an Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation) who came from the country of Kashmir to the city of Bara in Gandhara (Gandhara). He saw a Brahmin (Brahmin, a member of the priestly class in ancient India) whipping and scolding a child, and asked, 'Why are you so harsh to this child?' The Brahmin said, 'I am making him study Shabda Vidya (Shabda Vidya, a branch of linguistics in ancient India), but his progress is slow.' The Arhat smiled slightly upon hearing this. The Brahmin said, 'Shramanas (Shramana, a general term for Buddhist monks) are compassionate and have pity for all beings. Now that you are smiling, I wish to hear the reason.' The Arhat said, 'Have you ever heard of Pāṇini (Pāṇini, a famous ancient Indian grammarian) creating the theory of sound and spreading it to the world?' The Brahmin replied, 'I have heard of it in detail.' The Arhat said, 'Your child is the reincarnation of that sage. He is still attached to learning and playing with worldly texts, only discussing strange theories and not investigating the true principles. His wisdom is wasted in vain, and his cycle of reincarnation has not ceased.'
In the past, there was a withered tree on the coast of the Southern Sea, and five hundred bats lived in the tree's hollows. At that time, a group of merchants stopped under the tree. It was cold and windy, and the people were hungry and freezing, so they gathered firewood and lit a fire under the tree to keep warm. The smoke and flames gradually grew stronger, and the withered tree naturally burned. At that time, there was a merchant in the caravan who recited the Abhidhamma Pitaka (Abhidhamma Pitaka, the collection of philosophical treatises in the Buddhist scriptures) after midnight. Although the bats were troubled by the fire, they endured the pain and did not leave because they loved the sound of the Dharma. Therefore, after they died, they were reborn according to their respective karmas and all obtained human bodies. They abandoned their families, became monks, and by hearing the sound of the Dharma, they became intelligent and wise, and all attained the fruit of sainthood. King Kanishka (Kanishka, a king of the Kushan dynasty) and the Venerable Pārśva (Pārśva, a Buddhist scholar) gathered five hundred sages and compiled the Vibhasa (Vibhasa, a Buddhist commentary) in the country of Kashmir. These people were the five hundred bats in the withered tree in the past. Although I am not talented, I am one of them. How vast is the difference between their merits and demerits, and the difference between flying and hiding!'
'Your beloved son can be allowed to become a monk. The greatness of the merit of becoming a monk cannot be described in detail.'
At that time, after the Arhat finished speaking these words, he displayed his supernatural powers and suddenly disappeared. The Brahmin was deeply astonished, so he let his son become a monk.
Huilin (Huilin) of Pengcheng Temple in the Song Dynasty was exiled and blinded for slandering the Dharma (with the deeds of Huixiu (Huixiu) attached).
Huilin's surname was Liu, and he was from Qin Commandery. He was well-versed in various scriptures as well as the teachings of Zhuangzi and Laozi. He was good at joking with humorous language and excelled at writing.
故集有十卷。而為性傲誕頗自矜伐。其師道淵學行僧也。宋文帝甚器之。淵嘗詣傅亮。琳先在坐。及淵至不為致禮。淵怒之彰色。亮遂罰杖二十。琳后著白黑論詆訶釋教。顏延之及宋炳難駁琳論。各萬餘言。琳既自毀其法被斥交州。因患目盲。數歲憤結而卒。其論備在梁沙門僧祐弘明集具之。
慧休字茂遠。俗姓湯。住長干寺。流宕倜儻嗜酒好色。輕釋侶慕俗意秉筆造牘。文辭斐然。非直黑衣吞音。亦是世上杜口。於是名譽頓上才鋒挺出。清艷之美有逾古歌。流轉入東。皆良詠紙貴賞歎絕倫。自以微賤不欲罷道。當時有清賢勝流。皆共賞愛之。至宋世祖孝武始敕令還俗。補楊州文學從事。意氣既高。甚有慚愧。會出補勾容令。不得意而卒。出沈約宋書。
梁偽沙門智棱罷道毀法失音舌卷事(道學傳王斌附)
智棱俗姓賈。幼出家事沙門道乘。為師聰悟過人。長於諧謔。善涅槃凈名。尤攻數論。莊老二書彌所留意。后值寇還俗。生計屢空。而為道士孟悉達往來提誘給以資費晨夕曉喻使作黃巾。棱愧其為惠因從之。既夙有聲聞。便為道宗。解西升妙真及諸大義皆棱之始也。而道家諸經略無宗指。棱遂參佛教為之潤色。武帝未舍道時頻引棱。於五明殿豎義。棱暮年于妙門館。為諸道士講西升經。在席者數
【現代漢語翻譯】 現代漢語譯本：因此，這部書共有十卷。但琳這個人性格傲慢放誕，頗為自負。他的老師道淵（Dàoyuān）是一位學識和品行都很高的僧人，宋文帝非常器重他。道淵曾經拜訪傅亮（Fù Liàng），當時琳已經在座。等到道淵到來，琳卻沒有向他行禮，道淵非常生氣，臉色都變了。傅亮於是責罰琳，打了二十杖。琳後來寫了《白黑論》，詆譭佛教。顏延之（Yán Yánzhī）和宋炳（Sòng Bǐng）撰寫了上萬字的駁論來反駁琳的觀點。琳因為自己詆譭佛法而被貶到交州（Jiāozhōu），後來得了眼疾，最終在幾年后憤恨鬱結而死。他的《白黑論》完整地收錄在梁朝沙門僧祐（Sēngyòu）的《弘明集》中。 慧休（Huìxiū），字茂遠（Màoyuǎn），俗姓湯（Tāng），住在長干寺（Chánggānsì）。他行為放蕩不羈，嗜酒好色，輕視僧侶，羨慕世俗生活，經常提筆寫作文章，文采斐然。他的文章不僅讓僧侶們沉默不語，也讓世俗之人無話可說。因此，他的名聲迅速提升，才華鋒芒畢露。他文章的清麗艷美甚至超過了古代的歌謠。他的作品流傳到各地，都被人們視為佳作，爭相傳抄，紙張的價格都上漲了，人們對他的讚賞簡直無與倫比。慧休自認為出身卑微，不想放棄僧人的身份。當時有很多清高賢達之士都非常欣賞和喜愛他。到了宋世祖孝武帝（Xiàowǔ Dì）時期，皇帝下令讓他還俗，並任命他為楊州（Yángzhōu）文學從事。慧休因為自己還俗而感到非常慚愧。後來他被調任為勾容（Gōuróng）縣令，但並不如意，最終鬱鬱而終。以上事蹟出自沈約（Shěn Yuē）的《宋書》。 梁朝的偽沙門智棱（Zhìléng）還俗，詆譭佛法，導致失音，舌頭萎縮（這件事附在《道學傳·王斌》中）。 智棱俗姓賈（Jiǎ），年幼時出家，侍奉沙門道乘（Dàochéng）為師。他天資聰穎，勝過常人，擅長說笑。精通《涅槃經》（Nièpán Jīng）和《維摩詰經》（Wéimójié Jīng），尤其擅長數論。《莊子》（Zhuāngzǐ）和《老子》（Lǎozǐ）這兩本書更是他關注的重點。後來遇到戰亂而還俗，生活多次陷入困境。道士孟悉達（Mèng Xīdá）經常與他來往，引誘他，給他資助，早晚勸說他加入黃巾軍。智棱因為孟悉達對他的恩惠而聽從了他。因為他早就有很高的名聲，所以成爲了道教的宗師。他對《西升經》（Xīshēng Jīng）、《妙真經》（Miàozhēn Jīng）以及其他重要教義的解讀，都是由智棱開始的。而道家的其他經典並沒有明確的宗旨，於是智棱參考佛教的理論來潤色它們。武帝（Wǔ Dì）還沒有放棄道教信仰的時候，經常召見智棱到五明殿（Wǔmíng Diàn）進行辯論。智棱晚年在妙門館（Miàomén Guǎn）為道士們講解《西升經》，在座的有很多人。
【English Translation】 English version: Therefore, this collection has ten volumes. However, Lin was arrogant and unrestrained, quite conceited. His teacher, Daoyuan (Dàoyuān, a Buddhist monk's name), was a monk of great learning and conduct, highly valued by Emperor Wen of the Song Dynasty. Daoyuan once visited Fu Liang (Fù Liàng, a person's name), and Lin was already present. When Daoyuan arrived, Lin did not offer him the customary greeting, which angered Daoyuan, who showed his displeasure on his face. Consequently, Fu Liang punished Lin with twenty strokes of the cane. Later, Lin wrote 'On White and Black' (Bái Hēi Lùn), criticizing Buddhism. Yan Yanzhi (Yán Yánzhī, a person's name) and Song Bing (Sòng Bǐng, a person's name) wrote rebuttals to Lin's arguments, each exceeding ten thousand words. Lin was banished to Jiaozhou (Jiāozhōu, a place name) for his defamation of the Dharma and later suffered from blindness. He died a few years later, filled with resentment. His 'On White and Black' is fully preserved in the 'Collection for the Propagation of Light' (Hóngmíng Jí) by the Liang Dynasty monk Sengyou (Sēngyòu, a Buddhist monk's name). Huixiu (Huìxiū, a Buddhist monk's name), styled Maoyuan (Màoyuǎn, a style name), with the secular surname Tang (Tāng, a surname), resided at Changgansi Temple (Chánggānsì, a temple name). He was dissolute and unconventional, fond of wine and women, disdaining his fellow monks and admiring secular life. He frequently took up his pen to compose documents, his writing being remarkably elegant. His words silenced not only the monks but also the laity. Consequently, his reputation soared, and his talent shone brightly. The beauty and elegance of his writing surpassed even ancient songs. His works circulated widely, regarded as masterpieces, with paper becoming expensive due to the demand for copies, and his praises were unparalleled. Huixiu, considering himself of humble origin, did not wish to renounce his monastic life. At the time, many virtuous and eminent figures admired and cherished him. It was not until the reign of Emperor Xiaowu (Xiàowǔ Dì) of the Song Dynasty that he was ordered to return to secular life and was appointed as a literary official in Yangzhou (Yángzhōu, a place name). Feeling ashamed of his return to secular life, he was later transferred to the position of magistrate of Gourong (Gōuróng, a place name), where he was unsuccessful and eventually died in frustration. This account is found in the 'Book of Song' (Sòng Shū) by Shen Yue (Shěn Yuē, a person's name). Zhileng (Zhìléng, a Buddhist monk's name), a false Shramana (Buddhist monk) of the Liang Dynasty, renounced his monastic life, defamed the Dharma, lost his voice, and his tongue atrophied (this matter is appended to 'Biography of Daoist Scholars: Wang Bin'). Zhileng's secular surname was Jia (Jiǎ, a surname). He became a monk at a young age, serving the Shramana Daocheng (Dàochéng, a Buddhist monk's name) as his teacher. He was exceptionally intelligent, surpassing ordinary people, and was skilled in jesting. He was well-versed in the 'Nirvana Sutra' (Nièpán Jīng) and the 'Vimalakirti Sutra' (Wéimójié Jīng), and particularly proficient in numerology. He paid close attention to the books of Zhuangzi (Zhuāngzǐ, a philosopher's name) and Laozi (Lǎozǐ, a philosopher's name). Later, he returned to secular life due to war, and his livelihood repeatedly failed. The Daoist Meng Xida (Mèng Xīdá, a person's name) frequently visited him, enticing him, providing him with financial assistance, and persuading him morning and evening to join the Yellow Turban Army. Zhileng, grateful for Meng Xida's kindness, followed him. Because he already had a high reputation, he became a master of Daoism. His interpretations of the 'Scripture of Western Ascension' (Xīshēng Jīng), the 'Scripture of Mysterious Truth' (Miàozhēn Jīng), and other important doctrines all originated with Zhileng. However, the other scriptures of Daoism lacked a clear purpose, so Zhileng embellished them by referencing Buddhist theories. When Emperor Wu (Wǔ Dì) had not yet abandoned his Daoist beliefs, he frequently summoned Zhileng to the Wuming Hall (Wǔmíng Diàn, a hall's name) to engage in debates. In his later years, Zhileng lectured on the 'Scripture of Western Ascension' at the Miaomen Hall (Miàomén Guǎn, a hall's name) for the Daoists, with many in attendance.
百人。而盛引佛經剖析符會。抗辭正氣欣然自得。俄而失音。舌卷下唇齒相去數寸。但流淚而已。遂死於講座焉。識者聞之以為破法之驗也。
又有王斌者。亦少為沙門。言辭清辯兼好文義。然性用躁誕多違戒行。體奇性異為事不倫。常著草屨來處上座。或著屧逍遙衢路既頻忤僧眾。遂反緇向道。以藻思清新乃處黃巾之望。邵陵王雅相賞接。號為三教學士。所著道家靈寶大旨總稱四玄八景三洞九玄等數百卷多引佛經。故有因緣法輪五道三界天堂地獄餓鬼宿世十號十戒十方三十三天等。又改六通為六洞。如郁單之國云棄賢世界。亦有大梵觀音三寶六情四等六度三業三災九十六種三會六齋等語。又撰五格八併爲論難之法。
唐京師普光寺明解罷道身死託夢求福事
明解字昭義。姓姚吳興武康人也。童幼出家住西京普光寺。為性聰敏。少有文藻。琴書丹青時無與競。頗種三絕。然矜名淺識。滯酒荒情。蓋為文俠者所知。貞淳者所棄。每見無學問僧多號之驢子。顯慶五年天皇大帝造西明寺。蒐集龍象以居之。其取一人令弘福寺靈閏法師詳擇可否。時有僚宰數人。俱來閏所。共薦明解。閏曰。公等國器名臣出言不易。宜求戒定慧學增長福田。何乃舉酒客畫師以當洪寄。官等失色流汗逡巡俯退。明解因其致憾。
【現代漢語翻譯】 現代漢語譯本：有百人聚集，盛大地引用佛經，剖析符箓的會合之處。他言辭剛正，正氣凜然，自鳴得意。不久，突然失音，舌頭捲起，下唇與牙齒相距數寸，只能流淚而已。最終死在講座上。知情者聽聞此事，認為這是他破法的驗證。
又有王斌，年少時也曾是僧人。他言辭清晰流暢，擅長文辭義理。然而，性格急躁輕浮，常常違反戒律。他行為怪異，做事不合常理。經常穿著草鞋來到上座，或者穿著木屐在街上閑逛，多次觸犯僧眾。於是，他便捨棄僧人的身份，轉而信奉道教。憑藉清新的文采，他在道士中享有很高的聲望。邵陵王非常賞識他，稱他為『三教學士』。他所著的道家靈寶大旨，總稱為四玄八景三洞九玄等，有數百卷之多，其中大量引用佛經。因此，書中出現了因緣、法輪、五道、三界、天堂、地獄、餓鬼、宿世、十號、十戒、十方、三十三天等佛教術語。他還將六通改為六洞。書中還出現瞭如郁單之國（Uttarakuru，北俱盧洲）云『棄賢世界』的說法。書中也有大梵天（Mahabrahma）、觀音（Avalokiteśvara）、三寶（Triratna）、六情、四等、六度（Six Perfections）、三業（Three Karmas）、三災、九十六種、三會、六齋等用語。他還撰寫了五格八並，作為論辯的方法。
唐朝京師普光寺的明解（Mingjie）法師，還俗後身死，託夢求福的事情：
明解，字昭義，姓姚，是吳興武康人。童年時出家，住在西京普光寺。他天資聰穎，年少時就擅長文章。在琴、書、丹青方面，當時無人能與他匹敵，可謂精通三絕。然而，他沽名釣譽，見識淺薄，沉迷於酒色，放縱情感。被那些文人俠客所賞識，卻被那些品行端正的人所拋棄。他經常稱那些沒有學問的僧人為『驢子』。顯慶五年，天皇大帝建造西明寺，蒐集德高望重的僧人居住其中。當時要選取一人，讓弘福寺的靈閏（Lingrun）法師詳細選擇是否合適。當時有幾位官員一起來到靈閏法師處，共同推薦明解。靈閏法師說：『各位都是國家的棟樑之臣，說出的話不容更改。應該尋求戒、定、慧方面的學問，增長福田，為何要推薦一個酒客、畫師來擔當重任？』那些官員聽后，臉色大變，流汗不止，猶豫著退了下去。明解因此對靈閏法師懷恨在心。
【English Translation】 English version: There were hundreds of people gathered, grandly citing Buddhist scriptures and dissecting the confluence of talismans. He spoke with uprightness and righteousness, self-satisfied. Soon after, he suddenly lost his voice, his tongue curled up, and his lower lip was inches away from his teeth, only able to shed tears. Eventually, he died at the lecture. Those who knew of this matter believed it was a verification of his breaking the Dharma.
There was also Wang Bin, who was also a monk in his youth. He was eloquent and skilled in literary meaning. However, he was impetuous and frivolous, often violating the precepts. His behavior was strange, and his actions were unconventional. He often came to the upper seat wearing straw sandals, or strolled on the streets wearing clogs, repeatedly offending the monks. Therefore, he abandoned his monastic status and turned to Taoism. With his fresh literary talent, he enjoyed a high reputation among Taoists. Prince Shaoling greatly appreciated him and called him a 'Scholar of the Three Teachings'. His Taoist Lingbao Grand Principles, collectively known as the Four Mysteries, Eight Sceneries, Three Caves, and Nine Mysteries, etc., numbered hundreds of volumes, extensively citing Buddhist scriptures. Therefore, Buddhist terms such as Karma, Dharma Wheel (Dharmacakra), Five Paths (Gati), Three Realms (Triloka), Heaven, Hell, Hungry Ghosts (Preta), Past Lives, Ten Titles (of a Buddha), Ten Precepts, Ten Directions, Thirty-three Heavens, etc., appeared in the book. He also changed the Six Supernatural Powers (Six Abhijñās) to Six Caves. The book also mentioned the saying 'abandoning the virtuous world' like the country of Uttarakuru. The book also contains terms such as Mahabrahma, Avalokiteśvara, Triratna, Six Senses, Four Immeasurables, Six Perfections (Six Pāramitās), Three Karmas, Three Calamities, Ninety-six kinds, Three Assemblies, and Six Fasts. He also wrote Five Categories and Eight Combinations as a method of debate.
The story of Mingjie of Puguang Temple in the Tang Dynasty capital, who renounced monasticism, died, and sought blessings in a dream:
Mingjie, styled Zhaoyi, surnamed Yao, was from Wukang in Wuxing. He became a monk in his childhood and lived in Puguang Temple in the Western Capital. He was intelligent and skilled in writing at a young age. In terms of zither, calligraphy, and painting, no one could match him at the time, and he was proficient in the 'Three Perfections'. However, he was vain and shallow, indulging in wine and emotions. He was appreciated by those literary heroes, but abandoned by those with upright conduct. He often called those uneducated monks 'donkeys'. In the fifth year of Xianqing, the Heavenly Emperor built Ximing Temple and collected virtuous monks to reside there. At that time, one person was to be selected, and Master Lingrun of Hongfu Temple was to carefully select whether it was appropriate. At that time, several officials came to Master Lingrun and jointly recommended Mingjie. Master Lingrun said, 'You are all pillars of the country, and your words cannot be changed. You should seek knowledge in precepts, concentration, and wisdom to increase the field of merit. Why recommend a drunkard and painter to take on such an important task?' The officials turned pale, sweated profusely, and retreated hesitantly. Mingjie harbored resentment towards Master Lingrun because of this.
尤輕法化。俄而上徴四科。不間道俗。解應詔自舉射策升第。喜謂友人曰。解今得舍驢子皮而復人身矣。因致酒歡會。述志為詩曰。一乘本非有。三空何所歸。幸得金門詔。行背玉毫暉。未能齊物我。猶懷識是非。賴爾同心契。知余志不違。幕齊云葉。卷酒度榴花。飛寄語繩床執。辭君匡坐威。因題壁曰。老母在堂。袈裟去體。前途暗漆。浪稱明解。解惡之。未幾染疾自見。數十人形容詭異各執猛矩迎解。解大怖流汗。言未終而卒于東都擇善里。即龍朔元年八月也。后託夢于相知洛州凈土寺僧慧整曰。明解為不遵內教今大受罪。非常饑乏愿有故念賜惠一餐。慧整夢中諾覺已設食。其夜才睡。即見明解來愧謝之。至二年秋間。又託夢于畫工。我以不信佛法耽好外書。今大受苦。努力為我寫三二卷經。執手慇勤賦詩言別。教畫工讀十八遍令記。覺乃憶之。其為詩曰。握手不能別。撫膺還自傷。痛矣時陰短。悲哉泉路長。松林驚野吹。荒隧落寒霜。離言何以贈。留心內典章。畫工先不識字。忽覺乃倩人錄之。將示明解本生故舊。皆曰是明解文體也。莫不惻然。
懈慢不勤錄七
晉沙門支法衡見鐵輪受苦事(冥祥記)
釋法衡。未詳氏族。雖懷慕道不甚精勤。后得病旬餘亡。經三日而穌活說。死時有人將去
【現代漢語翻譯】 現代漢語譯本： 尤為輕視佛法教化。不久，朝廷徵召四科人才，不論僧俗。明解應詔自薦，通過射策考試升爲進士。他高興地對朋友說：『明解現在得以脫下驢皮，恢復人身了。』於是設酒宴歡聚，陳述志向作詩說：『一乘之理本來就是空無，三空之境又歸向何處？幸好得到朝廷金門詔令，將要背離佛陀玉毫的光輝。還不能達到齊同物我的境界，仍然執著于分辨是非。幸虧有你們這些同心知己，知道我明解的志向沒有改變。』宴席上，雲彩低垂如幕，飲酒賞榴花。他飛快地寫信寄語繩床上的僧人，告別他匡坐講法的威儀。於是題詩在墻壁上說：『老母還在堂上，我卻要脫下袈裟。前途一片黑暗，卻浪得虛名叫做明解。』明解很厭惡這些。沒過多久，他染病自知將死，看見幾十個人形容詭異，各自拿著兇猛的刑具來迎接明解。明解非常害怕，流汗不止。話還沒說完，就死在了東都擇善里，那是龍朔元年八月。後來他託夢給相識的洛州凈土寺僧人慧整說：『明解因為不遵從佛法內教，現在正遭受巨大的罪苦。非常飢餓，希望您能念及舊情，施捨一餐飯。』慧整在夢中答應了，醒來后就準備了食物。當晚剛睡下，就看見明解前來愧疚地感謝他。到了第二年秋天，他又託夢給一個畫工，說：『我因為不相信佛法，沉迷於外道書籍，現在正遭受巨大的痛苦。努力為我抄寫三兩卷經書。』他握著畫工的手慇勤地賦詩告別，教畫工讀十八遍，讓他記住。畫工醒來后就記住了。那首詩是：『握手不能道別，撫摸胸膛更加悲傷。痛惜時光如此短暫，悲嘆黃泉之路漫長。松林被野風驚擾，荒涼的墓道上飄落寒霜。離別之際沒有什麼可以贈送，希望你用心研習佛經。』畫工先前不識字，忽然醒來后就請人記錄下來，拿給明解生前的故交看，大家都說是明解的文體，無不感到悲傷。 懈怠輕慢不勤奮的例子之七 晉朝沙門支法衡看見鐵輪受苦的事（出自《冥祥記》） 釋法衡，不清楚他的氏族。雖然懷有仰慕佛道之心，但不是很精進勤奮。後來得病十多天就去世了，經過三天後又甦醒過來，說他死的時候有人要把他帶走。
【English Translation】 English version: He especially belittled the Dharma. Soon after, the court summoned talents in four categories, regardless of whether they were monks or laypeople. Mingjie responded to the imperial edict and recommended himself, passing the examination and being promoted to a higher rank. He happily said to his friends, 'Mingjie can now shed his donkey skin and regain human form.' So he held a banquet to celebrate, expressing his aspirations in a poem: 'The One Vehicle is fundamentally empty, where do the Three Emptinesses return? Fortunately, I received the imperial edict from the golden gate, and I am about to turn my back on the radiance of the Buddha's urna hair. I have not yet achieved the unity of self and others, and I still cling to distinguishing right from wrong. Fortunately, I have you, my like-minded friends, who know that my aspirations have not changed.' At the banquet, the clouds hung low like a curtain, and they drank wine and admired the pomegranate blossoms. He quickly wrote a letter to the monk on the rope bed, bidding farewell to his dignified posture of sitting in meditation and expounding the Dharma. Then he wrote a poem on the wall, saying, 'My old mother is still at home, but I am about to take off my kasaya (monk's robe). The future is dark, yet I falsely claim to be Mingjie (Enlightened Understanding).' Mingjie hated these things. Not long after, he fell ill and knew he was dying. He saw dozens of people with strange appearances, each holding fierce instruments of torture to greet Mingjie. Mingjie was very frightened and sweated profusely. Before he could finish speaking, he died in Zexian Lane in the Eastern Capital, in the eighth month of the first year of Longshuo. Later, he appeared in a dream to the monk Huizheng of Jingtusi (Pure Land Temple) in Luozhou, whom he knew, saying, 'Mingjie is now suffering greatly because he did not follow the inner teachings of Buddhism. I am very hungry and hope that you will remember our old friendship and give me a meal.' Huizheng agreed in the dream, and when he woke up, he prepared food. That night, as soon as he fell asleep, he saw Mingjie come to him, ashamed and grateful. In the autumn of the following year, he appeared in a dream to a painter, saying, 'Because I did not believe in Buddhism and indulged in external books, I am now suffering greatly. Please make an effort to copy two or three scrolls of scripture for me.' He held the painter's hand and earnestly composed a poem to say goodbye, teaching the painter to read it eighteen times so that he would remember it. When the painter woke up, he remembered it. The poem was: 'I cannot say goodbye as I hold your hand, I caress my chest and feel even more sorrow. How painful that time is so short, how sad that the road to the underworld is long. The pine forest is startled by the wild wind, and cold frost falls on the desolate tomb path. I have nothing to give you as we part, I hope you will diligently study the Buddhist scriptures.' The painter did not know how to read before, but suddenly, after waking up, he asked someone to record it and showed it to Mingjie's former friends, who all said it was Mingjie's style, and they all felt sad. The Seventh Example of Sloth and Lack of Diligence The Story of the Shramana (Buddhist monk) Zhifaheng of the Jin Dynasty Seeing the Suffering of the Iron Wheels (From the 'Records of Mysterious Retribution') The Shramana (Buddhist monk) Shi Faheng, whose clan is unknown. Although he had a heart that admired the Buddhist path, he was not very diligent. Later, he fell ill and died after more than ten days. After three days, he revived and said that when he died, someone wanted to take him away.
。見如官曹舍者數處。不肯受之。俄見有鐵輪輪有鐵爪從西轉來。無持引者而轉駛如風。有一吏呼罪人。當輪立。輪轉來轢之。翻還如此。數人碎爛。吏呼衡。道人來當輪立。衡恐怖自責悔。不精進今日當此輪乎。乃至心念佛。吏曰。道人可去。又以衡付船船官使衡持柁。復遇群狗爭欲嚙衡。衡大懼渴欲飲水。乃墮水中因便得穌。於是晝夜精思。為至行沙門。
宋沙門僧規見稱量罪福事(冥祥記)
釋僧規未詳何許人。少出家頗以化物為務。而輕犯小戒。多游俗家。時京兆張瑜常請僧規在家供養。永初元年十二月五日。無病忽暴亡。二日而穌自說云。五日夜二更中。聞門巷間曉曉有聲。須臾見有五人秉炬火執信幡逕來入屋。叱咀僧規規因頓臥恍然。五人便以走繩縛將去。行至一山都無草木。土色堅黑有類石鐵。山側左右白骨積填。過山數十里。至三岐路。有一人甚長壯。被鎧執仗問五人曰。有幾人來。答曰。正一人耳。五人又將規入一城。城外有屋數十。悉筑壤為之。屋前有立木長十餘丈。上有鐵梁。形如桔槔。左右有土簣。大小數品。有一人衣幘並赤。語規曰。汝生時有何罪福。依實說之勿妄語也。規惶怖未答。赤衣人語一人如局吏者云。可開簿撿其罪福也。有頃吏至長木下。提一簣土懸鐵樑上稱之。
【現代漢語翻譯】 現代漢語譯本：他看見好幾處像官府曹舍一樣的地方，但都不肯接納他。不久，他看見一個鐵輪，輪子上有鐵爪，從西邊轉來，沒有人拿著牽引，卻轉得像風一樣快。有一個官吏呼喊罪人，讓他們站在輪子前。輪子轉來碾壓他們，翻來覆去，好幾個人被碾得粉碎。官吏呼喊衡，讓道人衡站在輪子前。衡非常恐懼，責備自己後悔沒有精進修行，今天才會遭受這樣的輪報。他一心念佛。官吏說：『道人可以走了。』又把衡交給船官，讓衡掌舵。他又遇到一群狗爭著要咬他，衡非常害怕，口渴想喝水，結果掉進水裡，因此甦醒過來。於是他晝夜精進思考，成為一個修行高尚的沙門（Śrāmaṇa，出家修道者）。
宋朝沙門僧規看見稱量罪福的事情（《冥祥記》）
釋僧規，不知道是哪裡人。年輕時出家，頗以教化世人為己任，但輕視小的戒律，經常在俗人家裡遊走。當時京兆的張瑜經常請僧規在家供養。永初元年十二月五日，僧規沒有生病，突然暴死。兩天後甦醒過來，自己說：『五日夜裡二更時分，聽到門巷間有嘈雜的聲音。一會兒，看見有五個人拿著火把，舉著寫有文字的幡，直接進入屋裡。呵斥僧規。僧規因此倒下，恍惚之間，五個人便用繩子捆綁著他帶走了。走到一座山上，山上都沒有草木，土的顏色堅硬發黑，像石頭或鐵一樣。山側左右堆滿了白骨。經過山幾百里，到達三岔路口。有一個人非常高大強壯，穿著鎧甲，拿著武器，問五個人說：『來了幾個人？』回答說：『只有一個人。』五個人又把規帶入一座城。城外有幾十間屋子，都是用泥土築成的。屋前有一根立木，長十幾丈，上面有鐵梁，形狀像桔槔（jié gāo，一種井上汲水的工具）。左右有土筐，大小有好幾種。有一個人戴著帽子，穿著紅色的衣服，對規說：『你活著的時候有什麼罪過和福報，要如實說來，不要說謊。』規非常害怕，沒有回答。紅衣人對一個像局吏的人說：『可以打開簿子檢查他的罪福。』過了一會兒，那個局吏走到長木下，提起一筐土，懸掛在鐵樑上稱量。』
【English Translation】 English version: He saw several places resembling government offices, but none of them would accept him. Soon, he saw an iron wheel with iron claws turning from the west. No one was holding or pulling it, yet it turned as fast as the wind. An officer called out to the sinners, telling them to stand before the wheel. The wheel turned and crushed them, back and forth, and several people were crushed to pieces. The officer called out to Heng, telling the Daoist Heng to stand before the wheel. Heng was terrified and blamed himself, regretting that he had not been diligent in his practice, and that he was now suffering such retribution. He single-mindedly recited the Buddha's name. The officer said, 'Daoist, you may leave.' Then he handed Heng over to the boat officer, instructing Heng to steer the boat. He encountered a pack of dogs fighting to bite him. Heng was very frightened and thirsty for water, and as a result, he fell into the water and thus revived. Thereupon, he meditated diligently day and night, becoming a Śrāmaṇa (ascetic) of noble conduct.
The Śramaṇa Sēngguī of the Song Dynasty Sees the Weighing of Sins and Merits (from Míngxiáng Jì)
The Śramaṇa Sēngguī, it is not known where he was from. He became a monk at a young age and was quite devoted to converting people, but he disregarded minor precepts and often frequented the homes of laypeople. At that time, Zhāng Yú of Jīngzhào often invited Sēngguī to his home for offerings. On the fifth day of the twelfth month of the first year of the Yǒngchū era, Sēngguī suddenly died without illness. Two days later, he revived and said, 'On the fifth night, at the second watch, I heard a noisy sound in the alleyway. Soon, I saw five people holding torches and banners with writing on them, entering the house directly. They scolded Sēngguī. Sēngguī then fell down, and in a daze, the five people tied him up with ropes and took him away. They walked to a mountain with no vegetation, the color of the soil was hard and black, like stone or iron. On the sides of the mountain were piles of white bones. After passing the mountain for several hundred lǐ (里, a Chinese unit of distance), they arrived at a three-way intersection. There was a very tall and strong man, wearing armor and holding a weapon, who asked the five people, 'How many people have come?' They replied, 'Only one person.' The five people then took Guī into a city. Outside the city were dozens of houses, all built of earth. In front of the houses was a standing pole, more than ten zhàng (丈, a Chinese unit of length) long, with an iron beam on top, shaped like a jiégāo (桔槔, a type of well-sweep). On the left and right were earthen baskets of various sizes. A person wearing a hat and red clothes said to Guī, 'What sins and merits did you have when you were alive? Tell the truth, do not lie.' Guī was very frightened and did not answer. The person in red said to someone who looked like a clerk, 'Open the register and check his sins and merits.' After a while, the clerk went to the long pole, lifted a basket of earth, and hung it on the iron beam to weigh it.'
如覺低昂。吏謂規曰。此稱量罪福之稱也。汝福少罪多。應先受罪。俄有一人衣冠長者。謂規曰。汝沙門也。何不念佛。我聞悔過可度八難。規於是一心稱佛。衣冠人謂吏曰。可更為此人稱之。既是佛弟子幸可度脫。吏復為上簣稱之。稱乃正平。既而將規至監官前辨之。監官執筆觀簿遲疑未決久。之又有一人。朱衣玄冠佩印綬執玉版來曰。算簿上未有此人名也。監官愕然命左右收錄云云。須臾見反縛曏者五人來。監官曰。殺鬼何以濫將人來乃鞭之。須臾有使者。稱天帝命喚道人來。既至帝宮。經歷所見略皆金寶精光晃煜。帝左右朱衣寶冠。帝曰。汝是沙門何不勤業而為小鬼橫收捕也。規稽首祈恩。帝曰。汝命未終今當還生。宜勤精進勿屢游白衣家也。使者送規至瑜家而去也。
宋龍華寺法宗不勤修造得病事(出冥祥記)
釋僧妙。居於江陵上明村。妙至大明年初。游乞零陵。因居郡治龍華精舍販貨。蓄聚米至數千斛大明八年卒。龍華寺災焚蕩盡。妙臨終以財物付弟子法宗。令造講堂僧房。法宗立堂畢頗弛懈未時建房。至泰始三年正月。被疾甚篤。時有道猛比丘。隨泉陵令高陽許靜慧在縣。縣即郡治之邑也。猛往看宗疾。入寺數步見一沙門著桃花布裙衣單黃小被。行且罵云。小子法宗違我處分。不立僧房。
費散財物云云。既而回見道猛。如驚羞狀以被矇頭。入法宗房。猛常往來此寺。未嘗見此沙門。不欲干突之。先告法超道人。說所聞見。超疑詐妄。撿問形狀音氣猛具言之。超曰。即法宗之師也。亡來數載。共嘆悵之。其夕即靈語使急召法宗。宗既至數罵甚嚴。猶以僧房為言。音聲氣調不異平生。法宗稽謝畢問。和尚今生何處善惡云何。妙曰。生處復粗可耳。但應受小謫。二年方可得免。兼有小枉橫。欲訴所司。為無袈裟不能得行。可急為制也。法宗曰。袈裟可辨未審和尚云何得之。妙曰。請僧設供以袈裟為䞋我即得也。法宗如言飯僧䞋衣。道猛時在會。又見僧妙倚于堂戶之外拱手聽經。飯䞋既畢。猛即見袈裟已在妙身。仍進堂中。欲依僧次就坐。問猛年臘。猛曰。吾忘其年。是索虜臨江歲之二月也。妙云。與吾同臘見大一月耳。乃坐猛下。猛即狹膝空一坐位。妙端默聽經。至坐散乃不復見。時一堂道俗百餘人。零陵太守羊闡亦預法集。自猛與妙講論往反。眾但聞猛獨言。所以咸知驗實者。猛與妙不相識。說其形色舉動年臘宿少。莫不符同。法宗始疾危。困始命至靈語日。沉疾即愈。靈語所著蓋是弱僮而聲氣音詞。聽者莫辨其殊。故並信異之。初闡不甚奉法。因是大興敬悟連建福集。即其年設講於此寺持齋佈施。
宋沙門知達被神責及受罪事
釋智達。未詳何許人也。雖預道門行頗留俗。以永徽三年六月病死身暖不殮。遂延二日氣息稍還。至三日而能言。自說始困。時見兩人皆著黃布褲褶。一人立於戶外。一人逕造床前。曰上人應去可下地也。達曰貧道體羸不堪涉道。此人曰。可乘輿也。尋而輿至。達既升之。意識恍然不復見家人屋舍及所乘輿。四望極目但睹荒野途逕艱危。二人驅之不得休息。至於朱門墻闥甚華。達入至堂下。堂上有一貴人。朱衣冠幘據傲床座。姿貌嚴遠甚有威容。左右兵衛百許。人皆朱衣柱刀列直森然。貴人見達乃斂顏正色曰。出家之人何宜多過。達曰。有識以來不憶作罪。問曰。誦戒廢不。達曰。初受具戒之時實常誦集。比逐齋講恒事轉經。故於是有虧廢。復曰。沙門時不誦戒此極非法。貴人敕向錄達人曰。可送置惡處。勿令大苦。二人引達將去行數十里。稍聞轟磕其聲沸天。而前路轉闇。次至一門高數十丈。色甚堅黑蓋鐵門也。墻亦如此。達心自念。經說地獄此其是矣。乃大恐怖悔在世時不修業行。及入門裡撓聲轉壯。久久靜聽方知是人叫呼之響。時有火光乍滅乍揚。見數人反縛趨進。後有數人執叉刺之。流血如泉。入門二百步許。見有一物。形如米囤。可高丈餘。二人執達擲置囤上。囤里
【現代漢語翻譯】 現代漢語譯本 宋朝沙門釋智達（釋：佛教僧侶的尊稱；智達：人名）被神責備並遭受懲罰的事情
釋智達，不清楚是哪裡人。雖然身在佛門，但行為頗多留戀世俗。在永徽三年（公元652年）六月因病去世，身體尚有餘溫，沒有立即入殮。過了兩天，氣息稍微恢復。到第三天就能說話了。他自己說剛開始生病時，看見兩個人，都穿著黃布褲褶（褲褶：一種短衣窄袖的服裝）。一個人站在門外，一個人直接走到床前，說：『上人（上人：對僧侶的尊稱）應該走了，可以下地了。』智達說：『貧道（貧道：道士的自稱）身體虛弱，不能長途跋涉。』那人說：『可以乘車。』隨即車就到了。智達上了車，意識恍惚，再也看不見家人房屋和所乘的車。四處張望，只能看到荒野，道路艱難危險。兩個人催促他，不得休息。到了一個硃紅色大門，墻壁非常華麗。智達進入，來到堂下。堂上有一位貴人，穿著紅色官服，頭戴官帽，傲慢地坐在床上。姿態威嚴，很有威風。左右侍衛有一百多人，都穿著紅色衣服，手持刀劍，筆直地排列著，非常嚴肅。貴人看見智達，臉色嚴肅地說：『出家之人怎麼能犯這麼多過錯？』智達說：『有記憶以來，不記得自己做過什麼罪惡。』貴人問：『背誦戒律荒廢了嗎？』智達說：『剛受具足戒（具足戒：佛教中的最高戒律）的時候，確實經常背誦。後來忙於齋戒講經，經常轉讀經書，所以在這方面有所疏忽。』貴人又說：『沙門不背誦戒律，這是非常不合法的。』貴人命令記錄智達的人說：『可以把他送到惡劣的地方，不要讓他受太大的苦。』兩個人帶著智達離開，走了幾十里路，漸漸聽到轟隆隆的聲音，聲音震天。前面的路越來越黑暗。來到一扇門前，高達幾十丈，顏色非常堅硬，是鐵門。墻壁也是這樣。智達心裡想，經書上說的地獄，大概就是這裡了。於是非常恐懼，後悔在世的時候不修習佛法。進入門裡，喧鬧的聲音越來越大。很久之後，仔細聽才聽出是人的叫喊聲。這時有火光忽明忽暗。看見幾個人被反綁著向前走，後面有幾個人拿著叉子刺他們，流血如泉涌。進入門內大約二百步，看見一個東西，形狀像米囤（米囤：裝米的容器），大約有一丈多高。兩個人抓住智達，把他扔到米囤上。米囤里
【English Translation】 English version The Story of the Monk Zhi Da of the Song Dynasty Being Reprimanded and Punished by a Deity
釋智達 (Shì Zhìdá): A Buddhist monk whose origins are unknown. Although he was a member of the Buddhist order, his behavior was quite attached to worldly affairs. In the sixth month of the third year of the Yonghui era (652 AD), he died of illness, but his body remained warm and was not immediately placed in a coffin. After two days, his breath gradually returned. On the third day, he was able to speak. He said that when he first fell ill, he saw two people, both wearing yellow cloth trousers and jackets (褲褶 kùzhě: a type of short-sleeved, narrow-sleeved garment). One person stood outside the door, and the other went directly to the front of the bed, saying, 'Superior One (上人 shàngrén: a respectful term for a monk), you should leave now; you can get off the ground.' Zhi Da said, 'This poor monk (貧道 píndào: a humble self-reference used by Taoists) is weak and unable to travel long distances.' The person said, 'You can ride in a carriage.' Immediately, a carriage arrived. Zhi Da got into the carriage, and his consciousness became blurred. He could no longer see his family's house or the carriage he was riding in. Looking around, he could only see wilderness, and the road was difficult and dangerous. The two people urged him on without rest. They arrived at a vermilion gate with very ornate walls. Zhi Da entered and came to the hall below. In the hall above was a noble person, wearing red official robes and a official's hat, sitting arrogantly on a bed. His appearance was stern and very imposing. There were more than a hundred guards on the left and right, all wearing red clothes, holding swords, standing straight and solemn. When the noble person saw Zhi Da, he straightened his face and said sternly, 'How can a member of the Buddhist order commit so many transgressions?' Zhi Da said, 'Since I have had consciousness, I do not remember committing any sins.' The noble person asked, 'Have you neglected reciting the precepts?' Zhi Da said, 'When I first received the full precepts (具足戒 jùzújiè: the highest precepts in Buddhism), I did recite them regularly. Later, I was busy with fasting and lecturing on the scriptures, and often reading the scriptures, so I neglected in this regard.' The noble person then said, 'It is very unlawful for a monk not to recite the precepts.' The noble person ordered the person recording Zhi Da's deeds, saying, 'Send him to a bad place, but do not let him suffer too much.' The two people took Zhi Da away, and after walking for dozens of miles, they gradually heard a rumbling sound, which shook the heavens. The road ahead became darker and darker. They arrived at a gate that was dozens of feet high, very hard in color, and made of iron. The walls were also like this. Zhi Da thought to himself, 'This must be the hell described in the scriptures.' He was very frightened and regretted not cultivating Buddhism when he was alive. Entering the gate, the noisy sound became louder and louder. After a long time, he listened carefully and realized that it was the sound of people screaming. At this time, there was a flickering light. He saw several people being tied up and forced forward, and behind them were several people holding forks and stabbing them, with blood flowing like a spring. After entering the gate for about two hundred steps, he saw something shaped like a rice bin (米囤 mǐdùn: a container for storing rice), about ten feet high. The two people grabbed Zhi Da and threw him onto the rice bin. Inside the rice bin
有火焰燒達身。半體皆爛。痛不可忍。自囤墜地。悶絕良久。二人復將達去。見有鐵鑊十餘。皆煮罪人。人在鑊中隨沸出沒。側有人以叉刺之。或有攀鑊出者。兩目潰突舌出尺餘。肉盡折爛而猶不死。諸鑊皆滿。唯一尚空。二人曰上人即時應入此鑊。達聞其言肝膽塗地。乃請之曰。君聽貧道暫時禮佛。便至心稽首愿免此苦。伏地食頃祈悔特至。既而四望無所復見。唯睹平原茂樹風景清明。而二人猶導達行至一樓下。樓形高小上有人。謂曰。沙門受輕報殊可欣也。達于樓下忽然不覺還就身時。
後魏崇真寺僧慧嶷王前見判五僧事(洛陽伽藍記)
崇真寺僧慧嶷。死經七日時。與五比丘閻羅王所閱過。嶷以錯召放令還活。具說王前事。意如生官莫異。其五比丘者亦是京邑諸寺道人。與嶷同簿而過。一比丘云。是寶明寺僧智聰自云。生時坐禪苦行為業得昇天堂。復有比丘云。是般若寺僧道品自云。誦涅槃經四十卷亦昇天堂。復一比丘云。是融覺寺僧曇謨最稱。注講涅槃華嚴經二部恒領眾千人解釋義理。閻羅王曰。講經眾僧我慢貢高心懷彼我驕己凌人。比丘之中第一粗行。曇謨最言貧道立身已來實不驕慢。唯好講經敷演義理。王言。付司即有青衣十人。送最向于西北。入門屋舍皆黑侶非好處。復有一比丘云。是禪
【現代漢語翻譯】 現代漢語譯本 有火焰燒灼他的身體，半邊身體都燒爛了，疼痛難忍。他自己從空中墜落到地上，昏悶了很久。那兩個人又將他帶走，看見有十幾口鐵鍋，都在煮罪人。罪人在鍋中隨著沸騰的開水上下翻滾。旁邊有人用叉子刺他們。或者有人攀著鍋沿想出來，兩眼突出，舌頭伸出一尺多長，肉都燒爛了，卻還死不了。所有的鍋都滿了，只有一口還空著。那兩個人說：『上人您馬上就應該進入這口鍋。』達聽到他們的話，肝膽俱裂。於是請求他們說：『請允許貧道暫時禮佛。』便至誠地叩頭，希望免除這種痛苦。伏在地上，用吃飯的時間祈禱懺悔，特別懇切。過了一會兒，向四周望去，什麼也看不見了，只看到平原上樹木茂盛，風景清明。而那兩個人仍然引導著達，走到一座樓下。樓的形狀又高又小，樓上有人說：『沙門（出家的和尚）受一點輕微的報應，真是可喜可賀啊。』達在樓下忽然不覺得回到了自己的身體里。
後魏崇真寺的僧人慧嶷（人名），在王（指閻羅王）面前見到判決五個僧人的事情（出自《洛陽伽藍記》）。
崇真寺的僧人慧嶷（人名），死後經過七天的時間，和五個比丘（出家受具足戒的男子）一起被閻羅王審閱。閻羅王因為錯抓了慧嶷（人名），就放他讓他還陽復活，他詳細地說了在閻羅王面前的事情，感覺就像是活人做官沒有什麼不同。那五個比丘（出家受具足戒的男子）也是京城各寺廟的道人，和慧嶷（人名）一起被審閱。一個比丘（出家受具足戒的男子）說，他是寶明寺的僧人智聰（人名），自稱生前坐禪苦修作為修行事業，得以升入天堂。又有一個比丘（出家受具足戒的男子）說，他是般若寺的僧人道品（人名），自稱誦讀《涅槃經》四十卷，也得以升入天堂。又有一個比丘（出家受具足戒的男子）說，他是融覺寺的僧人曇謨（人名），最擅長註釋講解《涅槃經》《華嚴經》這兩部經典，經常帶領上千人解釋經義。閻羅王說：『講解經書的僧人，我慢貢高，心中懷有彼此之分，驕傲自大，輕視別人，是比丘（出家受具足戒的男子）中最粗俗的行為。』曇謨（人名）說：『貧道我立身以來，實在沒有驕傲自慢，只是喜歡講解經書，闡述義理。』閻羅王說：『交給司官。』立刻就有十個穿著青衣的人，送曇謨（人名）向西北方向走去，進入的房屋都是黑色的，不是什麼好地方。又有一個比丘（出家受具足戒的男子）說，是禪
【English Translation】 English version Flames burned his body, half of it was charred, and the pain was unbearable. He fell from the air to the ground, unconscious for a long time. The two men then took him away and saw more than a dozen iron cauldrons, all boiling with sinners. The people in the cauldrons rose and fell with the boiling water. Beside them, someone was stabbing them with forks. Some tried to climb out of the cauldrons, their eyes bulging, their tongues sticking out more than a foot long, their flesh burnt and torn, yet they could not die. All the cauldrons were full, except for one that was still empty. The two men said, 'Venerable Sir, you should enter this cauldron immediately.' Da (name of a monk) heard their words and his liver and gallbladder were shattered. So he pleaded with them, saying, 'Please allow this poor monk to temporarily pay homage to the Buddha.' Then he sincerely prostrated himself, hoping to be spared this suffering. He lay on the ground, praying and repenting with utmost sincerity for the time it takes to eat a meal. After a while, he looked around and could see nothing, only a plain with lush trees and clear scenery. And the two men were still guiding Da (name of a monk), walking to the bottom of a building. The building was tall and small, and someone on the building said, 'It is gratifying that the Shramana (a wandering ascetic or monk) receives a light retribution.' Da (name of a monk) at the bottom of the building suddenly felt himself returning to his body.
