X87n1629_金剛般若經集驗記
卍新續藏第 87 冊 No. 1629 金剛般若經集驗記
No. 1629
金剛般若經集驗記捲上(並序)
梓州司馬 孟獻忠 撰
夫般若者。乃諸佛之智母。至道之精微。為法海之泉源。實如來之秘藏。言語道斷。心行處滅。超于名相而界入。稱謂稽而不逮。離於見聞覺知。智識詮而逾遠。無行無得。所以致其功。不住不染。所以成其慧。探其妙者。行皆道場。達其理者。動為佛事。至於一十二經。八萬四千之法。等三辰之競耀。仰慧景而同暉。類五衢之爭馳。入真乘而共轍。惟寂惟寞。感而遂通。何慮何思。誠而必應。其有一念凈信。四偈受持。福無量而無邊。廣大侔於法界。果不生而不滅。究竟等於虛空。故能使修羅之軍。尋聲而遠遁。波旬之騎。藉響而旋奔。鉤爪鋸牙。挫芒衄(如盡反)銳。洪濤(音桃)烈火。息浪韜炎。厲(音例)氣煙凝。毒不能害。交陳雲合。刃不能傷。含識必該觸類而長。亦猶洪鐘虛受。響無擊而不揚。明鏡高懸。物有來而斯見。則知幽顯葉贊。萬匯(音謂)所以䖍誠。釋梵護持。百神由其侍衛。今者取其靈驗。尤著異跡。克彰經典之所傳。耳目之所接。整合三卷。分為六篇。其有見賢而思齊。聞義而勇猛。如磨玉之子。守劍之賓。如周處
【現代漢語翻譯】 現代漢語譯本 《金剛般若經集驗記》捲上(含序)
梓州司馬 孟獻忠 撰
般若（Prajna，智慧）是諸佛的智慧之母，至高之道的精妙之處，是佛法的源泉，實際上是如來（Tathagata，佛的稱號）的秘密寶藏。言語無法描述，心念無法到達。超越了名相的界限，稱謂也無法企及。脫離了見聞覺知，用智識去詮釋反而更加遙遠。無所作為，無所得，才能成就其功德；不執著，不染污，才能成就其智慧。探究其奧妙的人，所行之處皆是道場；通達其真理的人，一舉一動皆是佛事。至於一十二部經，八萬四千法門，如同星辰爭相輝映，仰望智慧的光芒而共同閃耀；又如五條道路競相奔馳，進入真乘（yana，交通工具，引申為「乘載眾生渡過生死苦海的教法」）而殊途同歸。寂靜無聲，感應而通達；無需憂慮，無需思索，真誠就能得到迴應。只要有一念清凈的信心，受持四句偈，其福德無量無邊，廣大如同法界（Dharmadhatu，宇宙萬有）。果報不生不滅，究竟等同於虛空。所以能夠使阿修羅（Asura，一種神道生物）的軍隊，聽到聲音就遠遠逃遁；波旬（Mara，魔王）的騎兵，聽到聲響就掉頭奔回。鉤爪鋸牙，挫敗其鋒芒；洪水烈火，平息波浪，收斂火焰。厲氣凝結，毒害不能侵犯；重重包圍，刀刃不能傷害。凡是有意識的生命，必定能觸類而長，就像洪鐘空虛才能發出響亮的聲音，明鏡高懸才能照見萬物。由此可知，顯隱都在讚頌，萬物都虔誠恭敬。釋（釋迦提桓因，Śakra devānām indra，忉利天之主）梵（梵天，Brahmā，色界諸天之主）護持，百神都在侍衛。現在選取其靈驗事蹟，尤其顯著的奇異事蹟，足以彰顯經典所傳揚的內容，以及耳目所接觸到的事實。彙集成三卷，分為六篇。希望那些見到賢人就想向他看齊，聽到正義就奮勇前進的人，能像琢磨玉器的工匠，守衛寶劍的賓客，又像周處一樣。
【English Translation】 English version The Collection of Verifications of the Diamond Prajna Sutra, Volume 1 (with Preface)
Compiled by Meng Xianzhong, Sima of Zizhou
Prajna (wisdom) is the wisdom-mother of all Buddhas, the subtle essence of the supreme path, the source of the Dharma ocean, and in reality, the secret treasure of the Tathagata (the 'Thus Gone One'). Words cannot describe it, and thoughts cannot reach it. It transcends the boundaries of names and forms, and appellations cannot grasp it. It is detached from seeing, hearing, perceiving, and knowing; using intellect to interpret it only makes it more distant. Without action and without attainment, one can achieve its merit; without attachment and without defilement, one can achieve its wisdom. Those who explore its mysteries find that all actions are a sacred site; those who understand its principles find that every movement is a Buddha-deed. As for the twelve divisions of scriptures and the eighty-four thousand Dharma gates, they are like stars vying for brilliance, looking up to the light of wisdom and shining together; like five roads racing, entering the True Vehicle (yana, vehicle) and sharing the same path. In stillness and silence, one is moved and thus connected. Without worry and without thought, sincerity will surely be answered. With just one pure thought of faith, upholding the four-line verse, the merit is immeasurable and boundless, as vast as the Dharmadhatu (the realm of all phenomena). The fruit does not arise or cease, ultimately equal to emptiness. Therefore, it can cause the armies of the Asuras (demi-gods) to flee far away upon hearing the sound; the cavalry of Mara (the demon king) to turn back upon hearing the echo. Hooks, claws, saws, and teeth have their sharpness blunted. Great floods and raging fires have their waves calmed and flames concealed. Noxious air congeals, and poison cannot harm. Layered formations and assembled clouds cannot be injured by blades. All sentient beings will surely understand and grow by analogy, just as a great bell receives emptiness and its sound is raised without being struck, and a bright mirror hangs high and reflects objects that come before it. Thus, it is known that the visible and the hidden offer praise, and all things are reverent and sincere. Sakra (Śakra devānām indra, lord of the Trāyastriṃśa Heaven) and Brahma (Brahmā, lord of the Form Realm) protect, and hundreds of deities attend. Now, selecting its efficacious events, especially the remarkable traces, is sufficient to demonstrate what the scriptures proclaim and what the eyes and ears have encountered. Compiled into three volumes, divided into six sections. May those who see the virtuous and think to emulate them, and who hear righteousness and advance bravely, be like the craftsman who polishes jade, the guest who guards the sword, and like Zhou Chu.
之遇士衡。長清三橫。仲由之逢宣父。即列四科。仁遠乎哉。欲之而至。雖不足發揮聖教。光闡大乘。庶貽諸子孫。以勵同志。於時大唐開元六年。歲次戊午。奧四月乙丑。朔八日壬申撰畢。
救護篇第一(並序十九章) 延壽篇第二(並序十二章)
救護篇第一(並序十九章)
昔者魯連談笑而秦軍自卻。干木偃息而魏主獲安。聞鄭玄之名。群兇不入。憚太公之化。神女銜悲。況乎象帝之先。法王之母。三明八正。待思而成。九惱六纏。因之而滅。無名無相。則萬德俱圓。無取無行。則眾功咸備。若持若誦。護國護身。投烈火而不然。溺層波而詎沒。般若之力。其大矣哉。故以救護之篇。冠于章首。蕭瑀(音雨)金剛般若經靈驗記曰。邢州治中柳儉。隋末任扶風岐陽官監。初為李密王事。橫被牽引。在大理禁。常誦金剛般若。猶有兩紙來未遍。忽然睡。夢見一婆羅門僧語儉云。檀越早誦經遍。即應得出。儉即驚覺。(音教)晝夜勤誦。不敢懈息。更經兩日。至日午時。忽然有來放赦。追向朝堂。遂蒙釋放。儉后一時家中夜在房外誦般若經。三更忽聞奇異香氣。儉起尋香。周無燒處。以此證驗是誦般若功德之力也。爾來倍更恭敬。晝夜精勤。不敢懈怠。專心誦持。已得五千餘篇。至今不闕。
【現代漢語翻譯】 現代漢語譯本： （他）遇到了士衡。長清有三橫。仲由遇到了宣父（孔子的尊稱），立即位列四科。仁難道遙遠嗎？想要它就能達到。即使不足以發揮聖教，光大闡明大乘佛教，也希望留給子孫後代，用來勉勵有共同志向的人。時在大唐開元六年（718年），歲在戊午年，四月乙丑朔日後的第八日壬申撰寫完畢。
救護篇第一（並序十九章） 延壽篇第二（並序十二章）
救護篇第一（並序十九章）
從前魯連談笑之間秦軍就自行退卻。干木安然隱居而魏國國君得以安定。聽到鄭玄的名字，各種兇惡之人不敢進入。畏懼太公的教化，神女也含悲忍淚。更何況是傚法帝王的先例，作為法王的母親（指般若智慧）。通過三明八正，待思考後就能成就。九惱六纏，依靠它就能滅除。無名無相，那麼萬德就能圓滿。無所取無所行，那麼各種功德就能完備。如果能受持讀誦，就能護國護身。投入烈火也不會被燒燬，沉入深水也不會被淹沒。般若的力量，是多麼偉大啊！所以用救護之篇，作為各章節的開端。《蕭瑀金剛般若經靈驗記》記載：邢州治中柳儉，隋朝末年在扶風岐陽擔任官監。起初因為李密的事件，無辜被牽連，被關在大理寺監獄。經常誦讀《金剛般若經》，還有兩頁沒有讀完。忽然睡著，夢見一位婆羅門僧人告訴柳儉說：『檀越（施主）早點誦完經，就應該可以出去了。』柳儉立刻驚醒，晝夜勤奮誦讀，不敢懈怠。又過了兩天，到了中午時分，忽然有人來宣佈赦令，追趕到朝堂，於是被釋放。柳儉後來有一次在家中夜晚在房外誦讀《般若經》。三更時分忽然聞到奇異的香氣。柳儉起身尋找香氣，周圍沒有燃燒的東西。用這件事來證明是誦讀《般若經》的功德之力。從此以後更加恭敬，晝夜精勤，不敢懈怠，專心誦持，已經誦讀了五千多遍，至今沒有間斷。
【English Translation】 English version: He encountered Shi Heng. Changqing has three horizontal strokes. Zhong You met Xuanfu (Confucius's respectful title) and was immediately listed in the Four Subjects. Is benevolence far away? If you desire it, you can attain it. Even if it is not enough to develop the holy teachings and greatly elucidate Mahayana Buddhism, I hope to leave it to future generations to encourage those with common aspirations. At the time of the sixth year of Kaiyuan (718 AD) of the Great Tang Dynasty, the year was Wuwu, and it was completed on the eighth day, Renchen, of the fourth month, Yichou.