The monk Huiyi (name of a monk) of Chongzhen Temple in the Later Wei Dynasty saw the judgment of five monks before King Yama (the king of the underworld) (from the Luoyang Jialan Ji).
The monk Huiyi (name of a monk) of Chongzhen Temple, after being dead for seven days, was reviewed by King Yama (the king of the underworld) along with five Bhikkhus (ordained male monks). Because King Yama (the king of the underworld) mistakenly arrested Huiyi (name of a monk), he released him to return to life. He described in detail the events before King Yama (the king of the underworld), feeling as if it was no different from a living person becoming an official. The five Bhikkhus (ordained male monks) were also monks from various temples in the capital, and were reviewed together with Huiyi (name of a monk). One Bhikkhu (ordained male monk) said that he was the monk Zhicong (name of a monk) of Baoming Temple, claiming that he had practiced meditation and asceticism as his career in life, and was able to ascend to heaven. Another Bhikkhu (ordained male monk) said that he was the monk Daopin (name of a monk) of Prajna Temple, claiming that he had recited the Nirvana Sutra forty times, and was also able to ascend to heaven. Another Bhikkhu (ordained male monk) said that he was the monk Tanmo (name of a monk) of Rongjue Temple, who was best at annotating and explaining the Nirvana Sutra and the Avatamsaka Sutra, and often led thousands of people to explain the meaning of the scriptures. King Yama (the king of the underworld) said, 'The monks who explain the scriptures are arrogant and conceited, harboring distinctions between self and others, proud and arrogant, and despise others, which is the crudest behavior among Bhikkhus (ordained male monks).' Tanmo (name of a monk) said, 'Since I established myself, I have never been arrogant or conceited, but only liked to explain the scriptures and expound the meaning.' King Yama (the king of the underworld) said, 'Hand him over to the officials.' Immediately, ten people in green clothes sent Tanmo (name of a monk) to the northwest, and the houses they entered were all black, not a good place. Another Bhikkhu (ordained male monk) said that he was a Chan
林寺僧道弘自言。教化四輩檀越造一切經人中金像十軀閻王曰。沙門之體必須攝心道場。志念禪誦不預世事。勤心念戒不作有為。教化求財貪心即起。既懷貪心則三毒不滅。付司依式還有青衣送。與曇謨最同入一處。又一比丘云。是靈覺寺寶真自云。未出家之前。曾作隴西太守。自知苦空。歸依三寶。割捨家資。造靈覺寺。寺既得成。舍官入道。雖不禪誦。禮拜不闕。閻羅王曰。卿作大守之日。曲情枉法劫奪民財。以充己物。假作此寺非卿之力。何勞說此。亦付司準式。青衣送入黑門。似非好處。慧嶷以錯召不問。放令還活。具說王前過事。時人聞之奏胡太后。太后聞之以為異事。遣黃門侍郎依慧嶷所陳。訪問智聰等五寺。並云有此死來七日。生時行業如嶷所論也。
唐玄法寺僧玄真破齋受罪事
行真俗姓邵。藍田人也。幼奉名師。早懷識悟。尤攻轉讀。有聲里邑。嘗為患熱過中至極。頻犯破齋。未遑改肅。至永徽三年。于勝光寺聽閏法師講涅槃經。到五月十七日。忽于晝寢之間。冥若殞逝。遍身稍冷。氣息漸微。傍人候之不敢驚觸。經一宿乃穌。流汗戰慄自說云。見冥責破齋罪。令應受餓鬼之身。真悲恨無計。答云。苦患熱病非是故心。若蒙恩澤。當爲設施百僧會。從今已往不敢破齋。因爾得還罄舍衣
【現代漢語翻譯】 現代漢語譯本：林寺的僧人道弘自述說，他教化四輩檀越（施主）建造一切經，還造了十尊人中金像。閻王說：『沙門的本分是必須收攝身心於道場，專心致志地禪定誦經，不參與世俗事務，勤勉地持守戒律，不從事有為之事。你教化求財，貪心就生起了。既然懷有貪心，那麼貪嗔癡三毒就不會滅除。』於是命令下屬按照規矩，讓青衣鬼卒送他去和曇謨最一同關押。另一位比丘說，他是靈覺寺的寶真，自稱未出家之前，曾任隴西太守。他自知人生苦空，所以歸依三寶，捨棄家產，建造了靈覺寺。寺廟建成后，他便辭官出家。雖然不禪定誦經，但禮拜從不缺席。閻羅王說：『你擔任太守期間，徇私枉法，劫奪百姓的錢財，用來充實自己的私囊。你假借建造寺廟，這不是你的功勞，何必多說？』也命令下屬按照規矩，讓青衣鬼卒送他進入黑門，看來不是什麼好去處。慧嶷因為錯召，沒有審問，便放他回去復活。他詳細地說了在閻王面前的經過。當時的人聽說了這件事，上奏給胡太后。太后聽了，認為這是件奇異的事情，派遣黃門侍郎按照慧嶷所說的，去詢問智聰等五座寺廟，都說有此事，死後七日，所說的生前行為和慧嶷所說的一樣。 唐玄法寺的僧人玄真破齋受罪的事情： 行真俗姓邵，是藍田人。從小就跟隨名師，很早就有了領悟。尤其擅長轉讀（誦經），在鄉里很有名聲。他曾經因為患熱病，過了中午病情加重，多次犯了破齋的戒律，沒有來得及改正。到了永徽三年，在勝光寺聽閏法師講解《涅槃經》。到五月十七日，忽然在午睡的時候，昏迷不醒，好像去世了一樣。全身漸漸冰冷，氣息也越來越微弱。旁邊的人觀察著他，不敢驚動他。過了一夜才甦醒過來，流汗戰慄，自己說：『我看見陰間責罰我破齋的罪過，命令我應當承受餓鬼的果報。』行真悲傷悔恨，不知如何是好，回答說：『我是因為患了熱病，不是故意破齋的。如果能夠蒙受恩澤，我當爲僧眾舉辦百僧會，從今以後不敢再破齋。』因此得以還陽，他傾盡所有，捨棄衣物。
【English Translation】 English version: The monk Dao Hong of Lin Temple recounted that he had taught the four classes of danyue (benefactors) to create all the sutras and ten golden statues of humans. Yan Wang (King Yama, the judge of the dead) said, 'The duty of a shamen (monk) is to restrain the mind in the daochang (bodhimanda, place of enlightenment), to focus on chan (meditation) and reciting scriptures, not to be involved in worldly affairs, to diligently uphold the precepts, and not to engage in purposeful actions. When you teach and seek wealth, greed arises. Since you harbor greed, the three poisons of greed, anger, and ignorance will not be extinguished.' He then ordered his subordinates to follow the rules and have the qingyi (blue-robed) ghost soldiers send him to be imprisoned with Tanmo Zui. Another bichu (bhiksu, monk) said that he was Bao Zhen of Lingjue Temple, claiming that before he became a monk, he had served as the prefect of Longxi. He knew the suffering and emptiness of life, so he took refuge in the Three Jewels, gave up his family property, and built Lingjue Temple. After the temple was completed, he resigned from his official position and became a monk. Although he did not practice chan (meditation) or recite scriptures, he never missed worship. Yanluo Wang (King Yama) said, 'During your time as prefect, you bent the law for personal gain, robbing the people of their wealth to enrich yourself. You falsely claimed to build this temple, which was not your achievement. Why bother saying this?' He also ordered his subordinates to follow the rules and have the qingyi (blue-robed) ghost soldiers send him into the black gate, which seemed like no good place. Hui Yi mistakenly summoned him and, without questioning him, released him to return to life. He explained in detail what had happened before Yan Wang (King Yama). When people at the time heard about this, they reported it to Empress Dowager Hu. The Empress Dowager, hearing this, thought it was a strange matter and sent the Yellow Gate Attendant to inquire at the five temples, including Zhicong's, according to what Hui Yi had said. They all said that this had happened, and that the actions they described from their lives seven days after death were the same as what Hui Yi had said. The matter of the monk Xuan Zhen of Tang Xuanfa Temple breaking the fast and receiving punishment: Xing Zhen's secular surname was Shao, and he was from Lantian. From a young age, he followed famous teachers and had early insights. He was especially skilled in zhuandu (recitation of scriptures) and had a reputation in his village. He had suffered from a fever, which worsened after noon, and had repeatedly broken the fast. He had not had time to correct himself. In the third year of Yonghui, he listened to Dharma Master Run lecturing on the Nirvana Sutra at Shengguang Temple. On the seventeenth day of the fifth month, he suddenly fell unconscious during a nap, as if he had died. His body gradually became cold, and his breath became weaker and weaker. The people around him watched him, not daring to disturb him. After a night, he woke up, sweating and trembling, and said, 'I saw the underworld punishing me for the sin of breaking the fast, ordering me to receive the body of a hungry ghost.' Xing Zhen was sad and regretful, not knowing what to do, and replied, 'I broke the fast because I had a fever, not intentionally. If I can receive grace, I will hold a hundred-monk assembly for the monks, and from now on, I will not dare to break the fast again.' Therefore, he was able to return to life, and he gave up everything he had, abandoning his clothes.
資。如言設會。后經歲月雅志不全。以顯慶五年八月。閏法師又于玄法寺講涅槃經。真被攝如先冥官瞋責問。汝敢再來邪。令二人將向北。乃有坑澗數重荊棘繁密。二人驅之使從中過。血肉流離略無完處。既度坑棘見千餓鬼。形容憔瘦針咽刺毛爭食膿血。旋睹己身其狀如彼。真驚悔投地不覺稱佛。起未卒間了無前相。二人還引向王前王曰。所見如何。真叩頭自責。誓永修改。於是放歸更無退轉。
新羅國禪師割肉酬施主事(新錄)
隋末新羅國有一禪師。失其名。景行精著多在一檀越家。偏受供養。往來不絕。可向十年。檀越信力堅深家途豐渥。朝夕四事身心俱盡。禪師年老致終依法埋殯。不盈數日其家園中枯木忽生軟菌。家人采以為臛。味同於肉。大小歡慶日日取之。遍木隨生給用無盡。歲月稍久親鄰咸悉。后西鄰一人逾垣夜竊以刀割取。忽聞木作人聲云。誰割我肉。我不負君。其人驚問。汝是誰耶。答曰。我是往某禪師。緣我道行輕微受主人重心供養業不能消。來此償債。君能為我乞物。還主人吾即得解脫。鄰人先憶識之。故怪嘆嗚呼。即告主人。主人聞此崩號殞絕對木懺悔。謝愆誓相免放。鄰人為乞一百碩米。來與主人。於是園中不復生也。有新羅僧達義。年將八十。貞誠懇到托跡此山。余敬其德
【現代漢語翻譯】 現代漢語譯本：再說，如果發願設齋會，後來經過歲月，高雅的志向不能完全保持。在顯慶五年八月，閏法師又在玄法寺講解《涅槃經》。真某再次被攝入，像先前一樣冥官嗔責問：『你竟敢再來嗎？』命令二人將他帶向北方。那裡有坑澗數重，荊棘繁密。二人驅趕他從中穿過，血肉流離，幾乎沒有完整的地方。既度過坑棘，看見成千上萬的餓鬼，形容憔悴瘦弱，像針一樣細的咽喉，刺猬一樣的毛髮，爭著食用膿血。隨即看到自己的身體，形狀就像他們一樣。真某驚恐後悔，投地不覺地稱念佛號。起身還未結束，先前的情景完全消失。二人又把他帶到閻王面前，閻王說：『你所見如何？』真某叩頭自責，發誓永遠改正錯誤。於是被放回，再也沒有退轉。
新羅國禪師割肉酬謝施主的事（新錄）
隋朝末年，新羅國有一位禪師，失去了他的名字。他行為高尚，精進修行，大多住在一個檀越（施主）家，特別受到供養，往來不絕。大約有十年之久。檀越（施主）的信心堅定深厚，家境富裕豐厚，早晚在衣食住行和醫藥方面都盡心盡力地供養禪師。禪師年老去世，按照佛法埋葬。不到幾天，他家園中的枯木忽然生出柔軟的菌類。家人採摘用來做羹，味道像肉一樣。大小老少都歡慶，每天都採摘，遍佈樹木，供給使用沒有窮盡。時間稍長，親戚鄰居都知道了。後來西邊的鄰居一人翻墻夜裡用刀割取菌類。忽然聽到樹木發出人的聲音說：『誰割我的肉？我不虧欠你。』那人驚恐地問：『你是誰呀？』回答說：『我是往昔的某禪師。因為我道行輕微，受到主人重心的供養，業力不能消除，來這裡償還債務。你能為我乞討物品，還給主人，我就能得到解脫。』鄰人先前就認識他，所以怪異嘆息，隨即告訴主人。主人聽到這些，悲傷哭號，昏倒在地，對著樹木懺悔，感謝寬恕，發誓互相免除。鄰人為他乞討一百石米，來交給主人。於是園中不再生長菌類了。有新羅僧人達義，年齡將近八十歲，真誠懇切地寄身在這座山中，我敬佩他的德行。
【English Translation】 English version: Furthermore, if one makes a vow to hold a vegetarian feast, but later, as time passes, the noble aspiration cannot be fully maintained. In the eighth month of the fifth year of Xianqing, Dharma Master Run lectured on the Nirvana Sutra at Xuanfa Temple. Zhen was once again taken, and as before, the judge of the underworld angrily questioned him: 'How dare you come again?' He ordered two men to take him north. There were layers of pits and ravines, with dense thorns. The two men drove him through them, his flesh torn and bleeding, with hardly any intact parts. After passing through the pits and thorns, he saw thousands of hungry ghosts, their appearances haggard and thin, their throats as thin as needles, their hair like hedgehog quills, fighting to eat pus and blood. Then he saw his own body, its shape like theirs. Zhen was terrified and remorseful, throwing himself to the ground and unconsciously chanting the Buddha's name. Before he could finish getting up, the previous scene completely disappeared. The two men then brought him before the king, who said: 'What did you see?' Zhen kowtowed and blamed himself, vowing to correct his mistakes forever. He was then released and never regressed.
The Story of a Silla Monk Cutting Flesh to Repay a Patron (Newly Recorded)
At the end of the Sui Dynasty, there was a Zen master in the Silla kingdom, whose name has been lost. He was of noble conduct and diligently practiced, mostly residing in the home of a danapati (patron), receiving special offerings and constant visits. This lasted for about ten years. The danapati's (patron's) faith was firm and deep, and his family was wealthy and prosperous. Morning and evening, he provided the monk with the four necessities (clothing, food, shelter, and medicine) with all his heart and mind. When the Zen master grew old and passed away, he was buried according to Buddhist rites. Within a few days, soft fungi suddenly grew on the dead tree in his garden. The family picked them and used them to make soup, which tasted like meat. Young and old were all delighted, picking them every day, and they grew all over the tree, providing an endless supply. As time passed, relatives and neighbors all knew about it. Later, a neighbor from the west climbed over the wall at night and cut off some of the fungi with a knife. Suddenly, he heard the tree make a human voice, saying: 'Who is cutting my flesh? I do not owe you anything.' The man asked in fear: 'Who are you?' The voice replied: 'I am the former Zen master so-and-so. Because my practice was weak, I received the heavy offerings of the master, and my karma could not be eliminated, so I came here to repay the debt. If you can beg for things for me and return them to the master, I will be liberated.' The neighbor had known him before, so he was surprised and sighed, and then told the master. Upon hearing this, the master cried out in sorrow, fainted to the ground, repented to the tree, thanked it for its forgiveness, and vowed to release each other. The neighbor begged for one hundred shi (unit of dry measure) of rice for him and gave it to the master. Then the fungi no longer grew in the garden. There was a Silla monk named Danyi, who was nearly eighty years old, sincerely and earnestly dwelling in this mountain. I respect his virtue.
時給衣藥。義對余悲泣具述此由云。余來亦割肉還師也。
唐相州辯圭弘亮求福事(出新錄)
相州李思一。永徽三年五月內死。經一宿而穌。說云。以年命未合即死蒙王放歸。于王前見相州滏陽縣法觀寺僧辯圭。又見會福寺僧弘亮及慧寶。三人並在王前答辨。冥官云。慧寶死時未至。宜放歸修功德。辯圭弘亮今歲必死。後果如言。寺僧令一巫者就弘亮等房召二僧問之。辯圭來曰。我為破齋今受大苦。語弟子等。為我作齋救拔苦難。弟子等即為設齋。巫即報云。已得免罪。弘亮來云。我為破齋兼說人好惡長短。今被拔舌痛苦。不能多言。
唐西京勝業寺僧慧約見諸僧受苦事(出新錄)
釋慧約樹果二人。俱少小出家。住京勝業寺。以垂拱三年。俱為內庫直歲。忽於五月中被冥官捉將見王。王問。汝等生時作何業行。約答曰。誦法華經三四卷。王合掌敬之云。且放還。遣人將觀受苦之處。行向西南到一大門。北院見一行長舍。以板為墻。東西相當。作孔如枷孔無異。孔孔之中皆有僧頭當。見同寺僧大諒。身猶見在頭出孔中。即見約果。啼哭驚喚不可具言。其大諒嘗撿挍修葺殿中三大像。私用像物故被追攝。每孔邊皆有獄率。形狀可畏。執刀刎之。血污狼籍。獄率安頭唱活還即頭出孔中。如是不
【現代漢語翻譯】 現代漢語譯本：
他按時提供衣服和藥物。義（Yi，人名）對我悲傷地哭泣，詳細地講述了這件事的緣由，說：『我來這裡也是割肉還給師父啊。』 唐相州辯圭（Bian Gui，僧人名）弘亮（Hong Liang，僧人名）求福事（出自《新錄》） 相州李思一（Li Siyi，人名），在永徽三年五月去世。過了一夜后又甦醒過來，說：『因為我的壽命未盡，所以死後蒙閻王放我回來。在閻王面前，我看見了相州滏陽縣法觀寺的僧人辯圭，又看見了會福寺的僧人弘亮和慧寶（Hui Bao，僧人名）。三個人都在閻王面前答辯。冥官說：慧寶死期未到，應該放他回去修行功德。辯圭和弘亮今年必定會死。』 後來果然應驗了。寺里的僧人讓一個巫師到弘亮等人的房間里召來這兩個僧人詢問。辯圭來了說：『我因為破齋，現在遭受巨大的痛苦。』 他告訴弟子們，為我做齋飯，救我脫離苦難。弟子們立即為他設齋。巫師隨即回報說：『已經得以免罪。』 弘亮來了說：『我因為破齋，還說別人的好壞長短，現在被拔舌，非常痛苦，不能多說話。』 唐西京勝業寺僧慧約（Hui Yue，僧人名）見諸僧受苦事（出自《新錄》） 釋慧約和樹果（Shu Guo，人名）二人，都是從小出家，住在京城勝業寺。在垂拱三年，兩人都在內庫當值。忽然在五月中被冥官捉去見閻王。閻王問：『你們生前做了什麼行業？』 慧約回答說：『誦讀《法華經》三四卷。』 閻王合掌敬之，說：『暫且放他回去。』 派遣人帶他觀看受苦的地方。向西南方向走去，到一個大門。北院有一排長長的房屋，用木板做墻。東西兩邊相對，墻上鑿了孔，像枷鎖的孔一樣。每個孔里都有一個僧人的頭伸出來。他看見同寺的僧人大諒（Da Liang，僧人名），身體還在，頭卻伸在孔中。又看見了約果，啼哭驚叫，無法詳細描述。這個大諒曾經負責檢查修繕殿中的三大佛像，私自挪用了佛像的物品，所以被追捕。每個孔邊都有獄卒，形狀可怕。拿著刀割他們的脖子，血污一片狼藉。獄卒把頭安上，唱一聲『活』，頭就又伸出孔中。像這樣不停地重複。
【English Translation】 English version:
He provided clothes and medicine on time. Yi (person's name) wept sadly to me, explaining the cause in detail, saying, 'I also came here to cut off my flesh and return it to the master.' The matter of Bian Gui (monk's name) and Hong Liang (monk's name) of Xiangzhou seeking blessings (from 'Xin Lu') Li Siyi (person's name) of Xiangzhou died in May of the third year of Yonghui. He revived after a night and said, 'Because my lifespan was not exhausted, I was released by King Yama after death. In front of King Yama, I saw the monk Bian Gui of Faguan Temple in Fuyang County, Xiangzhou, and also saw the monks Hong Liang and Hui Bao (monk's name) of Huifu Temple. The three of them were answering and arguing in front of King Yama. The underworld official said, 'Hui Bao's death has not yet arrived, he should be released to cultivate merit. Bian Gui and Hong Liang will surely die this year.' Later, it came true as predicted. The monks of the temple asked a shaman to summon the two monks to Hong Liang's room to inquire. Bian Gui came and said, 'I am suffering greatly now because I broke the fast.' He told his disciples to perform a fast for me to save me from suffering. The disciples immediately set up a fast for him. The shaman immediately reported, 'He has been acquitted.' Hong Liang came and said, 'Because I broke the fast and spoke of others' good and bad points, I am now having my tongue pulled out and am in great pain, unable to say much.' The matter of the monk Hui Yue (monk's name) of Sheng'ye Temple in Xijing seeing monks suffering (from 'Xin Lu') The two monks, Shi Hui Yue and Shu Guo (person's name), both became monks at a young age and lived in Sheng'ye Temple in the capital. In the third year of Chuigong, both of them were on duty in the inner treasury. Suddenly, in May, they were captured by the underworld officials and taken to see King Yama. King Yama asked, 'What kind of deeds did you do when you were alive?' Hui Yue replied, 'I recited the 'Lotus Sutra' three or four times.' King Yama put his palms together in respect and said, 'Let him go back for now.' He sent someone to take him to see the place of suffering. Walking southwest, they came to a large gate. In the north courtyard, there was a row of long houses with wooden boards as walls. The east and west sides were opposite each other, and holes were dug in the walls, like the holes of a cangue. In each hole, there was a monk's head sticking out. He saw the monk Da Liang (monk's name) from the same temple, his body was still there, but his head was sticking out of the hole. He also saw Yue Guo, crying and screaming, unable to describe it in detail. This Da Liang was once in charge of inspecting and repairing the three great Buddha statues in the hall, and he embezzled the objects of the Buddha statues for his own use, so he was arrested. There were jailers beside each hole, with frightening shapes. They held knives and cut their necks, and the blood was a mess. The jailers put the head back on, shouted 'Live!', and the head would stick out of the hole again. This was repeated endlessly.
久乃經一二十度。次西行。又見殺生食肉受罪之處。無數眾僧被割截。聲呼難堪被害。所食眾生咸來索命。分啖食血。又見同寺寺主僧智感都維那阿六。被縛極急。勘當食肉用僧物罪。約果忽然被推著深黑坑中。俄而穌活。遍體流汗心魂無主。后不盈月日。諒即身死。感亦暴亡。極受辛苦。阿六發心懺悔不出戶。讀一切經晝夜勤懇。數見冥司使二黃衣人騎白馬來取。到阿六門內一人云。大大發心日夜不捨讀一切經故當可放。凡三四度來。於是阿六並親見勤懺不已。遂得無他。
南齊竟陵文宣王凈住子略(新錄)
南齊蕭子良。撰凈住子二十卷。中有檢挍三業門。今略云爾。次復撿挍彌增悚恧。何謂撿挍。我此身從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一刻一念一頃。有幾心幾善幾惡。幾心欲摧滅煩惱。幾心欲降伏魔怨。幾心念三寶四諦。幾心念報父母恩育。幾心願代眾生受苦。幾心發念菩薩道意。幾心欲佈施持戒。幾心欲忍辱精進。幾心欲禪寂念定。幾心欲顯無相智。幾心欲慈悲救攝。幾心欲廣度五道。幾心欲獎策勸勵行所難行。幾心欲超求勝果辨所難辨。幾心欲捍勞忍苦建立佛法。幾心欲捨身命護持三寶。幾心欲紹繼佛種使不斷絕。幾心欲化諸外道使入正法。幾心念諸聲聞所作已辦。幾心
【現代漢語翻譯】 現代漢語譯本： 過了很久，大約一二十次之後，他們繼續向西走。又看到一個殺生食肉而遭受罪報的地方，無數僧人被割截肢體，痛苦地呼喊，慘遭殺害。那些被他們吃掉的眾生都來索命，爭著吞食他們的血肉。他們還看到同一個寺廟的寺主僧智感和都維那阿六，被捆綁得非常緊，因為審訊他們食用肉食和挪用寺廟財物的罪行。大約結果出來后，忽然被推進一個深黑的坑中。不久之後又甦醒過來，渾身流汗，心神不定。後來不到一個月，智感就突然死了，遭受極大的痛苦。阿六發心懺悔，閉門不出，日夜勤懇地讀誦一切經典。多次看到冥府的使者，兩個穿著黃色衣服的人騎著白馬來抓他。到阿六門內，其中一人說：『他大大地發心，日夜不停地讀誦一切經典，所以應當可以放過他。』這樣來了三四次。於是阿六親自見到這些情景，更加勤奮地懺悔，最終得以平安無事。
南齊竟陵文宣王凈住子略（新錄）
南齊蕭子良撰寫了《凈住子》二十卷，其中有『檢校三業門』。現在簡略地敘述如下：再次檢查反省，更加感到恐懼慚愧。什麼是『檢校』呢？我此身從早晨到中午，從中午到傍晚，從傍晚到夜晚，從夜晚到黎明，乃至一時一刻一念一頃，有多少善心和噁心？有多少心想要摧毀煩惱？有多少心想要降伏魔怨？有多少心念誦三寶（Buddha, Dharma, Sangha），四諦（Four Noble Truths）？有多少心念報答父母的養育之恩？有多少心願意代替眾生受苦？有多少心發願行菩薩道？有多少心想要佈施持戒？有多少心想要忍辱精進？有多少心想要禪定？有多少心想要顯現無相智慧？有多少心想要慈悲救助？有多少心想要廣度五道（五趣輪迴）？有多少心想要鼓勵自己去做難做的事情？有多少心想要超越追求殊勝的果報，辨別難以辨別的事理？有多少心想要忍受勞苦，建立佛法？有多少心想要捨棄身命，護持三寶？有多少心想要繼承佛種，使之不斷絕？有多少心想要教化外道，使他們進入正法？有多少心念誦諸聲聞（Śrāvaka）所作已辦？有多少心...
【English Translation】 English version: After a long time, about one or two decades, they continued westward. They also saw a place where those who killed and ate meat were suffering retribution. Countless monks were being dismembered, crying out in agony, and being brutally murdered. The beings they had eaten came to demand their lives, vying to devour their flesh and blood. They also saw Zhi Gan (name of a monk), the abbot of the same monastery, and A Liu (name of a monk), the supervisor, bound very tightly, being interrogated for the crimes of eating meat and misappropriating monastery property. Approximately after the verdict, they were suddenly pushed into a deep, dark pit. Soon after, they revived, covered in sweat, and their minds were in disarray. Later, within a month, Zhi Gan suddenly died, suffering greatly. A Liu resolved to repent, staying indoors and diligently reciting all the scriptures day and night. He repeatedly saw messengers from the underworld, two people in yellow robes riding white horses, coming to seize him. Upon reaching A Liu's door, one of them said, 'He has greatly resolved to recite all the scriptures day and night without ceasing, so he should be released.' This happened three or four times. Thereupon, A Liu personally witnessed these events and repented even more diligently, eventually attaining peace.
Abridged from Jing Zhu Zi (title of a book) by Prince Wenxuan of Jingling of the Southern Qi Dynasty (newly recorded)
Xiao Ziliang of the Southern Qi Dynasty compiled twenty volumes of Jing Zhu Zi, which includes the 'Examining the Three Karmas' section. Now, a brief account is given: Re-examining and reflecting, one feels even more fear and shame. What is 'examining'? From morning to noon, from noon to evening, from evening to night, from night to dawn, even in a moment, an instant, a thought, how many good and evil thoughts are there? How many thoughts are there to destroy afflictions? How many thoughts are there to subdue demonic forces? How many thoughts are there to recite the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (catvāri-ārya-satyāni)? How many thoughts are there to repay the kindness of parents? How many thoughts are there to willingly suffer for sentient beings? How many thoughts are there to aspire to the Bodhisattva path? How many thoughts are there to practice generosity and uphold precepts? How many thoughts are there to practice patience and diligence? How many thoughts are there to practice meditation? How many thoughts are there to manifest wisdom without form? How many thoughts are there to practice compassion and rescue? How many thoughts are there to broadly liberate the five paths (five realms of reincarnation)? How many thoughts are there to encourage oneself to do difficult things? How many thoughts are there to transcend and seek superior results, and discern difficult principles? How many thoughts are there to endure hardship and establish the Buddha Dharma? How many thoughts are there to sacrifice one's life to protect the Three Jewels? How many thoughts are there to continue the Buddha's lineage, so that it is not cut off? How many thoughts are there to transform heretics and lead them into the correct Dharma? How many thoughts are there to contemplate the Śrāvakas (disciples) who have completed their tasks? How many thoughts...
念諸菩薩行地功德。幾心專念求如來智。幾心自念我當作佛。幾心運想緣諸凈剎。幾心發意觀地獄苦。次復撿口。從旦已來次第時刻。已得演說幾句深義。已得披讀幾卷經典。已得理誦幾許文字。已得幾回嘆佛功德。已得幾回稱菩薩善。已得幾回稱讚隨喜。次復撿身。如是時刻從旦已來。屈躬俯仰禮佛。幾拜乃至法僧其數多少。已得幾回掃塔塗地。已得幾回然燈散華。已得幾回入佛堂殿。已得圍繞幾十匝。已得幾回拂除塵垢。已得幾回整列供具。已得頂戴幾許幢幡。已得焚燒幾許妙香。試作如是撿察故知。會理甚少。違道極多。白凈之業裁不足言。煩惱重障森然滿目。闇蔽轉積解脫何由。若回世俗語言戲朋聚游適作此撿挍。惡何由起唯得自救無暇。豈複議及於人。若復不作此撿挍。亦復言我功德不少有許斥善。便自謂人不能作而我能作人。不能行而我能行。若作如是撿挍者。便可立知善惡淺深輕重多少。如來大悲愍念眾生。欲令遠苦得安隱樂故。闡無量法門。開人天正路。而觸念違經歷心背律。書禮箴誡棄捨不從。順惡逆善念念增盛。而欲以纖毫微福望免大苦。豈得免乎。今撿挍已畢。實知惡重丘山善輕毛髮。便應各各責心口相訓。心語于口。汝常言法。莫說非法。口還語心。汝常思法。莫思非法。心復語身。汝勤行
【現代漢語翻譯】 現代漢語譯本 唸誦諸位菩薩的修行和證悟的功德。用多少心思專注于尋求如來的智慧？用多少心思想著『我應當成佛』？用多少心思觀想諸佛清凈的剎土？用多少心思發起慈悲心，觀察地獄的痛苦？ 接著再檢查自己的口。從早晨到現在，各個時辰，已經說了多少句深刻的佛法真義？已經閱讀了多少卷經典？已經背誦了多少文字？已經多少次讚歎佛的功德？已經多少次稱揚菩薩的善行？已經多少次稱讚和隨喜他人的功德？ 接著再檢查自己的身體。像這樣，從早晨到現在，彎腰、低頭、禮拜佛，以及僧眾，總共有多少次？已經多少次打掃佛塔、塗抹地面？已經多少次點燈、散花供佛？已經多少次進入佛堂殿宇？已經圍繞佛塔或佛像走了多少圈？已經多少次拂去塵埃？已經多少次整理陳列供具？已經多少次頂戴了多少幢幡？已經焚燒了多少美妙的香？ 試著這樣檢查自己，就會知道，符合佛理的很少，違背佛道的卻極多。清凈的善業少得可憐，而煩惱和業障卻像森林一樣，遮蔽了雙眼。黑暗不斷累積，如何才能解脫？如果把世俗的言語、嬉戲、朋友聚會、遊玩享樂的時間用來做這樣的檢查，惡念又怎麼會停止產生呢？這樣也只能自救，沒有空閑去考慮別人。 如果又不作這樣的檢查，還說自己的功德不少，稍微做了一點善事，就自認為別人做不到而我能做到，別人不能修行而我能修行。如果能這樣檢查自己，就可以立即知道善惡的深淺、輕重、多少。如來大慈大悲，憐憫眾生，想要讓眾生遠離痛苦，得到安樂，所以宣說了無量的法門，開闢了通往人天的正道。可是我們卻常常違背佛的教誨，內心背離佛的戒律，把佛經、禮儀、箴言、勸誡都拋棄不聽從，順從惡念，違背善念，而且唸唸增長。卻想用極少極小的福報，希望免除巨大的痛苦，怎麼可能免除呢？ 現在檢查完畢，確實知道惡業像山一樣重，善業像毛髮一樣輕。就應當各自責備自己的心，用口來訓誡自己。心對口說：『你應當常常說佛法，不要說不是佛法的話。』口反過來對心說：『你應當常常思念佛法，不要思念不是佛法的事情。』心又對身體說：『你應當勤奮地修行。』
【English Translation】 English version Reflect on the practices and merits of all Bodhisattvas. With how much focus do you seek the wisdom of the Tathagata (Thus Come One, another name for Buddha)? With how much intention do you think, 'I shall become a Buddha'? With how much thought do you contemplate the pure lands of all Buddhas? With how much resolve do you observe the suffering of hell? Next, examine your speech. From dawn until now, at each moment, how many profound meanings of the Dharma (Buddhist teachings) have you spoken? How many volumes of scriptures have you read? How many words have you recited? How many times have you praised the merits of the Buddha? How many times have you commended the virtues of the Bodhisattvas? How many times have you praised and rejoiced in the merits of others? Next, examine your body. In this way, from dawn until now, how many times have you bowed and prostrated in reverence to the Buddha, Dharma (Buddhist teachings), and Sangha (Buddhist community)? How many times have you swept the stupa (a mound-like or hemispherical structure containing relics) and cleaned the ground? How many times have you lit lamps and scattered flowers as offerings? How many times have you entered the Buddha hall? How many circumambulations have you made around the stupa or Buddha image? How many times have you wiped away dust? How many times have you arranged the offerings? How many banners have you held above your head? How much incense have you burned? If you try to examine yourself in this way, you will realize that you understand very little of the Dharma, and you violate the path of enlightenment in many ways. Your pure deeds are pitifully few, while afflictions and obstacles are like a forest, obscuring your eyes. Darkness accumulates continuously; how can you be liberated? If you were to use the time spent on worldly talk, entertainment, gatherings with friends, and pleasure-seeking to do such self-examination, how could evil thoughts cease to arise? In this way, you can only save yourself, and you have no time to consider others. If you do not do such self-examination and still say that your merits are not few, and if you slightly do some good deeds, you think that others cannot do what you can do, and others cannot practice what you can practice. If you can examine yourself in this way, you can immediately know the depth, lightness, heaviness, and amount of good and evil. The Tathagata (Thus Come One, another name for Buddha) is greatly compassionate and pities sentient beings, wanting to liberate them from suffering and bring them peace and happiness. Therefore, he expounds countless Dharma (Buddhist teachings) doors and opens the right path to humans and devas (gods). However, we often violate the Buddha's teachings, our minds deviate from the precepts, and we abandon and do not follow the scriptures, rituals, proverbs, and admonitions. We follow evil thoughts and go against good thoughts, and these thoughts increase moment by moment. Yet, we hope to be freed from great suffering with extremely small merits. How can we be freed? Now that the examination is complete, we truly know that evil karma is as heavy as a mountain, and good karma is as light as a hair. We should each blame our own minds and use our mouths to admonish ourselves. The mind says to the mouth, 'You should always speak the Dharma (Buddhist teachings) and not speak what is not the Dharma.' The mouth says back to the mind, 'You should always think of the Dharma and not think of what is not the Dharma.' The mind then says to the body, 'You should diligently practice.'
法。莫行非法。如是我心自制我口。我口自制我心。我心自制我形。我形隨順我口。更相制勤。豈不為美。何復勞他心口。制我心口。若勞他心口。制我心口者。我寧不自愧我心口乎。
釋門自鏡錄捲上 大正藏第 51 冊 No. 2083 釋門自鏡錄
釋門自鏡錄卷下
害物傷慈錄八
晉襄陽竺法慧被害並門人折足事
竺法慧姓張。賢直有戒行。頗有神蹟。恒語弟子法照云。汝過去曾折一雞腳。其殃尋至。汝好慎之。照忽出行。誤為人所擲。遂折一腳。照方信悟。語門人曰。我有宿債。今當受之。俄為征西庾稚恭所害。
晉霍山僧群折鴨翅見受報事(冥祥記支遁附)
釋僧群。未詳何人。清貧守節。蔬食誦經。后居霍山。山孤在海中。上有石盂。徑數丈許。水六七尺。常有清流。古老相傳。群仙所居。飲水不饑。因絕粒。群菴舍與盂隔小澗。常以一木為梁。由之汲水。后時忽有一折翅鴨。舒翼當梁頭就唼。群欲即舉錫杖撥之。忽憶少年時經摺一鴨翅。自驗以為見報。乃絕飲而終。臨終向人具說而已。
支遁字道林。俗姓藺。陳留人也。少出家神俊超悟千載唯一。而以為。雞卵受氣未足。謂非有命。言食之無罪。其師戒素之僧恒常誨勵。遁快辯直言師莫能
屈。師既亡后忽復見形。取雞卵對遁擲地。乃有雞雛從卵而出飛翔飲啄。遁意稍疑。未能全革。后復欲食之。遂夢有夫婦二人。胡跪遁前云。有子三十。明日供廚食。從師乞命。愿垂矜救。乃銜雞子從遁前扣破。皆有白衣兒。從內而出覺已深自悔責蔬食終身。
宋江陵四層寺竺慧熾食肉生餓狗地獄事(冥祥記)
竺慧熾。新野人。住江陵四層寺。永初二年卒。弟子為設七日會。其日將夕燒香竟。沙門道賢。因往視熾弟子。至房前忽見曖若人形。詳視乃慧熾也。容貌衣服不異生平時。謂賢曰。君且食肉美不。賢曰美。熾曰。我坐食肉今墮餓狗地獄。道賢驚悚未及得答。熾復語言。汝若不信試看我背後。乃回背示賢。見三黃狗。形半似驢。眼甚赤。光照戶內。狀欲噬熾而復止。賢駭怖悶絕。良久乃蘇具說其事。因茲悛悔。
齊令才啖肉入喉苦死事
令才俗姓趙。東陽人。雖身預道門。行同流俗。聚集飲啖曾無愧心。嘗在吳之豪士顧霈。送客于昇平亭坐。見牽一羊。將充廚膳。才以貪網覆心。曾無諫止。俄而羊挽繩斷走入才膝下。穿頭入袈裟下。欲以求救。才然無言。羊即被牽將去。須臾刳剔既畢焚炙而行。才先食一臠始入咽喉。肉遂從上走下衝心以攻腹。絞戾苦痛不復可堪。起伏呻吟酸切左右。
【現代漢語翻譯】 現代漢語譯本 屈。竺道遁（Zhu Daodun）法師圓寂后，忽然又顯現身形。他拿起雞蛋，對著遁法師扔在地上，於是有小雞從蛋里出來，飛翔飲水啄食。遁法師心裡稍有疑惑，未能完全改變。後來又想吃雞肉，於是夢見有夫婦二人，跪在遁法師面前說：『我們有三十個孩子，明天要供給廚房食用，從師父您那裡乞求保命，希望您能憐憫救助。』於是銜著雞蛋從遁法師面前敲破，每個雞蛋里都有一個穿著白衣服的小孩出來。醒來后，遁法師深深地後悔自責，終身吃素。
宋江陵四層寺竺慧熾食肉生餓狗地獄事（出自《冥祥記》）
竺慧熾（Zhu Huichi），新野人，住在江陵四層寺。永初二年去世。弟子們為他舉辦七日法會。法會當天傍晚，燒香完畢后，沙門道賢（Daoxian）前去探望慧熾法師的弟子。走到房前，忽然看見隱約有人形，仔細一看，原來是慧熾法師。容貌衣服和生前一樣。慧熾法師對道賢說：『你吃肉覺得好吃嗎？』道賢說：『好吃。』慧熾法師說：『我因為吃肉，現在墮入了餓狗地獄。』道賢驚恐害怕，還沒來得及回答。慧熾法師又說：『如果你不相信，可以看看我的背後。』於是轉過身給道賢看，道賢看見三條黃狗，形狀一半像驢，眼睛非常紅，光照亮了整個房間，樣子像是要咬慧熾法師，但又停住了。道賢驚駭恐懼，昏了過去。過了很久才甦醒過來，詳細地說了這件事。因此痛改前非。
齊令才吃肉卡在喉嚨里痛苦而死的事
令才（Lingcai），俗姓趙，東陽人。雖然身在佛門，行為卻和世俗之人一樣。聚集在一起飲酒吃肉，從沒有愧疚之心。曾經在吳地的豪士顧霈（Gu Pei）家，在昇平亭為客人送行時，看見有人牽著一隻羊，準備用來做菜。令才被貪慾矇蔽了心，沒有勸阻。一會兒，羊掙斷繩子，跑到令才的膝下，頭鉆進袈裟下面，想要尋求救助。令才卻一言不發。羊隨即被牽走宰殺。不久，羊被宰殺完畢，焚燒烹煮。令才先吃了一塊肉，剛進入咽喉，肉就從上往下，衝擊心臟和腹部。絞痛難忍，痛苦不堪，翻來覆去，痠痛難忍。
【English Translation】 English version After Master Zhu Daodun's (Zhu Daodun) death, he suddenly reappeared. He took chicken eggs and threw them on the ground in front of Daodun, whereupon chicks emerged from the eggs, flying, drinking, and pecking. Daodun harbored some doubt and could not completely change. Later, he wanted to eat chicken again, so he dreamed of a couple kneeling before him, saying, 'We have thirty children who are to be provided to the kitchen for food tomorrow. We beg for our lives from you, Master, hoping for your compassion and rescue.' Then, they held chicken eggs and broke them in front of Daodun, and each egg contained a child in white clothes. Upon waking up, Daodun deeply regretted and blamed himself, becoming a vegetarian for the rest of his life.
The Story of Zhu Huichi of the Four-Story Temple in Jiangling, Who Was Reborn in the Hungry Dog Hell for Eating Meat (from 'Records of the Unseen')
Zhu Huichi (Zhu Huichi), a native of Xinye, lived in the Four-Story Temple in Jiangling. He passed away in the second year of Yongchu. His disciples held a seven-day memorial service for him. On the evening of the service, after burning incense, the monk Daoxian (Daoxian) went to visit Huichi's disciples. As he approached the room, he suddenly saw a vague human figure. Upon closer inspection, it was Huichi. His appearance and clothing were the same as when he was alive. Huichi said to Daoxian, 'Do you think eating meat is delicious?' Daoxian said, 'Yes, it is.' Huichi said, 'Because I ate meat, I am now in the Hungry Dog Hell.' Daoxian was shocked and frightened, and before he could answer, Huichi said again, 'If you don't believe me, look behind me.' Then he turned around for Daoxian to see. Daoxian saw three yellow dogs, half the size of donkeys, with very red eyes, their light illuminating the entire room, looking as if they wanted to bite Huichi but stopped. Daoxian was terrified and fainted. After a long time, he woke up and recounted the event in detail. As a result, he repented and reformed.
The Story of Lingcai, Who Died in Agony with Meat Stuck in His Throat
Lingcai (Lingcai), whose secular surname was Zhao, was a native of Dongyang. Although he was a member of the Buddhist order, his behavior was like that of ordinary people. He gathered with others to drink and eat meat, never feeling ashamed. Once, at the home of Gu Pei (Gu Pei), a wealthy man in Wu, while seeing off guests at the Shengping Pavilion, he saw a sheep being led in, intended for cooking. Lingcai, blinded by greed, did not try to stop it. A moment later, the sheep broke its rope and ran to Lingcai's knees, burying its head under his kasaya, seeking help. Lingcai remained silent. The sheep was then dragged away and slaughtered. Soon after, the sheep was butchered, burned, and cooked. Lingcai first ate a piece of meat, and as soon as it entered his throat, the meat went from top to bottom, attacking his heart and abdomen. He suffered unbearable pain, tossing and turning in agony.
霈即命醫針之。炙猶搖動。乃破皮出之。故臠肉耳。才得病作羊鳴吐沫還寺。少時便死。遠近聞者為之誡肅。
陳楊州智慎為王誡勸事(徴驗傳)
智慎未詳其氏。言行多穢。沉迷嗜慾。每啖鮮魚以甘口腹。乃于房穿池。廣二丈多養鮮魚。用備朝夕。又圖畫閻羅王像。置之虛座。鱔𦞦先熟以先獻之。有問其故。慎曰。閻羅王幽獄之主。擯罰由其筆端。脫或相遇恕其寬赦耳。同侶譏誨莫之能止。后卒病而絕。遂見閻羅王。語云。弟子比來數蒙供養。雖傾厚意。終令弟子罪累更深。愿師勿爾也。殺命事重不可復賒。命獄典。引慎令觀受苦之處。觀已可將師還。慎前行見大鐵城。猛火騰炎未至數百步。星火飛迸亂及於慎。慎驚不肯復前。王曰。師所見如何。慎悲泣請悔乞暫放還以修功德。王曰。獄外尚爾獄裡可知。自作自受斯言不謬。比日蒙恩。今以此為報也。遂得再生深加改勵。曉夕精勤遂成高行僧焉。
唐神都太平寺僧威整害蜘蛛事(新錄)
釋威整。未詳氏族。少出家修慧解。精勤聽習略無棄日。住神都太平寺。常講數部大乘。深有弘益。忽于床後壁上見一蜘蛛。以杖狹之。遂誤斷一腳。遣人送卻。至明日還來整見。又遣人送送向水南經宿。又來整乃以指剔其所患之腳。遂被咬其手指。又遣
【現代漢語翻譯】 現代漢語譯本： 霈（僧人的名字）立刻叫醫生給他鍼灸。鍼灸后，炙瘡還在搖動。於是切開面板取出，原來只是一塊腐爛的肉。剛得病時，像羊一樣鳴叫，吐著唾沫回到寺廟，不久就死了。遠近聽到這件事的人都引以為戒，變得嚴肅起來。 陳楊州智慎為王誡勸事（徴驗傳） 智慎，不清楚他的姓氏。他的言行多有污穢，沉迷於嗜慾。經常吃新鮮的魚來滿足口腹之慾，於是在房間里挖了一個兩丈多寬的池塘，養了很多鮮魚，用來早晚食用。他還畫了閻羅王像，放在空著的座位上，先把煮熟的鱔魚獻給閻羅王。有人問他原因，智慎說：『閻羅王是幽冥地獄的主宰，懲罰都由他來決定。萬一相遇，希望他能寬恕我。』同伴譏諷勸誡，他都不能停止。後來他病死了，於是見到了閻羅王。他說：『弟子近來多次蒙受供養，雖然是傾注了厚意，但最終讓弟子的罪孽更加深重。希望您不要這樣做了。殺生的事情罪過重大，不能再拖延。』閻羅王命令獄卒，帶領智慎去觀看受苦的地方。看完后，閻羅王說：『可以送他回去了。』智慎往前走，看到一座巨大的鐵城，猛烈的火焰騰空燃燒，還沒到幾百步，星火飛濺，亂紛紛地落在智慎身上。智慎驚恐，不肯再往前走。閻羅王說：『你所看到的如何？』智慎悲傷哭泣，請求懺悔，乞求暫時放他回去修行功德。閻羅王說：『地獄外面尚且如此，地獄裡面可想而知。自作自受，這句話不假。你近日蒙受恩惠，現在以此來回報你。』於是智慎得以再生，深刻地改變和勉勵自己，早晚精勤修行，最終成為一位有高尚品行的僧人。 唐神都太平寺僧威整害蜘蛛事（新錄） 釋威整，不清楚他的氏族。年輕時出家，修習智慧和理解，精勤聽聞學習，幾乎沒有荒廢的日子。住在神都太平寺，經常講授多部大乘經典，有很深的弘揚和利益。忽然在床后的墻壁上看到一隻蜘蛛，用棍子夾它，不小心弄斷了它的一條腿。派人把它送回去，到第二天又回來了。威整看見后，又派人把它送到水南，過了一夜，又回來了。威整就用手指去撥弄它受傷的腿，結果被蜘蛛咬了他的手指，又派人送走。
【English Translation】 English version: Pei (name of a monk) immediately ordered a doctor to give him acupuncture. After the acupuncture, the sore was still shaking. So he cut open the skin and took it out, only to find it was a piece of rotten flesh. When he first fell ill, he cried like a sheep, spitting and returning to the temple, and soon died. Those near and far who heard of this took it as a warning and became solemn. Chen Yangzhou Zhishen's Admonition to the King (Records of Miraculous Verifications) Zhishen, whose surname is unknown, had many impure words and deeds, and was addicted to desires. He often ate fresh fish to satisfy his appetite, so he dug a pond more than two zhang (丈, a unit of length) wide in his room, raising many fresh fish for morning and evening meals. He also painted an image of Yama (閻羅王, the King of Hell) and placed it on an empty seat, first offering cooked eels to Yama. When someone asked him why, Zhishen said, 'Yama is the master of the dark hell, and punishments are determined by him. If we happen to meet, I hope he will forgive me.' His companions ridiculed and advised him, but he could not stop. Later, he died of illness and saw Yama. He said, 'This disciple has recently received many offerings, although they were given with great sincerity, they ultimately made this disciple's sins even deeper. I hope you will not do this again. The sin of killing is serious and cannot be delayed.' Yama ordered the jailers to take Zhishen to see the places of suffering. After seeing them, Yama said, 'He can be sent back.' Zhishen walked forward and saw a huge iron city, with fierce flames rising into the sky. Before he reached a few hundred steps, sparks flew and fell on Zhishen. Zhishen was frightened and refused to go forward. Yama said, 'What do you see?' Zhishen wept sadly, begging for repentance and asking to be temporarily released to cultivate merit. Yama said, 'The outside of hell is like this, so you can imagine what the inside is like. You reap what you sow, this saying is true. You have received grace recently, and now I repay you with this.' So Zhishen was reborn, deeply changed and encouraged himself, diligently cultivating day and night, and eventually became a monk of noble character. Tang Shendu Taiping Temple Monk Weizheng Harming a Spider (New Records) Shi Weizheng, whose clan is unknown, became a monk at a young age, studying wisdom and understanding, diligently listening and learning, with hardly a wasted day. He lived in Taiping Temple in Shendu, often lecturing on several Mahayana sutras, with deep propagation and benefit. Suddenly, he saw a spider on the wall behind his bed, and pinched it with a stick, accidentally breaking one of its legs. He sent someone to return it, and it came back the next day. When Weizheng saw it, he sent someone to send it to the south of the water, and it came back after a night. Weizheng then used his finger to poke at its injured leg, and as a result, the spider bit his finger, and he sent someone away again.
人送極遠之處。他日不覺。復來重咬其指。乃雖小瘡痛不可忍。又令更送。自爾不來。瘡后稍增漸遍身體。體覺漸微癢。以手搔之隨手作瘡。瘡中有蜘蛛絲。出瘡皆漸大二三寸許。曉夕苦痛難言難忍。經二年間。涕唾小便皆有小蜘蛛子出。至今不差。百方推問莫之能療。合寺徒眾時時來集為其求佛。即覺小可罄舍衣資。于龍門山造一萬五千像一鋪。像今欲成其瘡稍斂。豈非宿殃不請之所致耶。
飲啖非法錄九
晉天臺山竺曇猷在胎經涉辛地被聖驅事
竺曇猷。或云法猷。燉煌人。少居苦行習禪定。神蹟妙悟未暇詳舉。居赤城山。山巖與天臺連屬。而天臺懸崖峻峙。古老相傳云。上有精舍。得道者居之。然有石橋跨澗。而橫石斷人。且莓苔青滑。自終古已來。無得至者。猷行至石橋所。聞空中聲。曰知君誠篤。今未得度。卻後十年自當來也。猷心悵然。夕留中宿。聞行道唱薩之聲。且后欲前。見一人發眉皓白。問猷所之。猷具以意答。曰公居生死。罪身何可得去。吾是山神故。相告耳。猷乃退還停少時。潔齋累日。因復更往見橫石洞開。度橋少許睹精舍神僧。果如所說。因燒香中食。食畢神僧告曰。君有蔥韭之氣。未應住此。卻後十年當來耳。猷曰。自生已來不識辛穢。何況口啖而言氣乎。神僧曰。
【現代漢語翻譯】 現代漢語譯本： 有人把他送到極遠的地方。後來有一天，他沒有察覺，又回來咬他的手指。雖然只是個小瘡，但疼痛得無法忍受。又讓人再次把他送走，從此以後他沒有再來。瘡口後來稍微增大，漸漸遍佈全身。身體感覺漸漸變得只有輕微的癢，用手抓撓，隨手就會抓出瘡來。瘡里有蜘蛛絲，從瘡里出來的東西都漸漸變大，大約二三寸的樣子。早晚都痛苦難言，難以忍受。經過兩年時間，鼻涕、唾液、小便里都有小蜘蛛出來。至今沒有好轉。用盡各種方法打聽詢問，也沒有人能醫治。全寺的僧眾時常聚集在一起為他祈求佛。他立刻覺得稍微好了一些，就傾盡所有衣物和資財，在龍門山建造了一萬五千尊佛像。佛像現在快要完成了，他的瘡也稍微收斂了一些。這難道不是因為宿世的罪業，不請自來的緣故嗎？
《飲啖非法錄》第九
晉朝天臺山竺曇猷在胎中經歷辛地被聖人驅趕的事情
竺曇猷，也叫法猷，是敦煌人。年輕時就居住在苦行的地方，學習禪定。他的神奇事蹟和精妙的領悟就不在這裡詳細列舉了。他住在赤城山，這座山的山巖與天臺山相連。而天臺山懸崖峭壁，非常險峻。古老的傳說中說，山上有精舍，得道的人居住在那裡。但是有一座石橋橫跨山澗，卻有橫著的石頭阻擋著人，而且佈滿青苔，非常濕滑。自古以來，沒有人能夠到達那裡。竺曇猷走到石橋的地方，聽到空中的聲音說：『知道你非常誠實篤厚，但是現在還不能得度，十年之後自然可以來。』竺曇猷心裡悵然若失，晚上留在那裡住宿。聽到行道唱誦薩的聲音，想要向前走，看見一個人頭髮眉毛都雪白。那人問竺曇猷要去哪裡，竺曇猷把自己的想法詳細地告訴了他。那人說：『你身處生死輪迴之中，罪業之身怎麼可以去那裡呢？我是這裡的山神，所以來告訴你。』竺曇猷於是退了回來，停留了一段時間，齋戒多日。因此再次前往，看見橫著的石頭洞開，度過石橋少許，看到了精舍和神僧，果然如傳說所說。於是燒香，在精舍中吃飯。吃完飯後，神僧告訴他說：『你身上有蔥韭的氣味，不應該住在這裡。十年之後再來吧。』竺曇猷說：『我自從出生以來就不認識辛辣污穢之物，更何況是吃進嘴裡，怎麼會有氣味呢？』神僧說：
【English Translation】 English version: Someone sent him to a very distant place. One day, without realizing it, he came back and bit his finger again. Although it was just a small sore, the pain was unbearable. He was sent away again, and he never came back after that. The sore later grew slightly larger and gradually spread throughout his body. His body felt only a slight itch, and when he scratched it, sores would appear. The sores contained spider silk, and whatever came out of the sores gradually grew larger, about two or three inches in size. Morning and evening, he suffered unspeakable and unbearable pain. After two years, small spiders came out of his snot, saliva, and urine. He has not recovered to this day. He tried every possible way to inquire, but no one could cure him. The monks of the entire temple often gathered together to pray to the Buddha for him. He immediately felt a little better and gave away all his clothes and possessions to build 15,000 Buddha statues at Longmen Mountain. The statues are now almost finished, and his sores have subsided slightly. Isn't this because of past sins that have come uninvited?
《Records of Unlawful Eating and Drinking》 Ninth
The story of Zhutan You (a monk's name) of Tiantai Mountain (a mountain in China) in the Jin Dynasty (266-420 AD) being driven away by a sage after encountering spicy ground in the womb
Zhutan You, also known as Fayou, was from Dunhuang (a city in China). He lived in a place of ascetic practice and studied Chan (Zen) meditation from a young age. His miraculous deeds and profound insights will not be listed in detail here. He lived on Chicheng Mountain (a mountain in China), whose rocks are connected to Tiantai Mountain. Tiantai Mountain has steep cliffs and is very dangerous. Ancient legends say that there is a hermitage on the mountain where enlightened people live. However, there is a stone bridge spanning the ravine, but there are horizontal stones blocking people, and it is covered with moss and very slippery. Since ancient times, no one has been able to reach it. When Zhutan You reached the stone bridge, he heard a voice in the air saying, 'I know you are very sincere and honest, but you cannot be saved now. You can come naturally in ten years.' Zhutan You felt lost and stayed there overnight. He heard the sound of chanting 'Sa' while walking, and wanted to move forward. He saw a person with white hair and eyebrows. The person asked Zhutan You where he was going, and Zhutan You told him his thoughts in detail. The person said, 'You are in the cycle of birth and death, how can a sinful body go there? I am the mountain god here, so I am telling you.' Zhutan You then retreated and stayed for a while, fasting for many days. Therefore, he went again and saw the horizontal stones open, passed the stone bridge a little, and saw the hermitage and the divine monk, just as the legend said. So he burned incense and ate in the hermitage. After eating, the divine monk told him, 'You have the smell of onions and garlic on you, you should not live here. Come back in ten years.' Zhutan You said, 'I have not known spicy and filthy things since I was born, let alone eating them, how can there be a smell?' The divine monk said:
汝在胎時汝母經歷蔥韭之地。猷慚而退。顧看橫石。還合如初。后卒于山。而舉體綠色。
宋新寺沙門難公飲酒被謫事(冥祥記)
蔣小德江陵人也。少而信向精謹過人。大明末得病而死。夜三更將斂。便蘇活云。有使者稱王命召之。小德隨去既至。王曰。君精勤小心虔奉大法。被帝釋指。以君專至。宜速生善地。而君年算猶長故。令吾特相召也。今日將受天中快樂。相為忻然小德喜諾。王曰。君可且還家所欲囑寄及作功德。速作之七日復來也。小德受言而歸路。由一處有小屋殊陋弊。逢新寺沙門難公。於此屋住。前既素知識具相問訊。難公云。貧道自出家來未曾飲酒。且暫就蘭公蘭公苦見勸逼飲一升許。今被王召問此故也。貧道若不坐此當得生天。今乃居此弊宇。三年之後方得上升耳。小德還家欲驗其言。即夕遽遣人蔘訊難公。果以此日于蘭公處睡臥。至夕無疾而亡。小德既愈七日內大設福供。至期奄然而卒。蘭難二僧並居新寺。難道行尤精云云。
齊鄴下大莊嚴寺圓通飲酒被聖驅責事
釋圓通。不知氏族。少出家研諷涅槃文旨。建德四年夏中。講下有一客僧。忽來寄止。而身嬰重病。臭氣鬱蒸。諸僧莫之齒也。通引至房中。為經理湯藥。雖有穢污。初無輕憚。曾於中夜持春酒一盞云。客
【現代漢語翻譯】 現代漢語譯本： 你（汝）在投胎時，你的母親經過了種植蔥和韭菜的地方，你感到羞愧而退縮。回頭看一塊橫著的石頭，石頭又像原來一樣合攏了。後來你的母親在山中去世，整個身體都呈現綠色。
宋朝新寺的沙門（佛教出家人）難公因為喝酒而被貶謫的事情（出自《冥祥記》）。
蔣小德是江陵人。從小就信仰佛教，精進謹慎超過常人。大明末年得病去世。晚上三更時將要入殮，卻又甦醒過來說：『有使者說是閻王（王）奉命召見我。』蔣小德跟隨使者去了，到了閻王那裡。閻王說：『你精勤小心，虔誠地奉行佛法，被帝釋天（帝釋）指名，因為你專心致志，應該儘快投生到好的地方。但你的壽命還很長，所以讓我特別召見你。今天將要享受天上的快樂，為你感到高興。』蔣小德高興地答應了。閻王說：『你可以先回家，有什麼想要囑咐的以及要做功德的事情，儘快去做，七天後再次來這裡。』蔣小德接受了閻王的話回家了。路上經過一個地方，那裡有一間非常簡陋破舊的小屋。遇到了新寺的沙門難公，住在這間屋子裡。之前就認識，詳細地互相問候。難公說：『貧僧自從出家以來，從未喝過酒。只是暫時到蘭公那裡，蘭公苦苦勸說，喝了一升左右。現在被閻王召見就是因為這件事。貧僧如果不是因為這件事，本應該投生到天上的，現在卻住在這間破屋子裡，三年之後才能昇天。』蔣小德回到家，想要驗證難公的話，當天晚上就派人去探望難公，果然發現他這天在蘭公那裡睡覺。到了晚上，無疾而終。蔣小德病好后，在七天內大設齋飯供養。到了約定的日期，安然去世。蘭公和難公兩位僧人都在新寺居住。難公的修行尤其精進，等等。
北齊鄴下大莊嚴寺的圓通（法號）因為喝酒而被聖人驅逐責備的事情。
釋圓通，不知道他的姓氏。年輕時出家，研究誦讀《涅槃經》的文句和旨意。建德四年夏天，講經的地方來了一位客僧，忽然來這裡寄住。但是他身患重病，臭氣熏天，眾僧都不願意接近他。圓通把他領到自己的房間里，為他料理湯藥。即使有污穢之物，也從不輕視厭煩。曾經在半夜拿著一盞春酒說：『客僧』
【English Translation】 English version: When you were in the womb, your mother passed through a place where onions and chives were grown. You felt ashamed and retreated. Looking back at a horizontal stone, it closed up as before. Later, your mother died in the mountains, and her entire body was green.
The story of Shamen (Buddhist monk) Nangong of Xin Temple in the Song Dynasty being demoted for drinking alcohol (from 'Míng Xiáng Jì').
Jiang Xiaode was a native of Jiangling. From a young age, he believed in Buddhism and was more diligent and cautious than ordinary people. At the end of the Daming Dynasty, he fell ill and died. At the third watch of the night, when he was about to be placed in the coffin, he suddenly revived and said, 'An envoy said that King Yama (Wáng) had summoned me by order.' Jiang Xiaode followed the envoy and arrived at King Yama's place. King Yama said, 'You are diligent and cautious, and devoutly practice the Dharma. You have been designated by Emperor Śakra (Dìshì) because you are focused and dedicated, and you should be reborn in a good place as soon as possible. But your lifespan is still long, so I have specially summoned you. Today you will enjoy heavenly bliss, and I am happy for you.' Jiang Xiaode happily agreed. King Yama said, 'You can go home first, and whatever you want to entrust and do meritorious deeds, do it quickly, and come here again in seven days.' Jiang Xiaode accepted King Yama's words and went home. On the way, he passed a place where there was a very simple and dilapidated small house. He met Shamen Nangong of Xin Temple, who lived in this house. They had known each other before, and they greeted each other in detail. Nangong said, 'This poor monk has never drunk alcohol since becoming a monk. I just went to Langong's place temporarily, and Langong persuaded me to drink about a liter. Now I have been summoned by King Yama because of this matter. If it weren't for this matter, this poor monk should have been reborn in heaven, but now I live in this dilapidated house, and I will be able to ascend to heaven only after three years.' Jiang Xiaode returned home and wanted to verify Nangong's words. That night, he sent someone to visit Nangong, and indeed found that he was sleeping at Langong's place that day. In the evening, he died without illness. After Jiang Xiaode recovered from his illness, he held a grand vegetarian feast for seven days. On the appointed date, he died peacefully. The two monks, Langong and Nangong, both lived in Xin Temple. Nangong's practice was particularly diligent, and so on.
The story of Shi Yuantong (Dharma name) of Dazhuangyan Temple in Yexia, Northern Qi, being expelled and rebuked by a sage for drinking alcohol.
Shi Yuantong did not know his surname. He became a monk at a young age and studied and recited the sentences and meaning of the 'Nirvana Sutra'. In the summer of the fourth year of the Jian'de era, a visiting monk came to the place where the sutra was being lectured and suddenly came to stay. However, he was suffering from a serious illness, and the stench was overwhelming. None of the monks wanted to approach him. Yuantong led him to his room and took care of his medicine. Even if there were dirty things, he never despised or disliked them. Once in the middle of the night, he held a cup of spring wine and said, 'Visiting monk'
人寄患服此為佳。客人良久為之。顰眉飲一咽便止。夏了病癒。便辭通去。臨別執通手誡曰。修道不欺闇室。況酒為不善諸惡之本。法師前去賜之。恐傷來意。從今已往此事請斷。小僧住下舍小寺。正在鼓山石窟寺北五里。當繞澗澤來。即竹林寺也。有緣念相訪耳。通聞竹林是賢聖所止。敬謝前誡當必往展。至明年往石窟夏坐。乃與數人赍香華。尋路而進。至寺北五里山谷。東出升于山阜。見一老翁。手巾袹額執钁。開荒二十餘畝。見群僧放一馬罵曰。去年官寺放馬啖我生苗。我兒遮護被打幾死。今復將面目來耶。拽钁來逐。諸僧馳返而獨不逐通。語云。是爾干健放令喂餓虎。通出東尋小澗聞嶺上諷誦之聲。通問竹林所在。應聲答曰。豈非通法師乎。通應之果是舊僧。披林逾險就通歡敘。因相命進數里。忽見雙闕。高門長廊。複道修竹干云。青松蔽日。乃立通門左。告曰。須前咨和尚。須臾引入講堂西軒廊下。和尚坐高床。侍者五六十人。和尚可年七十。狀類梵僧。通禮謁卻立。乃令安置。將巡禮拜。見兩房僧各坐寶帳。交絡眾飾映奪日光。語引僧云。彼是何酒客輒敢來此。振手遣去。通有慚色僧乃將入己房。並設中食。通因陳愿在此常共掃灑。僧曰。須咨和尚。和尚固遣。送出門首。通顧慕流淚。自傷先罪。執僧手
【現代漢語翻譯】 現代漢語譯本：有人患病，服用此藥效果很好。客人喝了很久，皺著眉頭喝了一小口就停下了。夏天過後，病就好了，於是告別智通離去。臨別時，他拉著智通的手告誡說：『修行之人不能在暗室里欺騙自己，更何況酒是不善之事的根源。法師您之前賜我酒，恐怕會傷害您未來的修行。從今以後，請您斷絕此事。小僧住在山下的一個小寺廟裡，就在鼓山石窟寺北面五里路的地方。沿著溪澗走就能到，那就是竹林寺。如果有緣，希望您能來拜訪。』智通聽說竹林寺是賢聖居住的地方，恭敬地感謝了他的告誡，並表示一定會前去拜訪。到了第二年，智通前往石窟寺安居過夏，於是和幾個人帶著香和花，尋找道路前進。到達寺廟北面五里路的山谷時，向東走上山坡，看見一位老翁，用手巾擦著額頭，拿著鋤頭，開墾了二十多畝荒地。他看見一群僧人放了一匹馬，就罵道：『去年官寺放馬吃我的莊稼，我的兒子去阻攔，被打得差點死了。現在又來了嗎？』他揮舞著鋤頭追趕他們。僧人們都跑了，唯獨沒有追趕智通。老翁說：『應該讓你把馬放了，讓它去餵餓虎。』智通向東尋找小溪，聽到山嶺上傳來誦經的聲音。智通問竹林寺在哪裡，有人應聲回答說：『莫非是智通法師嗎？』智通回答說是，果然是以前認識的僧人。他穿過樹林，越過險阻，高興地和智通敘舊。於是邀請智通一起前進幾里路。忽然看見兩座高大的門闕，高大的門樓和長長的走廊，還有茂密的竹林直插雲霄，青松遮蔽了太陽。僧人讓智通站在門左邊，告訴他說：『需要先稟告和尚。』過了一會兒，僧人把智通引進講堂西軒的走廊下。和尚坐在高高的床上，侍者有五六十人。和尚大約七十歲，樣子像梵僧。智通行禮拜見後站立一旁，和尚就讓人安排智通住下。智通將要巡禮拜見時，看見兩間僧房裡的僧人各自坐在裝飾華麗的寶帳里，各種裝飾交相輝映，光彩奪目。和尚對引導智通的僧人說：『那個酒客怎麼敢來這裡？』揮手讓人趕走智通。智通感到慚愧，僧人就把他帶到自己的房間，並準備了午飯。智通於是陳述自己的願望，希望能夠在這裡經常打掃。僧人說：『需要稟告和尚。』和尚堅決要趕走智通，把他送到門外。智通回頭看著，流下了眼淚，為自己以前的罪過感到悲傷，拉著僧人的手。
【English Translation】 English version: A person suffering from illness found this medicine to be very effective. The guest drank for a long time, frowning as he took a small sip and then stopped. After summer, the illness was cured, so he bid farewell to Zhitong and departed. Before leaving, he held Zhitong's hand and admonished him, saying, 'A practitioner should not deceive himself in a dark room, especially since alcohol is the root of all evils. The wine you offered me earlier, Dharma Master, I fear will harm your future practice. From now on, please abstain from this matter. This humble monk lives in a small temple down the mountain, just five li north of Gushan Shiku Temple (Drum Mountain Stone Cave Temple). Following the stream will lead you there, which is Zhulin Temple (Bamboo Forest Temple). If fate allows, I hope you will visit.' Zhitong heard that Zhulin Temple was where sages resided, respectfully thanked him for his admonition, and expressed his intention to visit. The following year, Zhitong went to Shiku Temple for the summer retreat, so he and several others, carrying incense and flowers, sought the path forward. Arriving at the valley five li north of the temple, they went east up the hillside and saw an old man, wiping his forehead with a towel, holding a hoe, cultivating over twenty mu of wasteland. He saw a group of monks releasing a horse and scolded them, saying, 'Last year, the official temple released horses to eat my crops, and my son was beaten nearly to death when he tried to stop them. Are you back again?' He waved his hoe to chase them away. The monks all fled, but he did not chase Zhitong. The old man said, 'You should let the horse go and feed it to the hungry tigers.' Zhitong went east in search of a small stream and heard the sound of chanting from the ridge. Zhitong asked where Zhulin Temple was, and a voice replied, 'Could it be Dharma Master Zhitong?' Zhitong replied yes, and it turned out to be a monk he knew from before. He crossed the forest and overcame obstacles, happily reminiscing with Zhitong. So he invited Zhitong to proceed together for a few li. Suddenly, they saw two tall gate towers, a tall gatehouse and a long corridor, as well as dense bamboo forests reaching into the clouds, and green pines blocking the sun. The monk had Zhitong stand to the left of the gate, telling him, 'I need to report to the abbot first.' After a while, the monk led Zhitong into the corridor of the west pavilion of the lecture hall. The abbot sat on a high bed, with fifty or sixty attendants. The abbot was about seventy years old, resembling a Brahman monk. Zhitong bowed and paid his respects, then stood aside, and the abbot had someone arrange for Zhitong to stay. As Zhitong was about to make his rounds and pay respects, he saw monks in two rooms each sitting in ornate treasure tents, with various decorations interweaving and dazzling in the sunlight. The abbot said to the monk guiding Zhitong, 'How dare that drunkard come here?' He waved his hand to have Zhitong driven away. Zhitong felt ashamed, and the monk took him to his own room and prepared lunch. Zhitong then stated his wish to be able to sweep and clean here regularly. The monk said, 'I need to report to the abbot.' The abbot insisted on driving Zhitong away, sending him to the gate. Zhitong looked back, shedding tears, feeling sorrow for his past sins, and held the monk's hand.