Chapter 1 on Salvation and Protection (with a preface of 19 chapters) Chapter 2 on Prolonging Life (with a preface of 12 chapters)
Chapter 1 on Salvation and Protection (with a preface of 19 chapters)
In the past, Lu Lian laughed and the Qin army retreated on its own. Gan Mu lived in seclusion and the ruler of Wei was able to rest in peace. Hearing the name of Zheng Xuan, all the fierce people did not dare to enter. Fearing the teachings of Taigong, even the goddess shed tears of sorrow. Moreover, it is to emulate the example of the emperors, as the mother of the Dharma King (referring to Prajna wisdom). Through the Three Clarities and Eightfold Path, it can be achieved after contemplation. The Nine Afflictions and Six Entanglements can be eliminated by relying on it. Without name and without form, then all virtues can be perfected. Without taking and without acting, then all merits can be completed. If one can uphold and recite it, one can protect the country and oneself. Thrown into the raging fire, one will not be burned; submerged in the deep waves, one will not be drowned. The power of Prajna is so great! Therefore, the chapter on salvation and protection is used as the beginning of each chapter. The 'Miraculous Experiences of the Diamond Prajna Sutra' by Xiao Yu records: Liu Jian, the governor of Xingzhou, served as an official in Fufeng Qiyang at the end of the Sui Dynasty. Initially, he was implicated in Li Mi's affairs and was imprisoned in Dali Temple. He often recited the 'Diamond Prajna Sutra', and there were still two pages that he had not finished reading. Suddenly, he fell asleep and dreamed of a Brahmin monk who told Liu Jian, 'Dan Yue (patron), if you finish reciting the sutra early, you should be able to get out.' Liu Jian immediately woke up and recited diligently day and night, not daring to slack off. After another two days, at noon, someone suddenly came to announce an amnesty and chased him to the court, and he was released. Later, Liu Jian once recited the 'Prajna Sutra' outside his room at night at home. In the middle of the night, he suddenly smelled a strange fragrance. Liu Jian got up to look for the fragrance, but there was nothing burning around. This incident proves the power of the merit of reciting the 'Prajna Sutra'. From then on, he became more respectful, diligent day and night, not daring to slack off, and recited with all his heart. He has already recited it more than five thousand times and has not stopped until now.
郎余令冥報拾遺曰。京兆杜之亮。元明隨仁壽中為漢王諒府參軍事。諒于并州舉兵反。諒敗之後。之亮與僚屬等皆繫獄。惶懼母氏為憂。日夜悲泣。忽于夢中見一沙門。曰。但能誦金剛般若經。可度此厄。及曉便求此經誦之。寢食之餘。未曾暫輟。無幾。主司引囚伏法。之亮身預其中。唱名咸死。唱訖。之亮輒漏無名。如此者三。主與屬皆被鞭撻。俄而會赦(音舍)免。明慶中卒于黃州(余令與之亮鄉親。先［所］知委［也］)。
宗正卿竇(音豆)彈(正上也)德玄。麟(音鄰)德元年中。被使揚州按察。渡于淮水。船已去岸數十步。見岸上有一人。手赍小幞。形容慘悴。日復將暮。更無餘船。德玄慜之。令船卻就岸。喚此人上船同渡。至中流。玄食次。並與之食。及至渡訖。其人不離馬後。行可數里。玄問云。汝是何人。答云。是鬼王。令于揚州追竇大使。玄雲。竇大使名何。答云。名德玄。玄即求守鬼。作何方便得免。鬼去甚。愧公賜食。為公先去。公但誦金剛般若經一千遍。即來相報。玄至揚州。經一月餘。日誦經數足。其鬼即來。云。公誦經數已足。大好。終須相隨見王。於是公卻入房。因便悶絕。經一宿始覺。初與鬼相隨。至一所。高門列戟。如大州門。鬼曰。請公且住此。某當先報王。鬼即先
【現代漢語翻譯】 現代漢語譯本：郎余令的《冥報拾遺》中記載：京兆人杜之亮，在隋朝元明、仁壽年間（581-604年）擔任漢王楊諒府中的參軍事。楊諒在并州起兵謀反，失敗后，杜之亮與同僚都被關入監獄。他非常惶恐，擔心母親，日夜悲傷哭泣。忽然在夢中見到一位沙門（和尚），對他說：『只要能誦讀《金剛般若經》，就可以度過這個災難。』醒來后，他就開始尋找這部經書誦讀，除了睡覺吃飯，沒有片刻停止。沒過多久，主事的官員帶領囚犯去伏法（執行死刑）。杜之亮也在其中。唱名時，所有被點到名字的人都死了，但每次輪到杜之亮時，總是漏掉沒有他的名字。這種情況發生了三次。主事官員和下屬都因此受到鞭打。不久之後，朝廷大赦天下，杜之亮因此被免罪釋放。明慶年間（712-713年）在黃州去世（郎余令與杜之亮是同鄉，事先了解他的情況）。 宗正卿竇德玄，在唐朝麟德元年（664年），奉命出使揚州進行考察。在淮河上渡河時，船已經離開岸邊幾十步遠，看到岸上有一個人，手裡拿著一個小包裹，形容憔悴，天色將晚，沒有其他的船隻了。竇德玄憐憫他，命令船隻返回岸邊，讓這個人上船一同渡河。到了河中央，竇德玄吃飯時，也分給他食物。到達對岸后，那個人一直跟在馬後。走了幾里路，竇德玄問道：『你是何人？』那人回答說：『我是鬼王，奉命在揚州追捕竇大使。』竇德玄問：『竇大使叫什麼名字？』那人回答說：『名叫竇德玄。』竇德玄立即請求鬼王，用什麼方法可以免除被追捕的命運。鬼王說：『非常慚愧接受了您的食物，我先走一步，您可以誦讀《金剛般若經》一千遍，我再來回報您。』竇德玄到達揚州后，用了一個多月的時間，誦經的數量足夠了。鬼王就來了，說：『您誦經的數量已經足夠了，非常好，但最終還是要跟隨我見閻王。』於是竇德玄回到房間，就昏迷不醒，過了一夜才醒來。起初，他與鬼王一同來到一個地方，那裡高大的門前排列著戟，像大州的衙門。鬼王說：『請您暫時住在這裡，我先去稟報閻王。』鬼王就先走了。
【English Translation】 English version: Lang Yu Ling's 'Lost Tales of Retribution' records: Du Zhiliang of Jingzhao, served as a military advisor in the Han Prince Yang Liang's court during the Yuanming and Renshou periods (581-604 AD) of the Sui Dynasty. Yang Liang raised troops in Bingzhou to rebel. After Yang Liang's defeat, Du Zhiliang and his colleagues were imprisoned. He was terrified and worried about his mother, weeping sadly day and night. Suddenly, he saw a Shramana (Buddhist monk) in a dream, who said: 'If you can recite the Diamond Sutra, you can overcome this calamity.' Upon waking up, he sought out this sutra and began to recite it, never stopping except for sleeping and eating. Before long, the officials in charge led the prisoners to face the law (be executed). Du Zhiliang was among them. When the names were called, all those named died, but each time it came to Du Zhiliang, his name was always missed. This happened three times. The officials in charge and their subordinates were all whipped because of this. Soon after, the court issued a general amnesty, and Du Zhiliang was released. He died in Huangzhou during the Mingqing period (712-713 AD) (Lang Yu Ling was a fellow villager of Du Zhiliang and knew his situation beforehand). Dou Dexuan, the Minister of the Imperial Clan, was sent to Yangzhou to investigate matters in the first year of the Linde period (664 AD) of the Tang Dynasty. While crossing the Huai River, the boat had already moved dozens of steps away from the shore when he saw a person on the bank, holding a small bundle, looking haggard, and it was getting late, with no other boats available. Dou Dexuan took pity on him and ordered the boat to return to shore, allowing this person to board and cross the river together. In the middle of the river, Dou Dexuan shared his meal with him. After reaching the other side, that person kept following behind the horse. After walking several miles, Dou Dexuan asked: 'Who are you?' The person replied: 'I am a Ghost King, ordered to pursue Ambassador Dou in Yangzhou.' Dou Dexuan asked: 'What is Ambassador Dou's name?' The person replied: 'His name is Dou Dexuan.' Dou Dexuan immediately asked the Ghost King, what method could be used to avoid being pursued. The Ghost King said: 'I am very ashamed to have accepted your food. I will go ahead first. You can recite the Diamond Sutra one thousand times, and I will come back to repay you.' After Dou Dexuan arrived in Yangzhou, he spent more than a month reciting the sutra enough times. The Ghost King came and said: 'You have recited the sutra enough times, very good, but eventually you must follow me to see King Yama.' So Dou Dexuan returned to his room and fell unconscious, only waking up after a night. Initially, he went with the Ghost King to a place where tall gates were lined with halberds, like the yamen (government office) of a large prefecture. The Ghost King said: 'Please stay here for now, I will report to King Yama first.' The Ghost King left first.
入。玄于屏障。遙聽聞王語鬼云。你為他作計。遂笞(音癡)鬼三十。鬼即出來。袒而示之云。為公吃杖。便引玄入。見一著紫人。下階相揖曰。公有大功德。尚未合來。請公即還。出門落坑。便覺其鬼復來。見玄索食及紙錢。玄即與食及紙錢。鬼云。公猶有傍厄。須遣道士上章。其正報誦經已銷訖。侍上章了。還來報公。玄即請道士上章。鬼即來云。上章不達。為有錯字。又更上章。鬼又云。還錯一字。玄即自勘之。果並錯字。即更令上章。鬼云。此回達訖。更無厄難。德玄問鬼以官祿年命之事。鬼云。公從宗正卿。次任殿中監。次任大司憲。次任太子端尹。次任司元太常伯。次任左相。年六十四。鬼便不見。后所歷官。果如鬼言。當時道士集記此事。號為竇大使上章錄云。玄亦奏知。奉來告群臣。各令誦金剛般若經(德玄曾孫提于梓州過。［具說］錄之)。
廣平游珣。貞既久視年中任桂府戶曹參軍事。有一女。患瘦病已經數年。珣考滿歸至洪州。女病漸困。珣與妻宋氏謀云。既是惡病。恐后相染。必若不救。棄之水中。俗云利后。遂即輿出此女。女云。某乙生年讀金剛般若經。請于主人佛堂。暫讀一遍。冥目無恨。珣夫妻既聞此言。一時流泣。即于佛堂中。撿得此經。女既漸困。自不能視。口不能言。珣
【現代漢語翻譯】 現代漢語譯本 進入。玄在屏障後面，遠遠地聽到閻王對鬼說：『你為他出主意。』於是打了（音同『癡』）鬼三十杖。鬼立刻出來，袒露身體給他看，說：『為老爺您捱打。』便引導玄進入。見到一個穿著紫色衣服的人，走下臺階作揖說：『您有很大的功德，還不應該來這裡。請您立刻回去。』出門掉進坑裡，便覺得那個鬼又來了，向玄索要食物和紙錢。玄便給了食物和紙錢。鬼說：『您還有一些小的災難，需要派遣道士上章（道教儀式，向上天呈遞文書）。您所受的正報誦經已經消除了。等上章完畢，再來向您報告。』玄便請道士上章。鬼來說：『上章沒有送達，因為有一個錯字。』又重新上章。鬼又說：『還是錯了一個字。』玄便親自核對，果然並排有兩個錯字，便重新讓人上章。鬼說：『這次送達了，再也沒有災難了。』德玄問鬼關於官職俸祿和壽命的事情。鬼說：『您從宗正卿開始，接下來擔任殿中監，再擔任大司憲，再擔任太子端尹，再擔任司元太常伯，再擔任左相，壽命六十四歲。』鬼便不見了。後來所經歷的官職，果然如鬼所說。當時道士們記錄了這件事，稱為《竇大使上章錄》。玄也上奏朝廷告知此事，奉旨告知群臣，各自誦讀《金剛般若經》（德玄的曾孫提在梓州經過，［詳細地］記錄了這件事）。 廣平人游珣，在貞觀（627-649）久視（700）年間擔任桂府戶曹參軍事。有一個女兒，患了消瘦的疾病已經好幾年了。游珣考績期滿回到洪州，女兒的病情逐漸嚴重。游珣和妻子宋氏商量說：『既然是惡病，恐怕以後會互相傳染。如果救不了，就丟棄到水中，俗話說這樣對以後有利。』於是就用轎子擡出這個女兒。女兒說：『我某乙生前讀誦《金剛般若經》，請在主人的佛堂里，暫且讀誦一遍，瞑目也沒有遺憾了。』游珣夫妻聽了這話，一時流淚，便在佛堂中，找到這部經書。女兒已經漸漸困頓，自己不能看，口不能言，游珣