而別。西行百步。回望猶見門闕儼然。步步返望。更四里許。欻見峰㠋巉巖。非復寺宇。行至開荒之地。了無蹤緒。但榛林耳。識者云。老翁言去年官寺放馬者。諸僧如馬也。但念水草。不求聖道也。啖我生苗者。言通勸客僧之酒損其道芽也。我兒遮護者。客初護戒不肯飲也。被打幾死者。言被勸一咽幾亡聖道也。逐諸僧者。獨進有緣也。通莫悟此言。而不返加勤悔。驅之令出不亦宜乎。
齊梁州薛寺僧道遠飲宴眉毛墮落事
釋僧道遠。不知何人也。住梁州薛寺。為性疏誕不修細行。好隨飲宴為任。武平三年忽夢。大人切齒責曰。汝是出家面目如此。遽縱造惡。何不取鏡自照。遠驚覺汗流。至曉以盆水自映。乃見眼邊烏點。謂是垢污。便洗拭之。眉毛墮落。因自悔責。念此殃譴。遂改革常習。反形易志。弊衣破履一食長齋遵奉律儀。昏曉行悔。非淚交注。經一月餘又夢。前人含笑謂曰。知過能改是為智乎。赦汝前愆勿更相續。遠驚喜而覺流汗遍身。面目潤澤眉毛漸出。遠頻鐘報信知三世。竭情奉法。為練行僧也。
隋也西陏興寺法四飲酒醉被閻王勸誡事
釋法四。戒雖多違犯。每懷崇向。年少時嘗與二三間。宵命酌。夜久而散僅出戶。忽有三人。圍繞前後。四問曰。汝是何人。答是閻羅王使
{ "translations": [ "現代漢語譯本\n而別。向西走了百步。回頭望去，還能看見寺廟的門樓巍然聳立。一步一步地回頭看，大約走了四里多路。忽然看見山峰陡峭險峻，再也不是寺廟的樣子了。走到開墾的荒地，完全沒有軌跡可尋，只有茂密的樹林。知情的人說，老翁說的是去年官寺里放馬的人，那些僧人就像馬一樣，只想著水草，不追求聖道。『吃我生苗者』，說的是通勸客人僧人喝酒，損害了他的道芽。『我兒遮護者』，說的是客人最初守護戒律，不肯喝酒。『被打幾死者』，說的是被勸喝一口酒，幾乎喪失了聖道。『逐諸僧者』，說的是獨自前進，與佛有緣。通沒有領悟這些話，不反而更加勤奮地懺悔，驅逐他出去，不也是應該的嗎？\n\n齊梁州薛寺僧人道遠飲酒宴會眉毛掉落的事\n\n釋僧道遠，不知道是什麼人。住在梁州薛寺。天性疏狂放誕，不注重細微的修行，喜歡參加飲酒宴會。武平三年，忽然夢見一位大人，咬牙切齒地責備他說：『你是個出家人，面目竟然如此，竟然放縱自己作惡。為什麼不照照鏡子看看自己？』道遠驚醒，汗流浹背。到天亮，用盆裡的水照自己，看見眼邊有黑點，以為是污垢，就擦洗它，結果眉毛都掉了。因此自己後悔責備自己，想到這是上天的懲罰，於是改變了以往的習慣，改變了外形，改變了志向，穿破舊的衣服，穿破爛的鞋子，每天只吃一頓飯，長期吃素，遵守奉行戒律，早晚不停地懺悔，眼淚交織流淌。過了一個多月，又夢見之前的那個人，含笑對他說：『知道錯了能夠改正，這就是智慧啊。赦免你之前的罪過，不要再繼續犯錯了。』道遠驚喜地醒來，汗流遍身，面容潤澤，眉毛漸漸長了出來。道遠經常敲鐘報時，深信三世因果，竭盡全力奉行佛法，成為一位精進修行的僧人。\n\n隋朝也西陏興寺法四飲酒醉被閻王勸誡的事\n\n釋法四，雖然多次違犯戒律，但心中常常懷有崇敬嚮往之心。年輕的時候，曾經與兩三個人一起，晚上設宴飲酒。夜深了才散去，剛走出門口，忽然有三個人，圍繞在他前後。法四問道：『你們是什麼人？』回答說是閻羅王的使者。" ], "english_translations": [ "English version\nAnd then departed. After walking a hundred steps westward, looking back, one could still see the temple gate standing tall and solemn. Looking back with each step, after about four li (Chinese mile), suddenly one saw towering, craggy peaks, no longer resembling a temple. Arriving at a patch of cleared wasteland, there were no traces to be found, only dense forests. An informed person said, 'The old man was referring to the one who released horses at the official temple last year. Those monks are like horses, only thinking of water and grass, not seeking the sacred path. \'The one who eats my seedlings\' refers to Tong persuading the guest monk to drink alcohol, damaging his sprout of enlightenment. \'My son protects\' refers to the guest initially upholding the precepts and refusing to drink. \'Beaten nearly to death\' refers to being persuaded to take one sip, nearly losing the sacred path. \'Expelling the monks\' refers to advancing alone, having affinity with the Buddha. Tong did not understand these words, and instead of diligently repenting, he was driven out, was it not appropriate?'\n\nThe story of Monk Daoyuan of Xue Temple in Liangzhou during the Qi Dynasty, whose eyebrows fell off due to drinking and feasting\n\n釋僧道遠 (Shì Sēng Dàoyuǎn, Monk Daoyuan), it is not known who he was. He lived in Xue Temple in Liangzhou. By nature, he was unrestrained and unconventional, not paying attention to minor practices, and enjoyed attending drinking parties. In the third year of Wuping, he suddenly had a dream. A great man sternly rebuked him, saying, 'You are a monk, yet your appearance is like this, indulging in evil deeds. Why don't you look in the mirror and see yourself?' Daoyuan woke up in shock, covered in sweat. At dawn, he looked at himself in a basin of water and saw black spots near his eyes. Thinking it was dirt, he tried to wash it off, but his eyebrows fell off. Therefore, he regretted and blamed himself, thinking that this was divine punishment. So he changed his past habits, changed his appearance, and changed his aspirations, wearing worn-out clothes and tattered shoes, eating only one meal a day, maintaining a long-term vegetarian diet, and observing the precepts. He repented day and night, with tears streaming down his face. After more than a month, he dreamed again of the same person, who said with a smile, 'Knowing your mistakes and being able to correct them is wisdom. I forgive your previous transgressions, but do not continue to commit them.' Daoyuan woke up in joy, his body covered in sweat, his face radiant, and his eyebrows gradually grew back. Daoyuan frequently rang the bell to announce the time, deeply believing in the karmic consequences of the three lifetimes, and devoted himself to practicing the Dharma, becoming a diligent monk.\n\nThe story of Fasi of Xixing Temple in Sui Dynasty, who was admonished by King Yama for being drunk\n\n釋法四 (Shì Fǎsì, Monk Fasi), although he often violated the precepts, he always held reverence and longing in his heart. When he was young, he once had a drinking party with two or three people. They dispersed late at night, and as he just stepped out of the door, suddenly three people surrounded him. Fasi asked, 'Who are you?' They replied that they were messengers of King Yama (Yánluówáng, the King of Hell)." ] }
。遣追喚尋即挽撮。四極力共諍。曰我有何罪而見擒捉。才得入房倚倒而絕。闔寺驚愕皆來守視。至曉還穌。因悲泣具陳所見云。往見閻羅王。問造何罪。四曰。少蒙入道。多虧戒行。余釁尚輕。唯飲酒為頻耳。王即命左右。酌酒與四。左右馳取之。既至以酒一盞與四。大可升許。四受之。入手忽變作沸銅。騰焰數丈。懼而擲之。不能去也。王催令速飲。四哀號乞救。王曰。生作何福。四曰。常誦戒經夜則一遍。言訖所執酒盞忽然離手。王曰。戒為行本。既誦須持。勿復空言徒喪其氣。誦持之力亦微消障累也。放師且還宜思自悔。若欲更飲當念沸銅。遂見一胡僧。引之將出。四后不遵冥悔。重遭追攝。於是改革。遂得無他。
唐澤州清化寺玄鑒破酒器及異僧被鬼誡事
釋玄鑒姓焦。澤州高平人也。十九出家投誠釋種。酒肉葷辛天然自厭后住清化寺。依止遠公。博辨經論。于大涅槃深得其趣。而正性敦直言行相依。凡值飲酒非法。莫不碎其酒器。故諸俗士聚集飲宴。聞鑒來至並即馳散。時清化寺修營佛殿。澤州官長長孫義頗懷奉信。聞役工匠其數甚眾。乃送兩輿酒以致之。鑒時見此。破其酒器。狼籍在地。吾之功德乍可不成。終不用此非法物也。義聞之大怒。明欲加害。夜夢有人。以刀臨之。既忽驚悟。即
【現代漢語翻譯】 現代漢語譯本：
（他）被派去追捕抓拿，四面八方的人都極力爭搶。他說：『我有什麼罪過而被擒捉？』剛進入房間，倚靠著就斷氣了。全寺僧人都驚愕，都來守視。到天亮才甦醒，因此悲泣，詳細陳述所見到的情景說：『我前往拜見閻羅王（Yama-raja，掌管地獄的神）。王問我造了什麼罪。我說：『我從小就入了佛門，大多虧損了戒律，其餘的罪過還算輕微，唯獨飲酒比較頻繁罷了。』閻羅王就命令左右，斟酒給（我）。左右快步取來，拿來一杯酒給（我），大概有一升的樣子。（我）接過酒，入手忽然變成沸騰的銅水，火焰騰起數丈高。我害怕而丟掉它，卻丟不掉。閻羅王催促（我）快點喝，（我）哀號乞求救命。閻羅王說：『你生前做了什麼福事？』（我）說：『我經常誦讀戒經，夜晚則誦讀一遍。』說完，所拿的酒杯忽然脫手。閻羅王說：『戒律是行為的根本，既然誦讀就必須遵守，不要空說而白白喪失了（戒律的）作用。誦讀和遵守的力量也能稍微消除障礙和罪業。放這位法師回去，應該好好反省悔過。如果想再喝酒，應當想想沸騰的銅水。』於是看見一個胡僧，引導（我）將要出去。後來（我）不遵守冥間的悔過，再次遭到追捕。於是（我）徹底悔改，才得以沒有其他災禍。
唐朝澤州清化寺的玄鑒（Xuanjian）法師打破酒器以及異僧被鬼告誡的事
釋玄鑒（Shi Xuanjian）姓焦，是澤州高平人。十九歲出家，真心皈依佛門。對於酒肉葷腥，天生就厭惡。後來住在清化寺，依止遠公（Yuangong）。廣泛精通經論，對於《大涅槃經》（Maha-parinirvana Sutra）深得其妙趣。而且品性正直敦厚，言行一致。凡是遇到飲酒的非法行為，沒有不打碎他們的酒器的。所以那些俗人聚集飲宴，聽說玄鑒法師來了，都立刻逃散。當時清化寺正在修建佛殿，澤州的長官長孫義（Zhangsun Yi）頗為虔誠信仰佛教，聽說役使的工匠人數很多，就送來兩車酒來慰勞他們。玄鑒法師當時看見這些，就打破了他們的酒器，弄得一片狼藉。『我的功德或許因此不能成就，但終究不能用這種非法的物品。』長孫義聽了非常憤怒，明顯想要加害（玄鑒法師）。（長孫義）晚上夢見有人，用刀逼著他。忽然驚醒，就
【English Translation】 English version:
(He) was sent to pursue and capture, and people from all directions were vying to seize him. He said, 'What crime have I committed to be captured?' Just as he entered the room, he leaned against something and died. The entire monastery was shocked and came to watch over him. At dawn, he revived and tearfully recounted what he had seen, saying, 'I went to see Yama-raja (the god who rules over hell). The king asked me what sins I had committed. I said, 'I entered the Buddhist path at a young age, but I have mostly failed in upholding the precepts. My other offenses are minor, but I have been drinking alcohol frequently.' Yama-raja then ordered his attendants to pour wine for (me). The attendants quickly brought a cup of wine, about a liter in size, and gave it to (me). (I) took the wine, and it suddenly turned into boiling copper, with flames rising several feet high. I was afraid and threw it away, but I couldn't get rid of it. Yama-raja urged (me) to drink it quickly, and (I) cried out for help. Yama-raja said, 'What good deeds did you do in your life?' (I) said, 'I often recite the precepts sutra, once every night.' As soon as I finished speaking, the wine cup I was holding suddenly left my hand. Yama-raja said, 'Precepts are the foundation of conduct. Since you recite them, you must uphold them. Do not just speak empty words and waste their power. The power of reciting and upholding can also slightly eliminate obstacles and karmic hindrances. Release this monk and let him return. He should reflect and repent. If you want to drink again, you should think of the boiling copper.' Then (I) saw a foreign monk leading (me) out. Later, (I) did not follow the repentance in the underworld and was pursued again. Then (I) thoroughly reformed and was able to avoid other disasters.
The story of Master Xuanjian (Xuanjian) of Qinghua Temple in Zezhou of the Tang Dynasty breaking wine vessels and a foreign monk being warned by a ghost
Shi Xuanjian (Shi Xuanjian), whose surname was Jiao, was a native of Gaoping in Zezhou. At the age of nineteen, he left home and sincerely took refuge in Buddhism. He naturally disliked alcohol, meat, and pungent foods. Later, he lived in Qinghua Temple, relying on Yuangong (Yuangong). He was widely versed in sutras and treatises, and he deeply understood the essence of the Maha-parinirvana Sutra. Moreover, he was upright and honest, and his words and actions were consistent. Whenever he encountered illegal acts of drinking alcohol, he would break their wine vessels. Therefore, when those laypeople gathered for drinking parties, they would immediately flee when they heard that Master Xuanjian was coming. At that time, Qinghua Temple was building a Buddha hall, and Zhangsun Yi (Zhangsun Yi), the official of Zezhou, was quite devout in his faith in Buddhism. Hearing that there were many craftsmen employed, he sent two carts of wine to comfort them. When Master Xuanjian saw this, he broke their wine vessels, making a mess. 'My merits may not be accomplished because of this, but I will never use these illegal items.' Zhangsun Yi was very angry when he heard this and clearly wanted to harm (Master Xuanjian). (Zhangsun Yi) dreamed at night that someone was holding a knife to him. Suddenly waking up in fright, he
便歸依懺悔。又時遇疫氣死亡。非一投鑒悔之。令斷酒肉。痊復者眾矣。鄉人李遷者性偏嗜酒因疾請懺。俄然除差。自斯厭舍嘗無言及。嘗謂友人曰。自見鑒師已來酒氣如毒。尚不喜聞。況當見也。其戒節感人皆此之類。及武德六年。當部護澤縣李錄事死。經七日來報其妻云。吾得為人間遊魂鬼也。未然之事。皆悉知之。與人交言事。同生者。但以物自翳不現其形。鬼時往景業寺。聽維摩經。有餘法師。時或飲酒謂鬼曰。今講此經感何人聽。答曰。自人頭已上便是鬼神。上及諸天。重級充滿然都講。唱文皆斂容傾耳。法師解義皆回面而聽。聞酒氣故也。此定須斷。若其不然寧不講也。非唯此會。一切皆然耳。僧愧自斷焉。
梁高祖斷酒肉文(本文繁廣今少略)
弟子蕭衍敬白諸大德等。夫匡正佛法是黑衣事。乃非弟子白衣所急。但經教亦云。佛法寄囑俗人。是以弟子不得無言。今諸大德僧尼開意聽受。勿生疑閉。凡出家人。所以異於外道者。正以信因信果。信經所明信是佛說。經言。行十惡者受于惡報。行十善者受于善報。今出家人。猶嗜飲酒啖食魚肉。是則為行同于外道。外道者執斷常見。無因無果無施無報。今佛弟子酣酒嗜肉。不畏罪因不畏苦果。即是不信因。不信果。與無施無報者復何以異。此事
【現代漢語翻譯】 現代漢語譯本 於是他們便皈依懺悔。又時常遇到因疫病死亡的人，不止一個通過投鑒懺悔而痊癒。鑒師讓他們斷絕酒肉，痊癒的人很多。鄉人李遷，生性特別喜歡喝酒，因病請求懺悔，不久就痊癒了。從此以後，他厭惡酒，甚至不願提及。他曾對朋友說：『自從見過鑒師以來，酒氣就像毒藥一樣，尚且不喜歡聞，更何況喝呢？』他以戒律感化人，都是此類事情。到了武德六年，當部護澤縣的李錄事死了，過了七天來告訴他的妻子說：『我成了人間的遊魂鬼了。』未來的事情，全都知曉。與人交談事情，和活著的人一樣，只是用東西遮蔽自己，不顯現形體。鬼魂時常去景業寺，聽《維摩經》。有位余法師，有時喝酒，鬼魂對他說：『現在講這部經，感動了什麼人來聽？』回答說：『從人頭以上都是鬼神，上至諸天，重重疊疊地充滿著，然而都講（指法師）唱誦經文時，都收斂容貌，傾聽。法師解釋經義時，都轉過臉去聽，因為聞到酒氣。』這酒一定要斷絕。如果不斷絕，寧可不講經了。不僅僅是這個法會，一切法會都是這樣。』僧人慚愧地自己斷絕了酒。
梁高祖斷酒肉文（本文繁廣，今少略）
弟子蕭衍恭敬地稟告諸位大德等。匡正佛法是僧人的事情，並非我這個在家弟子所急。但經教也說，佛法寄託于俗人，因此我不能不說話。現在請各位大德僧尼開懷聽受，不要產生懷疑和封閉。凡是出家人，之所以不同於外道，正是因為相信因果，相信經典所闡明的，相信是佛所說。經典說，行十惡的人會受到惡報，行十善的人會受到善報。現在出家人，仍然嗜好飲酒，吃魚吃肉，這就是行為與外道相同。外道執著斷滅見和常見，認為沒有因果，沒有施捨，沒有報應。現在佛弟子貪飲酒，嗜好肉食，不畏懼罪惡的因，不畏懼痛苦的果，這就是不相信因果，與不相信施捨和報應的人又有什麼區別呢？這件事...
【English Translation】 English version Then they turned to repentance and sought refuge. Moreover, there were frequent instances of people dying from epidemics, and more than one recovered through repentance by reflecting in the mirror. The master instructed them to abstain from alcohol and meat, and many recovered. A villager named Li Qian, who was particularly fond of alcohol, requested repentance due to illness and soon recovered. From then on, he detested alcohol and never even mentioned it. He once said to a friend, 'Since seeing Master Jian, the smell of alcohol is like poison to me. I dislike even smelling it, let alone drinking it.' His influence in reforming people through precepts was all of this kind. In the sixth year of the Wude era, Li Lushi, a clerk of Huze County under the jurisdiction of Dangbu, died. After seven days, he came to inform his wife, saying, 'I have become a wandering ghost in the human realm.' He knew all future events. When conversing with people, he was like the living, but he concealed himself with objects, not revealing his form. The ghost often went to Jingye Temple to listen to the Vimalakirti Sutra. A certain Dharma Master Yu sometimes drank alcohol. The ghost said to him, 'Now that this sutra is being lectured, who is moved to listen?' He replied, 'From the heads of people upwards are all ghosts and spirits, up to the heavens, layer upon layer, completely filling the space. However, when the lecturer (referring to the Dharma Master) chants the text, they all compose their faces and listen attentively. When the Dharma Master explains the meaning, they all turn their faces away to listen, because they smell the alcohol.' This alcohol must be cut off. If it is not cut off, it is better not to lecture. Not only this assembly, but all assemblies are like this.' The monk was ashamed and cut off alcohol himself.
Emperor Gaozu of Liang's Edict on Abstaining from Alcohol and Meat (This text is extensive, now slightly abridged)
Your disciple Xiao Yan respectfully reports to all virtuous ones. Rectifying the Buddha-dharma is the business of monks, not something that I, a lay disciple, am urgently concerned with. However, the scriptures also say that the Buddha-dharma is entrusted to laypeople, therefore I cannot remain silent. Now, I ask all virtuous monks and nuns to listen with open minds, without doubt or closed-mindedness. All those who have left home, the reason they are different from non-Buddhists is precisely because they believe in cause and effect, believe in what the scriptures explain, and believe that it is what the Buddha said. The scriptures say that those who commit the ten evils will receive evil retribution, and those who perform the ten good deeds will receive good retribution. Now, those who have left home still indulge in drinking alcohol and eating fish and meat. This is behaving the same as non-Buddhists. Non-Buddhists cling to annihilationism and eternalism, believing that there is no cause and effect, no giving, and no retribution. Now, Buddhist disciples greedily drink alcohol and indulge in eating meat, not fearing the cause of sin, not fearing the result of suffering. This is not believing in cause and effect, and how are they different from those who do not believe in giving and retribution? This matter...
與外道見同而有不及外道。外道各信其師。師所言是弟子言是。師所言非弟子言非。涅槃經言。今日製諸弟子。不得食一切肉。戒律言。飲酒犯波逸提。今諸僧尼飲酒食肉。此事違于師教。是一不及外道。又外道雖邪。持牛狗戒。既受戒已。后更不犯。今出家人既受戒已輕慢毀犯。是二不及外道。又外道雖復五熱炙身投淵赴火。未必啖食眾生。今出家人啖食魚肉。是三不及外道。又外道異學雖不當理。各習師法無有覆藏。今出家人啖食魚肉。于所親者乃自和光。于所疏者則皆隱避。如是為行是四不及外道。又外道各重其法。乃至云不如我道真也。于諸異人無所忌憚。今出家人啖食魚肉。或避同學。或避弟子。或避白衣。或避寺官。懷狹邪志。崎嶇覆藏。此五不及外道。又復外道直情逕行能長自己徒眾惡。不能長異部惡。今出家人啖食魚肉。或與白衣弟子。之所聞見內無慚愧。方飾邪說云。佛教為法本存遠因。在於即日未皆悉斷。白衣愚癡聞是僧說。謂真實語。便覆信受。自行不善增廣諸惡。是六不及外道。又外道雖復非法說法。各信經書死不違背。今楞伽經云。為利殺眾生以財網諸肉。二業俱不善死墮叫喚獄。何為以財網肉。陸設罝罘。水設網罟。此是以網網肉。若於屠殺人間以錢買肉。此是以財網肉。若令此人不以
【現代漢語翻譯】 現代漢語譯本 與那些和外道見解相同，但又不如外道的地方。外道各自相信他們的老師。老師說的是，弟子就說是；老師說的不是，弟子就說不是。《涅槃經》上說：『今天我告誡所有弟子，不得吃一切肉。』戒律上說：『飲酒犯波逸提（一種戒律）。』現在這些僧尼飲酒吃肉，這件事違背了老師的教導，這是一點不如外道的地方。 此外，外道雖然邪惡，但能堅持牛狗戒。既然受了戒，之後就不再違犯。現在出家人既然受了戒，卻輕慢毀犯，這是第二點不如外道的地方。 此外，外道即使用五熱炙身，或投淵赴火，也未必會吃眾生。現在出家人卻吃魚肉，這是第三點不如外道的地方。 此外，外道異學雖然不合道理，但各自學習老師的法，沒有隱瞞。現在出家人吃魚肉，對於親近的人就和光同塵，對於疏遠的人就隱瞞躲避。這樣的行為是第四點不如外道的地方。 此外，外道各自重視他們的法，甚至說『不如我的道是真的』，對於其他不同的人沒有什麼顧忌。現在出家人吃魚肉，或者躲避同學，或者躲避弟子，或者躲避在家居士，或者躲避寺院的官員，心懷狹隘邪惡的念頭，曲折地掩蓋。這是第五點不如外道的地方。 此外，外道直率地行事，能增長自己徒眾的惡行，但不能增長其他派別的惡行。現在出家人吃魚肉，或者被在家居士弟子所見所聞，內心沒有慚愧，反而粉飾邪說，說：『佛教爲了根本的法，儲存長遠的因緣，在於今天還沒有完全斷絕。』在家居士愚癡，聽到這些僧人說，認為是真實的話，便又相信接受，自己做不善的事情，增長各種惡行。這是第六點不如外道的地方。 此外，外道即使說不合法的法，也各自相信經書，至死不違背。《楞伽經》上說：『爲了利益而殺害眾生，用錢財購買各種肉，這兩種行為都不善，死後會墮入叫喚地獄。』什麼是用錢財購買肉呢？在陸地上設定陷阱，在水裡設定網，這是用網來網肉。如果在屠殺的人那裡用錢買肉，這是用錢財購買肉。如果讓這個人不以
【English Translation】 English version There are ways in which those who share views with externalists are inferior to them. Externalists each believe in their teachers. What the teacher says is right, the disciple says is right. What the teacher says is wrong, the disciple says is wrong. The Nirvana Sutra says: 'Today I instruct all disciples not to eat any meat.' The precepts say: 'Drinking alcohol incurs a payattika (a type of offense).' Now these monks and nuns drink alcohol and eat meat. This matter violates the teacher's teachings, and this is one way in which they are inferior to externalists. Furthermore, although externalists are heretical, they uphold the cow and dog vows. Once they have taken the vows, they do not violate them afterward. Now, ordained people, having taken the vows, lightly disregard and violate them. This is the second way in which they are inferior to externalists. Furthermore, even if externalists scorch their bodies with five fires or throw themselves into abysses or leap into flames, they may not necessarily devour sentient beings. Now, ordained people eat fish and meat. This is the third way in which they are inferior to externalists. Furthermore, although the doctrines of externalist heterodoxies are unreasonable, they each study their teacher's teachings without concealment. Now, ordained people eat fish and meat, harmonizing with those who are close to them, while concealing themselves from those who are distant. Such conduct is the fourth way in which they are inferior to externalists. Furthermore, externalists each value their own Dharma, even saying, 'Only my path is true.' They have no reservations towards those of different views. Now, ordained people eat fish and meat, avoiding their fellow students, or avoiding their disciples, or avoiding laypeople, or avoiding temple officials, harboring narrow and evil intentions, circuitously concealing themselves. This is the fifth way in which they are inferior to externalists. Furthermore, externalists act straightforwardly, able to increase the evil of their own followers, but unable to increase the evil of other groups. Now, ordained people eat fish and meat, and when seen or heard by lay disciples, they feel no shame, but instead embellish heretical teachings, saying, 'Buddhism, for the sake of the fundamental Dharma, preserves long-term causes and conditions, and is not completely severed today.' Laypeople are foolish, and when they hear these monks speak, they believe it to be true, and then believe and accept it, doing unwholesome deeds themselves, increasing all kinds of evil. This is the sixth way in which they are inferior to externalists. Furthermore, even if externalists teach unlawful teachings, they each believe in their scriptures and do not violate them until death. The Lankavatara Sutra says: 'To kill sentient beings for profit, to buy various meats with wealth, both of these actions are unwholesome, and after death, one will fall into the Hell of Screaming.' What is buying meat with wealth? Setting traps on land, setting nets in water, this is using nets to net meat. If one buys meat with money from those who slaughter, this is buying meat with wealth. If one causes this person not to
財網肉者。習惡律儀。捕害眾生。此人為當專自供口。亦復別有所擬。若別有所擬向食肉者豈無殺分。何得云我不殺生。此是灼然違背經文。是七不及外道。又復外道同其法者和合。異其法者苦治令行禁止。莫不率從。今出家人或為師長。或為寺官。自開酒禁。啖食魚肉。不復能得施其教誡。才欲發言。他即譏刺。身既有瑕。不能伏物使復摩訶。直爾止存所以在寺者乖違。受道者放逸。此八不及外道也。又外道受人施與如已法受。烏戒人受烏戒施。鹿戒人受鹿戒施。烏戒人終不覆戒受。鹿戒施。鹿戒人終不覆戒受烏戒施。今出家人云。我能精進我能苦行。一時覆相誑諸白衣。出則飲酒開眾惡門。入則啖肉集眾苦本。此九不及外道。又復酒者是臭氣水谷失其正性。成此別味。眾生以罪業因緣故受此惡觸。此非正真道法。亦非甘露上味。云何出家僧尼授白衣五戒。令不飲酒。令不妄語。云何翻自飲酒。違負約誓。七眾戒。八戒齋。五篇七聚。長短律儀。於何科中。而出此文。若白衣人。甘此狂藥。猶當訶止。云何出家人而應自飲。墮尼羅浮陀地獄。身如段肉。無有識知。此是何人皆飲酒者出家僧尼。豈不可深信經教。豈可不內愧猶服如來衣。受人信施居處塔寺仰對尊像。若飲酒食肉者。不及居家。在家人雖復飲酒啖肉。無
犯戒罪。此一不及在家。在家人雖復飲酒啖肉。各有屋宅丘窟。終不以此仰觸尊像。此二不及在家。在家人雖復飲酒啖肉。終不吐泄寺舍。此三不及在家。在家人雖復飲酒啖肉。無有譏嫌。出家人若飲酒啖肉。使人輕賤佛法。此四不及在家。在家人雖復飲酒啖肉。門戶井灶各安其鬼。出家人若飲酒啖肉。臭氣燻蒸一切善神皆悉遠離。一切眾魔皆悉歡喜。此五不及在家人。在家人雖復飲酒啖肉。自破財產不破他財。出家人飲酒啖肉。自破善法破他福田。是六不及在家人。在家人雖復飲酒啖肉。皆是自力所辦。出家人若飲酒啖肉。皆他信施。是七不及在家人。在家人雖復飲酒啖肉。是常罪業更非異事。出家人若飲酒啖肉。眾魔外道各得其便。是八不及在家人。在家人雖復飲酒啖肉。猶故不失世業。大耽昏者。此即不得。出家人若飲酒啖肉。若多若少皆斷佛種。是九不及在家人。又食肉者斷大慈種。凡大慈者令一切眾生同得安樂。若食肉者一切眾生皆為冤對。同不安樂。若食肉者是遠離聲聞辟支佛法。遠離菩薩佛果法。遠離菩提涅槃法。若食肉者障生六慾天。何況四禪四空三十七品六波羅蜜法。亦障四弘誓願四攝法一切三昧五眼十力乃至無上菩提。何以故。若食肉者障菩提心。無菩薩法。無四無量心。無大慈大悲。以是因緣
【現代漢語翻譯】 現代漢語譯本 犯戒之罪，這第一點不如在家之人。在家之人即使飲酒吃肉，各自還有房屋住所，終究不會用這些來冒犯佛像。這第二點不如在家之人。在家之人即使飲酒吃肉，終究不會在寺廟中嘔吐泄穢。這第三點不如在家之人。在家之人即使飲酒吃肉，也不會引人譏諷嫌惡。出家人如果飲酒吃肉，會使人輕視佛法。這第四點不如在家之人。在家之人即使飲酒吃肉，門戶井灶各自安放其鬼神。出家人如果飲酒吃肉，臭氣燻蒸，一切善神都會遠離，一切眾魔都會歡喜。這第五點不如在家之人。在家之人即使飲酒吃肉，只是破費自己的財產，不會破壞他人的財產。出家人飲酒吃肉，既破壞自己的善法，又破壞他人的福田。這第六點不如在家之人。在家之人即使飲酒吃肉，都是依靠自己的力量所得。出家人如果飲酒吃肉，都是仰仗他人的信施。這第七點不如在家之人。在家之人即使飲酒吃肉，是常有的罪業，並非什麼特別的事情。出家人如果飲酒吃肉，眾魔外道就各得其便。這第八點不如在家之人。在家之人即使飲酒吃肉，仍然不會失去世俗的產業，但如果過度沉迷昏聵，那就另當別論。出家人如果飲酒吃肉，無論多少，都會斷絕佛種。這第九點不如在家之人。 而且，吃肉的人斷絕了大慈悲的種子。所謂大慈悲，是令一切眾生共同得到安樂。如果吃肉，一切眾生都會成為冤家對頭，一同不得安樂。如果吃肉，就會遠離聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）的法，遠離菩薩（Bodhisattva，立志成佛的修行者）的佛果法，遠離菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）之法。如果吃肉，會障礙生到六慾天，更何況是四禪（Dhyana，禪定）四空（Arūpāyatana，無色界）三十七道品（Bodhipakkhiyadhamma，通往覺悟的三十七種修行方法）六波羅蜜（Pāramitā，到達彼岸的六種修行方法）法。也會障礙四弘誓願（Catvāri Praṇidhānāni，四種廣大的誓願）、四攝法（Catuh-saṃgrahavastūni，四種攝受眾生的方法）、一切三昧（Samādhi，禪定）、五眼（Pañca-cakṣūṃsi，五種眼力）、十力（Daśa-balāni，佛的十種力量），乃至無上菩提（Anuttarā-samyak-saṃbodhi，無上的覺悟）。為什麼呢？如果吃肉，就會障礙菩提心（Bodhi-citta，覺悟之心），沒有菩薩法，沒有四無量心（Catur-apramāṇa，四種無限的心境），沒有大慈大悲。因為這個緣故。
【English Translation】 English version The offense of violating precepts, this first point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they each have their own houses and dwellings, and ultimately they would not use these to offend the honored images. This second point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they ultimately would not vomit or excrete in temples. This third point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they do not cause criticism or disgust. If renunciants drink alcohol and eat meat, they cause people to despise the Buddha's teachings. This fourth point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they each place their spirits in their doorways, wells, and stoves. If renunciants drink alcohol and eat meat, the foul odor will fumigate, and all the virtuous deities will depart, and all the demons will rejoice. This fifth point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they only ruin their own property and do not ruin the property of others. If renunciants drink alcohol and eat meat, they ruin their own virtuous Dharma and ruin the field of merit of others. This sixth point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, it is all obtained through their own efforts. If renunciants drink alcohol and eat meat, it is all dependent on the offerings of faith from others. This seventh point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, it is a common offense and not an extraordinary matter. If renunciants drink alcohol and eat meat, the demons and heretics will each gain their advantage. This eighth point is inferior to those who are householders. Even though householders may drink alcohol and eat meat, they still do not lose their worldly affairs, but those who are excessively addicted and confused, that is another matter. If renunciants drink alcohol and eat meat, whether much or little, they will cut off the Buddha-seed. This ninth point is inferior to those who are householders. Moreover, those who eat meat cut off the seed of great compassion. What is called great compassion is to enable all sentient beings to equally attain peace and happiness. If one eats meat, all sentient beings will become enemies, and together they will not attain peace and happiness. If one eats meat, one will be far from the Dharma of Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without a teacher), far from the Buddha-fruit Dharma of Bodhisattvas (Bodhisattva, beings who aspire to become Buddhas), far from the Dharma of Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation). If one eats meat, it will obstruct rebirth in the Six Desire Heavens, let alone the Four Dhyanas (Dhyana, meditative states), the Four Arūpāyatanas (Arūpāyatana, the formless realms), the Thirty-Seven Limbs of Enlightenment (Bodhipakkhiyadhamma, the thirty-seven practices leading to enlightenment), and the Six Pāramitās (Pāramitā, the six perfections). It will also obstruct the Four Great Vows (Catvāri Praṇidhānāni, the four vast vows), the Four Means of Attraction (Catuh-saṃgrahavastūni, the four ways of attracting beings), all Samādhis (Samādhi, meditative concentration), the Five Eyes (Pañca-cakṣūṃsi, the five types of vision), the Ten Powers (Daśa-balāni, the ten powers of a Buddha), and even Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Why? If one eats meat, it will obstruct the Bodhi-citta (Bodhi-citta, the mind of enlightenment), there will be no Bodhisattva Dharma, no Four Immeasurable Minds (Catur-apramāṇa, the four immeasurable states of mind), no great compassion. Because of this reason.
。佛子不續。所以經言。食肉者斷大慈種。諸出家人。雖復不能行大慈大悲。究竟菩薩行成就無上菩提。何為不能忍此腥臭修二乘道。至於豺犬野干。皆知嗜肉。人最有知。勝諸眾生。何與此等同甘臭穢。如前所說。此皆遠事。未為近切。諸大德僧尼。若啖食眾生者。是魔行是地獄種。是恐怖斷命燒煮因緣。是割剝皮肉。斷截手足。破腹刳腸。碎髓抉目。貧窮下賤。凍餓醜陋。聾盲瘖啞。手足跛蹇癰疽。一切病苦。一切生死。皆因是行。乃至黑繩叫喚寒熱。阿鼻餓鬼畜生無量極苦。皆是殺業受如此報。復當思一大事。若啖食眾生父母。眾生亦報食其父母。若啖其子眾生亦復報啖其子。如是冤對報相啖食。歷劫長夜無有窮已。如經說。有一女人。五百世害狼兒。狼兒亦五百世害其子。又有女人。五百世斷鬼命根。鬼亦五百世斷其命根。此是經說。不可不信。其餘相報準例可知。又有一大事。當應信受。從無始已來至於今生。經歷六道。備諸果報。一切親緣遍一切處。直以經生歷死。神明隔障是諸眷屬不復相識。今日眾生或經是父母師長兄弟姊妹兒孫朋友而今日無道眼力。不能分別。還相啖食不自覺知。啖食之時此物有靈。即生忿恨。還成冤對。曏者至親還成至冤。如是之事。豈可不思。暫爭口舌端一時少味。永與宿親長
為冤對。可為痛心。難以言說。又復當思一事。凡啖食眾生。是一切眾生冤家如是。冤家遍滿六道。若欲修行。皆為障難。一理中障二事中障何者理中障。以業因緣自生障難。令此行人愚癡無慧。不知出要無有方便。設值善知識不能信受。設覆信受不能習行。事中障者此諸冤對。或在惡鬼毒獸中。或在神龍天魔中。如此處處來作留難。設遇善友深心信受。適欲修行。便復難起。或引入邪道。或惱令心亂。修戒定慧。修諸功德。常不清凈。常不滿足。皆是舊冤起諸對障。如是之事。又宜深思。弟子蕭衍又敬白諸大德僧尼。弟子蕭衍於十方佛法僧前。與諸僧尼共申約誓。今日集會此是大事因緣。非直一切諸佛在此一切法僧在此。諸天護世四王金剛密跡摩醯首羅散脂大將十方一切八部龍神有大神足。有大威德。皆應在此側塞虛空。如是幽顯莫不鑒觀。古人有言。非知之難。其在行之。弟子蕭衍今日當先發誓以明本心。從今已去至於道場。若飲酒放逸起諸淫佚。欺誑妄語啖食眾生。乃至飲于乳蜜及以酥酪。愿一切鬼神先當苦治蕭衍身。然後將付地獄閻羅王。與種種苦。乃至眾生皆成佛盡。弟子蕭衍猶在阿鼻地獄中。僧尼若有飲酒食肉者。而不悔過者一切大力鬼神。亦應如此治問令增廣善眾清凈佛道。若未為幽司之所治問。猶在
【現代漢語翻譯】 現代漢語譯本 是冤家對頭。真令人痛心，難以用言語表達。還應當再思考一件事：凡是吃眾生的，就是一切眾生的冤家，就像這樣。冤家遍佈六道。如果想要修行，這些冤家都會成為障礙和困難。障礙分為理中障和事中障。什麼是理中障呢？就是因為自身的業力因緣而產生的障礙，使修行人愚癡沒有智慧，不知道解脫的要領，沒有方便之法。即使遇到善知識，也不能相信接受；即使相信接受，也不能實踐修行。事中障指的是這些冤家對頭，或者在惡鬼、毒獸之中，或者在神龍、天魔之中，像這樣到處來設定障礙，阻撓修行。即使遇到善友，內心深信並接受教導，剛想修行，就會遇到困難，難以開始。或者被引入邪道，或者被煩惱困擾，心緒混亂。修持戒、定、慧，修持各種功德，常常不清凈，常常不圓滿，都是因為過去的冤家對頭製造各種障礙。像這樣的事情，又應該深入思考。弟子蕭衍再次恭敬地稟告各位大德僧尼：弟子蕭衍在十方佛、法、僧面前，與各位僧尼共同立下誓約。今天，這實在是大事因緣。不僅僅是一切諸佛在此，一切法、僧在此，諸天護世四王、金剛密跡、摩醯首羅（Maheśvara，大自在天）、散脂大將（散脂夜叉，護法神）、十方一切八部龍神，具有大神足，具有大威德，都應當在此，充滿虛空。像這樣，無論是幽冥還是顯現，沒有不鑑察觀看的。古人有話說：『不是知道困難，而在於實行。』弟子蕭衍今天應當首先發誓，以表明自己的本心：從今以後，直到道場完成，如果飲酒放逸，產生各種淫亂行為，欺騙說謊，吃眾生肉，乃至飲用乳蜜以及酥酪，愿一切鬼神首先懲罰蕭衍的身體，然後將我交付給地獄閻羅王，給予種種苦難，直到所有眾生都成佛完畢，弟子蕭衍仍然在阿鼻地獄之中。僧尼如果有飲酒吃肉而不懺悔改過者，一切大力鬼神也應當如此懲治審問，使善行增長，佛道清凈。如果還沒有被幽冥地府懲治審問，仍然在
【English Translation】 English version They become adversaries. It is truly heartbreaking and difficult to express in words. Furthermore, one should contemplate another matter: all those who consume sentient beings become enemies of all sentient beings, just like that. These adversaries are pervasive throughout the six realms. If one wishes to cultivate spiritually, these adversaries will become obstacles and difficulties. Obstacles are categorized into obstacles arising from principle and obstacles arising from circumstances. What are obstacles arising from principle? They are obstacles that arise from one's own karmic causes and conditions, causing the practitioner to be foolish and lacking wisdom, unaware of the essential methods of liberation, and without expedient means. Even if one encounters a virtuous teacher, one cannot believe and accept their teachings; even if one believes and accepts, one cannot practice and cultivate. Obstacles arising from circumstances refer to these adversaries who may be in the form of evil ghosts, venomous beasts, or among gods, dragons, or celestial demons. They create obstacles everywhere, hindering spiritual practice. Even if one encounters virtuous friends and deeply believes and accepts their teachings, as soon as one intends to cultivate, difficulties arise, making it hard to begin. One may be led onto wrong paths or be troubled by afflictions, causing mental confusion. Cultivating precepts, concentration, and wisdom, cultivating various merits, one is often not pure and often not complete, all because past adversaries create various obstacles. Such matters should be deeply contemplated. Disciple Xiao Yan respectfully reports again to all virtuous monks and nuns: Disciple Xiao Yan, before the Buddhas, Dharma, and Sangha of the ten directions, together with all monks and nuns, makes the following vow. Today, this is truly a great karmic event. Not only are all the Buddhas present here, but also the Dharma and Sangha are present here, as well as the Four Heavenly Kings who protect the world, Vajra Guhyapati (金剛密跡，Vajra Guhyapati, secret vajra holder), Maheśvara (摩醯首羅，the Great自在天，Great Lord), General Sanzhi (散脂大將，Sanzhi Yaksha, a Dharma protector), and all the eight classes of dragons and spirits of the ten directions, possessing great supernatural powers and great majestic virtue, should all be present here, filling the void. In this way, whether in the unseen or the seen, nothing is not observed and witnessed. The ancients said: 'It is not knowing that is difficult, but rather putting it into practice.' Disciple Xiao Yan should first make a vow today to express my original intention: from now on, until the completion of the monastery, if I indulge in alcohol and become lax, engage in various licentious behaviors, deceive and lie, eat the flesh of sentient beings, or even consume milk, honey, or ghee, may all ghosts and spirits first punish Xiao Yan's body, and then deliver me to King Yama of hell, inflicting various sufferings, until all sentient beings have become Buddhas, disciple Xiao Yan will still be in Avici Hell. If any monks or nuns drink alcohol or eat meat without repenting and reforming, may all powerful ghosts and spirits also punish and interrogate them in this way, so that good deeds may increase and the Buddha's path may be purified. If they have not yet been punished and interrogated by the netherworld, and are still
世者。弟子蕭衍當如法治問驅令還俗隨時使役。弟子蕭衍更白諸大德僧尼。向已粗陳魚肉障累招致苦果。今復重欲通白一言。閻浮提壽云一百二十。至於世間罕聞其人。遷變零落無間宿少。經言。一念頃有六十剎那。生死無常暫有諸根。俄然衰滅。三途等苦倏忽便及欲離地獄。其事甚難。威德清凈猶懼不免。況于毀犯安可免乎。諸大德僧尼當知此事。凡食魚肉是魔境界行於魔行心不決定。多有留難。內外眾魔共相嬈作。所以行者思念。魚肉酒是魔漿故不待言。凡食魚肉嗜飲酒者善神遠離。內無正氣。如是等人法多衰惱。若心決定蔬食苦到。大悲熏心。如是等人多為善力。所扶法多堪能。諸大德今日已去善相開導。令未得者今去皆得若已集行愿固志力若未曾行愿皆改革今日相與共為菩提種子。勿怪弟子蕭衍向來所白。於時僧尼一千四百四十八人。集華林殿前。令光宅寺云法師升座講涅槃經四相品四分之一。陳食肉者斷大慈種義。御親席地在高座北。后又集義學僧尼二百人。于華光殿。令諸律學沙門升高座。御地鋪而坐制旨。問曰。集大眾求律中意。聞諸僧道。律中無斷肉法。又無懺悔食肉法。諸律師從來作若為開導。使人致有此疑。律師法超奉答。教是一而人取不同。律雖許三種凈肉。意欲永斷。何以知之。先明斷十種
不凈。次令食三種凈肉。末令食九種凈肉。如是漸制。便是意欲永斷。又問僧辯。答但教有淺深。階級引物。理當是過。但教未極。又問。其食肉者為是慈悲心無慈悲心。答此非慈悲。又問。律教欲使人出離不。答令人出離。又問。食肉得出離否。答不得。又問寶度律師如何。答曰。愚短所解只是漸教。所以律文許啖三種凈肉。若涅槃究竟不許食肉。若利根者於三種凈肉教即得不食。若鈍根人方待后教。又問法寵比丘。若爾眾僧何故有食。答曰。不應食。但食慾情深。又問。云何懺悔。答懇惻至心是為懺悔。又問。懺竟食不。答無明多者或亦不免。又問。先道懺悔而猶啖食。此是知而故犯。非謂慚愧。若使先時不知或是過誤後方起愧。乃是慚愧。又復慚愧不得重犯。如其重犯罪更彌大。帝與諸大德往返數翻。皆不能答。又敕景猷升高座。讀楞伽鴦掘摩羅涅槃等經。明斷肉義。唱經文竟設會畢出。其晚又敕右衛率周舍曰。法寵所言慚愧而食眾生。此是經中所明羅剎女婦云。我念汝我食汝。法寵此心即是經之羅剎。又敕舍云。僧辯所道自死肉。若如此說。鴟鴉鳩鴿處空不死那不見有一自死者。獐鹿雉兔充滿野澤。亦不曾見有一自死者。而覓死肉其就屠殺家。覓死魚必就其罟網處。經言買肉與自殺此罪一等。我本不自為。正
【現代漢語翻譯】 不凈。逐漸禁止食用肉類。先是三種凈肉，最後是九種凈肉。這樣逐步限制，實際上是想要永遠斷絕肉食。又問僧辯（一位僧人的名字）。回答說，這只是教法有深淺之分，用不同階段的教義引導眾生，從道理上講，（食用肉類）是過錯。只是教法還未達到極致。又問，吃肉的人是有慈悲心還是沒有慈悲心？回答說，這並非慈悲。又問，戒律的教導想要使人解脫嗎？回答說，使人解脫。又問，吃肉能得到解脫嗎？回答說，不能。又問寶度律師（一位律師的名字）的看法如何？回答說，以我愚鈍的理解，這只是漸教。所以戒律中允許食用三種凈肉。如果按照《涅槃經》的究竟教義，是不允許吃肉的。如果根器銳利的人，在三種凈肉的教導下就能做到不吃肉。如果根器遲鈍的人，就要等待以後的教導。又問法寵比丘（一位比丘的名字），如果這樣，為什麼僧眾中還有吃肉的？回答說，不應該吃。只是吃肉的慾望太深。又問，應該如何懺悔？回答說，懇切至誠的心就是懺悔。又問，懺悔之後還能吃肉嗎？回答說，無明深重的人或許也難以避免。又問，先說懺悔卻仍然吃肉，這是明知故犯，不是真正的慚愧。如果先前不知道，或者是因為過失錯誤，之後才感到慚愧，那才是慚愧。而且慚愧之後不能再犯同樣的錯誤，如果再犯，罪過就更大了。皇帝與各位大德往返辯論多次，都不能解答。於是命令景猷（一位僧人的名字）登上高座，誦讀《楞伽經》（Laṅkāvatāra Sūtra）、《鴦掘摩羅經》（Aṅgulimāla Sūtra）、《涅槃經》（Nirvana Sutra）等經典，明確斷肉的意義。誦經完畢，設齋供養。當天晚上，又命令右衛率周舍（一位官員的名字）說，法寵所說的『慚愧而食眾生』，這正是經中所說的羅剎女（Rākṣasī，食人女鬼）所說：『我念你，所以我吃你。』法寵的這種心，就是經中的羅剎。又命令周舍說，僧辯所說的『自死肉』，如果這樣說，鴟（貓頭鷹）、鴉（烏鴉）、鳩（斑鳩）、鴿（鴿子）在空中不死，難道看不見有自己死去的嗎？獐（獐子）、鹿（鹿）、雉（野雞）、兔（兔子）充滿山野，也不曾看見有自己死去的。而尋找死肉，必定去屠宰之家；尋找死魚，必定去漁網之處。《經》中說，買肉和自己殺生，罪過是一樣的。我本來不是爲了自己，正是... English version: Impure. Gradually prohibit the consumption of meat. First, three kinds of pure meat, and finally nine kinds of pure meat. Such gradual restrictions are actually intended to completely cut off meat consumption. Then asked Saṃghabhadra (name of a monk). He replied that it is just that the teachings have different depths, using different stages of teachings to guide sentient beings. In principle, (eating meat) is a mistake. It's just that the teachings have not reached the extreme. Then asked, does a person who eats meat have compassion or not? He replied that this is not compassion. Then asked, does the teaching of the precepts want to liberate people? He replied that it liberates people. Then asked, can eating meat lead to liberation? He replied, no. Then asked about the opinion of Lawyer Ratnamati (name of a lawyer)? He replied, in my humble understanding, this is just gradual teaching. Therefore, the precepts allow the consumption of three kinds of pure meat. According to the ultimate teachings of the Nirvana Sutra, eating meat is not allowed. If a person with sharp roots can refrain from eating meat under the teaching of three kinds of pure meat. If a person with dull roots has to wait for future teachings. Then asked Bhikṣu Dharmapriya (name of a Bhikṣu), if so, why do some monks still eat meat? He replied, they should not eat it. It's just that the desire to eat meat is too deep. Then asked, how should one repent? He replied that a sincere and earnest heart is repentance. Then asked, can one still eat meat after repentance? He replied that those with deep ignorance may not be able to avoid it. Then asked, saying repentance first but still eating meat, this is knowingly committing a crime, not true shame. If one did not know before, or because of a mistake, and then feels ashamed, that is shame. Moreover, one must not repeat the same mistake after being ashamed. If one commits the crime again, the sin will be even greater. The emperor debated back and forth with the great virtues many times, but could not answer. So he ordered Jīngyóu (name of a monk) to ascend the high seat and recite the Laṅkāvatāra Sūtra, the Aṅgulimāla Sūtra, the Nirvana Sutra, and other scriptures, clarifying the meaning of abstaining from meat. After reciting the scriptures, a vegetarian feast was held. That night, he ordered Right Guard Commander Zhōu Shě (name of an official), 'Dharmapriya's saying 'eating sentient beings with shame' is exactly what the Rākṣasī (female demon who eats people) in the scriptures said: 'I miss you, so I eat you.' Dharmapriya's heart is the Rākṣasa in the scriptures.' He also ordered Zhōu Shě, 'Saṃghabhadra's saying 'meat that died on its own,' if that's the case, owls, crows, doves, and pigeons do not die in the sky, don't you see any that died on their own? Musk deer, deer, pheasants, and rabbits fill the wilderness, but I have never seen any that died on their own. And looking for dead meat, one must go to the butcher's house; looking for dead fish, one must go to the fishing net. The scriptures say that buying meat is the same sin as killing oneself. I didn't do it for myself, but...