【English Translation】 English version He entered. Xuan was behind the screen, and from afar he heard the King of Hell say to the ghost, 'You devised this plan for him.' Thereupon, the ghost was beaten thirty times. The ghost immediately came out, bared his body to show him, and said, 'I took the beating for you, sir.' Then he led Xuan in. He saw a man dressed in purple, who came down the steps and bowed, saying, 'You have great merit and virtue, and you are not yet meant to be here. Please return immediately.' As he went out the door, he fell into a pit, and then he felt the ghost come again, asking Xuan for food and paper money. Xuan then gave him food and paper money. The ghost said, 'You still have some minor calamities. You must send a Taoist priest to present a memorial to Heaven (a Taoist ritual of presenting documents to Heaven). The positive karmic reward you received from reciting the scriptures has already been exhausted. After the memorial is presented, I will come back to report to you.' Xuan then asked a Taoist priest to present a memorial. The ghost came and said, 'The memorial was not delivered because there was a misspelled word.' So he presented another memorial. The ghost said again, 'There is still one misspelled word.' Xuan then checked it himself and found that there were indeed two misspelled words side by side, so he had another memorial presented. The ghost said, 'This time it has been delivered, and there are no more calamities.' De Xuan asked the ghost about his official rank, salary, and lifespan. The ghost said, 'You will start as the Minister of the Imperial Clan Court (Zongzhengqing), then serve as the Palace Attendant (Dianzhongjian), then as the Grand Justice (Dasi Xian), then as the Tutor of the Crown Prince (Taizi Duanyi), then as the Grand Master of Ceremonies (Siyuan Taichang Bo), then as the Left Chancellor. You will live to be sixty-four years old.' Then the ghost disappeared. Later, the official positions he held were indeed as the ghost had said. At that time, the Taoist priests recorded this event, calling it 'The Record of Grand Envoy Dou's Memorial to Heaven.' Xuan also reported this matter to the court, and by imperial decree, he informed the officials, ordering each of them to recite the Diamond Sutra (Vajra Prajna Paramita Sutra) (De Xuan's great-grandson Ti passed through Zizhou and recorded this [in detail]). You Xun of Guangping, during the years of Zhenguan (627-649) and Jiushi (700), served as a military advisor in the household registration department of Guifu. He had a daughter who had been suffering from a wasting disease for several years. When You Xun's term of office expired and he returned to Hongzhou, his daughter's condition gradually worsened. You Xun and his wife, Song, discussed it and said, 'Since it is a terrible disease, we are afraid that we will infect each other later. If we cannot save her, we will abandon her in the water, as the saying goes, it will be beneficial for the future.' So they carried the daughter out in a sedan chair. The daughter said, 'I, so-and-so, recited the Diamond Sutra (Vajra Prajna Paramita Sutra) during my lifetime. Please, in the master's Buddhist hall, recite it once temporarily, and I will have no regrets when I close my eyes.' When You Xun and his wife heard these words, they wept at once, and in the Buddhist hall, they found this scripture. The daughter was gradually exhausted, unable to see or speak, You Xun
夫妻及主人等。為讀數遍。俄頃之間。女遂能開目。以手指經。意似索讀。及至授經。竟不能語。以眼觀經。以心誦之。須臾佛堂中光明照外。經函里亦有光出。眾人咸驚異之。女忽然頭面流汗。須臾遍身汗定。便即得睡。經一宿。所苦併除。不逾旬日。痊復如故。自後閤家之內。咸誦此經(前定州安嘉縣主簿長孫楷親知。具說之)。
前嘉州平羌(苦良反)縣令王崇一。常誦金剛般若經。以永昌年中。緣親累被入理寺。斷以極法。臨欲被刑。禁在京大理寺。崇一常誦經不輟。又被婢真如。重於都下告反。奉來差御史鄭思齊往京取崇一。令固身送都勘。當行至陜州東十餘里。忽逢一僧。當道而立。語崇一云。請暫下馬。禮拜四方。御史不許。僧口云。何惜縱其下馬。禮拜四方。御史即縱下馬。依禮四方訖。即不見此僧。御史懼然。怪其靈異。又行至洛州界。夜臥驛廳上。忽聞人語聲。報王崇一。真如所告。此是延命大吉。御史亦同聞之。其事御史將為妖怪。至洛州。具以此事奏聞。主上甚驚。即喚崇一親自勘問。卿在路。何因有此妖怪。崇一答云。臣實不知。遂卻付法。令子細推勘。未逾旬日之間。遂逢大赦。免死。年八十七。終於平羌縣令(同前。定州安嘉縣主簿長孫楷所錄)。
前定州司戶任環。常
【現代漢語翻譯】 現代漢語譯本： 夫妻和主人等一起，為她讀誦經文數遍。不久，那女子便能睜開眼睛，用手指著經書，意思像是要索取經書來讀。等到遞給她經書，她卻不能說話，只是用眼睛看著經書，用心默默誦讀。一會兒，佛堂中光明照耀到外面，經書盒子裡也有光芒發出，眾人都感到驚異。那女子忽然頭面流汗，一會兒全身汗水停止，便立刻睡著了。經過一夜，所有的痛苦都消除了，不到十天，就痊癒恢復如初。自此以後，全家人都誦讀這部經。（前定州安嘉縣主簿長孫楷親身經歷，詳細述說此事）。
前嘉州平羌（苦良反）縣令王崇一，經常誦讀《金剛般若經》。在永昌年間（公元689年），因為親屬的牽連而被關入理寺，判處極刑。臨將受刑時，被關押在京城大理寺。王崇一經常誦經不停止。又被婢女真如，在都城告發他謀反。朝廷派遣御史鄭思齊前往京城捉拿王崇一，命令他親自押送王崇一到都城審問。當走到陜州東邊十餘里時，忽然遇到一個僧人，站在路中間。僧人對王崇一說：『請您暫時下馬，禮拜四方。』御史不允許。僧人說：『何必吝惜讓他下馬，禮拜四方呢？』御史就允許他下馬，按照禮儀拜完四方后，那僧人就不見了。御史感到恐懼，奇怪他的靈異。又走到洛州境內，晚上睡在驛站的廳堂上，忽然聽到有人說話的聲音，告訴王崇一，真如所告發的事情，是延年益壽的大好徵兆。御史也一同聽到了。御史認為這件事是妖怪作祟，到達洛州后，將此事詳細地稟告了皇上。皇上非常驚訝，立刻召見王崇一親自審問：『你在路上，為何會有這樣的妖怪出現？』王崇一回答說：『臣實在不知。』於是又將他交給法官，命令仔細推究審問。不到十天，就遇到大赦，免於死罪，活到八十七歲，在平羌縣令任上去世。（同前，定州安嘉縣主簿長孫楷所記錄）。
前定州司戶任環，經常 English version: Husband and wife, along with the master, recited the scripture several times for her. After a short while, the woman was able to open her eyes and pointed to the scripture, as if asking to read it. When the scripture was handed to her, she could not speak, but only looked at the scripture with her eyes and recited it silently in her heart. Soon, the light in the Buddha hall shone outside, and light also came out of the scripture box, which surprised everyone. The woman suddenly sweated on her head and face, and after a while, the sweat stopped all over her body, and she immediately fell asleep. After one night, all the suffering was eliminated, and in less than ten days, she recovered as before. From then on, the whole family recited this scripture. (This was personally experienced and described in detail by Changsun Kai, the registrar of Anjia County in the former Dingzhou).
Wang Chongyi, the former magistrate of Pingqiang (苦良反) County in Jiazhou, often recited the Diamond Prajna Sutra (金剛般若經). During the Yongchang era (永昌年間) (689 AD), he was implicated by his relatives and imprisoned in the Li Temple, sentenced to the most severe punishment. When he was about to be executed, he was imprisoned in the Dali Temple in the capital. Wang Chongyi kept reciting the scripture without stopping. Then, his maid Zhenru accused him of rebellion in the capital. The court sent censor Zheng Siqi to the capital to arrest Wang Chongyi, ordering him to personally escort Wang Chongyi to the capital for interrogation. When they reached more than ten miles east of Shanzhou, they suddenly encountered a monk standing in the middle of the road. The monk said to Wang Chongyi, 'Please dismount temporarily and bow to the four directions.' The censor did not allow it. The monk said, 'Why be stingy in letting him dismount and bow to the four directions?' The censor then allowed him to dismount, and after bowing to the four directions according to etiquette, the monk disappeared. The censor felt frightened and wondered at his miraculousness. When they reached the boundary of Luozhou, they slept in the hall of the post station at night, and suddenly heard a voice saying, telling Wang Chongyi that Zhenru's accusation was a great omen for prolonging life. The censor also heard it. The censor thought this was a monster's doing, and after arriving in Luozhou, he reported this matter to the emperor in detail. The emperor was very surprised and immediately summoned Wang Chongyi to interrogate him personally: 'On the road, why did such a monster appear?' Wang Chongyi replied, 'Your subject really does not know.' Then he was handed over to the judge, and ordered to investigate and interrogate him carefully. In less than ten days, he encountered a general amnesty and was spared the death penalty, living to the age of eighty-seven and dying in office as the magistrate of Pingqiang County. (Same as above, recorded by Changsun Kai, the registrar of Anjia County in Dingzhou).