【English Translation】 Impure. Gradually prohibit the consumption of meat. First, three kinds of pure meat, and finally nine kinds of pure meat. Such gradual restrictions are actually intended to completely cut off meat consumption. Then asked Sengbian (name of a monk). He replied that it is just that the teachings have different depths, using different stages of teachings to guide sentient beings. In principle, (eating meat) is a mistake. It's just that the teachings have not reached the extreme. Then asked, does a person who eats meat have compassion or not? He replied that this is not compassion. Then asked, does the teaching of the precepts want to liberate people? He replied that it liberates people. Then asked, can eating meat lead to liberation? He replied, no. Then asked about the opinion of Baodu Lawyer (name of a lawyer)? He replied, in my humble understanding, this is just gradual teaching. Therefore, the precepts allow the consumption of three kinds of pure meat. According to the ultimate teachings of the Nirvana Sutra, eating meat is not allowed. If a person with sharp roots can refrain from eating meat under the teaching of three kinds of pure meat. If a person with dull roots has to wait for future teachings. Then asked Fachong Bhikkhu (name of a Bhikkhu), if so, why do some monks still eat meat? He replied, they should not eat it. It's just that the desire to eat meat is too deep. Then asked, how should one repent? He replied that a sincere and earnest heart is repentance. Then asked, can one still eat meat after repentance? He replied that those with deep ignorance may not be able to avoid it. Then asked, saying repentance first but still eating meat, this is knowingly committing a crime, not true shame. If one did not know before, or because of a mistake, and then feels ashamed, that is shame. Moreover, one must not repeat the same mistake after being ashamed. If one commits the crime again, the sin will be even greater. The emperor debated back and forth with the great virtues many times, but could not answer. So he ordered Jingyou (name of a monk) to ascend the high seat and recite the Laṅkāvatāra Sūtra, the Aṅgulimāla Sūtra, the Nirvana Sutra, and other scriptures, clarifying the meaning of abstaining from meat. After reciting the scriptures, a vegetarian feast was held. That night, he ordered Right Guard Commander Zhou She (name of an official), 'Fachong's saying 'eating sentient beings with shame' is exactly what the Rākṣasī (female demon who eats people) in the scriptures said: 'I miss you, so I eat you.' Fachong's heart is the Rākṣasa in the scriptures.' He also ordered Zhou She, 'Sengbian's saying 'meat that died on its own,' if that's the case, owls, crows, doves, and pigeons do not die in the sky, don't you see any that died on their own? Musk deer, deer, pheasants, and rabbits fill the wilderness, but I have never seen any that died on their own. And looking for dead meat, one must go to the butcher's house; looking for dead fish, one must go to the fishing net. The scriptures say that buying meat is the same sin as killing oneself. I didn't do it for myself, but...
為諸僧尼作離罪因緣。又敕舍云。眾生所以不可殺。凡一眾生具八萬戶蟲。經亦說有八十億萬戶蟲。若斷一眾生命即是斷八萬戶蟲命。自死眾生又不可食者。前所附蟲雖已滅謝。后所附蟲其數復眾。若煮若炙此新附蟲皆無覆命。利舌端少味害無量眾生。其中小者非肉眼能觀。其中大者灼然共見。滅慈悲心增長惡毒。此實非沙門釋子所可應行。又敕舍云。眾僧食肉既犯性罪。又傷戒律。以此為言。有兩重罪。若是學問眾僧食肉者。此為惡業。復倍於前。所以如此。既親違經教。為人講說。口稱慈悲。心懷毒害。非是不知。知而故犯。言行相違。即成詭妄。論學問食肉。即罪有三種。所以貴于解義。正為如說修行。反覆啖食魚肉。侵酷生類。作惡知識。起眾冤對。墜墮地獄。疾于鉆矛。凡出家人實宜深思。又敕舍云。聲聞受律儀戒。本制身口七支。一受已后乃至睡眠悶等。律儀恒生唸唸得未曾得律儀。所以爾者。睡眠等非起噁心。故不損不失乃至常生。若起欲殺心。于聲聞法。雖不失身口戒。而於戒有損。非唯損不殺戒。亦兼污余戒。至於手挾齒嚙動身口業。則失身口戒。爾時律儀無作即斷不續。既失不殺戒亦污余戒。所以爾者。旃陀羅人為屠肉時為何等人殺。正為食肉者。若食肉者即有殺分。于不殺戒即成有缺。若謂于
【現代漢語翻譯】 現代漢語譯本 為眾僧尼創造脫離罪惡的因緣。又下令說：『眾生之所以不可殺，是因為每一個眾生都具有八萬戶蟲。』經典也說有八十億萬戶蟲。如果斷絕一個眾生的性命，那就是斷絕八萬戶蟲的性命。自然死亡的眾生也不可以食用，因為之前附著的蟲雖然已經滅絕，但後來附著的蟲數量又很多。如果煮或烤，這些新附著的蟲都會失去性命。貪圖舌尖上少許的美味，卻傷害了無量的眾生。其中小的，不是肉眼能夠看到的；其中大的，卻清晰可見。這會滅絕慈悲心，增長惡毒。這實在不是沙門（Śrāmaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼佛的弟子）所應該做的。 又下令說：『眾僧食用肉類，既觸犯了根本罪（性罪），又違反了戒律。』因此來說，有雙重罪過。如果是學習佛法的眾僧食用肉類，這就是惡業，比之前的罪過還要加倍。之所以如此，是因為他們親自違背了經教，卻為人講說，口稱慈悲，心懷毒害。不是不知道，而是明知故犯，言行不一致，就成了虛偽。論及學習佛法卻食用肉類，罪過就有三種。之所以重視理解經義，正是爲了如經所說去修行。反覆啖食魚肉，侵犯殘害生靈，成為作惡的知識，引發眾多的冤仇，墜入地獄的速度比鉆木取火還要快。凡是出家人實在應該深思。 又下令說：『聲聞（Śrāvaka，聽聞佛法而修行的弟子）受持律儀戒，本來是爲了約束身口七支。一旦受持之後，乃至睡眠昏昧等狀態，律儀都會恒常生起，唸唸得到未曾得到的律儀。』之所以如此，是因為睡眠等狀態並非生起噁心，所以不會損害或失去律儀，乃至恒常生起。如果生起想要殺生的心，在聲聞法中，雖然不會失去身口戒，但對於戒律有所損害，不僅僅是損害不殺戒，也兼帶污染了其他的戒律。至於用手挾持、牙齒咬噬，動用身口的行為，就會失去身口戒。那時，律儀的無作（無表色）就會斷絕，不再延續。既然失去了不殺戒，也污染了其他的戒律。之所以如此，是因為旃陀羅（Caṇḍāla，古印度社會中從事低下職業的種姓）人為屠夫宰殺牲畜時，是爲了什麼人而殺？正是爲了食用肉類的人。如果食用肉類，就有了殺生的參與，對於不殺戒就成了有所缺失。如果說對於
【English Translation】 English version To create conditions for monks and nuns to be free from sin. Also, an edict was issued saying: 'The reason why sentient beings should not be killed is that each sentient being possesses eighty thousand types of worms.' The scriptures also state that there are eighty billion types of worms. If one cuts off the life of a sentient being, it is equivalent to cutting off the lives of eighty thousand types of worms. Sentient beings that die naturally should also not be eaten, because although the worms that were previously attached have perished, the number of worms that attach later is even greater. If cooked or roasted, these newly attached worms will all lose their lives. Craving a little flavor on the tip of the tongue harms countless sentient beings. The small ones cannot be seen with the naked eye; the large ones, however, are clearly visible. This extinguishes compassion and increases malice. This is truly not what a Śrāmaṇa (wandering ascetic) Śākyaputra (son of the Śākya clan, disciple of Śākyamuni Buddha) should do.' Another edict was issued saying: 'When monks eat meat, they both violate the fundamental precepts (inherent offense) and break the monastic rules.' Therefore, there is a double offense. If monks who study the Dharma eat meat, this is evil karma, even more so than the previous offense. The reason for this is that they personally violate the teachings of the scriptures, yet preach to others, verbally professing compassion while harboring malice in their hearts. It is not that they do not know, but they knowingly commit the offense, their words and actions inconsistent, which becomes hypocrisy. Regarding studying the Dharma yet eating meat, there are three types of offenses. The reason why understanding the meaning of the scriptures is valued is precisely for practicing as the scriptures say. Repeatedly consuming fish and meat, infringing upon and harming living beings, becoming evil teachers, causing numerous grievances, falling into hell faster than drilling wood to make fire. All renunciants should truly contemplate this deeply.' Another edict was issued saying: 'When a Śrāvaka (listener, disciple who hears and practices the Dharma) receives the precepts of monastic discipline, it is originally to restrain the seven limbs of body and speech. Once received, even in states such as sleep and unconsciousness, the precepts of discipline will constantly arise, moment by moment obtaining precepts of discipline that have never been obtained before.' The reason for this is that states such as sleep do not give rise to evil thoughts, so the precepts are not harmed or lost, and even constantly arise. If the thought of wanting to kill arises, in the Śrāvaka Dharma, although the precepts of body and speech are not lost, there is harm to the precepts, not only harming the precept against killing, but also defiling the other precepts. As for holding with the hands, biting with the teeth, moving the actions of body and speech, the precepts of body and speech will be lost. At that time, the non-action (non-manifesting form) of the precepts will be cut off and no longer continue. Since the precept against killing is lost, the other precepts are also defiled. The reason for this is that when a Caṇḍāla (outcaste in ancient Indian society) slaughters livestock as a butcher, for whom are they killing? It is precisely for those who eat meat. If one eats meat, one has a share in the killing, and the precept against killing becomes deficient. If one says that regarding
善律儀受殺生分。于不殺戒無有缺者。是為不善律儀人持八戒齋。是惡律儀猶應相續。若惡律儀人持八戒齋。惡律儀不復相續者。是知善律儀人受諸殺分。是不殺戒即時便缺。別解脫戒不復解脫。惡律儀人無論持八戒齋。但起一念善心。惡律儀即斷。若一念不斷。多念亦應不斷。若多念斷是知一念時斷。善律儀人其事亦爾無論受諸殺分。有少殺分不殺律儀即時亦斷。菩薩人持心戒故知。無有食眾生理。若缺聲聞戒。終不免地獄等苦。
慳損僧物錄十
西域聖者僧伽耶舍巡遊見僧受苦事(付法藏傳)
昔如來滅后數百年。有傳法聖僧僧伽耶舍。嘗游海邊見一住處。堂閣嚴飾眾事奇妙眾僧滿中。經行禪念日至鳴鐘集堂。食訖所有肴膳變成膿血。缽器相打頭面破壞。血污身衣。而作是言。何為惜食今受此苦耶。舍前問。答言。長老我等先身迦葉佛。時同止一寺見客僧來。心生忿恚。藏惜飲食不分與之。由此慳惜。今受此苦耶。舍聞之生大怖畏。如是觀察俄登聖果。
宋法豐減僧食死作餓鬼事(徴驗傳)
釋法豐姓竺氏。燉煌人。往適龜茲。修理一寺。觸事周辯。時因號為法豐寺。既久專寺任。稍恃其功力。出內取與頗乖斟酌。輒減省僧食令不周足。久之遂亡。墮餓鬼中。常在寺院。至初夜后
【現代漢語翻譯】 現代漢語譯本 善律儀受殺生分。如果一個具有良好戒律的人接受了殺生的行為，並且在不殺生戒方面有所違犯，那麼這就說明一個不具有良好戒律的人持守八關齋戒，他的惡劣行為仍然會持續。如果一個具有惡劣行為的人持守八關齋戒，他的惡劣行為不再持續，那麼這就說明一個具有良好戒律的人接受了殺生的行為，他的不殺生戒立刻就破損了，別解脫戒也不再具有解脫的效力。對於具有惡劣行為的人來說，即使他持守八關齋戒，只要生起一個善念，他的惡劣行為就會立刻斷除。如果一個善念不能斷除惡劣行為，那麼多個善念也應該不能斷除。如果多個善念能夠斷除惡劣行為，那麼這就說明一個善念就能夠斷除。對於具有良好戒律的人來說，情況也是如此，即使他接受了殺生的行為，只要有少許的殺生行為，他的不殺生戒立刻就會斷除。菩薩因為持守心戒，所以不會食用眾生的血肉。如果違犯了聲聞戒，最終無法避免地獄等痛苦。
慳損僧物錄十
西域聖者僧伽耶舍（Sanghayasha，人名）巡遊見僧受苦事(付法藏傳)
過去，在如來（Tathagata，佛的稱號）滅度后數百年，有一位傳法的聖僧僧伽耶舍（Sanghayasha）。他曾經遊歷到海邊，看到一個住處，殿堂樓閣裝飾華麗，各種事物都非常奇妙，僧眾也很多。他們每天經行禪修，到了鳴鐘的時候就聚集到殿堂。吃完飯後，所有的菜餚都變成了膿血，缽器互相撞擊，頭面都被破壞，身上沾滿了血污。他們說道：『為什麼當初要吝惜食物，現在要遭受這樣的痛苦呢？』僧伽耶舍（Sanghayasha）上前詢問，他們回答說：『長老，我們前世在迦葉佛（Kashyapa Buddha，過去七佛之一）時期，同住在一個寺廟裡，看到有客僧來，心中生起憤怒，藏匿吝惜食物，不分給他們。因為這樣的慳吝，現在要遭受這樣的痛苦。』僧伽耶舍（Sanghayasha）聽了之後，生起了極大的恐懼，這樣觀察之後，立刻證得了聖果。
宋法豐減僧食死作餓鬼事(徴驗傳)
釋法豐，姓竺，是敦煌人。他前往龜茲，修理了一座寺廟，處理事務非常周到。當時人們稱這座寺廟為法豐寺。時間長了，法豐（Fafeng，人名）專權寺廟事務，漸漸地仗著自己的功勞和能力，在寺廟的財務管理上有所偏差，經常減少僧眾的食物，使得僧眾不夠吃。時間長了，他就去世了，墮入了餓鬼道中，經常在寺廟裡出現，到了初夜之後
【English Translation】 English version The Section on Accepting the Division of Killing Life with Good Discipline. If one with good discipline accepts the division of killing life, and there is a deficiency in the precept of not killing, then it is known that one without good discipline maintains the Eight Precepts Fast, and their evil conduct will continue. If one with evil conduct maintains the Eight Precepts Fast, and their evil conduct no longer continues, then it is known that one with good discipline accepts the division of killing life, and the precept of not killing is immediately broken, and the Pratimoksha (individual liberation) vows no longer have the effect of liberation. For one with evil conduct, regardless of whether they maintain the Eight Precepts Fast, as long as they generate a single thought of goodness, their evil conduct is immediately cut off. If a single thought cannot cut it off, then multiple thoughts should also not be able to cut it off. If multiple thoughts can cut it off, then it is known that it can be cut off with a single thought. The same is true for one with good discipline; regardless of whether they accept the division of killing life, as long as there is a small amount of killing, their discipline of not killing is immediately broken. Because Bodhisattvas maintain the mind precepts, it is known that they do not eat the flesh of living beings. If one violates the Sravaka (disciple) precepts, they will ultimately not avoid the suffering of hell, etc.
Record of Avarice and Damage to Sangha Property, Ten Items
The Western Region's Sage Sanghayasha (Sanghayasha, a name) Travels and Sees Monks Suffering (Transmission of the Dharma Treasury)
In the past, several hundred years after the Tathagata (Tathagata, title of the Buddha) passed away, there was a sage monk who transmitted the Dharma named Sanghayasha (Sanghayasha). He once traveled to the seaside and saw a dwelling place with magnificent halls and pavilions, wonderful things of all kinds, and many monks. They practiced walking meditation every day, and when the bell rang, they gathered in the hall. After eating, all the dishes turned into pus and blood, the bowls clashed against each other, their faces were destroyed, and their clothes were stained with blood. They said, 'Why were we stingy with food in the past, and now we suffer such pain?' Sanghayasha (Sanghayasha) stepped forward and asked, and they replied, 'Elder, in our previous lives during the time of Kashyapa Buddha (Kashyapa Buddha, one of the Seven Buddhas of the Past), we lived in the same temple. When guest monks came, we became angry and hid and hoarded food, not sharing it with them. Because of this avarice, we now suffer such pain.' Sanghayasha (Sanghayasha) heard this and became very frightened. After observing in this way, he immediately attained the fruit of a sage.
Song Dynasty's Fa Feng Reduces Monks' Food and Dies as a Hungry Ghost (Record of Miraculous Verifications)
The monk Fa Feng, whose surname was Zhu, was from Dunhuang. He went to Kucha and repaired a temple, handling affairs very thoughtfully. At that time, people called the temple Fa Feng Temple. Over time, Fa Feng (Fafeng, a name) monopolized the affairs of the temple, and gradually relying on his own merits and abilities, he deviated in the financial management of the temple, often reducing the food of the monks, so that the monks did not have enough to eat. Over time, he died and fell into the realm of hungry ghosts, often appearing in the temple, after the first night
。作餓駝鳴。巡房聲叫。弟子寶慧聞而嘆曰。是我師聲。因問那爾。豐曰。由減僧食料受餓鬼苦。苦劇難堪。愿見濟度。弟子廣為齋懺。得生清勝云云。
宋京師瓦官寺惠果如廁見鬼求救事
釋惠果。豫州人。少蔬素為業。誦法華經。嘗如廁。廁前見一鬼。致敬于果云。前身出家作維那。為觸穢凈廚。墮在鬼中。常啖糞穢。法師德素高明慈悲拯濟愿示除苦之方。又云。昔住此寺東行第三房。庭前有柿樹。當時埋錢三千。在此樹下。愿取為福。言訖不見。果告眾。同掘得之。為造法華經。並設齋后夢見鬼。報云。生天闔眾聞之。莫不誡懼。
齊永興柏林寺弘明見小兒乞救事(高僧傳)
釋弘明本姓羸。會稽山陰人。少出家貞苦有戒節。誦法華經習禪定。明嘗于雲門見一小兒來聽明誦經。問曰。汝是何人。答云。昔是此寺沙彌。為盜僧飲食。今墮廁中。愿助方便使免斯累。明即說法勸化。領解方隱。
周益州索寺慧旻盜僧財作牛事(徴驗傳)
慧旻姓顧氏。少出家不修行業。善於興販。嘗當衆倉廚。私自食用。知僧財帛。方便割盜。后遇疾而終。遂托牛腹中。生已形容光偉蹄角圓好。眾共愛惜別加養飼。於一時駕車載竹將欲上坂。極力牽挽困而未登。遂兩膝屈地肘鼻流血。時綿州雙
【現代漢語翻譯】 現代漢語譯本：發出像飢餓的駱駝一樣的鳴叫，在僧房巡邏時大聲呼喊。弟子寶慧聽到后嘆息說：『這是我師父的聲音。』於是詢問那爾（身份不明）。那爾說：『因為剋扣僧人的食物，所以遭受餓鬼的痛苦，痛苦劇烈難以忍受，希望能夠得到救濟。』弟子們廣泛地進行齋戒懺悔，（師父）得以轉生到清凈殊勝的地方等等。
宋朝京師瓦官寺惠果（僧人名）在廁所見到鬼魂求救的事情：
釋惠果（僧人名），豫州人，從小吃素，以誦讀《法華經》為業。曾經去廁所，在廁所前見到一個鬼魂，向惠果致敬說：『前身出家做維那（寺院職務，負責維持秩序），因為觸犯了廚房的潔凈，墮落到鬼道中，經常吃糞便污穢之物。法師您德行高尚，慈悲救濟，希望您能指示我解除痛苦的方法。』又說：『以前我住在這個寺廟東邊第三間房，庭院前有一棵柿子樹，當時埋了三千錢在這棵樹下，希望您能取出來做善事。』說完就不見了。惠果告訴大家，大家一起挖掘得到了錢，用來抄寫法華經，並設定齋飯。之後惠果夢見鬼魂，告知已經昇天。大家聽聞此事，沒有不警戒畏懼的。
齊永興柏林寺弘明（僧人名）見到小兒乞求救助的事情（出自《高僧傳》）：
釋弘明（僧人名）本姓羸，會稽山陰人，從小出家，貞潔刻苦，有戒律節操，誦讀《法華經》，學習禪定。弘明曾經在雲門見到一個小兒來聽他誦經，問道：『你是何人？』回答說：『以前是這個寺廟的沙彌（小和尚），因為偷盜僧人的飲食，現在墮落在廁所中，希望您能幫助我，使我免除這種困境。』弘明就為他說法勸化，（小兒）領悟理解后就消失了。
周朝益州索寺慧旻（僧人名）盜用僧人財物轉世為牛的事情（出自《徴驗傳》）：
慧旻（僧人名）姓顧，從小出家，不修持行業，擅長經商販賣。曾經擔任眾人的倉庫廚師，私自食用（僧人物資），知道僧人的財物，就想方設法偷盜。後來生病而死，於是投胎到牛的腹中。出生后，體型高大，蹄角圓潤美好。大家共同愛惜，特別加以餵養。在一次用車載竹子將要上坡的時候，（牛）極力牽拉，困頓而不能上去，於是雙膝跪地，肘部和鼻子流血。當時綿州雙
【English Translation】 English version: Making sounds like a hungry camel, patrolling the monks' quarters and calling out loudly. The disciple Baohui (name of a disciple, meaning 'precious wisdom') heard this and sighed, 'This is the voice of my master.' So he asked Na'er (person's name, meaning unknown). Feng (person's name, meaning abundant) said, 'Because of reducing the monks' food rations, I am suffering the pain of a hungry ghost. The pain is severe and unbearable, I wish to be rescued.' The disciples widely performed fasting and repentance, and (the master) was able to be reborn in a pure and wonderful place, and so on.
The story of Huiguo (name of a monk, meaning 'wisdom fruit') of Waguan Temple in the Song Dynasty capital seeing a ghost seeking help in the toilet:
釋 Huiguo (name of a monk, meaning 'wisdom fruit'), a native of Yuzhou, was a vegetarian from a young age and devoted himself to reciting the Lotus Sutra. Once, when he went to the toilet, he saw a ghost in front of the toilet, who paid respects to Huiguo and said, 'In my previous life, I was a Vina (temple officer, responsible for maintaining order) who violated the cleanliness of the kitchen, and I fell into the realm of ghosts, often eating feces and filth. Dharma Master, your virtue is noble and your compassion is great, please show me a way to relieve my suffering.' He also said, 'I used to live in the third room east of this temple, and there was a persimmon tree in front of the courtyard. At that time, I buried three thousand coins under this tree. I hope you can take them out and do good deeds.' After saying this, he disappeared. Huiguo told everyone, and they dug together and found the money, which was used to transcribe the Lotus Sutra and set up a vegetarian feast. Later, Huiguo dreamed of the ghost, who told him that he had been reborn in heaven. Everyone who heard about this was filled with awe and fear.
The story of Hongming (name of a monk, meaning 'vastly bright') of Yongxing Bailin Temple in the Qi Dynasty seeing a child begging for help (from the Biographies of Eminent Monks):
釋 Hongming (name of a monk, meaning 'vastly bright'), whose original surname was Lei, was a native of Shanyin in Kuaiji. He left home at a young age, was chaste and diligent, and had precepts and integrity. He recited the Lotus Sutra and practiced meditation. Hongming once saw a child in Yunmen who came to listen to him reciting the scriptures. He asked, 'Who are you?' He replied, 'I used to be a Shami (novice monk) in this temple. Because I stole the monks' food and drink, I am now fallen into the toilet. I hope you can help me so that I can be freed from this predicament.' Hongming then preached the Dharma and exhorted him, and (the child) understood and disappeared.
The story of Huimin (name of a monk, meaning 'wisdom and compassion') of Suo Temple in Yizhou during the Zhou Dynasty stealing monks' property and being reborn as a cow (from the Record of Miraculous Verifications):
Huimin (name of a monk, meaning 'wisdom and compassion'), whose surname was Gu, left home at a young age but did not cultivate his practice. He was good at trading and selling. He once served as the cook in the public warehouse, secretly eating (monastic supplies), and knowing the monks' wealth, he tried to steal it. Later, he fell ill and died, and was reborn in the belly of a cow. After birth, the cow was tall and strong, with round and beautiful hooves and horns. Everyone cherished it and fed it especially well. Once, when using a cart to carry bamboo and was about to go uphill, (the cow) pulled with all its might, but was tired and unable to go up, so it knelt on both knees, and blood flowed from its elbows and nose. At that time, the Shuang in Mianzhou
男師者不測人也。來在益州因行見之。嗟嘆曰。此人也。乃以手撮牛角。問訊牛曰。何似旻公償債辛苦。於是淚下如雨。眾僧見之無不悲愍。遂報旻弟子共贖之。牛不食數日於是而終。
禪師輒取僧少菜死作眾奴事(國清寺百錄僧照附)
天臺山智者禪師。誡知事曰。昔有一寺師徒數百。晝夜禪誦時不虛棄。有一凈人。竊聽說法。繫念存習忽踞坐灶前。寂然入定。火滅湯冷。維那恐廢眾食。來白上座。上座云。此是勝事。眾宜忍之慎勿驚觸聽其自起。數日方覺往上座前。具陳所證。敘法轉深。上座止曰。爾向所言皆我境界。而今所說非我所知。勿復言也。因而顧問頗知宿命。答云。薄知。又問何罪為賤。何福易悟。答云。賤身者前世時。乃是今日徒眾老者之師徒眾所學皆昔所訓。爾時多有私客。恒自約制不敢侵眾。忽有急客。過輒取眾僧少菜。忘不陪備。由此譴責。今為眾奴。前習未久。薄修易悟。宿命罪福其事如是。一眾聞此悲不能勝。
又云。余有同學照禪師。于南嶽眾中。苦行禪定最為第一。輒用僧一撮鹽。自作齋食。所侵無幾。不以為事。后復行方等。忽見相起。計始三年。增長乃至數十斛。急令陪備。仍貨賣衣資。買鹽償眾。此事非遠。亦非傳聞。宜以為規。莫令後悔。
隋相州
【現代漢語翻譯】 現代漢語譯本： 男師（對僧人的尊稱）是不可以常理來推測的人。他來到益州，在路上看見一頭牛。感嘆道：『就是這頭牛啊！』於是用手抓住牛角，詢問牛說：『怎麼樣啊，旻公（人名）償還債務很辛苦吧？』說完眼淚像雨一樣流下來。眾僧看見了，沒有不感到悲傷憐憫的。於是稟告旻公的弟子們一起贖了這頭牛。牛不吃東西好幾天，最終死去了。
禪師常常拿走僧人少量的菜，死後做了大眾的奴僕（國清寺百錄僧照附）。
天臺山智者禪師告誡主管事務的人說：『過去有一個寺廟，師徒數百人，日夜禪修誦經，沒有虛度光陰。有一個凈人（在寺院做雜務的居士），偷偷聽法，用心記住並學習，忽然坐在灶前，寂然入定。火滅了，湯也冷了。維那（寺院中負責管理僧眾事務的僧人）恐怕耽誤了大眾的齋飯，來稟告上座（寺院中地位最高的僧人）。上座說：『這是殊勝的事情，大家應該忍耐，不要驚動他，聽任他自己醒來。』過了幾天，凈人才醒來，到上座面前，詳細陳述自己所證悟的境界，所敘述的佛法更加深刻。上座阻止他說：『你先前所說的都是我所證悟的境界，而現在所說的不是我所知道的，不要再說了。』因而詢問他是否知道宿命。回答說：『略微知道一些。』又問：『什麼罪過導致轉生為卑賤之人？什麼福報容易覺悟？』回答說：『卑賤之身的人前世，是今天徒眾中老年人的老師，徒眾所學習的都是過去他所教導的。那時他有很多私人的客人，常常約束自己不敢侵佔大眾的財物。忽然有緊急的客人來，偶爾拿取眾僧少量的菜，忘記了賠償。因此受到譴責，今生做了大眾的奴僕。因為前世學習的時間不長，略微修行容易覺悟。宿命的罪過和福報，事情就是這樣。』一眾僧人聽了這些話，悲傷得不能自已。
又說：『我有一個同學照禪師，在南嶽的僧眾中，苦行禪定最為第一。他常常用僧眾的一小撮鹽，自己做齋飯。所侵佔的很少，不把它當回事。後來又修行方等懺法，忽然看見所欠的鹽相顯現出來，計算開始是三年，增長到幾十斛。急忙命令他賠償，於是變賣衣物，買鹽償還大眾。』這件事並非遙遠，也不是傳聞，應該作為規矩，不要等到後悔。
隋朝相州
【English Translation】 English version: A male teacher (a respectful term for a monk) is not someone to be measured by ordinary standards. He came to Yizhou and saw an ox on the road. He sighed and said, 'This is the one!' Then he grabbed the ox's horn and asked the ox, 'How is it, Min Gong (a person's name), is it hard to repay the debt?' After saying that, tears fell like rain. When the monks saw it, they all felt sad and compassionate. So they reported to Min Gong's disciples and together they redeemed the ox. The ox did not eat for several days and eventually died.
The Chan master often took a small amount of vegetables from the monks, and after death, he became a servant of the community (attached to Monk Zhao in the Hundred Records of Guoqing Temple).
Chan Master Zhi Zhe of Tiantai Mountain warned the person in charge of affairs, saying: 'In the past, there was a temple with hundreds of monks and disciples who practiced Chan and recited scriptures day and night, not wasting time. There was a layperson (a devotee who does chores in the temple) who secretly listened to the Dharma, carefully memorized and studied it, and suddenly sat in front of the stove, entering samadhi silently. The fire went out, and the soup became cold. The director (the monk in charge of managing the affairs of the monks in the temple) was afraid of delaying the meal for the community, so he reported to the abbot (the highest-ranking monk in the temple). The abbot said, 'This is an auspicious event, everyone should be patient, do not disturb him, let him wake up on his own.' After a few days, the layperson woke up and went to the abbot, explaining in detail the realm he had realized, and the Dharma he described became even more profound. The abbot stopped him and said, 'What you said before is all the realm that I have realized, but what you are saying now is not what I know, do not say it again.' Then he asked him if he knew his past lives. He replied, 'I know a little.' He also asked, 'What sin leads to rebirth as a lowly person? What blessings make it easy to awaken?' He replied, 'The lowly person in this life was the teacher of the elderly monks in today's community in his previous life, and what the monks are learning is what he taught in the past. At that time, he had many private guests, and he often restrained himself from encroaching on the community's property. Suddenly, an urgent guest came, and he occasionally took a small amount of vegetables from the monks, forgetting to compensate. Because of this condemnation, he is now a servant of the community. Because he did not study for a long time in his previous life, he can easily awaken with a little practice. The sins and blessings of past lives are like this.' When the monks heard these words, they were overwhelmed with sorrow.
It is also said: 'I have a fellow student, Chan Master Zhao, who was the best in ascetic practice and Chan meditation among the monks of Nanyue. He often used a small pinch of salt from the monks to make his own meals. The amount he took was very small, and he did not take it seriously. Later, he practiced the Fangdeng repentance method, and suddenly he saw the image of the salt he owed appear, calculating that it started at three years and grew to dozens of hu (a unit of measurement). He was ordered to compensate immediately, so he sold his clothes and bought salt to repay the community.' This matter is not far away, nor is it hearsay, it should be taken as a rule, do not wait until you regret it.
Sui Dynasty, Xiang Prefecture
道明侵柴然足事(出幽人記)
釋道明姓元。相州人也。少而高尚多奇節。禪誦之譽有聞遐邇。以大業元年三月卒于本寺。其年七月有同房僧玄緒。因行至郊野。日暮忽遇伽藍。便往投宿。至門首乃見道明從寺方出。儀容言語不異平生。遂引緒至房緒私心怪之。而不敦問。至后夜明遂起。謂緒曰。此非常處上人慎勿上堂。至曉鐘時復來語緒。不聽上堂而形體頓銷顏色殊改。明去後緒即往食堂後窗邊觀覘其事。禮佛行香皆如僧法。維那唱施粥已即見有人舁粥將來。皆作血色行食遍。並見諸僧舉身火然宛轉悶絕。如一食久。維那打靜。諸僧一時無復苦相。緒駭懼還所止房。少時明至。轉更憔悴。緒問之曰。此是地獄。苦不可言。緒復曰公何辜至此。明曰。為往時取僧一束柴。煮汁染衣忘不陪償。當一年然足受罪。明乃以手褰衣。劑膝已下並皆焦黑。因泣涕而曰。上人慈悲願見救度。緒驚歎謂明曰。公精練之人猶尚如此。況吾輩當復何如。不審何如可得相免。明曰。買柴百束。陪常住僧。並寫法華經一部。緒曰。吾當自竭所有為君辦之。愿公早離此苦。因遂分別。緒即還寺依言為酬。並寫經重更往尋。寂無所見。
隋冀州僧道相見靈巖寺諸僧受罪苦事(靈巖寺記)
釋道相。冀州人。聞齊州靈巖寺僧徒嚴
整神靈警肅。以開皇十六年來寺。行道俄爾暴亡。于冥司中見大勢至菩薩。化稱寺主曇祥。將觀僧獄。初見僧真。僧真墮黑闇地獄。炭火燒之。其門有榜。云此人為私用眾家燈油錢二十貫。但寺內無盡燈油家大有財物。僧真經為寺主。意謂。無盡燈油眾僧有受用之義。雖云貸用。私意不還。是以業道不免受報。僧真多年已來。身常黑瘦多生諸熱瘡。療之不差。祥語相云。汝還寺語僧真急還燈家物。得免地獄。僧真即自當日還。了於是得免。地獄榜隨滅。次見僧法回。在方梁壓地獄。其榜云。此人私用僧三十匹絹。祥語相云。汝還寺語法回。速還僧絹。得出地獄。相具陳上事。法回即拒不承。乃云。比來不用僧家一尺物。何因得有三十匹。道相說榜云。開皇五年眾僧。遣法迴向京師請靈巖寺額。將絹百匹驢兩頭。除糧食。回至京師。逢通事舍人。是靈巖檀越為奏得額。不費一錢。法回自思惟。此寺額因此法回而得。于寺有恩。應銷三十匹絹。乃以十匹買金。五匹博絲布。六匹市鐘乳及石斛。六匹買沉香。三匹買鍮石篢鎖三十具。其二十五具賣。五具仍在匱中。其香並現在。鐘乳石斛用訖。絲布現兩匹在匱。金一兩亦未用。法回現見事驗。當即首伏還三十匹絹。當日即了。獄門上榜滅沒耳。次見道廓。在火燒地獄。榜云。
【現代漢語翻譯】 現代漢語譯本 整神靈警肅（形容非常恭敬嚴肅）。開皇十六年（公元596年）來到寺廟。修行不久突然暴亡。在陰間見到大勢至菩薩（Mahāsthāmaprāpta Bodhisattva），化身為寺廟住持曇祥。帶領他參觀僧人的地獄。最初見到僧人真。僧真墮入黑暗地獄，被炭火焚燒。地獄門上有榜文，寫著『此人私自挪用寺廟燈油錢二十貫』。但寺內無盡燈油的施主家財雄厚。僧真曾經擔任寺廟住持，認為無盡燈油眾僧有享用之義，雖然說是借用，但私下裡不打算歸還。因此業報難免，受到懲罰。僧真多年以來，身體一直黑瘦，經常生各種熱瘡，治療也無法痊癒。曇祥告訴陰間的官員說：『你回寺廟告訴僧真，讓他趕快歸還燈油施主的錢，才能免除地獄之苦。』僧真當天就歸還了錢，於是得以免除地獄之苦。地獄榜文也隨之消失。接著見到僧人法回，被壓在方木之下。榜文上寫著『此人私自挪用寺廟三十匹絹』。曇祥告訴陰間的官員說：『你回寺廟告訴法回，讓他趕快歸還寺廟的絹，才能脫離地獄。』陰間的官員詳細陳述了這件事。法回卻拒不承認，說：『我從來沒有用過寺廟一尺布，怎麼會有三十匹絹呢？』陰間的官員說榜文上寫著：『開皇五年，眾僧派遣法回前往京師請靈巖寺的匾額，帶去絹一百匹，驢兩頭，除去糧食費用。法回到京師，遇到通事舍人，是靈巖寺的施主，為他奏請得到了匾額，沒有花費一文錢。法回自己思忖，這座寺廟的匾額是因為法回才得到的，對寺廟有恩，應該可以抵消三十匹絹。於是用十匹絹買了金子，五匹絹換了絲綢布匹，六匹絹買了鐘乳和石斛，六匹絹買了沉香，三匹絹買了鍮石篢鎖三十具。其中二十五具賣掉了，五具還在櫃子里。沉香現在還在，鐘乳石斛已經用完。絲綢布匹現在還有兩匹在櫃子里，金子一兩也沒有用。』法回現在見到事情應驗，當即承認並歸還了三十匹絹。當天就還清了，地獄門上的榜文也消失了。接著見到道廓，在火燒地獄，榜文上寫著。
【English Translation】 English version With utmost reverence and solemnity. In the sixteenth year of the Kaihuang era (596 AD), he came to the temple. After practicing for a short time, he suddenly died. In the underworld, he saw Mahāsthāmaprāpta Bodhisattva, who transformed into the temple abbot, Tanxiang. Tanxiang led him to observe the monastic hells. First, he saw the monk Zhen. Monk Zhen had fallen into a dark hell, being burned by charcoal fire. There was a notice on the gate, which read: 'This person privately misappropriated twenty strings of lamp oil money from the temple.' However, the donor of the inexhaustible lamp oil in the temple was very wealthy. Monk Zhen, having been the abbot of the temple, thought that the monks had the right to use the inexhaustible lamp oil. Although it was said to be borrowed, he privately did not intend to return it. Therefore, he could not escape the karmic retribution and suffered punishment. For many years, Monk Zhen's body had been dark and thin, and he often suffered from various hot sores, which could not be cured by treatment. Tanxiang told the underworld official: 'Return to the temple and tell Monk Zhen to quickly return the money to the donor of the lamp oil, so that he can be spared the suffering of hell.' Monk Zhen returned the money that very day, and was thus spared the suffering of hell. The notice on the hell gate also disappeared. Then he saw the monk Fahui, who was being crushed under a square beam. The notice read: 'This person privately misappropriated thirty bolts of silk from the temple.' Tanxiang told the underworld official: 'Return to the temple and tell Fahui to quickly return the temple's silk, so that he can escape from hell.' The underworld official explained the matter in detail. However, Fahui refused to admit it, saying: 'I have never used even a foot of cloth from the temple, how could I have thirty bolts of silk?' The underworld official said that the notice read: 'In the fifth year of the Kaihuang era, the monks sent Fahui to the capital to request the plaque for Lingyan Temple, taking with him one hundred bolts of silk and two donkeys, excluding food expenses. When Fahui arrived in the capital, he met a clerk who was a donor of Lingyan Temple, who requested the plaque for him, without spending a penny. Fahui thought to himself, the plaque of this temple was obtained because of Fahui, and he had rendered a service to the temple, so he should be able to offset thirty bolts of silk. Therefore, he used ten bolts of silk to buy gold, five bolts of silk to exchange for silk cloth, six bolts of silk to buy stalactites and dendrobium, six bolts of silk to buy agarwood, and three bolts of silk to buy thirty sets of brass locks. Twenty-five of them were sold, and five are still in the cabinet. The agarwood is still there, and the stalactites and dendrobium have been used up. There are still two bolts of silk cloth in the cabinet, and one tael of gold has not been used.' Fahui now saw that the matter was verified, and immediately admitted and returned the thirty bolts of silk. He paid it off that very day, and the notice on the hell gate disappeared. Then he saw Daokuo, in the burning hell, the notice read:
此人然僧八十錢柴故墮此地獄。道相具陳而道廓不承。自云在此寺來。一寸草葉未嘗敢然。何況有私用八十錢柴。道相見榜云。有人盜僧林內杏樹。曳至界外。截作梳材由有不盡。道廓拾得殘木。截作三束。一根是粗故。云計直八十錢。廓由不伏。雲林外將柴三束。粗者一根入束。其時時價賣柴。至寺二十文。即得一截。何有三束杏柴得直八十錢。道相說榜云。粗者一根仍堪作梳木。故直八十錢。道廓見此即承。還僧八十錢。如上即出。次見慧泰在火燒地獄。榜云。然僧一簸箕木札。唯直二十錢。慧泰即承。還二十文。如上得出。次見慧侃。榜云。四十人蘭若日並作一食齋。慧侃勸外來僧可食粥。損米三升故。入地獄還得出。次見一別道相。墮接燭地獄。火燒手焦。榜云。此人被差為僧作燭。遂闕而不作。其同作。人頻喚不得。乃作戲言。大德何能與汝作燭。以此違眾故墮此地獄。道相還僧燭價。得出此獄。次見三沙彌。忘其名字。墮在火燒地獄。榜云。此寺法絕不然乾柴。此沙彌輒然乾柴。獄門有一聚蟲子。從沙彌索命。故墮此獄。祥語相云。汝還寺語三沙彌。各設一供供養眾僧懺悔。得免。三沙彌等各設一供得出次見明基沙彌。墮沸鐵薄餅地獄。迸火燒面。榜云。此人為僧常作薄餅。更不餘使。為不用心護面。乃
【現代漢語翻譯】 現代漢語譯本： 這個人因為燒了寺廟八十文錢的柴火，所以墮入這個地獄。道相（地獄官名）詳細陳述了罪狀，但道廓（人名）不承認。他辯解說自從來到這座寺廟，連一寸草葉都不敢燒，更何況私用八十文錢的柴火。道相出示榜文說，有人偷盜寺廟林內的杏樹，拖到界外，擷取製作梳子的材料，但還有剩餘。道廓撿到剩餘的木頭，截成三捆。其中一根比較粗，因此（道相）說價值八十文錢。道廓不服氣，說是在林外撿到的三捆柴火，粗的那根才放進捆里。當時賣柴的價格，送到寺廟才二十文錢一截，怎麼會有三捆杏木柴價值八十文錢？道相解釋榜文說，粗的那根仍然可以用來製作梳子，所以價值八十文錢。道廓看到這裡就承認了，歸還寺廟八十文錢，像之前一樣就出獄了。接下來看到慧泰（人名）在火燒地獄。榜文說，燒了寺廟一簸箕木片，只值二十文錢。慧泰承認了，歸還二十文錢，像之前一樣就出獄了。接下來看到慧侃（人名）。榜文說，四十人在蘭若（寺廟）一起做一天的齋飯。慧侃勸外來的僧人可以喝粥，因此損耗了三升米，所以入地獄，還了債就可以出獄。接下來看到另一個道相（地獄官名），墮入接燭地獄，被火燒得手都焦了。榜文說，這個人被指派為寺廟製作蠟燭，卻拖延不製作。和他一起製作的人多次催促，他卻開玩笑說：『大德（對僧人的尊稱）怎麼能給你們做蠟燭呢？』因為這樣違背大眾，所以墮入這個地獄。道相歸還寺廟蠟燭的價錢，就可以出獄。接下來看到三個沙彌（小和尚），忘記了他們的名字，墮入火燒地獄。榜文說，這座寺廟的規矩是絕對不能燒乾柴，這幾個沙彌卻擅自燒乾柴。地獄門口有一堆蟲子，向沙彌索命，所以墮入這個地獄。祥（人名）告訴道相說，你回到寺廟告訴這三個沙彌，各自設一份供養來供養眾僧，懺悔罪過，就可以免罪。三個沙彌各自設一份供養就出獄了。接下來看到明基（人名）沙彌，墮入沸鐵薄餅地獄，被濺出的火燒傷了臉。榜文說，這個人經常為寺廟製作薄餅，沒有做其他事情，因為不用心保護臉面，於是...
【English Translation】 English version: This person fell into this hell because he burned eighty coins' worth of firewood belonging to the Sangha (Buddhist monastic community). Dao Xiang (name of a hell official) stated the charges in detail, but Dao Kuo (name of a person) did not admit to it. He argued that since coming to this temple, he had not dared to burn even a single blade of grass, let alone use eighty coins' worth of firewood privately. Dao Xiang posted a notice saying that someone had stolen apricot trees from the temple's forest, dragged them outside the boundary, and cut them up to make comb material, but there was still some left over. Dao Kuo picked up the remaining wood and cut it into three bundles. One of them was thicker, so (Dao Xiang) said it was worth eighty coins. Dao Kuo was not convinced, saying that he had picked up the three bundles of firewood outside the forest, and the thick one was only put into the bundle. At that time, the price of firewood delivered to the temple was only twenty coins per section, how could three bundles of apricot firewood be worth eighty coins? Dao Xiang explained in the notice that the thick one could still be used to make combs, so it was worth eighty coins. When Dao Kuo saw this, he admitted it, returned eighty coins to the temple, and was released from hell as before. Next, he saw Hui Tai (name of a person) in the fire-burning hell. The notice said that he had burned a basket of wood chips belonging to the Sangha, worth only twenty coins. Hui Tai admitted it, returned twenty coins, and was released from hell as before. Next, he saw Hui Kan (name of a person). The notice said that forty people in the Aranya (monastery) were making a meal together for the day. Hui Kan advised the visiting monks to drink porridge, thus wasting three sheng (unit of measurement) of rice, so he entered hell, and he could leave after repaying the debt. Next, he saw another Dao Xiang (name of a hell official), who had fallen into the candle-lighting hell, his hands burned and charred. The notice said that this person was assigned to make candles for the Sangha, but he delayed and did not make them. His colleagues urged him many times, but he joked: 'How can a Dede (term of respect for monks) make candles for you?' Because he disobeyed the community in this way, he fell into this hell. Dao Xiang returned the price of the candles to the Sangha, and he could be released from this hell. Next, he saw three Shami (novice monks), whose names he forgot, who had fallen into the fire-burning hell. The notice said that the rule of this temple was that dry firewood must never be burned, but these Shami had arbitrarily burned dry firewood. There was a pile of insects at the gate of hell, demanding the lives of the Shami, so they fell into this hell. Xiang (name of a person) told Dao Xiang to return to the temple and tell the three Shami to each set up an offering to make offerings to the Sangha and repent of their sins, so that they could be spared. The three Shami each set up an offering and were released from hell. Next, he saw the Shami Ming Ji (name of a person), who had fallen into the boiling iron pancake hell, his face burned by the splashing fire. The notice said that this person often made pancakes for the Sangha, and did nothing else, because he did not carefully protect his face, so...
拂面令落地。不可收取故入此獄。其明基四五年來滿面生瘡。受大苦惱。療治不差。祥語道相。汝可語明基。基承。設供得免。次見道弘沙彌。入吞鐵圓地獄。圓燒入口。口悉焦爛。榜云。此人為僧。作餛飩。大眾未吃。盜食一缽。故入此獄。其道弘數年已來。口裡生瘡。非常苦痛。祥令為僧設一供。得免此獄。諸如此事。凡有三十餘人。道相七日內十三度死。皆見曇祥指示罪相。廣如別記。
唐國清寺僧智瑰死作眾奴事(新錄)
僧智瑰。不詳其氏姓。出家住天臺國清寺。次當直歲。乃將小布十端。貸始豐縣丞李意及。畢竟不還。后瑰身死作寺家奴。名師立。背上有文。作智瑰之字。現在同見。其李意及死後作寺家奴。名士嵩。背上亦有李意及名字。
唐楊州白塔寺道昶冥官誡勸事(新錄尼妙覺附)
道昶俗姓宋。楊州江都人。少出家住白塔寺。任都維那。掌知僧物。自在侵用。至永昌年中。忽有冥官數人。悉衣朱紫。乘駿騎。白日入房。曳昶下地。怒目揮刀。將斷其頸。昶不知何人。唯驚叫乞命。弟子等走報寺主。寺主前見流污側立。都不得言。冥官厲聲言。所有合房資財。並送還僧當放汝活。昶叩頭答云。不敢違命。官言且去三日更來。昶即鳴鐘集僧。罄舍衣物。陪僧造像。設齋懺悔
【現代漢語翻譯】 現代漢語譯本 『拂面令落地。不可收取故入此獄。』（因為生前將拂塵打落在地，又不撿起來，所以墮入此地獄。）這裡有一個叫明基的人，四五年以來滿臉生瘡，承受巨大的痛苦，治療也無法痊癒。曇祥告訴道相，你可以告訴明基，如果他能設齋供僧，就可以免除此罪。接下來看到道弘沙彌，墮入吞鐵圓地獄。燒紅的鐵丸進入他的口中，口全部燒爛。旁邊的榜文寫道：『此人為僧人制作餛飩，大眾還未食用，他就偷吃了一缽，所以墮入此獄。』道弘數年以來，口裡生瘡，非常痛苦。曇祥讓他為僧人設一供，就可以免除此獄。諸如此類的事情，總共有三十餘人。道相在七日內死了十三次，都見到曇祥指示罪相，詳細情況記載在別的記錄中。
唐國清寺僧智瑰死後做眾奴的事情（新錄）
僧人智瑰，不清楚他的姓氏。出家住在天臺國清寺。有一次輪到他當值歲，於是將小布十端，借給始豐縣丞李意及，最終李意及沒有歸還。後來智瑰死後做了寺廟的奴僕，名叫師立。背上有文字，寫著智瑰的名字。現在大家都看到了。那個李意及死後也做了寺廟的奴僕，名叫士嵩。背上也有李意及的名字。
唐楊州白塔寺道昶冥官誡勸事（新錄尼妙覺附）
道昶俗姓宋，是楊州江都人。年輕時出家住在白塔寺，擔任都維那，掌管僧眾的財物，私自侵吞使用。到了永昌年間，忽然有幾個冥官，都穿著朱紫色的官服，騎著駿馬，白天進入他的房間，將道昶拖下地面，怒目圓睜揮舞著刀，要砍斷他的脖子。道昶不知道他們是什麼人，只是驚叫著乞求饒命。弟子們跑去報告寺廟的住持。寺廟住持在冥官面前嚇得戰戰兢兢，一句話也說不出來。冥官厲聲說道：『將所有合房的資財，全部送還給僧眾，就放你活命。』道昶叩頭回答說：『不敢違命。』冥官說暫且離去，三天後再來。道昶立刻鳴鐘召集僧眾，全部捨棄自己的衣物，陪同僧眾建造佛像，設齋懺悔。
【English Translation】 English version 'He swept the whisk to the ground and did not pick it up, therefore he entered this hell.' (Because in his previous life he swept the whisk to the ground and did not pick it up, he fell into this hell.) Here is a man named Mingji, whose face has been covered with sores for four or five years, suffering great pain, and treatment has not healed him. Tanxiang told Daoxiang, 'You can tell Mingji that if he makes offerings to the monks, he can be spared this sin.' Next, he saw the novice Daohong, who fell into the Iron Ball Swallowing Hell. Red-hot iron balls entered his mouth, and his mouth was completely burned. The inscription next to him read: 'This person made wontons for the monks, and before the assembly had eaten, he stole and ate a bowl, so he fell into this hell.' Daohong has had sores in his mouth for several years, which are very painful. Tanxiang told him to make an offering to the monks, and he would be spared this hell. There were more than thirty people involved in similar incidents. Daoxiang died thirteen times in seven days, and each time he saw Tanxiang indicating the signs of his sins, as detailed in other records.
The Story of Monk Zhigui of Guoqing Temple in the Tang Dynasty Becoming a Public Slave (Newly Recorded)
The monk Zhigui, whose surname is unknown, became a monk and lived in Guoqing Temple in Tiantai. Once, when it was his turn to be on duty for the year, he lent ten bolts of small cloth to Li Yiji, the magistrate of Shifeng County, who ultimately did not return them. Later, Zhigui died and became a slave of the temple, named Shili. There were words on his back, writing Zhigui's name. Everyone has seen it now. That Li Yiji also died and became a slave of the temple, named Shisong. There was also Li Yiji's name on his back.
The Admonition of the Underworld Official to Daochang of Baita Temple in Yangzhou (Newly Recorded, Appended by Nun Miaojue)
Daochang's secular surname was Song, and he was from Jiangdu in Yangzhou. He became a monk at a young age and lived in Baita Temple, serving as the Du Weina (chief administrator), in charge of the monks' property, which he privately embezzled. During the Yongchang years, several underworld officials suddenly appeared, all dressed in vermilion and purple robes, riding fine horses, and entered his room in broad daylight. They dragged Daochang to the ground, glared at him, and brandished knives, intending to cut off his neck. Daochang did not know who they were, but cried out in terror, begging for his life. The disciples ran to report to the abbot of the temple. The abbot was so frightened in front of the underworld officials that he stood trembling and could not say a word. The underworld officials sternly said, 'Return all the property of your room to the monks, and we will let you live.' Daochang kowtowed and replied, 'I dare not disobey.' The officials said they would leave for now and return in three days. Daochang immediately rang the bell to gather the monks, gave up all his belongings, and accompanied the monks in building Buddha statues and holding a repentance feast.
。冥官三日又來。見昶一缽一衲更無遺積。遂不言而去。自爾無他。后成明行。
法界寺尼妙覺身當直歲。將錢二十六貫。憑開業寺僧玄湛。糴官粟二百碩。欠一十三貫錢粟。未還其錢。官典腹內。其僧苦索不得。遂經三年。至聖曆元年九月內。尼妙覺在房。忽得重病。遂有人追云。王追師。即隨使至閻羅王所。王問。阿師何以用寺家錢。尼妙覺云。一生不曾用寺家錢。王言。身當直歲。用錢十三貫糶粟。粟既不得。錢何不還。尼妙覺云。此錢僧玄湛將付官典。妙覺實不自用。王急遣覓僧玄湛對當其尼。當即于冥道中。兩日處處。覓僧玄湛不得。遂請王為追。王亦許追。其妙覺亡在冥道。覓僧之時。妙覺在床上臥。口數數云。急喚僧玄湛。傍人遂即為覓經兩日。覓得此僧病。尼既聞此僧來。不覺床上忽起大嗔云。為阿師被追喚太急。兩日處處覓師不得。腳總破盡。阿師何為不來。當時傍人撿尼腳下總破作瘡。尼語僧云。阿師莫不為急還寺家物。若不得物終不相放。王亦現追阿師。如是紛紜苦索其僧。玄湛遂即立帖求還。云到明年臘月內不還。乞現在房內物總與任阿師取。尼妙覺領得帖了還。至冥中具陳委曲云。僧玄湛總與知當。不關妙覺事。冥中官典猶自苦留不放。遂見隱法師邃法師勸云。事既不相關。何為不
【現代漢語翻譯】 現代漢語譯本：冥府的官吏過了三天又來了，看見釋昶只有一個缽和一件衲衣，沒有留下任何積蓄，於是沒說什麼就離開了。從此以後，他再也沒有遇到其他事情，最終成就了明行。 法界寺的尼姑妙覺負責當值歲貢，她拿出二十六貫錢，委託開業寺的僧人玄湛購買官府的粟米二百石，還欠一十三貫錢的粟米錢沒有還清。這筆錢被官府的典當扣留，玄湛和尚多次索要都無法要回。就這樣過了三年，到了聖曆元年九月，尼姑妙覺在房中忽然得了重病，於是有人來追捕她說：『閻羅王要追捕你！』她就跟隨來人到了閻羅王那裡。閻羅王問：『阿師（對尼姑的尊稱）為何動用寺院的錢？』尼姑妙覺說：『我一生不曾動用寺院的錢。』閻羅王說：『你負責當值歲貢，用了十三貫錢購買粟米，粟米既然沒有得到，錢為何不還？』尼姑妙覺說：『這筆錢僧人玄湛已經交給官府的典當了，妙覺實在沒有自己用。』閻羅王急忙派人尋找僧人玄湛來和這個尼姑對質。當即在陰間道路中，到處尋找僧人玄湛，兩天都沒有找到。於是請求閻羅王幫忙追捕，閻羅王也答應了追捕。妙覺死後在陰間道路中，尋找僧人的時候，妙覺在床上躺著，口中不停地說：『快叫僧人玄湛來！』旁邊的人於是就去尋找，經過兩天，找到了這個生病的僧人。尼姑聽到這個僧人來了，不覺從床上猛然起身，大聲嗔怒道：『爲了阿師（對僧人的尊稱）我被追捕得太急了，兩天到處尋找師父都找不到，腳都磨破了！阿師為何不來？』當時旁邊的人檢查尼姑的腳下，都磨破成了瘡。尼姑對僧人說：『阿師莫不是要趕快償還寺院的東西？如果得不到東西，終究不會放過你！閻羅王也在追捕阿師。』就這樣紛紛擾擾地苦苦索要僧人。玄湛於是立刻寫下字據，請求償還，說如果到明年臘月還不還，就將現在房內的東西全部任憑阿師取走。尼姑妙覺拿到字據后還陽，到陰間詳細陳述了委屈，說僧人玄湛全部知情並負責，不關妙覺的事。陰間的官吏仍然苦苦挽留不放，於是隱法師（法師名）和邃法師（法師名）勸說道：『事情既然不相關，為何不放人呢？』
【English Translation】 English version: The officials of the underworld came again after three days, and seeing that Shi Chang (name of a monk) had only a bowl and a kasaya (monk's robe), with no savings left, they left without saying anything. From then on, he encountered no other troubles and eventually attained Mingxing (clear conduct). The nun Miaojue (name of a nun) of Fajie Temple (Temple name) was in charge of the annual tribute. She took twenty-six strings of cash and entrusted the monk Xuanzhan (name of a monk) of Kaiye Temple (Temple name) to purchase two hundred shi (unit of volume) of official grain, owing thirteen strings of cash for the grain. This money was detained by the official pawnshop, and the monk Xuanzhan repeatedly demanded it back without success. Three years passed in this way, and in September of the first year of the Shengli era, the nun Miaojue suddenly fell seriously ill in her room. Someone came to arrest her, saying, 'King Yama (King of the Underworld) is pursuing you!' She followed the messenger to King Yama's place. King Yama asked, 'Why did you use the temple's money, Ah Shi (honorific for a nun)?' The nun Miaojue said, 'I have never used the temple's money in my life.' King Yama said, 'You were in charge of the annual tribute and used thirteen strings of cash to purchase grain. Since the grain was not obtained, why was the money not returned?' The nun Miaojue said, 'The monk Xuanzhan has already given this money to the official pawnshop; Miaojue really did not use it herself.' King Yama hurriedly sent people to find the monk Xuanzhan to confront this nun. Immediately, they searched everywhere in the underworld roads for the monk Xuanzhan, but could not find him after two days. So, she requested King Yama to help pursue him, and King Yama agreed to the pursuit. While Miaojue was dead and in the underworld roads, searching for the monk, Miaojue was lying in bed, constantly saying, 'Quickly call the monk Xuanzhan!' The people next to her then went to search, and after two days, they found this sick monk. When the nun heard that this monk was coming, she suddenly got up from the bed in great anger and said, 'Because of Ah Shi (honorific for a monk), I was pursued too urgently, and I couldn't find the master anywhere for two days, and my feet are all worn out! Why didn't Ah Shi come?' At that time, the people next to her checked the nun's feet, and they were all worn out into sores. The nun said to the monk, 'Isn't Ah Shi going to quickly repay the temple's things? If I don't get the things, I will never let you go! King Yama is also pursuing Ah Shi.' In this way, they clamored and bitterly demanded the monk. Xuanzhan immediately wrote a note, requesting repayment, saying that if he did not repay by the twelfth month of next year, he would allow Ah Shi to take all the things in the current room. After the nun Miaojue received the note, she returned to the world of the living and reported the details to the underworld, saying that the monk Xuanzhan was fully aware and responsible, and it was not Miaojue's business. The underworld officials still stubbornly held her back and refused to let her go. Then the Dharma Master Yin (name of a monk) and the Dharma Master Sui (name of a monk) advised, 'Since the matter is not related, why not let her go?'
放。其冥中典吏。遂給妙覺抄。云放師去。其尼病遂差。其僧於後至臘月內。還錢遂了。兩寺徒眾並具知之。
唐印州僧割杓減粥現啖糞穢事(新錄)
印州僧失其名。經作直歲。割杓令小。使僧粥不足。后經一月。日不出房。諸僧怪私覘見。此僧每至食時。將缽就廁取糞自食。僧等因此輒開其房。房內特臭問其所由。其僧對眾懺悔遂得如舊。
唐寧州道勝寺慧仙神英受苦事(新錄)
寧州道勝寺上座慧仙。都維那僧神英。俱為寺住。同事和睦。常住僧物用。無齊限借。便勝遊飲啖無數。因果業道素不關心。禪誦經行無不在意。雖居住僧侶。實點污緇風。道俗謗譏謂無報應。其上座慧仙染患身死。三年已后都維那神英去。萬歲通天年七月內。忽遇郭里師婆。因即問之。神英好否。師婆看神英云。師后常有一僧逐師。得過八月。即應無事。英謂言戲語。至八月初。寺家家人夜夢。見上座慧仙。共一人執赤索入寺。問家人。都師何在。其家人報云不在。上座慧仙云。吾共伊同知僧事。私破僧物。費散極多。吾緣此罪入硙輪地獄。晝夜受苦。何可言。伊不為作少功德。豈得遣吾獨受于苦。遂于寺內覓都師神英。遇見寺主八仁。其執赤索人即以索。剔取寺主八仁。八仁云。不關我事。即以手捉索。牽
【現代漢語翻譯】 現代漢語譯本： 僧人放某（Fang）。地府中的典吏於是給了妙覺（Miaojue）一份抄件，說放某可以離開了。那位比丘尼的病隨即痊癒。那位僧人之後在臘月里，還清了錢。兩座寺廟的僧眾都知道這件事。
唐朝印州僧人割小勺子減少粥量，後來顯現吃糞穢的事情（新錄）
印州有位僧人，名字已經失傳。他擔任直歲（管理寺院事務的僧人），把勺子割小，使得僧人們的粥不夠吃。後來過了一個月，他整天不出房間。眾僧感到奇怪，私下裡窺視，看見這位僧人每次到吃飯的時候，就拿著缽到廁所里取糞便自己吃。僧人們因此打開他的房間。房間里特別臭，問他是什麼原因。這位僧人當衆懺悔，於是恢復了原樣。
唐朝寧州道勝寺慧仙、神英受苦的事情（新錄）
寧州道勝寺的上座慧仙（Huixian），都維那僧神英（Shenying），都在寺里住持。他們共事和睦，常住僧物的使用，沒有限制地借用。於是慧仙遊玩飲酒吃喝無數。因果業道的道理，他們向來不關心。禪修誦經行走，他們都不在意。雖然居住在僧侶之中，實際上玷污了僧人的風氣。道士俗人誹謗譏笑，認為不會有報應。那位上座慧仙染病身亡。三年以後，都維那神英離去。在萬歲通天年七月里，忽然遇到郭里的師婆（女巫）。於是就問她，神英的情況如何。師婆看了看神英說，師父後面常常有一個僧人跟著你，過了八月，就應該沒事了。神英認為是戲言。到了八月初，寺里的家人晚上做夢，看見上座慧仙，和一個人拿著紅色的繩索進入寺廟，問家人，都師在哪裡。那家人回答說不在。上座慧仙說，我和他一同管理僧事，私自破壞僧物，花費散失很多。我因為這個罪過進入硙輪地獄（磨輪地獄），晝夜受苦，怎麼能說呢。他不為我做一點功德，怎麼能讓我獨自受苦。於是在寺內尋找都師神英。遇見寺主八仁（Baren），拿著紅色繩索的人就用繩索，剔取寺主八仁。八仁說，不關我的事，就用手抓住繩索，牽引
【English Translation】 English version: The monk Fang. The clerk in the underworld then gave Miaojue a copy, saying that Master Fang could leave. The nun's illness then subsided. The monk later returned the money in the twelfth month. The monks of both temples knew about this.
The matter of the Tang Dynasty's Yin Prefecture monk cutting the ladle to reduce the amount of porridge, and later manifesting eating feces (New Record)
There was a monk in Yin Prefecture whose name has been lost. He served as the 'directing year' (the monk in charge of temple affairs), and cut the ladle smaller, causing the monks to not have enough porridge. Later, after a month, he did not leave his room all day. The monks felt strange and secretly peeked in, seeing this monk taking a bowl to the toilet to take feces and eat it himself every time it was time to eat. The monks therefore opened his room. The room was particularly smelly, and they asked him what the reason was. This monk repented in front of everyone, and then returned to normal.
The matter of Huixian and Shenying of Daosheng Temple in Ning Prefecture suffering (New Record)
Huixian (Huixian), the senior monk of Daosheng Temple in Ning Prefecture, and Shenying (Shenying), the chief administrator monk, both resided in the temple. They worked together harmoniously, and the permanent temple property was borrowed without limit. Thus, Huixian played, drank, and ate countless times. They never cared about the principles of cause and effect and karma. They did not care about meditation, chanting scriptures, and walking. Although they lived among the monks, they actually tarnished the reputation of the monks. Taoists and laypeople slandered and ridiculed them, believing that there would be no retribution. The senior monk Huixian contracted an illness and died. Three years later, the chief administrator monk Shenying left. In the seventh month of the Wansui Tongtian year, he suddenly encountered a female shaman from Guo. So he asked her how Shenying was doing. The shaman looked at Shenying and said, 'Master, there is often a monk following you, and after August, you should be fine.' Shenying thought it was a joke. At the beginning of August, the family member of the temple dreamed at night, seeing the senior monk Huixian, and a person holding a red rope entering the temple, asking the family member, 'Where is the chief administrator?' The family member replied that he was not there. The senior monk Huixian said, 'I managed the affairs of the monks with him, privately destroying temple property, spending and losing a lot. Because of this sin, I entered the millstone hell (grinding wheel hell), suffering day and night, how can I say it? He does not do any merit for me, how can he let me suffer alone?' So he searched for the chief administrator Shenying in the temple. He met the temple owner Baren (Baren), and the person holding the red rope used the rope to pick up the temple owner Baren. Baren said, 'It's not my business,' and grabbed the rope with his hand, pulling
挽拒之。因即得脫逾墻而出。其家人夢。已後向諸人說。又見神英云。昨夜得一夢。大是不好。欲向都師說之。恐畏師瞋。都師報云。但說何畏。其家人即以上事。具述其夢。仍云。師此月不須在寺。其都師意悟與前師婆言同。懼而歸家。至八月二十一日。語家內云。寺上今日官齋無人嘆佛。吾暫歸寺。家內云。師不宜在寺。何須去也。報云。豈由於此。暫往即來。因遂向寺。齋時未至。向廚頭。撿挍暫坐。人送麵食與都師。即取食之兩三口。體內熱悶。吾舊服藥。似不相宜。齋時既至。即自嘆佛。至半氣力轉微不能得了。即向師主法凝云。神英體內不好。歸家將息。師云。吾觀汝以困。不宜久住。至家一夜明日不能起上。家內共看即見兩人相隨入來。神英云扶我。張王二都官已來。即向王都叩頭云。放神英更得一年修營功德。亦為都官造作功德。恩澤何猶可言。王都報言。必不可得。其上座慧仙早亡三年受硙輪地獄苦痛。何言他家待師甚急無已。神英求王都不得。即向張都叩頭云。與都官同姓。豈不相救。其張都即向王都云。英師與公作功德何意不放。王都報云。此事必不可得少時王至。豈得自由。乃約束神英云。更莫多言。王至瞋責。神英既求不得。即問家中雲。有酥蜜不。家內報云。無酥蜜有果子在。即云移床
鋪設。安果子十餘楪。擬供大王。少時間大王即至。身長八尺餘。騎紫騮馬。著紫袍。侍從極盛。一向三十餘人。來至臥處。張王兩都官。即下階側立。其神英即起坐。欲有辭謝。王語兩都官云。更待何時。急手反縛。其神英兩手。向後欲似反縛。向前挽之。竟不能得。王又云何不急棒。其神英呻吟苦痛。家人舉衣。看背上。背上闊兩手許。棒處青瘀。徹于胸前。日晚亡矣。
唐京師慈恩寺僧玄辯被冥官追捉事(開業神德附)
玄辯俗姓王。長安人也。幼入緇門。少參流俗。雖沾法雨。不萌焦種。曾為眾差充同州莊直歲。乃弗思業累。暢此無厭。私用眾胡麻三十碩大豆二十碩。既苞藏積歲。莫知陳懺。至永昌年中。忽遇苦患。自見身在火坑中。又有大蛇欲來吞啖。身色紅赤。兩腳焦爛。宛轉號叫。酷毒難聞。僧眾見之。毛豎流汗。中少醒。即遣傍守一人代書。並召引寺僧景先。先時身在。辯已見先在火坑內。辯罄割衣資克己陳懺。經二十日。乃見冥官將五六百人器仗來取。辯但知叩頭叩頭於是而卒。於時華嚴法師在中講說。道俗數百咸悉知之。
又開業寺神德。亦多用常住物。忽暴亡。新豐人姓劉。亦暴亡。見德頭如火山。身作鑊腳。又引同寺上座將去。並引都維那仁敬。師舍衣物陪常住。曉夕精
修遂免追攝。
唐汾州啟福寺慧澄互用受苦事(新錄)
汾州啟福寺寺主慧澄。富慧解律儀。冠帶門徒。門徒數百令譽當時。以調露三年六月。染患將盡。數日牛吼。無何而終。數日有寺僧長寧。精修禪行。夜忽見澄來。形色憔悴云。吾為互用三寶物。苦劇難言。今望從公乞一食。又語寧云。諸罪差輕。第一不得用伽藍物。數數須陪。時有一僧。名智感。學行兼通精修慎密。澄語寧云。一州之中。唯此人可得全免。餘者大難。又云。唐興寺善澄法師。亦互用三寶物。不久當受。
唐并州義興寺智韜侵僧物徴卒來現事(新錄)
并州義興寺僧智韜。調露元年忽于夜中。見房內猛火騰炎舉頭數丈。牛頭獄卒森列前後。語韜云。汝自在用僧物。應入地獄。其人悲泣乞救。誓即陪酬。瀝血懇誠至曉獲免。數日昏悶。后乃說之。當即悛革。遂無他故。
唐汾州界內寺伯達死作寺牛事(新錄)
貞觀年中。汾州界內寺中有一僧。名伯達。性嗜酒。每日常醉。后充常庫直歲。常私以眾錢沽酒而飲。數年身死。其後寺眾市得一牛。甚多膂力。僧眾在門外。徙倚或坐或立。見家人驅群牛入寺。其新市得者。于群牛後數十步後來。一僧云。此行步鄧濁大似我輩舊時伯達。此牛聞其名。遂往回顧向眾僧
【現代漢語翻譯】 現代漢語譯本： 修習之後便可免於追究和懲罰。
唐朝汾州啟福寺慧澄因互用三寶之物而受苦之事（新錄）
汾州啟福寺的寺主慧澄（Huicheng），精通佛法，深解戒律，門徒眾多，聲譽極高。在調露三年六月，他染病將逝，數日間發出如牛般的吼叫，不久便去世了。幾天後，寺中有一位名叫長寧（Changning）的僧人，精修禪定，夜裡忽然看見慧澄前來。慧澄形容憔悴，說：『我因為互用三寶（Sanbao，指佛、法、僧）之物，受苦極其嚴重，難以言說。現在希望你能替我向大眾乞求一頓飯。』他又對長寧說：『所犯的罪過中，其他的都比較輕，最嚴重的是不得使用伽藍（Qielan，寺院的通稱）之物，必須多次償還。』當時有一位僧人，名叫智感（Zhigang），學識和修行都很精通，而且謹慎細緻。慧澄對長寧說：『在一州之中，只有這個人可以完全免除罪責，其餘的人都很難。』他又說：『唐興寺的善澄（Shancheng）法師，也因為互用三寶之物，不久也將受報。』
唐朝并州義興寺智韜侵吞僧物，被獄卒顯現之事（新錄）
并州義興寺的僧人智韜（Zhitao），在調露元年，忽然在夜裡看見房內猛火騰起數丈高，牛頭獄卒排列在前後。獄卒對智韜說：『你私自使用僧眾的財物，應當墮入地獄。』智韜悲傷哭泣，乞求救助，發誓立即償還。他竭盡誠意，以至於泣血，直到天亮才得以免除。幾天後，他昏昏沉沉，後來才說出此事，並立即悔改，於是沒有發生其他變故。
唐朝汾州界內寺廟的伯達死後轉生為寺廟的牛之事（新錄）
貞觀年間，汾州界內寺廟中有一位僧人，名叫伯達（Boda），生性嗜酒，每天都喝得酩酊大醉。後來他擔任常庫直歲的職務，經常私自用寺廟的錢買酒喝。幾年后，他去世了。之後，寺廟的僧眾買到一頭牛，力氣很大。僧眾在門外，或來回走動，或坐或立，看見家人驅趕一群牛進入寺廟。那頭新買的牛，在牛羣后數十步的地方慢慢走來。一位僧人說：『這走路的姿勢和神態，很像我們以前的伯達。』這頭牛聽到伯達的名字，便回頭看著眾僧。
【English Translation】 English version: Cultivating oneself can avoid being pursued and punished.
The Story of Huicheng of Qifu Temple in Fenzhou, Tang Dynasty, Suffering from the Misuse of the Three Jewels (New Record)
Huicheng (Huicheng), the abbot of Qifu Temple in Fenzhou, was proficient in Buddhist teachings and deeply understood the precepts. He had numerous disciples and a great reputation. In the sixth month of the third year of Tiaolu, he fell ill and was dying. For several days, he roared like a cow, and soon passed away. A few days later, a monk named Changning (Changning) in the temple, who diligently practiced meditation, suddenly saw Huicheng coming to him in the night. Huicheng looked haggard and said, 'I am suffering greatly and unspeakably because of the misuse of the Three Jewels (Sanbao, referring to the Buddha, the Dharma, and the Sangha). Now I hope you can beg a meal for me from the community.' He also said to Changning, 'Among the sins I committed, the others are relatively light. The most serious is that I should not have used the property of the Sangharama (Qielan, a general term for temples), and I must repay it many times.' At that time, there was a monk named Zhigang (Zhigang), who was proficient in both learning and practice, and was careful and meticulous. Huicheng said to Changning, 'In this entire prefecture, only this person can be completely exempt from sin, the others will have great difficulty.' He also said, 'The Dharma Master Shancheng (Shancheng) of Tangxing Temple will also suffer retribution soon because of the misuse of the Three Jewels.'
The Story of Zhitao of Yixing Temple in Bingzhou, Tang Dynasty, Invading Monastic Property and Being Visited by Hell Guards (New Record)
Zhitao (Zhitao), a monk of Yixing Temple in Bingzhou, suddenly saw fierce flames rising several feet high in his room in the middle of the night in the first year of Tiaolu. Ox-headed hell guards were lined up in front and behind him. The hell guards said to Zhitao, 'You have been using the property of the Sangha for your own benefit, and you should fall into hell.' The man wept bitterly and begged for help, vowing to repay it immediately. He exhausted his sincerity, even to the point of shedding blood, and was spared until dawn. A few days later, he was in a daze, and later he told the story and immediately repented, so nothing else happened.
The Story of Boda of a Temple within the Boundaries of Fenzhou, Tang Dynasty, Dying and Being Reborn as a Temple Ox (New Record)
During the Zhenguan period, there was a monk named Boda (Boda) in a temple within the boundaries of Fenzhou. He was fond of alcohol and was drunk every day. Later, he served as the director of the permanent storehouse and often used the temple's money to buy wine for himself. After several years, he died. Later, the monks of the temple bought an ox, which was very strong. The monks were outside the gate, walking around, sitting or standing, and saw the family members driving a herd of oxen into the temple. The newly bought ox came slowly dozens of steps behind the herd. One monk said, 'This walking posture and demeanor is very similar to our former Boda.' When the ox heard the name Boda, it turned its head and looked at the monks.
。僧等云。多是伯達。乃語云。汝若實是即向眾中。來牛應聲即來。因以頭叩地。而目中淚下。眾僧因撫其頭。對之泣淚。為其懺悔受戒。十九年太宗。伐遼東。令左丞宇文節。于諸州括牛擬供軍食。行至此寺索牛。此牛獨陸梁抵拒不出。僧眾具向宇文節使論之。宇文節令僧眾等告牛使不取爾。因語牛曰。使人但欲見汝。不將汝去。牛應聲即出。使人令跪即跪。宇文節大驚愕而去。
唐益州空慧寺僧覺用寺錢鑿額苦死事(新錄)
僧覺未詳其氏姓。早歲出家住空慧寺。寺中生途豐渥福物盈贍。覺志好窺窬。極多侵盜。至年次當知事。擅用眾錢。曾無愧悔。后忽脫衣。赤體手如反縛。號叫大呼。悲泣流淚。於時寺僧僧泰等怪往問之。覺曰。我今現身生入地獄。有人于空中執鑿。鑿吾額上腦後及以背上。皆作大孔。空中有錢。或編或貫。或千或百。從口中入背上孔中出。背上孔中入口中而出。或從額入腦出。腦入額出。錢回之時。痛不可言。欲有懺悔求謝。輒即迷悶。宛轉數日。於是命終。
唐西京勝光寺孝贄取果啖親得報事(新錄)
孝贄俗姓竇。華國公誕之子也。弱而篤志經戒。馳心釋教。貞觀二十三年出家。住勝光寺。寺既密邇廛闬。兄弟親姻往來頗劇。贄數以寺果啖之。無幾得嘔血之疾
【現代漢語翻譯】 現代漢語譯本：僧人等說：『這多半是伯達。』於是對牛說：『你如果真的是伯達，就到大眾中來。』牛應聲而來，用頭叩地，眼中流淚。眾僧撫摸它的頭，對著它哭泣流淚，為它懺悔並授戒。唐太宗貞觀十九年，太宗征伐遼東，命令左丞宇文節在各州徵集牛，準備供應軍糧。宇文節一行來到這座寺廟索要牛，唯獨這頭牛跳躍抵拒，不肯出來。僧眾將情況詳細地告訴了宇文節。宇文節讓僧眾告訴牛，說不會抓它走。於是對牛說：『官府的人只是想看看你，不會帶你走。』牛應聲而出，使者讓它跪下，它就跪下。宇文節大為驚愕，離開了。
現代漢語譯本：唐朝益州空慧寺僧人覺用寺廟的錢鑿額頭痛苦而死的事（新錄）
現代漢語譯本：僧人覺，不清楚他的姓氏。早年出家住在空慧寺。寺廟裡生活富足，財物充足。覺心懷窺探之心，極多侵吞盜用。等到他輪值當家時，擅自使用寺廟的錢財，沒有絲毫愧疚悔恨。後來忽然脫掉衣服，赤身裸體，雙手像被反綁一樣，號叫大呼，悲泣流淚。當時寺廟的僧人僧泰等人感到奇怪，前去詢問。覺說：『我現在現身，活著進入地獄。有人在空中拿著鑿子，鑿我的額頭、後腦勺以及背上，都鑿出大孔。空中有錢，或編成串，或單枚，或一千，或一百，從我的口中進入，從背上的孔中出來，又從背上的孔中進入，從口中出來。或者從額頭進入，從後腦勺出來，從後腦勺進入，從額頭出來。錢來回穿梭的時候，痛苦得無法形容。想要懺悔謝罪，立刻就昏迷過去。』這樣翻來覆去幾天，於是就死了。
現代漢語譯本：唐朝西京勝光寺孝贄拿寺廟的果子給親人吃而得到報應的事（新錄）
現代漢語譯本：孝贄，俗姓竇，是華國公竇誕的兒子。從小就立志遵守戒律，一心向往佛法。貞觀二十三年出家，住在勝光寺。寺廟緊鄰街市，兄弟親戚往來頻繁。孝贄多次用寺廟的果子給他們吃，沒過多久就得了吐血的病。
【English Translation】 English version: The monks said, 'This is most likely Boda.' Then they said to the ox, 'If you are truly Boda, come into the assembly.' The ox responded and came forward, knocking its head on the ground, tears streaming from its eyes. The monks stroked its head, weeping with it, repenting for it and bestowing precepts. In the nineteenth year of the Zhenguan era of Emperor Taizong of Tang, Taizong campaigned against Liaodong, ordering the Left Assistant Minister Yuwen Jie to collect oxen from various prefectures to supply the army. When Yuwen Jie's party arrived at this temple to demand oxen, this ox alone leaped and resisted, refusing to come out. The monks explained the situation in detail to Yuwen Jie. Yuwen Jie instructed the monks to tell the ox that they would not take it away. So they said to the ox, 'The officials only want to see you, they will not take you away.' The ox responded and came out. The messenger ordered it to kneel, and it knelt. Yuwen Jie was greatly astonished and left.