Ren Huan, the former Sihu (司戶) of Dingzhou, often
【English Translation】 Husband and wife, along with the master, recited the scripture several times for her. After a short while, the woman was able to open her eyes and pointed to the scripture, as if asking to read it. When the scripture was handed to her, she could not speak, but only looked at the scripture with her eyes and recited it silently in her heart. Soon, the light in the Buddha hall shone outside, and light also came out of the scripture box, which surprised everyone. The woman suddenly sweated on her head and face, and after a while, the sweat stopped all over her body, and she immediately fell asleep. After one night, all the suffering was eliminated, and in less than ten days, she recovered as before. From then on, the whole family recited this scripture. (This was personally experienced and described in detail by Changsun Kai, the registrar of Anjia County in the former Dingzhou). Wang Chongyi, the former magistrate of Pingqiang (苦良反) County in Jiazhou, often recited the Diamond Prajna Sutra (金剛般若經). During the Yongchang era (永昌年間) (689 AD), he was implicated by his relatives and imprisoned in the Li Temple, sentenced to the most severe punishment. When he was about to be executed, he was imprisoned in the Dali Temple in the capital. Wang Chongyi kept reciting the scripture without stopping. Then, his maid Zhenru accused him of rebellion in the capital. The court sent censor Zheng Siqi to the capital to arrest Wang Chongyi, ordering him to personally escort Wang Chongyi to the capital for interrogation. When they reached more than ten miles east of Shanzhou, they suddenly encountered a monk standing in the middle of the road. The monk said to Wang Chongyi, 'Please dismount temporarily and bow to the four directions.' The censor did not allow it. The monk said, 'Why be stingy in letting him dismount and bow to the four directions?' The censor then allowed him to dismount, and after bowing to the four directions according to etiquette, the monk disappeared. The censor felt frightened and wondered at his miraculousness. When they reached the boundary of Luozhou, they slept in the hall of the post station at night, and suddenly heard a voice saying, telling Wang Chongyi that Zhenru's accusation was a great omen for prolonging life. The censor also heard it. The censor thought this was a monster's doing, and after arriving in Luozhou, he reported this matter to the emperor in detail. The emperor was very surprised and immediately summoned Wang Chongyi to interrogate him personally: 'On the road, why did such a monster appear?' Wang Chongyi replied, 'Your subject really does not know.' Then he was handed over to the judge, and ordered to investigate and interrogate him carefully. In less than ten days, he encountered a general amnesty and was spared the death penalty, living to the age of eighty-seven and dying in office as the magistrate of Pingqiang County. (Same as above, recorded by Changsun Kai, the registrar of Anjia County in Dingzhou). Ren Huan, the former Sihu (司戶) of Dingzhou, often
誦金剛般若經。因使入洛。將一馱綾絹歸。在路夜行。忽逢群賊來劫。並殺一奴。仍持刀棒趁環。環既事急。即映一樹而避。眾賊趁及亂斫任環。竟不著環。唯斫著樹。其賊曳將別處。怪而慍之。更斫數刀。棒打無數。一無傷損。遂即佯死。賊等將為實死。因即俱散。任環即起。徐行尋賊。其賊不越三四里間。遂不得去。任環仍向草中潛隱。聞賊等相共語曰。此處由來無水。今忽四面水流。此乃天殃我輩。有一賊云。曏者煞錢主時。空中聞人語聲。莫殺錢主。此人常誦金剛般若。大是善人。眾賊一時同驚。咸曰俱聞此語。並舉手彈指。嗟嘆久之。須臾天即漸明。其賊並不得去。尋被州縣括撿擒捕。任環尋亦卻得本物(同前。定州安嘉縣主簿長孫楷所錄)。
王昌言者。京兆萬年縣人也。去久視元年。于表兄楊希言崇仁坊中撿校質庫。因遂患瘺。繞項欲匝。並至胸前。疼痛呻吟。不能撿校。遂即發心誦金剛般若。自誦之後。無時暫輟。其瘡苦痛不復可言。夜臥之間。忽見一僧。以錫杖為捺。口云。為汝持經之故。與汝療之。因而遂驚。不覺大叫。堂內人數個。即起同看。所患之瘡。咸有汁出。如小豆汁一升已上。因茲一度。瘺(音漏)即疼除。其後專心受持。常誦不絕。年六十九。長安元年壽終(表兄楊希言所說
【現代漢語翻譯】 現代漢語譯本 有人誦讀《金剛般若經》。因此派人前往洛陽，帶回一馱綾絹。在路上夜行時，忽然遇到一群強盜前來搶劫，並殺死了一個奴僕。強盜們拿著刀棒追趕任環。任環情急之下，躲在一棵樹后。眾強盜追上來亂砍任環，竟然沒有砍到他，只砍到了樹。強盜們將他拖到別處，感到奇怪而惱怒，又砍了數刀，棒打無數，卻一點也沒有傷到他。於是任環就假裝死去。強盜們以為他真的死了，就都散去了。任環隨即起身，慢慢地尋找強盜。強盜們沒有走遠，就在三四里之間，無法離去。任環仍然向草叢中潛藏。聽到強盜們互相說道：『這裡向來沒有水，現在忽然四面流水，這是上天要降災給我們啊。』有一個強盜說：『剛才殺死錢主的時候，空中聽到有人說話，不要殺錢主，這個人經常誦讀《金剛般若經》，是大好人。』眾強盜一時同感驚訝，都說聽到了這句話，並舉手彈指，嗟嘆了很久。一會兒天就漸漸亮了，強盜們都無法離去，不久就被州縣搜捕擒拿。任環也找回了自己被搶的東西（同前。定州安嘉縣主簿長孫楷所記錄）。
王昌言，是京兆萬年縣人。在久視元年（700年），于表兄楊希言在崇仁坊中的質庫里整理物品。因此患上了瘺瘡，繞著脖子幾乎一圈，並且到了胸前，疼痛難忍，無法整理物品。於是就發心誦讀《金剛般若經》。自從誦讀之後，沒有一時停止。瘡口的痛苦無法形容。夜裡睡覺的時候，忽然看見一個僧人，用錫杖按壓他的瘡口，口中說道：『因為你持誦經文的緣故，我來為你治療。』因此驚醒，不覺大叫。堂內幾個人，就起身一同觀看。所患的瘡口，都有汁液流出，像一升以上的小豆汁。因此一次，瘺瘡的疼痛就消除了。之後專心受持，經常誦讀不絕。在長安元年（701年）壽終正寢（表兄楊希言所說）。
【English Translation】 English version Someone recited the Vajra Prajna Sutra (Diamond Sutra, a Mahayana Buddhist sutra). Consequently, he was sent to Luoyang and brought back a load of silk. While traveling at night, he suddenly encountered a group of robbers who killed a servant. The robbers chased Ren Huan with knives and sticks. In desperation, Ren Huan hid behind a tree. The robbers rushed up and hacked at Ren Huan, but they didn't hit him, only the tree. The robbers dragged him elsewhere, feeling strange and angry. They hacked at him several more times and beat him countless times, but he was unharmed. So Ren Huan pretended to be dead. The robbers thought he was really dead and dispersed. Ren Huan then got up and slowly searched for the robbers. The robbers hadn't gone far, only two or three li (Chinese unit of distance, approximately 500 meters), and couldn't leave. Ren Huan hid in the grass. He heard the robbers saying to each other, 'There has never been water here, but now water is flowing from all directions. This is heaven punishing us.' One of the robbers said, 'When we killed the money lender, we heard a voice in the air saying, 'Don't kill the money lender, this person often recites the Vajra Prajna Sutra, he is a very good person.'' The robbers were all surprised and said they had heard the same thing. They raised their hands and snapped their fingers, sighing for a long time. After a while, the sky gradually brightened, and the robbers couldn't leave. They were soon searched, arrested, and captured by the state and county officials. Ren Huan also recovered his stolen goods (Same as above. Recorded by Changsun Kai, registrar of Anjia County, Dingzhou).
Wang Changyan was from Wannian County, Jingzhao Prefecture. In the first year of Jiu Shi (700 AD), he was sorting items in his cousin Yang Xiyan's pawnshop in Chongren Ward. As a result, he developed a fistula that wrapped around his neck and reached his chest, causing unbearable pain, making it impossible for him to sort items. So he resolved to recite the Vajra Prajna Sutra. Since he began reciting, he never stopped. The pain of the sores was indescribable. One night, while sleeping, he suddenly saw a monk pressing his sores with a khakkhara (a Buddhist monk's staff with metal rings), saying, 'Because you uphold and recite the sutra, I will heal you.' He woke up startled and cried out. Several people in the hall got up and looked. The sores were all draining fluid, more than a sheng (a Chinese unit of volume, approximately 1 liter) of fluid like bean juice. From that one time, the pain of the fistula was relieved. After that, he devoted himself to upholding and reciting the sutra without ceasing. He died peacefully in the first year of Chang'an (701 AD) at the age of sixty-nine (as told by his cousin Yang Xiyan).
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亳(蒲博反)州譙(音樵)縣令王令望。每自說八歲能誦金剛般若。常受持不闕。初。弱冠時。游劍南邛(其恭反)州臨溪(苦□反)縣。過山路峻險。忽遇猛獸。令望惶懼。計無所出。即誦般若經。虎遂不前。東西跳(廳了反)躑。誦至二三遍。遂曳尾而走。流涎數升。又任安州判佐。送租至楊子津。屬風浪暴起。時租船有五百餘艘。橫江沉浮。遲明諸船多皆被沒。唯令望誦金剛般若不輟。若有神助。賴此獨全(司勛郎中王潛所說)。
芳州司馬崔文簡。常誦金剛般若經。屬吐蕃大下。被捉將去。吐蕃鎖著。防護極嚴。其人精心誦持金剛般若經。遂經三日。其鎖無故忽然自開。捺著還開。吐蕃將為私擅開鎖。欲笞撻之。其人答云。鎖實自開。非簡所掣。(齒曳反)賊云。汝何法術。得鎖自開。報云。為持金剛般若經。應緣此致。吐蕃云。我今卻鎖著汝。若誦經鎖開。我即放汝還國。若誦經不開。我即殺汝。吐蕃于傍。咸共看誦。誦仍未徹。鎖劃(華獲反)然開。吐蕃異之。竟如前言而放(洛州司倉張［璲］所說)。
河東裴宣禮。時為地官侍郎負既。久視年之初。正多大獄。所有推勘。多在新開。虛吏束索之徒。用法深刻。一經追問。五毒參並。所有用徒。十不全一。宣禮深心正信。少小
【現代漢語翻譯】 現代漢語譯本： 亳州譙縣縣令王令望，經常說自己八歲就能背誦《金剛般若經》（Vajra Prajna Sutra）。他經常受持此經，從未間斷。早年，在弱冠之年，他遊歷劍南的邛州臨溪縣，經過一段山路，地勢險峻。忽然遇到一隻猛獸，王令望非常害怕，不知如何是好，便開始誦讀《般若經》。老虎便不再向前，只是東西跳躍，誦讀到二三遍時，老虎便拖著尾巴走了，流下的口水有好幾升。後來，他擔任安州判佐，押送租稅到楊子津。正趕上風浪大作，當時運租的船有五百多艘，在江上橫衝直撞，沉沉浮浮。天亮后，很多船都被淹沒了，只有王令望不停地誦讀《金剛般若經》，好像有神靈相助一樣，靠著誦經才得以保全（司勛郎中王潛所說）。 芳州司馬崔文簡，經常誦讀《金剛般若經》。趕上吐蕃（Tibetan Empire）大舉入侵，他被抓走。吐蕃人把他鎖起來，看守得非常嚴密。崔文簡專心致志地誦持《金剛般若經》，過了三天，鎖無緣無故地自己開了。按上鎖，還會自己打開。吐蕃人以為是有人私自打開鎖，想要鞭打他。崔文簡回答說，鎖確實是自己打開的，不是我弄開的。賊人問，你有什麼法術，能讓鎖自己打開？崔文簡回答說，因為我持誦《金剛般若經》，應該是因此導致的。吐蕃人說，我現在再把你鎖上，如果誦經后鎖能打開，我就放你回國，如果誦經后鎖打不開，我就殺了你。吐蕃人在旁邊一起看著他誦經。經還沒有誦完，鎖就豁然打開了。吐蕃人感到驚異，最終像之前說的那樣放了他（洛州司倉張璲所說）。 河東人裴宣禮，當時擔任地官侍郎。在久視年間（700年），正有很多大案要案。所有的推鞫審問，大多在新開。那些奸詐的胥吏，用法嚴酷，一旦開始追問，各種毒刑一起用上，被用刑的人，十個有九個活不下來。裴宣禮內心深處正信佛法，從小就
【English Translation】 English version: Wang Lingwang, the magistrate of Qiao County, Bo Prefecture, often said that he could recite the Vajra Prajna Sutra (Diamond Sutra) at the age of eight. He constantly upheld and maintained it without fail. Initially, when he was just past his youth, he traveled to Linxi County, Qiong Prefecture, Jiannan. While passing through a steep and dangerous mountain road, he suddenly encountered a ferocious beast. Wang Lingwang was terrified and at a loss for what to do. He immediately began reciting the Prajna Sutra. The tiger then stopped advancing, jumping around erratically. After reciting it two or three times, the tiger dragged its tail and left, drooling several sheng (升, a unit of volume). Later, when he served as an assistant in An Prefecture, he was transporting taxes to Yangzi Jin. A violent storm suddenly arose, and there were over five hundred tax boats at the time, drifting and sinking across the river. By dawn, many of the boats had been submerged. Only Wang Lingwang continuously recited the Vajra Prajna Sutra, as if aided by the gods, and was thus able to survive (as told by Wang Qian, the Secretary of the Ministry of Personnel). Cui Wenjian, the Sima (司馬, a military official) of Fang Prefecture, often recited the Vajra Prajna Sutra. During a major invasion by the Tubo (吐蕃, Tibetan Empire), he was captured and taken away. The Tubo people locked him up with extremely strict guards. Cui Wenjian wholeheartedly recited and maintained the Vajra Prajna Sutra. After three days, the lock suddenly opened on its own for no reason. When locked again, it would still open. The Tubo people suspected that someone had secretly opened the lock and wanted to whip him. Cui Wenjian replied that the lock had indeed opened on its own, and he had not tampered with it. The bandits asked, 'What magic do you possess that allows the lock to open on its own?' Cui Wenjian replied, 'Because I uphold and recite the Vajra Prajna Sutra, this must be the cause.' The Tubo people said, 'I will lock you up again now. If the lock opens after you recite the sutra, I will release you back to your country. If the lock does not open, I will kill you.' The Tubo people watched him recite the sutra from the side. Before he had finished reciting, the lock suddenly snapped open. The Tubo people were amazed and ultimately released him as they had promised (as told by Zhang [Sui], the warehouse officer of Luo Prefecture). Pei Xuanli of Hedong was serving as the Vice Minister of the Ministry of Earth (地官侍郎) at the time. During the early years of the Jiu Shi era (久視年, 700 AD), there were many major criminal cases. All the interrogations and investigations were mostly newly initiated. Those treacherous clerks and runners used harsh laws, and once the questioning began, all kinds of tortures were applied together. Among those subjected to torture, nine out of ten would not survive. Pei Xuanli had deep faith in Buddhism from a young age.
誦持金剛般若經。每至心誦唸。枷鎖斷壞。當時主吏侯鞠。(音掬)逾嚴不信其言。以為擅脫枷鎖具。以此狀咨白判官。勵以威棱。對令其誦。誦至半卷。索然解散。因此神驗。遂得清雪(梓州刺史韋慎名所說)。
京兆韋利克勤。常唸誦金剛般若經。因征遼東。遂沒高麗。數年之後。逢官軍度遼伐罪。乘夜欲投官軍。出城之外。並是高麗村落。正逢月暗。行之莫知所出。遂見一明如燈。引之而去。不逾少選。遂至官軍營幕。克勤仕至中郎。遍向親知說此徴驗。嗟嘆般若之力不思議(梓州刺史韋慎名所說)。
梓州郪(音妻)縣人唐晏。受持金剛般若波羅蜜經。一從唸誦已來。未曾空過。以長安元年。逃寄住普州安岳縣。經十二年。與彼土豪人姚詮等數十家交好。至開元二年。逢前郪縣令竇界慎男湜(音寔)。緣祖懷貞之累。從閬州左降為普州員外參軍。與刺史崔從俗親。遂差湜攝安岳縣令。晏以湜昔日本部郎君參議之後。便同疇昔為湜設計。糾察豪人客戶。因此起恨。至開元三年。雅州刺史劉朏(普沒反)。左降為普州刺史。遂受豪人等言。以晏浮逃生文。陰擬躓(音致)頓。晏夜夜常夢見一道人。再三云。何不歸去。何不歸去。不知豪人潛欲致害。賴得縣錄事廳仁勖相報。晏遂走至遂州方義縣王孝古
【現代漢語翻譯】 現代漢語譯本：有人誦持《金剛般若經》。每當至心誦唸時，枷鎖便會斷裂損壞。當時的主吏侯鞠（音掬）非常嚴厲，不相信這件事，認為他是擅自脫掉枷鎖。因此將此事稟告判官，用嚴厲的言辭責問他，命令他當場誦經。誦到半卷時，枷鎖忽然解散。因為這個神奇的驗證，最終得以洗清冤屈（梓州刺史韋慎名所說）。
京兆的韋利克勤，經常唸誦《金剛般若經》。因為征討遼東，被困在高麗。幾年之後，遇到官軍渡遼討伐罪人。他趁夜想要投奔官軍，出了城外，全是高麗的村落。正逢月色昏暗，不知道該往哪裡走。於是看見一道明亮如燈的光，引導他前行。沒過多久，就到了官軍的營帳。韋利克勤後來官至中郎，到處向親朋好友講述這個徵驗，讚歎般若的力量不可思議（梓州刺史韋慎名所說）。
梓州郪（音妻）縣人唐晏，受持《金剛般若波羅蜜經》。自從唸誦以來，從未間斷。在長安元年（701年），逃難寄居在普州安岳縣。經過十二年，與當地的豪強姚詮等數十家關係很好。到開元二年（714年），遇到之前的郪縣縣令竇界慎的兒子竇湜（音寔）。因為祖父懷貞的牽連，從閬州被貶為普州員外參軍。與刺史崔從俗關係親近，於是派遣竇湜代理安岳縣令。唐晏因為竇湜以前是本部郎君的參議，便像過去一樣為竇湜出謀劃策，糾察豪強的客戶，因此引起了豪強的怨恨。到開元三年（715年），雅州刺史劉朏（普沒反）被貶為普州刺史。於是接受了豪強等人的讒言，以唐晏是浮逃之人為借口，暗中想要陷害他。唐晏夜夜常常夢見一個道人，再三說：『為什麼不回去？為什麼不回去？』不知道豪強暗中想要加害他。幸虧縣錄事廳的仁勖告知了他，唐晏於是逃到了遂州方義縣王孝古那裡。
【English Translation】 English version: Someone recited the Vajra Prajna Sutra (Diamond Sutra). Whenever he recited it with utmost sincerity, the shackles would break and fall apart. At that time, the chief officer Hou Ju (pronunciation: Ju) was very strict and did not believe it, thinking that he had taken off the shackles without permission. Therefore, he reported this matter to the judge, questioned him with stern words, and ordered him to recite the sutra on the spot. When he recited half of the sutra, the shackles suddenly dissolved. Because of this miraculous verification, he was finally able to clear his name (as told by Wei Shenming, the Prefect of Zizhou).
Wei Likeqin of Jingzhao often recited the Vajra Prajna Sutra (Diamond Sutra). Because of the expedition to Liaodong, he was trapped in Goguryeo (ancient Korean kingdom). Several years later, he encountered the government army crossing the Liao River to punish the criminals. He wanted to defect to the government army at night, but outside the city were all Goguryeo villages. It was a dark night, and he did not know where to go. Then he saw a light as bright as a lamp, guiding him forward. Before long, he arrived at the government army's camp. Wei Likeqin later became a Zhonglang (a military officer), and he told his relatives and friends everywhere about this verification, praising the inconceivable power of Prajna (wisdom) (as told by Wei Shenming, the Prefect of Zizhou).
Tang Yan, a native of Qi (pronunciation: Qi) County in Zizhou, upheld the Vajra Prajna Paramita Sutra (Diamond Sutra). Since he began reciting it, he had never missed a day. In the first year of Chang'an (701 AD), he fled and lived in Anyue County, Puzhou. After twelve years, he became close to the local powerful families, such as Yao Quan, and dozens of others. In the second year of Kaiyuan (714 AD), he met Dou Shi (pronunciation: Shi), the son of Dou Jieshen, the former magistrate of Qi County. Because of the implication of his grandfather Huai Zhen, he was demoted from Langzhou to Yuanwai Canjun (a military advisor) in Puzhou. He was close to the Prefect Cui Congsu, who then sent Dou Shi to act as the magistrate of Anyue County. Tang Yan, because Dou Shi was formerly a staff member of the Ministry, advised Dou Shi as he had done in the past, investigating the powerful families' clients, which aroused the resentment of the powerful families. In the third year of Kaiyuan (715 AD), Liu Fei (pronunciation: Pu Mo) the Prefect of Yazhou, was demoted to Prefect of Puzhou. He then accepted the slander of the powerful families and others, using the excuse that Tang Yan was a fugitive, secretly plotting to harm him. Tang Yan often dreamed of a Taoist priest every night, who repeatedly said: 'Why don't you go back? Why don't you go back?' He did not know that the powerful families were secretly plotting to harm him. Fortunately, Ren Xu of the County Records Office informed him, and Tang Yan then fled to Wang Xiaogu in Fangyi County, Suizhou.
莊。潛伏其莊。去普州八十餘里。以十二月二十三日。劉刺史差司法王泯。領手力十人。來至孝古莊捉晏。其莊后唯有一大竹林。東西南北並是熟地。更無茅草。晏既惶急。走竄竹林。卻倚一樹。唯唸誦金剛般若經。聲聲不輟。其手力十人。交橫于竹林內。樹前樹后。來去覓晏。至竟不見。便即卻回。晏即走至遂州市內張希閏家停止。又以開元四年正月。劉刺史又差普康縣錄事張瓘。將書屬長史韋伯良捉晏。又逢主人張希閏作佐史。歸報晏云。今日有普康縣錄事張瓘。把劉刺史書與長史。不知何事。晏聞此語。蓋復驚惶。當夜夢見一大蟲。欲來食晏。忽驚起坐。見床頭壁角。有一神王立地。晏于床上再視。須臾散滅。其夜三更便走。正月七日至通泉縣。停止十日。果得主人張閏書報。昨七日平明。韋長史差不良人于閏家搜掩足下。幸知之也。千萬好去。遂到故里。得至今日。皆是般若神力之所衛護。然晏有去處。前非便利。即見一蛇橫過。雖盛冬之月。亦屢是蛇。自誦經來。雖入疾病之家。不曾染病患(獻忠時任梓州司馬。親問其人)。
絳州正平縣人郭守瓊。時任鴻臚掌客。因歸貫去家數十里作客。日遂將衣。方始言歸。時屬天陰。兼以微雨。舊云此路左側。既多墳墓。乘前鬼火。迷惑行人。或於冢間。或墮
【現代漢語翻譯】 現代漢語譯本： 晏潛藏在孝古莊，距離普州八十多里。開元三年（715年）十二月二十三日，劉刺史派遣司法王泯帶領十名手下，來到孝古莊捉拿晏。莊后只有一片大竹林，東西南北都是耕地，沒有茅草。晏非常驚慌，逃入竹林，靠著一棵樹，只是唸誦《金剛般若經》，聲音不停。那十名手下在竹林里來回搜尋，樹前樹后都找遍了，最終也沒找到晏，就回去了。晏隨即逃到遂州市內張希閏家躲藏。開元四年（716年）正月，劉刺史又派遣普康縣錄事張瓘，拿著書信交給長史韋伯良捉拿晏。恰好主人張希閏擔任佐史，回來告訴晏說：『今天有普康縣錄事張瓘，拿著劉刺史的書信交給長史，不知道是什麼事。』晏聽到這話，更加驚慌。當晚夢見一隻大蟲，想要吃晏。忽然驚醒坐起，看見床頭墻角，有一位神王站立在那裡。晏在床上再次觀看，一會兒就消失了。當夜三更便逃走了。正月七日到達通泉縣，停留了十天。果然收到主人張閏的來信，信中說：『昨天七日天亮時，韋長史派遣不良人在閏家搜查你的下落。幸好我知道了，千萬要好好離開。』於是回到故鄉，直到今天。這些都是《般若經》的神力所護佑。然而晏要去的地方，之前如果不是便利的，就會看見一條蛇橫穿過去。即使在寒冷的冬天，也經常看到蛇。自從誦經以來，即使進入患病的人家，也不曾被傳染疾病。（獻忠當時擔任梓州司馬，親自詢問過這個人）。 絳州正平縣人郭守瓊，當時擔任鴻臚寺掌客。因為回鄉探親，在離家幾十里的地方做客。當天拿著衣服，正要回家。當時天氣陰沉，還下著小雨。舊時傳說這條路左側，有很多墳墓，經常有鬼火出現，迷惑行人，或者在墳墓之間，或者掉入...