English version: The story of the monk Jue of Konghui Temple in Yizhou, Tang Dynasty, who died in agony from having his forehead chiseled for using temple money (New Records).
English version: The monk Jue, whose surname is unknown. He became a monk at an early age and lived in Konghui Temple. The temple was affluent and had abundant resources. Jue had a penchant for prying and embezzled a great deal. When it was his turn to be in charge, he used the temple's money without any shame or remorse. Later, he suddenly took off his clothes, naked, with his hands as if tied behind his back, shouting and crying, weeping and shedding tears. At that time, the monks of the temple, such as Sengtai, were surprised and went to ask him. Jue said, 'I am now manifesting myself, entering hell alive. Someone in the air is holding a chisel, chiseling my forehead, the back of my head, and my back, making large holes. There is money in the air, either strung together or single coins, either a thousand or a hundred, entering from my mouth and exiting from the hole in my back, and then entering from the hole in my back and exiting from my mouth. Or entering from the forehead and exiting from the back of the head, and entering from the back of the head and exiting from the forehead. The pain is indescribable when the money goes back and forth. When I want to repent and apologize, I immediately become unconscious.' He tossed and turned for several days, and then he died.
English version: The story of Xiao Zhi of Shengguang Temple in Xijing, Tang Dynasty, who received retribution for taking fruit from the temple to feed his relatives (New Records).
English version: Xiao Zhi, whose secular surname was Dou, was the son of Duke Hua Guo, Dou Dan (Duke Hua Guo, Dou Dan). From a young age, he was determined to observe the precepts and devoted himself to Buddhism. In the twenty-third year of the Zhenguan era, he became a monk and lived in Shengguang Temple. The temple was close to the market, and his brothers and relatives visited frequently. Xiao Zhi often used the temple's fruit to feed them, and soon he developed a disease of vomiting blood.
。發便僅死。氣息綿綿哀叫酸楚。見者莫不股慄。少間蘇而血止。自說云。輒欲吐血前。睹赤衣使者。將贄往黑林中。扇大風吹贄肢節。使令分散。俄頃復引贄。向一明處。臺觀閑敞上有人。儀容可畏。厲聲謂贄曰。何乃以寺家果飼親等耶。言已而失。如此經月以為常候。顯慶五年六月二十四卒于寺。春秋二十一。
釋門自鏡錄卷下
出據(所錄事跡間出於他典因標出之以備對撿)
達磨蜜多(雜寶藏經六(十一)付法藏經五(十)) 阇夜多(雜寶藏經六(九)經律異相十九(十九)) 離越(雜寶藏經二(十二)異相十九(二十六)) 慧達(梁僧傳十三(初)唐僧傳三十三(五)三寶感通錄三下(五)法苑珠林四十一(八)百三(十六)) 道志(珠林九十六(十四)) 智通(珠林二十六(十三)) 無垢友(西域記四(十五)) 慧嚴(梁傳一(七)珠林二十六(十三)) 僧嵩(梁傳七(二十四)) 僧范(唐傳十(初)珠林三十三(十八)六十一(二十一)) 僧云(唐傳三十四(初)珠林百八(二十四)) 慧啕(唐傳十七(四)) 西域須陀洹(付法藏經四(十)異相十八(二十一)) 西域沙彌(西域記一(二十二)異相二十(二十三)) 法行(梁傳一(三)感通錄三下(
【現代漢語翻譯】 現代漢語譯本：隨即吐血而死。氣息微弱，哀叫酸楚，看見的人沒有不感到恐懼戰慄的。過了一會兒甦醒過來，血也止住了，自己說：『我將要吐血之前，看見赤衣使者，拿著禮物前往黑林中，用大風吹散禮物的肢體，使之分散。不久又引我，向一處明亮的地方，臺榭樓閣寬敞開闊，上面有人，儀容可畏，厲聲對我說：『你為什麼用寺廟的果實餵養親人等呢？』說完就不見了。』這樣經過一個月，成為常態。顯慶五年六月二十四日死在寺里，享年二十一歲。 《釋門自鏡錄》卷下 出處依據（所記錄的事蹟間或出自其他典籍，因此標出，以便對照檢查）： 達磨蜜多(Damo Mita)（《雜寶藏經》六(十一)，《付法藏經》五(十)） 阇夜多(Sheye Duo)（《雜寶藏經》六(九)，《經律異相》十九(十九)） 離越(Li Yue)（《雜寶藏經》二(十二)，《異相》十九(二十六)） 慧達(Hui Da)（《梁僧傳》十三(初)，《唐僧傳》三十三(五)，《三寶感通錄》三下(五)，《法苑珠林》四十一(八)，百三(十六)） 道志(Dao Zhi)（《珠林》九十六(十四)） 智通(Zhi Tong)（《珠林》二十六(十三)） 無垢友(Wu Gou You)（《西域記》四(十五)） 慧嚴(Hui Yan)（《梁傳》一(七)，《珠林》二十六(十三)） 僧嵩(Seng Song)（《梁傳》七(二十四)） 僧范(Seng Fan)（《唐傳》十(初)，《珠林》三十三(十八)，六十一(二十一)） 僧云(Seng Yun)（《唐傳》三十四(初)，《珠林》百八(二十四)） 慧啕(Hui Tao)（《唐傳》十七(四)） 西域須陀洹(Xiyu Sutuo Huan)（《付法藏經》四(十)，《異相》十八(二十一)） 西域沙彌(Xiyu Shami)（《西域記》一(二十二)，《異相》二十(二十三)） 法行(Fa Xing)（《梁傳》一(三)，《感通錄》三下(
【English Translation】 English version: Immediately he vomited blood and died. His breath was faint, his cries were mournful and bitter. Those who saw him could not help but tremble with fear. After a short while, he revived, and the bleeding stopped. He said himself: 'Before I was about to vomit blood, I saw messengers in red robes, carrying tributes to the Black Forest. They used a great wind to blow apart the limbs of the tributes, causing them to scatter. Soon after, they led me to a bright place. The terraces and pavilions were spacious and open, and there was someone above, whose appearance was fearsome. He sternly said to me: 'Why do you use the fruits of the temple to feed your relatives and others?' After speaking, he disappeared.' This happened every month, becoming a regular occurrence. In the sixth month of the fifth year of Xianqing (660 AD), he died in the temple, at the age of twenty-one. Shishi Men Zijian Lu (A Mirror for the Buddhist Order) Volume Down Sources (The recorded events are occasionally from other texts, so they are marked for comparison and verification): Damo Mita (Damo Mita) (Za Bao Zang Jing (Miscellaneous Treasures Sutra) 6(11), Fu Fa Zang Jing (Lineage Transmission Sutra) 5(10)) Sheye Duo (Sheye Duo) (Za Bao Zang Jing 6(9), Jing Lu Yi Xiang (Differences Between Sutras and Vinaya) 19(19)) Li Yue (Li Yue) (Za Bao Zang Jing 2(12), Yi Xiang (Differences) 19(26)) Hui Da (Hui Da) (Liang Seng Zhuan (Biographies of Liang Monks) 13(1), Tang Seng Zhuan (Biographies of Tang Monks) 33(5), San Bao Gan Tong Lu (Records of Miraculous Responses of the Three Jewels) 3(lower) (5), Fa Yuan Zhu Lin (Forest of Gems in the Dharma Garden) 41(8), 103(16)) Dao Zhi (Dao Zhi) (Zhu Lin (Forest) 96(14)) Zhi Tong (Zhi Tong) (Zhu Lin 26(13)) Wu Gou You (Wu Gou You) (Xi Yu Ji (Records of the Western Regions) 4(15)) Hui Yan (Hui Yan) (Liang Zhuan (Liang Biographies) 1(7), Zhu Lin 26(13)) Seng Song (Seng Song) (Liang Zhuan 7(24)) Seng Fan (Seng Fan) (Tang Zhuan (Tang Biographies) 10(1), Zhu Lin 33(18), 61(21)) Seng Yun (Seng Yun) (Tang Zhuan 34(1), Zhu Lin 108(24)) Hui Tao (Hui Tao) (Tang Zhuan 17(4)) Xiyu Sutuo Huan (Xiyu Sutuo Huan) (Fu Fa Zang Jing 4(10), Yi Xiang 18(21)) Xiyu Shami (Xiyu Shami) (Xi Yu Ji 1(22), Yi Xiang 20(23)) Fa Xing (Fa Xing) (Liang Zhuan 1(3), Gan Tong Lu 3(lower) (
三)珠林七十一(十四)開元釋教錄一(十七)) 曇遂(珠林百八(二十二)) 僧綱(唐傳三十四(三)珠林六十(十三)) 靈光僧(原化記(善惡應報篇六之十六引)) 智保(唐傳二十七(二十二)) 波你尼(西域記二二(十三)) 慧琳(梁傳七(十)) 明解(唐傳三十五(三十三)珠林六十六(二十四)) 法衡(珠林十二(十八)) 僧規(珠林百(十四)) 法宗(珠林四十七(十三)) 智達(珠林百八(二十二)) 慧嶷(珠林百十一(二十四)宋傳二十九(初)) 新羅僧(傳燈錄二(二)佛祖通載五(十一)提婆傳) 辨圭弘亮(珠林百九(十八)) 凈住子(廣弘明集三十二(十一)) 僧群(梁傳十二(初)) 支遁(梁傳四(十二)珠林八十九(二十)) 慧熾(珠林百十三(四)) 曇猷(梁傳十一(三)感通錄三上(初)珠林二十七(二十四)五十二(十五)百(十三)) 難公(珠林百十三(四)) 圓通(唐傳三十三(十七)感通錄三上(三)珠林二十七(二十五)五十二(十七)) 道遠(唐傳三十四(初)珠林六十(十二)) 玄鑒(唐傳十七(三)佛祖統紀四十(十)) 斷酒肉文(廣弘明集三十(九)三十一(初)) 慧果(梁傳十二(十三)感通錄三上(十
【現代漢語翻譯】 現代漢語譯本 三)《珠林》七十一(十四)《開元釋教錄》一(十七))：曇遂（《珠林》百八(二十二)），僧綱（《唐傳》三十四(三)，《珠林》六十(十三)），靈光僧（《原化記·善惡應報篇》六之十六引），智保（《唐傳》二十七(二十二)），波你尼（《西域記》二二(十三)），慧琳（《梁傳》七(十)），明解（《唐傳》三十五(三十三)，《珠林》六十六(二十四)），法衡（《珠林》十二(十八)），僧規（《珠林》百(十四)），法宗（《珠林》四十七(十三)），智達（《珠林》百八(二十二)），慧嶷（《珠林》百十一(二十四)，《宋傳》二十九(初)），新羅僧（《傳燈錄》二(二)，《佛祖通載》五(十一)，《提婆傳》），辨圭弘亮（《珠林》百九(十八)），凈住子（《廣弘明集》三十二(十一)），僧群（《梁傳》十二(初)），支遁（《梁傳》四(十二)，《珠林》八十九(二十)），慧熾（《珠林》百十三(四)），曇猷（《梁傳》十一(三)，《感通錄》三上(初)，《珠林》二十七(二十四)，五十二(十五)，百(十三)），難公（《珠林》百十三(四)），圓通（《唐傳》三十三(十七)，《感通錄》三上(三)，《珠林》二十七(二十五)，五十二(十七)），道遠（《唐傳》三十四(初)，《珠林》六十(十二)），玄鑒（《唐傳》十七(三)，《佛祖統紀》四十(十)），《斷酒肉文》（《廣弘明集》三十(九)，三十一(初)），慧果（《梁傳》十二(十三)，《感通錄》三上(十)）
【English Translation】 English version Three) Zhulin Seventy-one (14) Kaiyuan Shijiao Lu One (17)): Tan Sui (Zhulin One Hundred and Eight (22)), Senggang (Tang Zhuan Thirty-four (3), Zhulin Sixty (13)), Lingguang Monk (Yuan Hua Ji (Karma and Retribution Chapter Six of Sixteen)), Zhibao (Tang Zhuan Twenty-seven (22)), Panini (Xiyu Ji Twenty-two (13)), Huilin (Liang Zhuan Seven (10)), Mingjie (Tang Zhuan Thirty-five (33), Zhulin Sixty-six (24)), Faheng (Zhulin Twelve (18)), Senggui (Zhulin One Hundred (14)), Fazong (Zhulin Forty-seven (13)), Zhida (Zhulin One Hundred and Eight (22)), Huiyi (Zhulin One Hundred and Eleven (24), Song Zhuan Twenty-nine (First)), Silla Monk (Chuandeng Lu Two (2), Fozu Tongzai Five (11), Tipo Zhuan), Bian Gui Hongliang (Zhulin One Hundred and Nine (18)), Jingzhu Zi (Guang Hongming Ji Thirty-two (11)), Sengqun (Liang Zhuan Twelve (First)), Zhidun (Liang Zhuan Four (12), Zhulin Eighty-nine (20)), Huichi (Zhulin One Hundred and Thirteen (4)), Tanyou (Liang Zhuan Eleven (3), Gantong Lu Three (First), Zhulin Twenty-seven (24), Fifty-two (15), One Hundred (13)), Nangong (Zhulin One Hundred and Thirteen (4)), Yuantong (Tang Zhuan Thirty-three (17), Gantong Lu Three (First), Zhulin Twenty-seven (25), Fifty-two (17)), Daoyuan (Tang Zhuan Thirty-four (First), Zhulin Sixty (12)), Xuanjian (Tang Zhuan Seventeen (3), Fozu Tongji Forty (10)), 'Article on Abstaining from Wine and Meat' (Guang Hongming Ji Thirty (9), Thirty-one (First)), Huiguo (Liang Zhuan Twelve (13), Gantong Lu Three (10))
四)珠林百十三(二十二)) 弘明(感通錄三上(十五)) 道明(統紀四十(八)) 道相(統紀四十(五)) 智瑰(統紀四十(三十二)) 道昶(統紀四十(三十五)) 慧澄(統紀四十(三十三)) 孝贄(統紀四十(二十七))。
續補
釋明琛齊人。少遊學兩河。以通鑑知譽。然經論雖富而以徴難為心。當魏明代釋門云盛。琛有學識游肆而已故其雅量頗非鴻業。時有智翼沙門。道聲戴穆遠近望塵。學門若市。琛不勝幽情。深忌聲略。私結密交。廣搜論道。初為屋子論議法。立圖著經。外施名教。內構言引。牽引出入罔冒聲說。聽言可領。及述茫然。勇意之徒相從雲集。觀圖望經。恍若雲夢。一從指授渙若冰消。故來學者先辨泉帛。此屋子法入學。遂多餘有獲者不能隱秘。故琛聲望少歇於前。乃更撰蛇勢法。其勢若葛亮陣圖常山蛇勢擊頭尾至。大約若斯。還以法數傍蛇比擬。乍度乍卻前後參差。余曾見圖極是可畏。畫作一蛇可長三尺。時屈時伸。傍加道品。大業之季大有學之。今則不行想應絕滅。初琛行蛇論。遍於東川有道行者。深相諫喻決意已行博為道藝。潞州上邑思弘法華。乃往巖州林慮縣洪谷寺請僧。忘其名往講。琛素與知識。聞便往造。其人聞至中心戰灼。知琛論道不可相抗。乃
【現代漢語翻譯】 現代漢語譯本 四)《珠林》百十三(二十二))、《弘明集》(《感通錄》三上(十五))、道明(《統紀》四十(八))、道相(《統紀》四十(五))、智瑰(《統紀》四十(三十二))、道昶(《統紀》四十(三十五))、慧澄(《統紀》四十(三十三))、孝贄(《統紀》四十(二十七))。
續補
釋明琛(Shi Mingchen)是齊國人。年輕時在兩河地區遊學，以精通《通鑑》而聞名。然而，他雖然精通經論，卻專注于用細微的辯難來擾亂人心。當北魏時期佛教興盛時，明琛(Mingchen)只是憑藉他的學識四處遊歷，所以他的高雅情操與弘揚佛法的大業並不相符。當時有一位名叫智翼(Zhiyi)的沙門，他的名聲遠揚，人們都仰慕他，他的學堂像市場一樣熱鬧。明琛(Mingchen)對此感到非常不滿，深深地嫉妒智翼(Zhiyi)的名聲。他私下結交黨羽，廣泛蒐集論道之法。起初，他創立了『屋子論議法』，繪製圖表，撰寫經文，表面上宣揚儒家的名教，暗地裡構建言語陷阱，牽強附會，混淆視聽。聽起來似乎有道理，但仔細研究卻茫然不知所措。一些魯莽的人紛紛聚集在他身邊，觀看圖表，閱讀經文，卻感到如同置身於云里霧裡。一旦接受了他的指導，疑惑就會像冰雪消融一樣。因此，前來學習的人首先要繳納錢財。這種『屋子法』入學方式，使得很多人在學成之後無法保守秘密。所以，明琛(Mingchen)的名聲逐漸衰落。於是，他又撰寫了『蛇勢法』。這種陣勢就像諸葛亮(Zhuge Liang)的陣圖一樣，常山蛇勢擊打頭部，尾部就會趕到救援。大致就是這樣。他還用法術和數字來比擬蛇的形態，時而前進，時而後退，前後交錯。我曾經見過這種圖，非常可怕。圖上畫著一條蛇，大約三尺長，時而彎曲，時而伸展，旁邊還加上了道品。大業年間，很多人學習這種方法。現在已經不行了，應該已經絕跡了。當初，明琛(Mingchen)在東川一帶傳播『蛇論』，一些有道行的人深深地勸誡他，但他已經下定決心，廣泛地學習各種技藝。潞州上邑(Shangyi of Luzhou)想要弘揚《法華經》，於是前往巖州林慮縣(Linlv County of Yanzhou)的洪谷寺(Honggu Temple)邀請僧人，忘記了他的名字，去那裡講經。明琛(Mingchen)一向與他相識，聽到訊息后便前去拜訪。那個人聽到明琛(Mingchen)來了，內心非常害怕，知道在論道方面無法與他抗衡，於是……
【English Translation】 English version 4) Zhulin 113 (22), Hongming (Gantong Lu 3.1 (15)), Daoming (Tongji 40 (8)), Daoxiang (Tongji 40 (5)), Zhigui (Tongji 40 (32)), Daochang (Tongji 40 (35)), Huicheng (Tongji 40 (33)), Xiaozhi (Tongji 40 (27)).
Supplement
釋明琛(Shi Mingchen) was a native of Qi. In his youth, he traveled and studied in the two He regions, and was known for his knowledge of the 'Comprehensive Mirror for Aid in Government'. However, although he was rich in scriptures and treatises, he focused on using subtle difficulties to disturb people's minds. When the Buddhist community flourished during the Wei dynasty, Mingchen (Mingchen) merely traveled around based on his knowledge, so his elegant sentiments did not match the great cause of propagating the Dharma. At that time, there was a Shramana named Zhiyi (Zhiyi), whose reputation spread far and wide, and people admired him. His school was as bustling as a market. Mingchen (Mingchen) was very dissatisfied with this and deeply jealous of Zhiyi's (Zhiyi) reputation. He secretly formed cliques and extensively searched for methods of debate. Initially, he created the 'House Debate Method', drawing diagrams and writing scriptures, outwardly promoting Confucianism and secretly constructing verbal traps, making far-fetched analogies and confusing people. What he said seemed reasonable, but upon closer examination, it was confusing and incomprehensible. Some reckless people gathered around him, viewing the diagrams and reading the scriptures, but felt as if they were in a cloud. Once they accepted his guidance, their doubts would disappear like melting ice. Therefore, those who came to study first had to pay money. This 'House Method' of admission resulted in many people being unable to keep secrets after learning it. Therefore, Mingchen's (Mingchen) reputation gradually declined. So, he wrote the 'Snake Formation Method'. This formation was like Zhuge Liang's (Zhuge Liang) battle formation, where the Changshan snake formation strikes the head and the tail rushes to the rescue. It was roughly like this. He also used magic and numbers to compare the forms of snakes, sometimes advancing, sometimes retreating, and staggering back and forth. I once saw this diagram, and it was very frightening. The diagram depicted a snake about three feet long, sometimes curved and sometimes stretched, with the qualities of the path added to the side. During the Daye era, many people studied this method. Now it is no longer practiced and should have become extinct. Initially, Mingchen (Mingchen) spread the 'Snake Theory' in the Dongchuan area, and some virtuous people deeply advised him, but he had already made up his mind to extensively study various skills. Shangyi of Luzhou wanted to promote the 'Lotus Sutra', so he went to Honggu Temple (Honggu Temple) in Linlv County of Yanzhou to invite a monk, whose name I have forgotten, to preach there. Mingchen (Mingchen), who had always known him, went to visit him after hearing the news. That person was very frightened when he heard that Mingchen (Mingchen) was coming, knowing that he could not compete with him in debate, so...
以情告曰。此邑初信。事須歸伏。諸士俗等已有傾心。愿法師不遺故舊。共相成贊。今有少衣裁輒用相奉。深體此懷。乃投絹十匹。琛曰。本來於此可有陵架意耶。幸息此心。然不肯去。欲聽一上。此僧彌怖。事不獲已。如常上講。琛最後入堂赍絹。束綴在眾中。曰高座法師昨夜以絹相遺請不須論議。然佛法宏曠是非須分。脫以邪法化人。幾許誤諸士俗。高座聞此。懾怖無聊。依常唱文如疏所解。琛即喚住欲論至理。高座爾時神意奔勇泰然待問。琛便設問隨問便解。重疊雖多無不通義。琛精神擾攘思難無從。即從座起曰。高座法師猶來闇塞如何今日頓解。若斯當是山中神鬼助其念力。不爾何能至耶。高座合堂一時大笑。琛即出邑共伴二人投家乞食。既得氣滿。噎而不下余解喻。何所諍耶。論議不來天常大理何因頓起如許煩惱。琛不應相隨東出步步嘆吒。登嶺困極止一樹下語二伴曰。我今煩惱熱不可言。意恐作蛇。便解剔衣裳。赤露而臥。翻覆不定。長展兩足。須臾之間。兩足忽合而為蛇尾。翹翹上舉。仍自動轉語伴曰。我作蛇勢論今報至矣。卿可上樹。蛇心若至。則有吞噬之緣。可急急上樹。心猶未變。伴便上樹。仍共交語。每作蛇論。果至如何。言語之間。奄便全身作蛇。唯頭未變。亦不復語。宛轉在地舉頭。自打
打仍不止。遂至於碎欻作蟒頭。身形忽變長五丈許。舉首四視目如火星。於時四面無量諸蛇一時總至。此蟒舉頭去地五六尺許。趣谷而下。諸蛇相隨而去。其伴目驗斯報至鄴說之(續高僧傳)。
釋順璟者浪郡人也。本上之氏族。東夷之家系。故難詳練。其重譯學聲教。蓋出天然況乎。因明之學。奘師精研付受。華僧尚未多達。璟之克通非其宿殖之力。自何而至於是歟。于干封年中。因使臣入貢附至。時大乘基嘆曰。新羅順璟法師者。聲振唐蕃學包大小。業崇迦葉。唯執行於杜多。心務薄拘恒馳聲于少欲云云。惜哉璟在本國稍多著述。亦有傳來中原者。其所宗法相大乘了義教也。見華嚴經中始從發心便成佛已。乃生謗毀不信。或云。當啟手足命弟子輩扶掖下地。地則徐裂璟身俄墜。時言生身陷地獄焉。於今有坑廣袤丈餘。實坎[穴/臼]然。號順璟捺落迦也(宋僧傳)。
隋開皇初有楊州僧。忘其本名。誦通涅槃。自矜為業。岐州東山下村中沙彌。誦觀世音經二俱暴死。心下俱暖同至閻羅王所。乃處沙彌金高座甚恭敬之。處涅槃僧銀高座敬心不重。事訖勘問。二俱余壽。皆放還。彼涅槃僧情大恨恨。恃所誦多問沙彌住處。於是兩辭各蘇所在。彼從南來至岐州訪得具問所由。沙彌言。幼誦觀音。別衣別所燒
【現代漢語翻譯】 現代漢語譯本：打他仍然不止，以至於將他打碎，忽然變成一個蟒蛇頭。身形忽然變得有五丈多長，抬起頭來四處看，眼睛像火星一樣。當時四面八方無數的蛇一時都來了。這條蟒蛇抬起頭離地五六尺左右，向山谷下走去，眾蛇跟隨著它而去。他的同伴親眼看到了這件事，回報到鄴城並說了這件事。（《續高僧傳》）
釋順璟（Shì Shùn Jǐng，人名）是浪郡（Làng Jùn，地名）人。原本是上等的氏族，東夷（Dōng Yí，古代對東方民族的稱呼）的家系，所以很難詳細瞭解。他重視翻譯和學習，名聲遠揚，大概是出於天性吧。對於因明（Yīnmíng，古印度邏輯學）之學，玄奘（Xuánzàng，唐代高僧）法師精深研究並傳授，但中原的僧人還沒有很多人通達。順璟能夠通達，如果不是他前世積累的力量，又是從哪裡來的呢？在干封（Gānfēng，年號）年間，他因為使臣入貢而附帶到達。當時大乘基（Dàchéng Jī，人名）嘆息說：『新羅（Xīnluó，古代國家名）的順璟法師，名聲震動唐朝和周邊地區，學識包含大小乘。事業崇尚迦葉（Jiāyè，佛教人物），只執行頭陀（Dùtuó，苦行）行，內心致力於少欲知足，名聲遠揚。』可惜的是，順璟在本國寫了很多著作，也有傳到中原的。他所宗的是法相大乘了義教（Fǎxiàng Dàchéng Liǎoyì Jiào，佛教宗派）。他看到《華嚴經》（Huáyán Jīng，佛教經典）中說從發心便能成佛，於是產生誹謗和詆譭，不相信。有人說，他應當啟動手腳，命令弟子們扶著他下地，地面就慢慢裂開，順璟的身體立刻墜落下去。當時人們說他生身陷入地獄。如今有一個坑，寬廣一丈多，確實是個坑穴，被稱為順璟捺落迦（Shùn Jǐng Nàluòjiā，意為順璟地獄）。（《宋僧傳》）
隋朝開皇（Kāihuáng，年號）初年，有個揚州（Yángzhōu，地名）的僧人，忘記了他的名字，誦讀精通《涅槃經》（Nièpán Jīng，佛教經典），以此自誇。岐州（Qízhōu，地名）東山（Dōngshān，地名）下村（Xiàcūn，地名）中的一個小沙彌，誦讀《觀世音經》（Guānshìyīn Jīng，佛教經典），兩人都突然暴死。心下都溫暖，一同到了閻羅王（Yánluówáng，神話人物）那裡。閻羅王讓小沙彌坐在金高座上，非常恭敬他。讓誦讀《涅槃經》的僧人坐在銀高座上，敬意不重。事情完畢后，查問他們的壽命，兩人都還有剩餘的壽命，都放他們還陽。那個誦讀《涅槃經》的僧人心中非常怨恨，仗著自己誦讀得多，問小沙彌住在哪裡。於是兩人告辭，各自在自己的地方甦醒。那個僧人從南邊來到岐州，找到小沙彌，詳細詢問了原因。小沙彌說：『我從小誦讀《觀音經》（Guānyīn Jīng），另外穿衣，另外的地方燒……』
【English Translation】 English version: The beating did not stop, even to the point of breaking him, and suddenly it transformed into a python's head. The body suddenly changed to be about five zhang (丈, a unit of length) long. Raising its head, it looked around with eyes like fiery stars. At that time, countless snakes from all directions arrived at once. The python raised its head about five or six chi (尺, a unit of length) above the ground and went down towards the valley. The snakes followed it away. His companion witnessed this event and reported it to Ye (鄴, place name), telling the story. (From 'Continued Biographies of Eminent Monks')
釋 Shùn Jǐng (Shì Shùn Jǐng, a personal name) was a native of Lang Prefecture (Làng Jùn, a place name). Originally from an upper-class clan, of the Dongyi (Dōng Yí, ancient term for eastern peoples) lineage, so it is difficult to know in detail. His emphasis on translation and learning, and his widespread reputation, probably came from his natural talent. Regarding the study of Hetu-vidya (Yīnmíng, ancient Indian logic), Master Xuanzang (Xuánzàng, a Tang Dynasty monk) deeply researched and transmitted it, but not many monks in the Central Plains had mastered it. Shunjing's ability to master it, if not from the power accumulated in his previous lives, where did it come from? During the Ganfeng (Gānfēng, reign era) years, he arrived as an attachment to the tribute mission. At that time, Dachen Ji (Dàchéng Jī, a personal name) sighed and said, 'The Dharma Master Shunjing of Silla (Xīnluó, an ancient kingdom), his reputation shakes Tang and the surrounding regions, his learning encompasses both Mahayana and Hinayana. His work reveres Kashyapa (Jiāyè, a Buddhist figure), he only practices Dhuta (Dùtuó, ascetic practices), his heart is devoted to contentment with little desire, and his reputation spreads far and wide.' It is a pity that Shunjing wrote many works in his own country, and some have been transmitted to the Central Plains. He followed the Faxiang Mahayana Definitive Teaching (Fǎxiàng Dàchéng Liǎoyì Jiào, a Buddhist school). Seeing in the Avatamsaka Sutra (Huáyán Jīng, a Buddhist scripture) that one can become a Buddha from the moment of aspiration, he then generated slander and disparagement, not believing it. Some say that he should have moved his hands and feet, ordering his disciples to support him down to the ground, and the ground would slowly split open, and Shunjing's body would immediately fall. At that time, people said that he fell into hell alive. Today there is a pit, more than a zhang (丈, a unit of length) wide, indeed a pit, called Shunjing Naraka (Shùn Jǐng Nàluòjiā, meaning Shunjing's hell). (From 'Song Biographies of Eminent Monks')
At the beginning of the Kaihuang (Kāihuáng, reign era) period of the Sui Dynasty, there was a monk from Yangzhou (Yángzhōu, a place name), whose name has been forgotten, who recited and was proficient in the Nirvana Sutra (Nièpán Jīng, a Buddhist scripture), and boasted of it. A young Shami (novice monk) in Xiachun (Xiàcūn, a place name) village below Dongshan (Dōngshān, a place name) in Qizhou (Qízhōu, a place name), recited the Avalokitesvara Sutra (Guānshìyīn Jīng, a Buddhist scripture), and both died suddenly. Their hearts were both warm, and they both went to the place of King Yama (Yánluówáng, a mythological figure). King Yama placed the Shami on a golden high seat, showing him great respect. He placed the monk who recited the Nirvana Sutra on a silver high seat, with less respect. After the matter was concluded, he examined their lifespans, and both had remaining lifespans, so he released them to return to life. The monk who recited the Nirvana Sutra felt great resentment, relying on his extensive recitation, and asked the Shami where he lived. So they said goodbye, and each awoke in their own place. That monk came from the south to Qizhou, found the Shami, and asked him in detail about the reason. The Shami said, 'I have recited the Avalokitesvara Sutra (Guānyīn Jīng) since I was young, and I wear separate clothes, and burn in a separate place...'
香咒愿然後乃誦。斯法不怠。更無他術。彼謝曰。吾罪深矣。所誦涅槃威儀不整。身口不凈。救忘而已。古人遺言。多惡不如少善。於今取驗。悔往而返(法苑珠林)。
唐淅西重建慈和殿。治地每患蚯蚓穿穴。一僧教。以石灰水灌之可絕。因此殺蚯蚓無數。未久僧忽身癢成瘡。皮肉盡爛而死(功過格)。
蜀郡大慈寺律師修準。雖云奉律性甚褊躁。庭前植竹多蟻子緣檻。準怒伐去竹。盡取蟻子棄灰火中。準后忽患癬瘡遍頭面。醫者云。蟻漏瘡不可醫。后竟卒。
蜀郡金華寺法師秀榮。院內多松柏。生毛蟲色黃。長二三寸。莫知紀極。秀榮使人掃除埋瘞或棄于柴積內。僧仁秀取柴煮料。于烈日中曬乾。蟲死者無數。經月餘秀榮暴卒。金華寺有僧入冥。見秀榮荷鐵枷。坐空地烈日中。有萬萬蟲咂噬。僧還魂備說與仁秀。仁秀大駭。遂患背瘡。數日而卒。
雲頂山慈雲寺四方。歸輳供食者甚厚。寺主僧審言性貪鄙。欺隱本寺施財。飲酒食肉。畜養妻子。無所不為。僧眾稍孤潔者必遭凌辱。一旦疾篤。自言。空中繩懸一石臼。有鼠嚙之。繩斷正中其心。大叫氣絕。久而復甦。如此數十度方卒逾年。寺下村中牛生一犢。腹下分明有審言二字(儆誡錄)。
隋梁州沙門慧全。徒眾五百。中一人頗
【現代漢語翻譯】 現代漢語譯本： 持誦香咒，虔誠祈願，然後才開始誦經。用這種方法持之以恒，不要懈怠，沒有其他更好的方法了。那個人謝罪說：『我的罪過太深重了，誦唸《涅槃經》時威儀不整，身口不清凈，只是爲了應付忘記的地方而已。』古人遺言說：『多做惡事不如少做善事。』如今應驗在我身上，我後悔以往的過錯，決心改過自新（出自《法苑珠林》）。 唐朝時，在淅西重建慈和殿。治理地基時，經常苦於蚯蚓穿穴。一位僧人教導說：『用石灰水灌溉可以斷絕蚯蚓。』因此殺死了無數的蚯蚓。沒過多久，這位僧人忽然全身發癢，長成瘡，皮肉全部潰爛而死（出自《功過格》）。 蜀郡大慈寺的律師修準，雖然號稱奉行戒律，但性格非常暴躁。庭院前種植的竹子，有很多螞蟻沿著竹竿攀爬。修準發怒，砍掉了竹子，把所有的螞蟻都抓起來丟到灰燼火堆中。修準後來忽然患了癬瘡，遍佈頭面。醫生說：『這是螞蟻漏瘡，無法醫治。』後來竟然去世了。 蜀郡金華寺的法師秀榮，寺院內有很多松樹和柏樹，生長著一種黃色的毛毛蟲，長二三寸，數量極多，無法計算。秀榮讓人清掃，有的埋掉，有的丟棄在柴堆里。僧人仁秀取柴煮東西，在烈日下曬乾，無數的蟲子因此而死。過了一個多月，秀榮突然暴斃。金華寺有個僧人進入陰間，看見秀榮戴著鐵枷，坐在空地上被烈日暴曬，有無數的蟲子叮咬他。僧人還陽后把這件事詳細地告訴了仁秀。仁秀非常害怕，於是患了背瘡，幾天後就去世了。 雲頂山慈雲寺四方信眾雲集，供養的食物非常豐厚。寺院住持僧人審言，生性貪婪鄙陋，欺騙隱瞞寺院的施捨財物，飲酒食肉，蓄養妻子，什麼都做。僧眾中稍微清高耿介的人，必定遭到他的欺凌。一旦得了重病，他自己說：『空中用繩子懸掛著一個石臼，有老鼠在啃咬繩子，繩子斷了，正好砸中了他的心臟。』大叫一聲就斷氣了。過了很久又甦醒過來，這樣反覆了幾十次才死去。過了一年多，寺院下面的村子裡，一頭牛生了一頭小牛，肚子下面清晰地有『審言』二字（出自《儆誡錄》）。 隋朝梁州的沙門（Shamen，出家修道的人）慧全，有徒弟五百人，其中一人頗
【English Translation】 English version: Recite the incense mantra and make sincere vows, then begin reciting the scriptures. Persist in this method without laziness; there is no other better way. That person confessed, 'My sins are deep. When reciting the Nirvana Sutra, my demeanor was improper, my body and mouth were not pure, and I was merely trying to cover up what I had forgotten.' The ancients said, 'Doing a little good is better than doing much evil.' This is now being verified in my case. I regret my past mistakes and am determined to reform' (From Fa Yuan Zhu Lin). During the Tang Dynasty, the Cihe Temple in Xixi was being rebuilt. The construction was often troubled by earthworms burrowing into the ground. A monk taught, 'Watering with lime water can eliminate the earthworms.' As a result, countless earthworms were killed. Not long after, this monk suddenly developed an itchy rash all over his body, which turned into sores, and his flesh rotted away until he died (From Gong Guo Ge). The Vinaya Master (Lǜshī, a master of monastic discipline) Xiu Zhun of Daci Temple in Shujun, although known for upholding the precepts, was very irritable. In front of the courtyard, bamboo was planted, and many ants climbed along the stalks. Xiu Zhun became angry, cut down the bamboo, and took all the ants and threw them into the ashes and fire. Later, Xiu Zhun suddenly suffered from ringworm sores all over his head and face. The doctor said, 'These are ant-leakage sores and cannot be cured.' He eventually died. The Dharma Master (Fǎshī, a teacher of Buddhism) Xiu Rong of Jinhua Temple in Shujun had many pine and cypress trees in the temple grounds, on which lived yellow caterpillars, two or three inches long, in countless numbers. Xiu Rong had people sweep them away, burying some and discarding others in the woodpile. The monk Ren Xiu took the firewood to cook, drying it in the hot sun, and countless insects died as a result. More than a month later, Xiu Rong suddenly died. A monk from Jinhua Temple entered the underworld and saw Xiu Rong wearing iron shackles, sitting in an open space under the scorching sun, being devoured by countless insects. The monk returned to the world and told Ren Xiu about this in detail. Ren Xiu was very frightened and developed sores on his back, dying a few days later. At Ciyun Temple on Yunding Mountain, devotees from all directions gathered, providing generous offerings of food. The abbot of the temple, the monk Shen Yan, was greedy and mean, deceiving and concealing the temple's donated wealth, drinking wine, eating meat, and keeping a wife, doing everything he shouldn't. Any monks who were slightly pure and upright were sure to be bullied by him. Once, he became seriously ill and said himself, 'A stone mortar is hanging in the air by a rope, and a rat is gnawing at the rope. The rope broke, hitting him right in the heart.' He cried out and died. After a long time, he revived, and this happened dozens of times before he finally died. More than a year later, in the village below the temple, a cow gave birth to a calf with the characters 'Shen Yan' clearly visible on its belly (From Jing Jie Lu). During the Sui Dynasty, the Shamen (Shamen, a monastic practitioner) Hui Quan of Liangzhou had five hundred disciples, one of whom was quite
粗異。全素所不錄。忽自云。得那含果。全有疾閉門。其人徑至榻前問疾。而門閉如故明日復然。因謂全曰。師命過當生婆羅門家。全云。我一生坐禪何故生彼。答云。師通道未篤外學未絕。雖有福業不得超詣。
烏鎮利濟寺有僧。師徒二人。俱稱謹厚。托以經懺者日益眾。因致饒裕而吝嗇。不自享用。亦不佈施。后得疾。族人迎歸調治。俄而謝世平生積貯盡為族有。十年後現夢于所親。曰經懺未完者。陰府考校甚急。苦不可言。
昨山中一方外僧病已篤。是晚外正施食。謂看病者言。有鬼挈我同出就食。辭不往俄復來云。法師不誠。吾輩空返必有以報之。於是牽我臂偕行。眾持撓鉤套索云。欲拽此法師下地。我大怖失聲呼救。一時散去。越數日僧死(乃至)一僧不誠。被鬼舁至河中欲沈之。一僧失鎖衣篋。心存匙鑰。諸鬼見飯上皆鐵片。遂不得食。一僧曬氈衣未收。值天雨心念此衣。諸鬼見飯上皆獸毛。遂不得食。各受顯報。又一人入冥。見黑房中有僧數百。肌體瘦削顏色憔悴。似憂苦不堪之狀。問之則皆施食師也(竹窗隨筆)。
江北僧隱圓。參學天寧。某年六月暴亡。母在泰州。報到膚已粘席矣。將殮復甦細言。前世曾作令某縣。自侵庫銀。嫁禍庫吏。復計殺之以滅口。吏恨極訟之閻君。追
【現代漢語翻譯】 現代漢語譯本： 有個名叫全素的和尚，行為粗俗怪異，不被寺院記錄在冊。他忽然自稱證得了阿那含果（佛教果位之一，指斷除欲界思惑的聖人）。後來他生病閉門不出，那個人直接來到他的床前問候病情，而門仍然像原來一樣緊閉。第二天又這樣。於是那人對全素說：『你命終后應當投生到婆羅門（古印度僧侶階層）家。』全素說：『我一生都在坐禪，為什麼會投生到那裡？』那人回答說：『你信奉佛道的信念不夠堅定，對外道的學習還沒有斷絕。雖然有修福的功德，卻不能超越輪迴。』
烏鎮利濟寺有兩個和尚，師徒二人，都以謹慎厚道著稱。委託他們做經懺佛事的人越來越多，因此變得富裕而吝嗇，自己不享受，也不佈施。後來得了疾病，族人接回家中調養治療。不久就去世了，平生積攢的錢財都被族人佔有。十年後，他給親人託夢說，經懺佛事沒有做完的，陰間官府考查得很急，痛苦得無法說出來。
昨天，山中一位隱居的僧人病得很重。當天晚上寺院正在施食（佛教儀式，佈施食物給鬼神）。看護病人的人說，有鬼拉著他一起出去吃飯。他推辭不去，鬼一會兒又來說：『法師不誠心，我們白跑一趟，一定要報復他。』於是拉著他的胳膊一起走。眾鬼拿著撓鉤套索說：『想要把這個法師拽下地。』他非常害怕，失聲呼救，鬼一時都散去了。過了幾天，僧人就死了。（乃至）一個僧人不誠心，被鬼抬到河中想要淹死他。一個僧人丟失了鎖衣箱的鑰匙，心裡想著鑰匙。眾鬼看見飯上都是鐵片，於是就吃不著。一個僧人曬氈衣沒有收，正趕上下雨，心裡惦記著這件衣服。眾鬼看見飯上都是獸毛，於是就吃不著。各自受到了明顯的報應。又有一個人到陰間，看見黑屋子裡有幾百個僧人，肌體瘦削，臉色憔悴，好像憂愁痛苦得不得了的樣子。問他們，原來都是做施食的僧人啊（竹窗隨筆）。
江北的僧人隱圓，在天寧寺參學。某年六月突然去世。他的母親在泰州，訊息傳到時，他的面板已經粘在蓆子上了。將要入殮的時候又甦醒過來，詳細地說，前世曾經做過某縣的縣令，私自侵吞了國庫的銀子，把罪過嫁禍給管理倉庫的小吏，又設計殺了他來滅口。小吏恨極了，到閻王那裡告狀，閻王派人追捕他。
【English Translation】 English version: There was a monk named Quan Su, whose behavior was crude and eccentric, and he was not recorded in the temple register. He suddenly claimed to have attained the Anagamin fruit (one of the Buddhist stages of enlightenment, referring to a saint who has eliminated the delusions of the desire realm). Later, he fell ill and closed his door. That person went directly to his bedside to inquire about his condition, and the door remained closed as before. The next day was the same. So that person said to Quan Su, 'After your life ends, you should be reborn into a Brahmin (ancient Indian priestly class) family.' Quan Su said, 'I have been meditating all my life, why would I be reborn there?' That person replied, 'Your faith in the Buddhist path is not firm enough, and your learning of external doctrines has not been cut off. Although you have the merit of cultivating blessings, you cannot transcend reincarnation.'