【English Translation】 English version: Yan concealed himself in Xiaogu Village, which was more than eighty li from Puzhou. On the twenty-third day of the twelfth month of the third year of Kaiyuan (715 AD), the Prefect Liu sent the judicial officer Wang Min, leading ten men, to Xiaogu Village to arrest Yan. Behind the village was only a large bamboo forest, and the east, west, north, and south were all cultivated land, with no thatch. Yan was very panicked and fled into the bamboo forest, leaning against a tree, only reciting the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), his voice unceasing. The ten men searched back and forth in the bamboo forest, before and behind the trees, but they could not find Yan in the end, so they returned. Yan then fled to Zhang Xirun's house in Suizhou City to hide. In the first month of the fourth year of Kaiyuan (716 AD), Prefect Liu again sent Zhang Guan, the registrar of Pukang County, with a letter to the chief secretary Wei Bolang to arrest Yan. Coincidentally, the host Zhang Xirun was serving as an assistant official and returned to tell Yan, 'Today, Zhang Guan, the registrar of Pukang County, brought Prefect Liu's letter to the chief secretary, I don't know what it's about.' Yan was even more alarmed upon hearing this. That night, he dreamed of a large insect trying to eat him. He suddenly woke up and sat up, seeing a divine king standing in the corner of the wall by the bed. Yan looked again from the bed, and after a while, it disappeared. He fled in the middle of the night. On the seventh day of the first month, he arrived in Tongquan County and stayed for ten days. Sure enough, he received a letter from the host Zhang Run, which said, 'Yesterday, on the seventh day at dawn, Chief Secretary Wei sent constables to search for your whereabouts at Run's house. Fortunately, I knew about it, you must leave quickly.' So he returned to his hometown, and it is so until today. All of this is protected by the divine power of the Prajna Sutra (Prajnaparamita Sutra). However, if the place Yan was going to was not convenient before, he would see a snake crossing the road. Even in the cold winter months, he often saw snakes. Since reciting the sutra, even when entering the homes of sick people, he has never been infected with illness. (Xian Zhong was then serving as the magistrate of Zizhou and personally questioned this person). Guo Shouqiong from Zhengping County, Jiangzhou, was then serving as a master of ceremonies in the Honglu Temple. Because he was returning home to visit relatives, he was a guest dozens of li from his home. That day, he took his clothes and was about to return home. The weather was gloomy and it was drizzling. It was said that on the left side of this road, there were many graves, and there were often ghost fires that confused pedestrians, either between the graves or falling into...
坑塹。因遂亡失魂魄。時月而終。守瓊兢惶。計無所出。初見鬼火。數十里間。或十炬或二十炬。倏忽而至。唯騎一馬。更不將人。舊誦般若多心經。遂即抗聲而誦。其火迸散。極望眇然。既見火遙。遂少停誦。不逾少選。鬼火還集。依前更誦。火即漸遠。則知般若之力。通於幽明(郭瓊於時同作營田判官郭瓊自說)。
梓州玄武縣福會寺僧釋神晏。俗姓劉(音流)氏。去萬歲通天元年。被鄉人馮知悌橫告于房中停止劫賊盧金柱等。遂走于瀘州逃避。因逢資州大云寺陳行貞。瀘州講說知光火賊。使此州司馬張涉牒資州追行貞。資州差首望張蘭往瀘州掩捉。便於瀘州縣禁。神晏舊誦得金剛般若經。晝夜勤誦。四十餘日。至五月二十七日。獄中夜明。有同於晝。囚徒驚駭。將謂火來。其門著枷釘鍱爆(補劾反)裂。如用斧鑿之。聲應時斷壞。其杻元無開處。自然脫落。其擊柱鎖。亦為數段段。瀘州縣丞車詢瞋。獄典□更喚䥫匠木匠。別作枷杻牢。而及至天明。遣典瀘望更主細奴藺(音吝)老等各打三十反。又窄(音責)釘鍱彌壯。神晏憂懼。至心誦經。未至亥時。依前斷壞。車詢迴心敬信。倍加頂禮。日餉送齊食。悔遇慇勤。合州共聞。競送飲食。及送還此。使司斷移卿勝州。仍被法服。配勝州寶幢寺。神晏喜此神
【現代漢語翻譯】 現代漢語譯本 坑塹（指地上的坑洞）。因此就丟失了魂魄，按時死去。郭瓊（人名）驚恐不安，不知如何是好。起初看見鬼火，在數十里之間，或者十個火炬，或者二十個火炬，忽然來到。只有一匹馬，沒有其他人。郭瓊以前背誦過《般若多心經》（即《心經》），於是就大聲誦讀。那些鬼火就四處迸散，極目遠望，渺小而模糊。既然看見鬼火遠離，就稍微停止誦經。不超過一會兒，鬼火又聚集過來。像之前一樣繼續誦經，鬼火就漸漸遠離。因此知道《般若經》的力量，能夠通達陰陽兩界（郭瓊當時一同擔任營田判官，郭瓊自己說的）。
梓州（今四川省三臺縣）玄武縣福會寺的僧人釋神晏（法號），俗姓劉（音流）。在萬歲通天元年（696年），被鄉人馮知悌誣告，說他在房中窩藏劫匪盧金柱等人。於是逃到瀘州（今四川省瀘州市）躲避。因此遇到資州（今四川省資中縣）大云寺的陳行貞。瀘州講說知光火賊的事情，派遣此州司馬張涉發文給資州追捕陳行貞。資州派遣首望張蘭前往瀘州秘密逮捕。就在瀘州縣衙關押。神晏以前背誦過《金剛般若經》（即《金剛經》），日夜勤奮誦讀。四十多天後，到五月二十七日，監獄中夜晚明亮，如同白晝。囚犯們驚恐害怕，以為是火來了。監獄的門上帶著的枷鎖和釘子爆裂，如同用斧子鑿開一樣，聲音應時斷裂損壞。他的手銬原本沒有可以打開的地方，自然脫落。擊打柱子的鎖，也斷成好幾段。瀘州縣丞車詢生氣，獄典又叫來鐵匠木匠，另外製作枷鎖牢固。等到天亮，派遣典瀘望更主細奴藺老等人各自打了三十板子。又收緊釘子，使枷鎖更加牢固。神晏憂愁害怕，至心誦經。不到亥時，像之前一樣斷裂損壞。車詢迴心敬信，更加頂禮膜拜。每天送去齋飯，後悔相遇慇勤。全州都聽說了這件事，爭相送去飲食。等到送還此地，使司判決移送到卿勝州（唐朝的州名）。仍然穿著僧人的衣服，被分配到勝州寶幢寺。神晏喜歡這種神蹟。
【English Translation】 English version The pit. Because of this, he lost his soul and died on time. Guo Qiong (person's name) was frightened and didn't know what to do. At first, he saw ghost fires, either ten torches or twenty torches, suddenly arriving within tens of miles. There was only one horse, and no one else. Guo Qiong used to recite the Prajnaparamita Heart Sutra (Heart Sutra), so he recited it loudly. The ghost fires scattered everywhere, and looking into the distance, they were small and blurred. Since he saw the ghost fires moving away, he stopped reciting for a while. In less than a moment, the ghost fires gathered again. Continuing to recite as before, the ghost fires gradually moved away. Therefore, he knew that the power of the Prajna Sutra could reach both the Yin and Yang realms (Guo Qiong was serving as a Yingtian Judge at the time, Guo Qiong himself said).
The monk Shi Shenyan (Dharma name) of Fuhui Temple in Xuanwu County, Zizhou (now Santai County, Sichuan Province), whose secular surname was Liu (pronounced Liu). In the first year of Wansui Tongtian (696 AD), he was falsely accused by his fellow villager Feng Zhidi of harboring robbers Lu Jinzhu and others in his room. So he fled to Luzhou (now Luzhou City, Sichuan Province) to hide. Therefore, he met Chen Xingzhen of Dayun Temple in Zizhou (now Zizhong County, Sichuan Province). Luzhou lectured about the Zhi Guang Huo thief, and dispatched Zhang She, the Sima of this state, to send a document to Zizhou to pursue Chen Xingzhen. Zizhou sent Zhang Lan, the head of the village, to Luzhou to secretly arrest him. He was imprisoned in the Luzhou County Yamen. Shenyan used to recite the Vajra Prajnaparamita Sutra (Diamond Sutra), and he diligently recited it day and night. After more than forty days, on the twenty-seventh day of May, the prison was bright at night, like daytime. The prisoners were frightened and scared, thinking that the fire was coming. The shackles and nails on the prison door burst open, as if they were chiseled open with an axe, and the sound broke and damaged at the same time. His handcuffs originally had no place to open, and they fell off naturally. The lock that hit the pillar was also broken into several pieces. Che Xun, the county magistrate of Luzhou, was angry, and the prison warden called blacksmiths and carpenters to make shackles and locks separately. When dawn came, he sent Dianlu Wang Gengzhu Xinu Lin Lao and others to beat him thirty times each. He also tightened the nails to make the shackles stronger. Shenyan was worried and afraid, and recited the scriptures with all his heart. Before Hai time, it broke and damaged as before. Che Xun turned his heart to respect and faith, and bowed down even more. He sent vegetarian meals every day, regretting the diligent encounter. The whole state heard about this and competed to send food and drink. When he was sent back here, the envoy decided to transfer him to Qingshengzhou (a state name in the Tang Dynasty). He was still wearing monk's clothes and was assigned to Baochuang Temple in Shengzhou. Shenyan liked this miracle.
驗。唸誦不輟。逢神龍元年二月十五日。制放回本州。至此還俗(獻忠親自追問。具說源流。神晏當時始年三十八也)。
博陵崔善沖者。先天初載時任梓州銅山縣丞。常受持金剛般若經。當時姚雋(音邃)州蠻部落有反叛者。監軍御史李知古以善沖為判官。既在軍營。住雋州界。知古志圖功效。遂招慰諸蠻首領。降而殺之。蠻落因茲遂皆反叛。報其仇(音酬)怨。共殺知古。善沖當即奔竄。(粗亂反)罔知所之。與二十餘人結伴同走。奔馳迷之。已經日夜。不知途路。遙見一火。準度近遠可十里餘。將有人家。擬投作食。迄至於曉。猶趁不及。乃至昆明縣路投得縣城。盍是神力護持。潛加引導。濟以厄急。實冥助焉(獻忠任梓州司馬崔善沖親說)。
邛(局龍反)州安仁縣令尚行琮。常誦金剛般若。因事左授翼水縣丞赴任。至義州界。山路險峻。閣道危縣。乘夜而行。忽墜于閣。在半崖上乘落騎一樹枝。猶疑是馬。遂不知覺。須臾之間。家人叫聲。方知墜閣。口誦金剛般若。尚不輟聲。覺后狀如在夢。一無所損(邛州司戶胡延祚所說也)。
前陵州仁壽縣尉陳惠妻王氏者。京兆人也。初王氏在家之時。為表兄褚敬。慇勤欲娶。其王氏父母不許共褚為婚。其褚敬每云。若不嫁與我為妻。作鬼終不相
【現代漢語翻譯】 現代漢語譯本： 驗，唸誦不停止。在神龍元年（705年）二月十五日，朝廷下令放回本州。至此還俗（獻忠親自追問，詳細說了事情的來龍去脈，神晏當時三十八歲）。 博陵人崔善沖，在先天初年（712年）擔任梓州銅山縣丞。他經常受持《金剛般若經》。當時姚雋（音sui）州蠻部落有人反叛，監軍御史李知古讓善沖擔任判官。到了軍營，住在雋州境內，李知古想要建立功績，於是招降安撫各蠻族首領，投降后卻殺了他們。蠻族部落因此都反叛，報仇雪恨，一起殺了李知古。善沖立即逃跑（非常慌亂），不知去向。與二十多人結伴同行，奔跑迷路，已經過了一天一夜，不知道路。遠遠看見一處火光，估計距離有十多里，像是有人家，打算去投宿吃飯。直到天亮，還是趕不到。最終到了昆明縣的路，投奔到縣城。這都是神力護持，暗中引導，幫助他脫離危難，實在是冥冥中的幫助啊（獻忠擔任梓州司馬時，崔善沖親口說的）。 邛（音qiong）州安仁縣令尚行琮，經常誦讀《金剛般若經》。因為事情被貶為翼水縣丞赴任。到了義州境內，山路險峻，棧道危險。他晚上趕路，忽然從棧道上墜落。在半山崖上，被一棵樹枝擋住，還以為是馬。於是失去了知覺。一會兒之後，家人呼叫的聲音傳來，才知道墜落棧道。口中誦讀《金剛般若經》，始終沒有停止。醒來後感覺像在做夢一樣，一點損傷都沒有（邛州司戶胡延祚所說）。 之前的陵州仁壽縣尉陳惠的妻子王氏，是京兆人。當初王氏在家的時候，表兄褚敬，慇勤地想要娶她。王氏的父母不同意她和褚敬結婚。褚敬總是說，如果不嫁給我，做鬼也不會放過你。
【English Translation】 English version: ...verified. Reciting without ceasing. On the fifteenth day of the second month of the first year of the Shenlong era (705 AD), an order was issued to return him to his home prefecture. At this point, he returned to secular life (Xianzhong personally questioned him, and he explained the whole story in detail. Shen Yan was thirty-eight years old at the time). Cui Shanchong of Boling served as the county magistrate of Tongshan County in Zizhou during the early years of the Xiantian era (712 AD). He often upheld the Vajra Prajna Sutra (Diamond Sutra). At that time, there were rebels in the Yao Jun (sui) tribal area of Zizhou. The supervising censor Li Zhigu appointed Shanchong as a judge. Once in the military camp, residing within the boundaries of Junzhou, Zhigu aimed to achieve merit and thus recruited and appeased various tribal leaders. After they surrendered, he killed them. The tribal areas consequently rebelled, seeking revenge, and together they killed Zhigu. Shanchong immediately fled (in great disarray), not knowing where to go. He joined a group of more than twenty people and fled together, becoming lost. After a day and night, they did not know the way. In the distance, they saw a fire, estimated to be more than ten li away, resembling a household. They planned to seek lodging and food. Until dawn, they still could not reach it. Finally, they reached the road to Kunming County and sought refuge in the county town. This was all due to the protection of divine power, secretly guiding them, and helping them escape from danger. It was truly assistance from the unseen (Xianzhong, while serving as the registrar of Zizhou, heard this personally from Cui Shanchong). Shang Xingcong, the magistrate of Anren County in Qiong (qiong) Prefecture, often recited the Vajra Prajna Sutra (Diamond Sutra). Due to an incident, he was demoted to the position of assistant magistrate of Yishui County. Arriving at the border of Yizhou, the mountain road was steep and the plank road was dangerous. Traveling at night, he suddenly fell from the plank road. On the side of the cliff, he was caught by a tree branch, mistaking it for his horse. He lost consciousness. After a short while, he heard the voices of his family calling out, and he realized that he had fallen from the plank road. He recited the Vajra Prajna Sutra (Diamond Sutra) without stopping. After waking up, he felt as if he had been dreaming, and he was unharmed (This was told by Hu Yanzuo, the registrar of Qiong Prefecture). Wang, the wife of Chen Hui, the former military officer of Renshou County in Ling Prefecture, was from Jingzhao. When Wang was at home, her cousin Chu Jing earnestly wanted to marry her. Wang's parents did not allow her to marry Chu. Chu Jing always said, 'If you don't marry me, I will never let you go, even as a ghost.'
放。後嫁與陳惠。數載褚敬遂亡。其王氏隨夫在仁壽縣。每夜寐之後。夢敬即來相親。宛若平生。遂覺懷妊。經十七個月。身漸重而不產。不知為計。將作鬼胎。遂入佛堂。取得金剛般若。至心啟請。轉讀此經。每轉經時。精意發願。若是懷孕。愿早平安。若是鬼胎。必早銷化。因唸誦之力。漸覺身輕。所懷鬼胎。即自散滅。從此之後。轉更精勤。遂常受持。至今不絕(崇福寺僧釋惠遠者。其兄于翙。（呼來反）時任梓州司戶。因來至此。親所知見。故具錄焉)。
虢(孤獲反)州朱陽縣尉向仁悊。河內人也。去龍朔年中。從云玄運米向遼東。至海中。路遇惡風。般破氛氳。黑暗不知東西。仁悊先誦得金剛般若經。晝夜至心。口誦不輟。略記可得三百餘遍。忽然似睡。即有一僧云。緣汝誦經。明日使汝等著岸。須臾即明。日影出水之上。遙見一枝有似馬鞭。誦經轉急。遂即到岸。同船六十餘人。一人不損。諸船漂沒略盡。豈非般若力乎(邢州［指］仁縣令只思敬所說)。
懷州武德縣令何澋。常誦金剛般若經。天授二年。因假入洛。八月還縣。驢馬九個。總有十人。行至河陽。正逢水漲橋斷。行旅來往之人。咸以船渡。時有邢(音形)州平鄉縣尉陳干福。亦至水次。相屬仲秋月晦暮。番滿兵回。人有歸心
【現代漢語翻譯】 現代漢語譯本：王氏，先嫁給褚敬，後來又嫁給陳惠。幾年后，褚敬去世。王氏跟隨丈夫住在仁壽縣。每晚睡著后，夢見褚敬就像生前一樣來親近她，於是感覺自己懷孕了。經過十七個月，身體越來越重卻無法生產，不知如何是好，懷疑是鬼胎。於是她進入佛堂，取出《金剛般若經》，至誠祈請，轉讀此經。每次轉經時，都精誠發願，如果是懷孕，希望早日平安生產；如果是鬼胎，希望早日消散。因爲念誦經文的力量，漸漸感覺身體輕盈，所懷的鬼胎也自行消散了。從此以後，她更加精勤，於是常常受持此經，至今沒有停止。（崇福寺僧人釋惠遠，他的哥哥于翙（音呼來反）當時擔任梓州司戶，因此來到這裡，親眼所見，所以詳細記錄下來）。 向仁悊，是虢州（今河南靈寶）朱陽縣的縣尉，是河內人。在龍朔年間（661年-663年），他從云玄運送米糧前往遼東，在海中，遇到惡劣的風暴，船隻破損，一片昏暗，無法辨別方向。向仁悊先前誦讀過《金剛般若經》，晝夜至誠，口誦不輟，大約記住了三百多遍。忽然像睡著了一樣，就有一位僧人說，『因為你誦經的緣故，明天會讓你到達岸邊。』一會兒天就亮了，陽光照在水面上，遠遠看見一根像馬鞭一樣的東西。誦經更加急切，於是就到達了岸邊。同船的六十多個人，沒有一人受傷，其他的船隻幾乎全部漂沒。這難道不是般若（智慧）的力量嗎？（邢州（今河北邢臺）仁縣縣令只思敬所說）。 何澋，是懷州（今河南沁陽）武德縣的縣令，經常誦讀《金剛般若經》。天授二年（691年），因為請假前往洛陽，八月返回縣裡。有驢馬九匹，總共有十個人。走到河陽（今河南孟州市），正趕上河水上漲，橋樑斷裂。來往的行人，都用船隻擺渡。當時有邢州（今河北邢臺）平鄉縣的縣尉陳干福，也來到河邊。正值仲秋時節，月色昏暗，番兵（指少數民族士兵）返回，人們都想回家。
【English Translation】 English version: Lady Wang first married Chu Jing, and later married Chen Hui. After several years, Chu Jing passed away. Lady Wang followed her husband to Renshou County. Every night after falling asleep, she dreamed that Chu Jing came to her as intimately as when he was alive, and she felt that she was pregnant. After seventeen months, her body became heavier but she could not give birth, and she did not know what to do, suspecting it was a ghost fetus. So she entered the Buddhist hall, took out the 'Vajra Prajna Sutra' (Diamond Sutra) (a Mahayana Buddhist sutra), and sincerely prayed and recited this sutra. Each time she recited the sutra, she sincerely vowed that if it was a pregnancy, she hoped to give birth safely soon; if it was a ghost fetus, she hoped it would dissipate soon. Because of the power of reciting the sutra, she gradually felt lighter, and the ghost fetus she was carrying dissipated on its own. From then on, she became more diligent, and so she often upheld this sutra, and has not stopped to this day. (The monk Shi Huiyuan of Chongfu Temple, whose elder brother Yu Hui (pronounced Hu Lai Fan) was then serving as the Sihu of Zizhou, came here and saw it with his own eyes, so he recorded it in detail). Xiang Renzhe, the county lieutenant of Zhuyang County in Guo Prefecture (modern Lingbao, Henan), was a native of Henan. During the Longshuo era (661-663 AD), he transported rice from Yunxuan to Liaodong. In the sea, he encountered a severe storm, the ship was damaged, and it was dark, making it impossible to discern directions. Xiang Renzhe had previously recited the 'Vajra Prajna Sutra' (Diamond Sutra) (a Mahayana Buddhist sutra), and recited it sincerely day and night, remembering about three hundred repetitions. Suddenly, as if he fell asleep, a monk said, 'Because of your recitation of the sutra, tomorrow I will let you reach the shore.' After a while, it became bright, and the sunlight shone on the water, and he saw something like a horse whip in the distance. He recited the sutra more urgently, and then he reached the shore. More than sixty people on the same boat were unharmed, and almost all the other ships were lost. Isn't this the power of Prajna (wisdom)? (Said by Zhi Sijing, the magistrate of Ren County in Xing Prefecture (modern Xingtai, Hebei)). He Jing, the magistrate of Wude County in Huai Prefecture (modern Qinyang, Henan), often recited the 'Vajra Prajna Sutra' (Diamond Sutra) (a Mahayana Buddhist sutra). In the second year of Tianshou (691 AD), he took leave to go to Luoyang, and returned to the county in August. There were nine donkeys and horses, and a total of ten people. When they arrived at Heyang (modern Mengzhou, Henan), they encountered a rise in the river and the bridge was broken. The travelers coming and going all used boats to cross. At that time, Chen Ganfu, the county lieutenant of Pingxiang County in Xing Prefecture (modern Xingtai, Hebei), also came to the river. It was the mid-autumn season, the moon was dim, and the Fan soldiers (referring to ethnic minority soldiers) were returning, and people wanted to go home.