In Lizhi Temple in Wuzhen, there were two monks, a master and a disciple, both known for their prudence and integrity. More and more people entrusted them with performing sutra recitations and repentance ceremonies, so they became wealthy but stingy, neither enjoying it themselves nor giving alms. Later, they fell ill, and their relatives took them home for treatment. Soon they passed away, and all the wealth they had accumulated in their lives was taken by their relatives. Ten years later, he appeared in a dream to a relative and said that the sutra recitations and repentance ceremonies that had not been completed were being urgently investigated by the underworld officials, and the suffering was indescribable.
Yesterday, a secluded monk in the mountains was seriously ill. That evening, the temple was performing a food offering (a Buddhist ritual of giving food to ghosts and spirits). The person taking care of the patient said that a ghost was pulling him out to eat. He declined to go, but the ghost came back after a while and said, 'The Dharma master is not sincere, we have made a trip for nothing, we must retaliate against him.' So he grabbed his arm and walked with him. The ghosts held grappling hooks and lassos, saying, 'We want to drag this Dharma master down to the ground.' He was very scared and cried out for help, and the ghosts scattered for a while. After a few days, the monk died. (Even to the point that) a monk was insincere and was carried by ghosts into the river to drown him. A monk lost the key to his clothes chest and was thinking about the key. The ghosts saw that the rice was covered with iron filings, so they could not eat it. A monk was drying a felt coat and had not put it away, and it was raining, and he was thinking about this coat. The ghosts saw that the rice was covered with animal hair, so they could not eat it. Each received obvious retribution. Another person went to the underworld and saw hundreds of monks in a dark room, their bodies thin and their faces haggard, looking as if they were worried and suffering. When asked, it turned out that they were all monks who performed food offerings (Bamboo Window Notes).
The monk Yin Yuan from Jiangbei was studying at Tianning Temple. In June of a certain year, he suddenly died. His mother was in Taizhou, and when the news arrived, his skin was already stuck to the mat. When he was about to be placed in the coffin, he woke up and said in detail that in his previous life he had been a magistrate of a certain county, embezzled the treasury's silver, blamed the warehouse clerk for the crime, and then plotted to kill him to silence him. The clerk hated him so much that he sued him to King Yama, who sent someone to arrest him.
攝對理。冥君勸庫吏云。彼既出家為僧。汝決意報復。何如以法力超薦汝乎。隱圓承旨遂立愿。三年日禮千佛懺。夜放蒙山。以釋夙恨吏首肯。遂得回生因乞一冥使。引游地府到一大會處。榜曰補經堂。中有數百僧道。乘光誦經。須臾復暗。隱圓問何處所。冥使曰。此陽間僧道包攬施主藏經。雖得財而經未誦故在此補也。又問。頃刻即暗何也。答曰。以業力深厚不許便使補完。故遲久光現。現而即收。使久處黑獄也。隱圓回生三年酬愿畢。復參學靈隱焉。
湖州白雀寺弱庵律師。嗣蘇州報國茂林和尚。寺中建大悲殿少階石。一施主潘姓者捐二十金。令完此公案。師以東圊未成眾僧不便。權借階石作窖。后施主來見問故。師曰吾已別作一好功德。再尋銀完階也。施主甚銜恨。后弱師遷化。后一沙彌忽發顛。主事者以芒繩縛之反鎖一室。明晨沙彌忽逸出。人問誰為汝解縛開鎖乎。顛僧曰。弱庵和尚也。眾疑誕妄。弱師旋附沙彌口曰。他非誕實我也。因我誤用大悲殿階石作東凈。冥府常以大石壓我。苦楚不可說。汝輩徒眾速為我起石凈洗。供起集僧誦梵網經。吾苦即脫矣。徒輩曰。和尚何以附此沙彌乎。師曰。虧此沙彌已顛頭上無大光。吾得借彼傳信。不然吾受苦無期也。徒眾如命起石。並集僧誦梵網經。師乃去。
【現代漢語翻譯】 現代漢語譯本 攝對理。冥府的判官勸說管理倉庫的官吏說：『他既然已經出家為僧，你決心要報復，不如用法力超度他呢？』隱圓法師領會了判官的意思，於是立下誓願，三年內每日禮拜千佛懺悔，夜晚放焰口施食，以此來化解過去的仇恨。官吏同意了，於是隱圓法師得以還陽，並請求一位冥府的使者，引導他遊覽地府，到達一個大會之處，牌匾上寫著『補經堂』。其中有數百僧人和道士，在光明中誦經。不久光明又消失了。隱圓法師問這是什麼地方。冥使說：『這是陽間的僧人和道士，包攬了施主的藏經，雖然得到了錢財，但是經文沒有誦讀，所以在這裡補誦。』又問：『頃刻間就黑暗了，是什麼原因呢？』回答說：『因為業力深厚，不允許他們立刻補完，所以要很久才能出現光明，出現后又立刻收回，使他們長期處於黑暗的監獄中。』隱圓法師還陽后，三年酬謝了誓願，又去靈隱寺參學。
湖州白雀寺的弱庵律師，是蘇州報國寺茂林和尚的弟子。寺中建造大悲殿，缺少臺階石。一位姓潘的施主捐了二十兩銀子，讓完成這件事。弱庵律師因為東邊的廁所沒有建成，僧眾不方便，暫時借用臺階石作為糞窖。後來施主來拜見，問起這件事。律師說：『我已經另外做了一件更好的功德，再找銀子來完成臺階吧。』施主非常怨恨。後來弱庵律師圓寂。之後一個小沙彌忽然發瘋，主持的人用芒繩捆綁了他，反鎖在一個房間里。第二天早上，沙彌忽然逃了出來。人們問是誰為你解開繩子和鎖的。瘋癲的僧人說：『是弱庵和尚。』眾人都懷疑是胡說。弱庵律師隨即附在沙彌的口中說：『他不是胡說，確實是我。因為我誤用大悲殿的臺階石作為廁所，冥府經常用大石頭壓我，痛苦難以言說。你們這些徒弟們快為我把石頭移開，清洗乾淨，供奉起來，召集僧人誦讀《梵網經》，我的痛苦就能解脫了。』徒弟們說：『和尚為什麼附在這個沙彌身上呢？』律師說：『多虧這個沙彌已經瘋了，頭上沒有大的光明，我才能借用他來傳遞訊息，不然我受苦就沒有盡頭了。』徒弟們按照他的吩咐移開石頭，並召集僧人誦讀《梵網經》，律師這才離去。
【English Translation】 English version The principle of aligning with reason. The judge of the underworld advised the warehouse keeper, saying, 'Since he has renounced the world to become a monk, and you are determined to seek revenge, how about using Dharma power to transcend him?' Yin Yuan understood the judge's intention and made a vow to prostrate before a thousand Buddhas in repentance every day for three years and perform the Montain Food Offering at night to resolve past grievances. The keeper agreed, and Yin Yuan was allowed to return to life. He then requested a messenger from the underworld to guide him through the realms of hell, arriving at a grand assembly hall with a plaque that read 'Scripture Supplement Hall.' Within were hundreds of monks and Taoists reciting scriptures in the light. Soon, the light disappeared. Yin Yuan asked what this place was. The messenger replied, 'These are monks and Taoists from the human realm who have taken on the task of reciting scriptures for donors but have not actually recited them, so they are here to make up for it.' He further asked, 'Why does it darken so quickly?' The messenger answered, 'Because their karmic force is deep and does not allow them to complete the recitation immediately, so the light appears only for a short time before being withdrawn, causing them to remain in the dark prison for a long time.' After returning to life, Yin Yuan fulfilled his vow for three years and then went to Lingyin Temple to study.
Lawyer Ruo'an of Baique Temple in Huzhou was a disciple of Monk Maolin of Baoguo Temple in Suzhou. The temple was building the Great Compassion Hall and lacked stone steps. A donor named Pan donated twenty taels of silver to complete the project. Lawyer Ruo'an, because the eastern toilet was not yet built and the monks were inconvenienced, temporarily used the stone steps as a cesspool. Later, the donor came to visit and asked about it. The lawyer said, 'I have already done another good deed, and I will find more silver to complete the steps.' The donor was very resentful. Later, Lawyer Ruo'an passed away. Afterwards, a novice monk suddenly went mad. The person in charge tied him with a rope and locked him in a room. The next morning, the novice monk suddenly escaped. People asked who untied the rope and opened the lock for him. The mad monk said, 'It was Monk Ruo'an.' Everyone suspected it was nonsense. Lawyer Ruo'an then possessed the novice monk and said, 'He is not talking nonsense, it is indeed me. Because I misused the stone steps of the Great Compassion Hall as a toilet, the underworld constantly presses me with large stones, and the suffering is indescribable. You disciples quickly remove the stones for me, wash them clean, enshrine them, and gather monks to recite the Brahma Net Sutra, and my suffering will be relieved.' The disciples said, 'Why does the monk possess this novice monk?' The lawyer said, 'Thanks to this novice monk being mad and having no great light on his head, I can borrow him to transmit messages, otherwise my suffering would be endless.' The disciples followed his instructions, removed the stones, and gathered monks to recite the Brahma Net Sutra, and the lawyer then departed.
泰州一僧號某。隨侍三昧先老人(華山具德)有年為某處地藏殿監院。性頗慳不浪用一錢。遷化后每中夜人靜。殿中兩禪單僧。輒見監院現形。初為兩單僧整鞋。面似愁苦。次登上佛座。以手摸他藏華冠。后嬉笑而去。眾白先老人。老人曰。此業障必有遺物在華冠內。故繫戀不捨也。令舉梯上探。果有銀八十金。立命修齋作追薦。法事訖。自此永不復現。
江寧盧府巷。有一俗僧。好賭博衣物蕩盡止。存銅彌勒佛一軀。高二尺許。貿與回子。復銀三金。回子夜舁像至家。以大鐵錘擊佛頭。堅硬不動。迸出火星。回子曰。想頭頂銅厚。乃擊肚腹。彌勒忽開口。出聲大笑。回子驚倒。叩頭謝罪。明日香華鼓吹送還本庵。主僧旋遁。得惡疾而死。
麻城一富僧碧璠。曾捐百金。助村民筑塞。保衛一方徒無窮欲受戒。璠不許。徒夜走至杏巖和尚處稟戒。而回碧璠一見大怒。裂碎三衣撲破瓦缽。當晚方睡即見韋馱尊天。震怒痛罵云。汝是何人敢毀如來法器耶。立欲以寶杵擊之。璠叩頭求懺。韋天曰。念汝修塞有功。姑去一臂。以杵輕輕向右臂一點。璠狂叫而醒數日內忽右臂暗消。止長七八寸手拳如小橘。懸肩上至今師徒皆在焉(現果隨錄)。
周京師大中興寺釋道安。姓姚氏。識悟玄理。早附法門。神
【現代漢語翻譯】 現代漢語譯本： 泰州有一位僧人，法號某某。他跟隨三昧先老人（華山具德）多年，擔任某處地藏殿的監院。此人性情頗為慳吝，不肯隨意浪費一文錢。他去世后，每到半夜人靜時，殿中的兩位禪僧總是看見監院顯現身形。起初，他為兩位禪僧整理鞋子，面容顯得愁苦。接著，他登上佛座，用手觸控他所藏的華冠。後來，又嬉笑而去。眾人將此事稟告先老人。先老人說：『此人業障深重，必定有遺留之物在華冠之內，所以才會如此依戀不捨。』於是命人架梯上去探查，果然發現有銀子八十兩。隨即命人設齋供養，做法事追薦。法事完畢后，從此就再也沒有顯現過了。 江寧盧府巷，有一位俗家僧人，喜歡賭博，將衣物輸得精光，只剩下一尊銅製彌勒佛像，高約二尺。他將佛像賣給了一個回族人，得了三兩銀子。回族人晚上將佛像擡回家中，用大鐵錘敲擊佛頭，佛頭堅硬不動，還迸出火星。回族人說：『想必是頭頂的銅太厚了。』於是敲擊佛像的肚腹。彌勒佛像忽然開口，發出大笑聲。回族人驚嚇倒地，叩頭謝罪。第二天，用香花鼓樂將佛像送還原本的庵堂。庵堂的主持僧人隨即逃遁，得了惡疾而死。 麻城有一位富有的僧人，名叫碧璠（Bi Fan）。他曾捐出一百兩銀子，幫助村民修築堤壩，保衛一方平安。他的徒弟無窮（Wu Qiong）想要受戒，碧璠不允許。無窮夜裡跑到杏巖（Xing Yan）和尚處稟告受戒，然後返回。碧璠一見大怒，撕碎無窮的三衣，摔破瓦缽。當晚，碧璠剛睡著，就看見韋馱尊天（Wei Tuo Zun Tian）震怒地痛罵道：『你是什麼人，竟敢毀壞如來法器！』立刻就要用寶杵擊打他。碧璠叩頭求懺悔。韋馱天說：『念在你修築堤壩有功，姑且免去你一條手臂。』用寶杵輕輕地向他的右臂一點。碧璠狂叫著醒來，數日之內，右臂忽然暗暗地消退，只剩下七八寸長，手蜷縮得像個小橘子，懸掛在肩膀上，至今師徒都還在（《現果隨錄》）。 周朝京師大中興寺的釋道安（Shi Dao An），姓姚（Yao）氏，領悟玄妙的道理，早早就進入佛門。
【English Translation】 English version: In Taizhou, there was a monk named Mou. He served the Elder Sanmei Xian (Ju De of Mount Hua) for many years and was the supervisor of the Dizang (Ksitigarbha) Hall in a certain place. He was quite frugal and would not waste a single penny. After his death, every midnight when everyone was quiet, the two Chan monks in the hall would see the supervisor appear. At first, he would arrange the shoes for the two monks, looking sorrowful. Then, he would ascend the Buddha's seat and touch the jeweled crown he had hidden. Later, he would laugh and leave. The monks told the Elder Xian about this. The Elder said, 'This person's karmic obstacles must be due to some belongings left inside the jeweled crown, which he is reluctant to part with.' He ordered someone to climb up with a ladder to investigate, and indeed, they found eighty taels of silver. He immediately ordered a vegetarian feast to be prepared and a memorial service to be held. After the service, he never appeared again. In Lufu Lane in Jiangning, there was a secular monk who loved to gamble and lost all his belongings, leaving only a bronze Maitreya Buddha statue, about two chi (Chinese foot, approximately 1/3 meter) tall. He sold the statue to a Hui (Muslim) person for three taels of silver. The Hui person carried the statue home at night and struck the Buddha's head with a large iron hammer. The head was hard and did not move, and sparks flew out. The Hui person said, 'I suppose the bronze on the head is too thick.' So he struck the Buddha's abdomen. Suddenly, the Maitreya Buddha opened his mouth and laughed loudly. The Hui person was frightened and fell to the ground, kowtowing and apologizing. The next day, he sent the statue back to its original temple with incense, flowers, and musical instruments. The abbot of the temple fled and died of a terrible disease. In Macheng, there was a wealthy monk named Bi Fan. He once donated one hundred taels of silver to help the villagers build a dam to protect the area. His disciple, Wu Qiong, wanted to receive the precepts, but Bi Fan refused. Wu Qiong ran away at night to the monk at Xing Yan and received the precepts, then returned. Bi Fan was furious when he saw him, tearing Wu Qiong's three robes and smashing his earthen bowl. That night, as soon as Bi Fan fell asleep, he saw the Venerable Wei Tuo (Skanda) angrily scolding him, 'Who are you to dare to destroy the Dharma implements of the Tathagata!' He immediately wanted to strike him with his precious club. Bi Fan kowtowed and begged for forgiveness. Wei Tuo said, 'Considering your merit in building the dam, I will spare you one arm.' He lightly touched his right arm with the club. Bi Fan woke up screaming, and within a few days, his right arm gradually disappeared, leaving only seven or eight cun (Chinese inch, approximately 1/30 meter) long, his hand curled up like a small orange, hanging from his shoulder. The master and disciple are still there today (from 'Records of Manifest Retribution'). During the Zhou Dynasty, Shi Dao An of the Dazhongxing Temple in the capital, whose surname was Yao, understood profound principles and entered the Buddhist order early.
氣高朗。挾操清遠。乃作遺誡九章。以訓門人。其詞曰。
敬謝諸弟子等。夫出家為道至重至難。不可自輕。不可自易。所謂重者荷道佩德縈仁負義。奉持凈戒死而後已。所謂難者絕世離俗。永割親愛。回情易性。不同於眾。行人所不能行。割人所不能割。忍苦受辱捐棄軀命。謂之難者。名曰道人。道人者導人也。行必可履。言必可法。被服出家動為法則。不貪不諍不讒不匿。學問高遠志在玄默。是為名稱。參位三尊。出賢入聖滌除精魂。故得君王不望其報。父母不望其力。普天之人。莫不歸攝。捐妻減養。供奉衣食。屈身俯仰不辭勞恨者。以其志行清潔通於神明。惔怕虛白可奇可貴。自頃荒流道法遂替。新學之人未體法則。棄正著邪忘其真實。以小黠為智。以小恭為足。飽食終日。無所用心。退自推觀良亦可悲。計今出家。或有年歲。經業未通。文字不決。徒喪一世無所成名。如此之事不可深思。無常之限非旦。即夕三塗苦痛。無強無弱。師徒義深。故以申示。有情之流。可為永誡。
卿已出家。永違所生。剃髮毀容。法服加形。辭親之日。上下涕零。割愛崇道。意凌大清。當遵此志經道修明。如何無心故存色聲。悠悠竟日。經業不成。德行日損。穢跡遂盈。師友慚恥。凡俗所輕如是出家徒自辱名。今
【現代漢語翻譯】 現代漢語譯本：他的氣度高尚開朗，懷抱著清高的志向和深遠的抱負。於是寫下了遺誡九章，用來訓誡門人。文辭如下：
敬告諸位弟子：出家修道是非常重要和困難的事情，不可輕視，不可看作容易。所謂重要，是指要承擔弘揚佛法的責任，懷有高尚的品德，心懷仁愛，肩負道義，奉持清凈的戒律直到生命終結。所謂困難，是指要斷絕世俗的牽絆，遠離塵世的習俗，永遠割捨親情和愛戀，改變情感和習性，與普通人不同。要做常人不能做的事，割捨常人不能割捨的，忍受痛苦和屈辱，捨棄身軀性命。稱之為困難的原因是，這樣的人才能被稱為『道人』（Daoren，修行者）。道人是引導他人的人，行為必須可以效仿，言語必須可以作為準則。穿著出家人的服裝，一舉一動都要成為榜樣。不貪婪，不爭鬥，不讒言，不隱瞞。學問高深，志向在於玄妙的寂靜。這樣才能獲得好的名聲，可以參與到三尊（San Zun，佛、法、僧）的行列，脫離凡俗，進入聖賢的境界，洗滌純凈精神靈魂。所以能得到君王不期望回報，父母不期望付出，天下所有的人，沒有不歸服攝受的。人們減少妻子的供養，減少自己的供養，來供奉道人的衣食，彎腰屈身不辭勞苦，是因為道人的志向和行為清潔，通達于神明，恬淡虛靜，可以稱奇，可以珍貴。自從世道衰敗，佛法逐漸衰落，新學的人沒有體會到法則，拋棄正道而追求邪道，忘記了真實。把小聰明當作智慧，把小恭敬當作滿足，吃飽飯整天無所事事。退下來自己反省，實在可悲。算起來現在出家的人，有的已經很多年了，經書義理沒有通達，文字也不理解，白白浪費一生，沒有成就任何名聲。這樣的事情不可不深思。無常的到來沒有早晚，或許就在旦夕之間。三塗（San Tu，地獄、餓鬼、畜生）的苦痛，無論強弱都無法避免。我和你們師徒情義深重，所以把這些道理明白地告訴你們。希望有情眾生，可以把這些話作為永久的告誡。
你既然已經出家，就永遠離開了父母親人，剃除了頭髮，改變了容貌，穿上了出家人的法服。辭別親人的時候，上下老少都淚流滿面。割捨親情，崇尚佛道，心意高遠清凈。應當遵循這個志向，精進修習佛道。怎麼能不用心，仍然留戀色相和聲音呢？整天無所事事，經書義理沒有學成，德行一天天減少，污穢的痕跡卻越來越多。讓師長和朋友感到慚愧，被凡夫俗子所輕視。像這樣出家，只是白白地玷污了自己的名聲。現在
【English Translation】 English version: His spirit was lofty and bright, embracing pure aspirations and far-reaching ambitions. Therefore, he composed nine chapters of admonitions to instruct his disciples. The words are as follows:
Respectfully I address you, my disciples: To renounce the world and pursue the path is a matter of utmost importance and difficulty. It should not be taken lightly or easily. What is meant by 'important' is to bear the responsibility of propagating the Dharma, to possess noble virtues, to cherish benevolence, to uphold righteousness, and to maintain pure precepts until the end of life. What is meant by 'difficult' is to sever worldly ties, to distance oneself from secular customs, to forever relinquish affection and love, to transform emotions and habits, and to be different from ordinary people. To do what ordinary people cannot do, to relinquish what ordinary people cannot relinquish, to endure suffering and humiliation, and to abandon body and life. The reason it is called 'difficult' is that only such a person can be called a 'Daoren' (道人, a person who cultivates the Way). A Daoren is one who guides others; their actions must be exemplary, and their words must be a model. Wearing the robes of a renunciate, every action should be a standard. Not greedy, not contentious, not slanderous, not secretive. With profound learning and a mind set on profound silence, this is how to gain a good reputation, participate in the ranks of the Three Jewels (San Zun, 三尊, Buddha, Dharma, Sangha), transcend the mundane, enter the realm of the sages, and purify the spirit and soul. Therefore, one can receive the support of kings without them expecting repayment, and the support of parents without them expecting service. All the people in the world, without exception, will submit and be receptive. People reduce the support for their wives and reduce their own sustenance to provide for the Daoren's clothing and food, bowing and bending without complaint, because the Daoren's aspirations and conduct are pure, reaching the divine, tranquil and empty, worthy of wonder and esteem. Since the decline of the world, the Dharma has gradually declined, and new learners have not grasped the principles, abandoning the right path to pursue the wrong path, forgetting the truth. They take petty cleverness as wisdom, and petty respect as sufficient, eating their fill all day long without any purpose. Reflecting on this, it is truly lamentable. Considering that some who have renounced the world have done so for many years, yet they have not mastered the scriptures, nor do they understand the texts, wasting their lives without achieving any reputation. Such matters cannot be ignored. The limit of impermanence has no fixed time, it may come at any moment. The suffering of the three evil realms (San Tu, 三塗, hell, hungry ghosts, animals) cannot be avoided, whether strong or weak. My relationship with you as teacher and disciples is deep, so I clearly explain these principles to you. May sentient beings take these words as a permanent admonition.
Now that you have renounced the world, you have forever left your parents and relatives, shaved your heads, changed your appearance, and donned the robes of a renunciate. On the day of parting from your loved ones, young and old alike wept. Relinquishing affection and honoring the Dharma, your minds should be lofty and pure. You should follow this aspiration and diligently cultivate the Dharma. How can you be without focus, still attached to sights and sounds? Spending your days idly, without mastering the scriptures, your virtue diminishes day by day, and defilements increase. Causing shame to teachers and friends, and being looked down upon by ordinary people. To renounce the world in this way is merely to disgrace your name. Now
故誨勵。宜當專精。卿已出家棄俗辭君。應自誨勵。志果青雲。財色不顧。與世不群。金玉不貴。唯道為珍。約己守節。甘苦樂貧。進德自度。又能度人。如何改操趨走風塵。坐不暖席。馳務東西。劇如徭役縣官所牽。經道不通。戒德不全。朋友嗤弄。同學棄捐。如是出家徒喪天年。今故誨勵。宜各自憐。
卿已出家。永辭宗族。無親無疏。清凈無慾。吉則不歡。兇則不哭。超然縱容。豁然離俗。志存玄妙。軌真守樸。得度廣濟。普蒙福祿。如何無心。仍著染觸。空諍長短。銖兩斗斛。與世諍利。何異僮僕。經道不明。德行不足。如是出家。徒自毀辱。今故誨示。宜自洗浴。
卿已出家。號曰道人。父母不敬。君帝不臣。普天同奉事之如神。稽首致敬。不計富貧。尚其清修自利利人。減割之重。一米七斤。如何怠慢。不能報恩。倚縱游逸。身意虛煩。無戒食施。死入泰山。燒鐵為食。融銅灌咽。如斯之痛法句所陳。今故誨約。宜自改新。
卿已出家。號曰息心。穢雜不著。唯道是欽。志參清潔。如玉如冰。當修經戒以濟精神。眾生蒙祐並度所親。如何無心隨俗浮沉。縱其四大恣其五根。道德遂淺世事更深。如是出家與世同塵。今故誡約。幸自開神。
卿已出家捐世形軀。當務竭情泥洹合符。
【現代漢語翻譯】 現代漢語譯本： 因此我教誨勉勵你們，應當專心精進。你們已經出家，拋棄世俗，告別君王，應當自我教誨勉勵，立下遠大的志向。不要顧及錢財美色，與世俗之人不同流合污。不要看重金銀玉器，只把真理（道）當作珍寶。約束自己，遵守節操，甘於過清貧的生活。增長自己的德行，自我解脫，又能幫助他人解脫。為何改變志向，奔走於世俗之中？坐不安席，爲了事務奔波，像服徭役一樣被官府牽制。對佛經的道理不通達，戒律的德行不完備，被朋友嘲笑，被同修拋棄。這樣出家只是白白浪費生命。現在我特意教誨勉勵你們，應當各自愛惜自己。
你們已經出家，永遠告別宗族，沒有親疏之分，清凈沒有慾望。遇到喜事不歡喜，遇到兇事不哭泣。超脫自在，豁達地脫離世俗。志向在於玄妙的真理，遵循真理，保持純樸。得到解脫，廣行救濟，普遍獲得福祿。為何不用心，仍然執著於世俗的沾染？空自爭論是非長短，斤斤計較。與世人爭奪利益，與奴僕有什麼區別？對佛經的道理不明白，德行不足夠，這樣出家只是自己侮辱自己。現在我特意教誨開示你們，應當自我洗滌。
你們已經出家，被稱為道人，不尊敬父母，不臣服君王，普天之下的人都像對待神一樣奉事你們，叩頭致敬，不計較富有貧窮，看重你們清凈的修行，既能使自己得益，又能使他人得益。減免賦稅徭役的重擔，一米可以折算七斤。為何懈怠懶惰，不能報答恩情？放縱遊蕩，身心空虛煩惱。不持戒而接受佈施，死後會墮入泰山地獄。遭受燒鐵為食，熔銅灌咽的痛苦，這樣的痛苦在佛經的語句中已經陳述。現在我特意教誨告誡你們，應當自我改正更新。
你們已經出家，被稱為息心（指息滅妄心），不沾染污穢雜亂，只敬重真理（道）。志向在於清凈，像玉一樣，像冰一樣。應當修行佛經和戒律，用來救濟精神。使眾生蒙受福佑，並且度化自己的親人。為何不用心，隨著世俗沉淪？放縱自己的四大（地、水、火、風），放縱自己的五根（眼、耳、鼻、舌、身）。道德逐漸淺薄，世俗事務更加深入。這樣出家與世俗之人沒有區別。現在我特意告誡你們，希望你們自己開啟智慧。
你們已經出家，捨棄世俗的形體，應當竭盡全力，使自己的心與涅槃（Nirvana）相合。
【English Translation】 English version: Therefore, I instruct and encourage you to be diligent and focused. You have already renounced the world, left your families, and departed from your rulers. You should instruct and encourage yourselves, setting lofty goals. Disregard wealth and beauty, and be different from the worldly people. Do not value gold and jade, but only treasure the Truth (Dharma). Restrain yourselves, keep your vows, and be content with a simple life. Increase your virtue, liberate yourselves, and also help others to liberate themselves. Why change your aspirations and run around in the mundane world? You cannot sit still, and you rush about for affairs, like being forced into labor by the government. You do not understand the principles of the scriptures, and your moral conduct is incomplete. You are ridiculed by friends and abandoned by fellow practitioners. Such a renunciation is a waste of life. Now I especially instruct and encourage you to cherish yourselves.
You have already renounced the world, forever bidding farewell to your families. There is no distinction between close and distant relatives, and you are pure and without desires. You do not rejoice in good fortune, nor do you weep in misfortune. You are detached and free, and you have transcended the mundane world. Your aspiration lies in the profound Truth, following the Truth and maintaining simplicity. Having attained liberation, you widely offer salvation, and universally receive blessings and prosperity. Why are you not mindful, still attached to worldly defilements? You engage in empty disputes about right and wrong, and you are meticulous about trivial matters. Competing with the world for profit, how is that different from being a servant? You do not understand the principles of the scriptures, and your moral conduct is insufficient. Such a renunciation is merely self-humiliation. Now I especially instruct and enlighten you to cleanse yourselves.
You have already renounced the world and are called 'Dao Ren' (practitioners of the Way). You do not respect parents, nor are you subjects of the ruler. All people under heaven revere you as if you were gods, bowing and paying homage, regardless of wealth or poverty, valuing your pure practice, which benefits both yourselves and others. The burden of taxes and labor is reduced, and one 'mi' (unit of measurement) can be converted into seven 'jin' (unit of weight). Why are you lazy and negligent, unable to repay the kindness? You indulge in wandering and idleness, and your body and mind are empty and troubled. Receiving alms without upholding the precepts, you will fall into Mount Tai hell after death, suffering the pain of eating molten iron and drinking molten copper, as described in the verses of the Dharma. Now I especially instruct and warn you to reform and renew yourselves.
You have already renounced the world and are called 'Xi Xin' (those who quiet the mind), not clinging to filth and impurity, but only revering the Truth (Dharma). Your aspiration lies in purity, like jade, like ice. You should cultivate the scriptures and precepts to save your spirit. May sentient beings receive blessings and may your relatives be liberated. Why are you not mindful, drifting along with the world? You indulge your Four Great Elements (earth, water, fire, wind) and indulge your Five Roots (eye, ear, nose, tongue, body). Your morality becomes shallow, and worldly affairs become deeper. Such a renunciation is no different from being in the world. Now I especially warn you, hoping that you will awaken your minds.
You have already renounced the world, abandoning your worldly form. You should exert all your efforts to align your mind with Nirvana.
如何擾動不樂閑居。經道損耗世事有餘。清白不履。反入泥塗。過影之命或在須臾。地獄之痛難可具書。今故誡勵。宜崇典謨。
卿已出家不可自寬。形雖鄙陋使行可觀。衣服雖粗坐起令端。飲食雖疏出言可餐。夏則忍熱冬則忍寒。能自守節不飲盜泉。不肖之供足不妄前。久處私室如臨至尊。學雖不多可齊上賢。如是出家足報二親。宗族知識一切蒙恩。今故誡汝。宜各自敦。
卿已出家。性有昏明。學無多少。要在修精。上士坐禪。中士誦經。下士堪能塔寺經營。豈可終日一無所成。立身無聞可謂徒生。今故誨汝。宜自端情。
卿已出家永違二親。道法革性。俗服離身。辭親之日。乍悲乍欣。邈爾絕俗。超出埃塵。當修經道制已履真。如何無心更染俗因。經道已薄行無毛分。言非可貴。德非可珍。師友致累。恚恨日殷。如是出家損法辱身。思之念之。好自將身(續高僧傳法苑珠林)。
元天如警誡曰。近世有等出家者。雖云離俗。俗習不除。盡曰出塵。塵緣不斷。經教固不知。參禪又不會。心猿亂走。意馬奔馳。作隊成群。打鬨過日。非但虛消信施。亦乃埋沒已靈眼光落地之時。路頭向甚處去。正是青天白日。爺孃不識。未證謂證。未得謂得。實乃徒入空門虛生浪死。噫問君。出家因甚麼事
【現代漢語翻譯】 現代漢語譯本 如何擾亂自己，不樂於安閑地居住？修行佛經的功夫損耗殆盡，而世俗之事卻做得很多。清白的行為不去實踐，反而陷入污濁的境地。生命短暫如光影流逝，地獄的痛苦難以用文字描述。現在特意告誡你們，應該崇尚典籍和訓誡。
你既然已經出家，就不能放縱自己。外表雖然平凡，但要使行為值得稱讚。衣服雖然粗糙，但坐立都要端正。飲食雖然簡單，但說話要讓人喜歡聽。夏天要忍受炎熱，冬天要忍受寒冷。能夠自己堅守節操，不喝盜泉之水（比喻不義之財）。即使是不好的供養，也不要隨意接受。長久地待在自己的房間里，也要像面對至尊一樣恭敬。學問即使不多，也可以和賢人比肩。這樣出家，就足以報答父母的恩情，宗族親友都能得到恩惠。現在特意告誡你們，應該各自努力。
你既然已經出家，天性有聰明和愚笨的差別。學問有多少並不重要，重要的是精進修行。上等之人可以坐禪，中等之人可以誦經，下等之人可以勝任修繕佛塔寺廟的工作。怎麼可以整天無所事事，一無所成呢？立身處世沒有名聲，可以說是白活一生。現在特意教誨你們，應該端正自己的心意。
你既然已經出家，就永遠離開了父母。用佛法來改變習性，脫下世俗的衣服。離開父母的那天，既悲傷又欣喜。遠離世俗，超出塵埃。應當修行佛經，約束自己，踐行真理。怎麼可以不用心，更沾染世俗的因緣呢？佛經修習淺薄，行為沒有絲毫可取之處。言語沒有什麼價值，品德沒有什麼可稱讚的。給師長朋友帶來麻煩，怨恨一天比一天多。這樣出家，是損害佛法，玷污自身。要思考這些，牢記這些，好好地約束自己。（續高僧傳 法苑珠林）
元代天如禪師警誡說：近世有些出家之人，雖然說是離開了世俗，但世俗的習氣卻沒有去除。整天說要脫離塵世，但塵世的緣分卻斷不了。佛經教義本來就不知道，參禪又不會。心像猿猴一樣亂跳，意念像脫韁的野馬一樣奔馳。成群結隊，打鬧嬉戲，虛度光陰。非但白白浪費了信徒的供養，也埋沒了自己靈性的光芒。臨死的時候，該往哪裡去呢？正是六親不認，父母也不認識。沒有證悟卻說自己證悟了，沒有得到卻說自己得到了。實在是白白進入佛門，虛度一生，白白死去。唉！請問你，出家是爲了什麼事呢？
【English Translation】 English version How can one disturb oneself, not delighting in peaceful dwelling? The effort in studying the scriptures is depleted, while worldly affairs are abundant. Pure conduct is not practiced, instead, one falls into a muddy mire. Life is as fleeting as a shadow, and the pain of hell is difficult to describe in full. Now, therefore, I admonish you, you should revere the classics and instructions.
Since you have already left home (become a monk), you must not indulge yourself. Although your appearance may be humble, make your conduct worthy of praise. Although your clothes may be coarse, let your sitting and standing be proper. Although your food may be simple, let your speech be pleasing. In summer, endure the heat; in winter, endure the cold. Be able to guard your integrity and not drink from the 'thieves' spring' (a metaphor for ill-gotten gains). Even if the offerings are not good, do not accept them casually. When staying in your private room for a long time, be as respectful as if you were facing the most honored one. Even if your learning is not much, you can be on par with the virtuous. Such a departure from home is enough to repay the kindness of your parents, and your relatives and friends will all receive blessings. Now, therefore, I admonish you, you should each strive diligently.
Since you have already left home, there are differences in nature between intelligence and dullness. The amount of learning is not important; what is important is diligent practice. The superior person can meditate, the average person can recite scriptures, and the inferior person can be capable of managing the construction of pagodas and temples. How can you spend the whole day doing nothing and accomplishing nothing? To establish oneself in the world without a reputation can be said to be a wasted life. Now, therefore, I instruct you, you should rectify your mind.
Since you have already left home, you have forever departed from your parents. Use the Dharma to transform your nature, and take off your worldly clothes. On the day of leaving your parents, there is both sadness and joy. Far away from the world, beyond the dust. You should cultivate the scriptures, restrain yourself, and practice the truth. How can you be without intention and further contaminate yourself with worldly causes? The study of scriptures is shallow, and there is not a hair's breadth of commendable conduct. Your words are not valuable, and your virtues are not praiseworthy. You cause trouble for teachers and friends, and resentment increases day by day. Such a departure from home is to damage the Dharma and disgrace yourself. Think about these things, remember these things, and take good care of yourself. (Continued Biographies of Eminent Monks, Dharma Garden of Pearls)
The Chan Master Tianru of the Yuan Dynasty warned: In recent times, there are some who have left home, but although they say they have left the world, their worldly habits have not been removed. All day long they say they want to escape the dust, but their worldly ties cannot be broken. They do not know the teachings of the scriptures, and they cannot practice Chan meditation. Their minds run wild like monkeys, and their thoughts gallop like wild horses. They form groups, make noise, and waste their days. Not only do they waste the offerings of the faithful, but they also bury the light of their own spirituality. When the time of death comes, where will they go? They do not recognize their six relatives, and they do not recognize their parents. They claim to be enlightened when they are not, and they claim to have attained when they have not. They are truly entering the empty gate in vain, living a wasted life, and dying in vain. Alas! I ask you, what is the reason for leaving home?
。為衣食故。貪富貴故。求安樂故。父母舍汝出家。指望超度父母報答四恩。而今自己尚無靠托。況能拔濟他人乎。有日閻羅老子。與爾打算飯錢。將甚抵敵。不落地獄餓鬼。定是戴角披毛。如此出家可悲可痛。諸仁者趁此未老無病之前。急早作個活計。堅持齋戒。唸佛誦經。禮讚發願。求生凈土。得見彌陀之後。可以超度父母。可以報答四恩。可以拔濟群生。可以永受快樂。如此出家方為佛子(凈土或問)。
夫善惡報應之說。粲出經典。而愚勃之徒。尚惑之。若證之於事實。亦警覺之一術也。暇日涉獵古傳。採錄僧侶業報之著明者。偶得懷信師自鏡錄。乃嘆曰。我思古人實獲我心哉。遂挍鐫之。以廣其傳。且以今所得者若干條。而附乎后云。安永元年壬辰歲八月十四日平安慶證寺玄智。書于南紀鷺森省所。
【現代漢語翻譯】 現代漢語譯本：爲了衣食，爲了貪圖富貴，爲了尋求安樂，父母才讓你出家，指望你能超度他們，報答父母恩情和四重恩惠。而現在你自己尚且沒有依靠，又怎麼能救濟他人呢？等到閻羅王和你算飯錢的時候，你拿什麼來抵擋？不墮入地獄餓鬼道，必定會披毛戴角轉生為畜生。這樣的出家真是可悲可痛！各位仁者，趁著現在還沒老沒病的時候，趕緊做個活計，堅持齋戒，唸佛誦經，禮拜讚歎，發願求生凈土。等到見到阿彌陀佛（Amitabha）之後，就可以超度父母，可以報答四重恩惠，可以救濟眾生，可以永遠享受快樂。這樣的出家才算是佛的弟子。（《凈土或問》） 善惡報應的說法，在經典中闡述得非常清楚，但是愚昧無知的人仍然迷惑不解。如果用事實來證明，也是一種警醒的方法。閑暇時我翻閱古代傳記，採錄僧侶業報顯著的事例，偶然得到了懷信師的《自鏡錄》，於是感嘆道：『我的想法和古人真是心心相印啊！』於是校對刊刻它，以廣泛流傳。並且把現在所得到的若干條，附在後面。安永元年壬辰歲八月十四日，平安慶證寺玄智，書于南紀鷺森省所。
【English Translation】 English version: For the sake of clothing and food, for the sake of greed for wealth and status, for the sake of seeking comfort and pleasure, your parents allowed you to become a monk, hoping that you could liberate them and repay the kindness of your parents and the four kinds of grace. But now you yourself have no reliance, how can you help others? When Yama (the King of Hell) settles the bill for your meals, what will you use to resist? If you don't fall into the hells or the realm of hungry ghosts, you will surely be reborn as an animal with horns and fur. Such a monastic life is truly sad and painful! All of you virtuous ones, while you are still young and healthy, quickly find a way to make a living, uphold the precepts of fasting, recite the Buddha's name, chant scriptures, prostrate and praise, and make vows to be reborn in the Pure Land. After seeing Amitabha (Amitabha), you can liberate your parents, repay the four kinds of grace, save all beings, and enjoy eternal happiness. Such a monastic life is truly a disciple of the Buddha. (From 'Questions on the Pure Land') The doctrine of karmic retribution for good and evil is clearly explained in the scriptures, but ignorant people are still confused. If we prove it with facts, it is also a way to awaken people. In my spare time, I read ancient biographies and collected prominent examples of monks' karmic retribution. I happened to obtain Master Huaixin's 'Self-Reflection Record', and I exclaimed: 'My thoughts are truly in harmony with those of the ancients!' So I proofread and engraved it to spread it widely. And I have attached several articles that I have obtained now at the end. Written on the 14th day of the eighth month of the Ren Chen year of An'ei 1 (1772), by Genchi of Keisho-ji Temple in Heian, at the Luson Province in Nanki.