。崩騰爭上。何陳二子並亦上船。陳君懼船將重。卻下衣物。何公鞍乘既多。因而遂過。不逾一二十步。船即沉沒。澋私心念。生來受持金剛般若。今日豈無徴乎。澋初上船。恐船搖動。遂以手把角䭾索。(蘇洛反)一從水沒。直下數。又澋時有侄。亦先在船。船覆水中。其侄得上船底。湍流既疾崩岸。又高岸腹縣蘆延蔓(音萬)於水。澋隨浪轉。攀得蘆根。欲去復留。逐波搖盪。覆船泛直趣澋邊。其侄攀援引澋而上。水浸繩急。手入繩間。拔手既難。䭾亦隨出。自餘人馬。任水㳂(音緣)洄。或遇淺逢。查殆無死者。番兵向餘八十。生者唯有一人。斯則般若良因。潛加拯護者矣(邢州平鄉縣尉陳干福所說)。
贊曰。禪慧之門。菩提之路。無行無得。唯救唯護。三界歸依。四生開悟。一切苦厄。乘茲永度。
延壽篇第二(並序十二章)
夫積善餘慶。積惡餘殃。李耳年為。入重玄之境。彭鏗(苦耕反)久壽。還游眾妙之門。況乎不去不來。固超於三際。不生不滅。豈計于千齡。(音靈)如能四偈受持。一念清信。積塵積劫。喻壽量而非多。無數無邊。等虛空而共永。集其休徴可驗者。列為延壽之篇。
唐臨冥報記曰。陳公大夫人豆盧氏。芮公寬之姊也。夫人信福。誦金剛般若經。未盡于卷
【現代漢語翻譯】 現代漢語譯本： 他們爭先恐後地往上衝。何某和陳某的兩個兒子也一起上了船。陳某的兒子擔心船會超重，就卸下了自己的衣物。何某的馬鞍等物品很多，因此順利地渡過了河。但船隻行駛了不到一二十步，就沉沒了。澋（人名）私下想，我生來就受持《金剛般若經》（Vajra Prajna Sutra），今天難道沒有應驗嗎？澋最初上船時，擔心船會搖晃，就用手抓住了船角的纜繩（陀索）。從船沉入水中，一直往下沉了好幾丈。當時澋還有一個侄子，也先在船上。船在水中翻覆后，他的侄子爬到了船底。湍急的河流衝擊著河岸，又高又陡的岸邊懸掛著蘆葦蔓延到水面。澋隨著波浪翻滾，攀住了蘆葦根。想要離開又被留下，隨著波浪搖盪。翻覆的船隻漂浮著直接衝向澋的身邊，他的侄子攀援著，拉著澋上了船。水浸泡著繩子，繩子變得很緊，手被夾在繩子中間，拔出手很困難，纜繩也隨之脫落。其餘的人和馬，任憑水流沖刷。或者遇到淺灘，幾乎沒有死亡的人。跟隨番兵的有八十多人，活下來的只有一人。這實在是《般若經》（Prajna Sutra）的良好因緣，在暗中加以拯救和保護啊（邢州平鄉縣尉陳干福所說）。
贊曰：禪定和智慧之門，通往菩提（Bodhi）的道路。不執著於行為，不執著于獲得，唯有救助，唯有保護。三界（Three Realms）都來歸依，四生（Four kinds of birth）都能開悟。一切苦難，憑藉此經永遠度過。
延壽篇第二（並序十二章）
積累善行，會給後代留下福報；積累惡行，會給後代留下災禍。李耳（老子）通過修煉，進入了重玄之境。彭鏗（彭祖）活了很久，最終遊歷于眾妙之門。更何況不去不來，本來就超越了過去、現在、未來這三際；不生不滅，哪裡需要計算千年壽命。如果能夠受持四句偈，一念之間生起清凈的信心，那麼積累塵沙般長久的劫數，與壽命相比也不算多；無數無邊，與虛空一樣共同長久。收集其中可以驗證的吉祥徵兆，編列成《延壽篇》。
唐臨《冥報記》記載：陳公的大夫人豆盧氏，是芮公寬的姐姐。夫人信仰佛法，誦讀《金剛般若經》（Vajra Prajna Sutra），還沒有讀完一卷。
【English Translation】 English version: They scrambled to get on the boat. He and the two sons of Chen also boarded the boat together. Chen's son, fearing the boat would be overloaded, unloaded his belongings. He's saddle and other items were numerous, so he successfully crossed the river. However, the boat sank less than ten or twenty steps later. Ying (personal name) thought to himself, 'I have upheld the Vajra Prajna Sutra (Diamond Wisdom Sutra) since birth. Could there be no sign of it today?' When Ying first boarded the boat, fearing it would rock, he grabbed the rope (Tuo Suo) at the corner of the boat. From the moment the boat sank into the water, he went straight down several zhang (a unit of length). At that time, Ying also had a nephew who was already on the boat. After the boat capsized in the water, his nephew climbed onto the bottom of the boat. The rapid current crashed against the bank, and tall, steep banks hung with reeds extending into the water. Ying rolled with the waves and grabbed onto the roots of the reeds. Wanting to leave but being held back, he swayed with the waves. The overturned boat floated straight towards Ying, and his nephew climbed over and pulled Ying onto the boat. The rope was tight from being soaked in water, and his hand was caught in the rope, making it difficult to pull out, and the rope also came loose. The rest of the people and horses were left to the mercy of the water. Or they encountered shallow beaches, and almost no one died. Of the eighty or so soldiers following the foreign troops, only one survived. This is truly the good karma of the Prajna Sutra (Wisdom Sutra), secretly providing rescue and protection (as told by Chen Ganfu, the county lieutenant of Pingxiang County, Xing Prefecture).
Eulogy: The gate of dhyana (meditation) and wisdom, the path to Bodhi (enlightenment). Without attachment to action, without attachment to attainment, only salvation, only protection. The Three Realms (Desire realm, Form realm, Formless realm) take refuge, the Four kinds of birth (egg-born, womb-born, moisture-born, transformation-born) are enlightened. All suffering is overcome forever through this sutra.
Chapter Two on Prolonging Life (with a preface of twelve chapters)
Accumulating good deeds leaves blessings for descendants; accumulating evil deeds leaves misfortune for descendants. Li Er (Lao Tzu) entered the realm of profound mystery through cultivation. Peng Keng (Peng Zu) lived a long life and eventually traveled to the gate of all wonders. Moreover, not going and not coming transcends the three times of past, present, and future; not being born and not dying, why calculate a thousand years of life? If one can uphold the four-line verse and generate pure faith in a single thought, then accumulating kalpas (aeons) as long as grains of sand is not much compared to lifespan; countless and boundless, co-eternal with the void. Collecting the verifiable auspicious signs, they are compiled into the 'Chapter on Prolonging Life'.
Tang Lin's 'Records of Darkness and Retribution' states: Lady Doulu, the wife of Chen Gong, was the sister of Rui Gongkuan. The lady believed in Buddhism and recited the Vajra Prajna Sutra (Diamond Wisdom Sutra), but had not yet finished a single scroll.
一紙。許久而不徹。後日黃昏時。忽然頭痛。四體不安。夜臥逾甚。夫人自念儻死。遂不得經竟。欲起誦之。而堂燭已滅。夫人因起。命婢燃燭。須臾婢還。廚中無火。夫人命開門。家人坊取之。又無其火。夫人深益嘆恨。忽庭中有自然火燭。上階來入堂內。至於床前。去地三尺許。而無人執。光明若晝。夫人驚起。頭痛亦愈。即取經誦之。有頃家人。鉆燧得火。燃燭入堂中。其光即滅。便以此夜誦經竟之。自此日誦五遍。以為常度。后芮公將死。夫人往視。公謂夫人曰。吾姊誦經之福。壽當百歲。生好處也。夫人至今尚康。年八十矣(夫人自向唐臨㛐說)。
蕭瑀金剛般若經靈驗記曰。隋朝招提寺僧琰師。初作沙彌時。有相師語琰云。阿師子大聽明智慧。無那相命全短。琰聞此語。遂咨諸大德。修何功德而得延壽。大德等共議。依如來教。受持金剛般若經。功德最大。若能依法受持。必得延壽。琰時奉命即入山。受持金剛般若經。五年出山。更見前所相者。云。法師比來修何功德。得長壽殊相。頓能如此。琰說前者被相短壽。入山受持金剛般若。更無餘業。因茲功德。遂為大德。法師年過九十。
又曰。隋朝開善寺尼藏師。少年講說。遠近知名。時有何胤之謂曰。雖作法師。全無年壽。藏聞惶懼。遂廢
【現代漢語翻譯】 現代漢語譯本 一張紙。過了很久也沒有完全理解。後來有一天黃昏的時候，忽然頭痛，四肢都不舒服，晚上躺在床上更加嚴重。夫人心想如果自己死了，就不能把經書讀完了。想要起身誦讀，但是堂上的蠟燭已經滅了。夫人於是起身，命令婢女點燃蠟燭。一會兒婢女回來，說廚房裡沒有火。夫人命令打開門，讓家人到鄰居家取火，又沒有取到。夫人更加嘆息遺憾。忽然庭院中出現自然燃燒的蠟燭，從臺階上來進入堂內，到了床前，距離地面三尺左右，但是沒有人拿著，光明如同白晝。夫人驚醒起身，頭痛也好了，就拿過經書誦讀。過了一會兒，家人用鉆木取火的方法得到了火，點燃蠟燭進入堂中，那自然燃燒的光就熄滅了。夫人就在這天晚上誦讀完了經書。從此以後每天誦讀五遍，作為日常的功課。後來芮公將要去世，夫人前去探望。芮公對夫人說：『您誦經的福報，壽命應當達到一百歲，而且會生在好的地方。』夫人至今仍然健康，年齡八十歲了（夫人親自向唐臨講述）。
蕭瑀《金剛般若經靈驗記》中記載：隋朝（581年-618年）招提寺的僧人琰師，最初做沙彌的時候，有相面的人對琰師說：『阿師您天資聰穎，聽力好，有大智慧，可惜壽命很短。』琰師聽到這話，就向各位大德請教，修什麼功德可以延年益壽。大德們共同商議，認為依照如來的教導，受持《金剛般若經》功德最大，如果能夠依法受持，必定能夠延年益壽。琰師當時接受建議就入山，受持《金剛般若經》。五年後出山，再次見到之前相面的人，那人說：『法師這段時間修了什麼功德，得到了長壽的面相，變化如此之大？』琰師說之前被相面說短壽，入山受持《金剛般若經》，沒有做其他的事情。因為這個功德，成爲了大德，法師的年齡超過九十歲。
又記載：隋朝（581年-618年）開善寺的尼姑藏師，少年時就開始講經說法，遠近聞名。當時有何胤對她說：『雖然做法師，但是沒有長壽的面相。』藏師聽了非常害怕，於是停止了...
【English Translation】 English version A piece of paper. It took a long time to fully understand it. Later, one evening, she suddenly had a headache and felt unwell in her limbs, which worsened when she lay down at night. The lady thought to herself that if she died, she would not be able to finish reading the scripture. She wanted to get up and recite it, but the candle in the hall had already gone out. So the lady got up and ordered the maid to light a candle. After a while, the maid returned and said that there was no fire in the kitchen. The lady ordered the door to be opened and the family to fetch fire from the neighbors, but they could not get any. The lady sighed and regretted it even more. Suddenly, a naturally burning candle appeared in the courtyard, came up the steps and entered the hall, reaching in front of the bed, about three feet above the ground, but no one was holding it. The light was as bright as day. The lady woke up in surprise, and her headache was also relieved. She then took the scripture and recited it. After a while, the family obtained fire by drilling wood, lit a candle, and entered the hall, and the naturally burning light went out. The lady finished reciting the scripture that night. From then on, she recited it five times a day as a daily practice. Later, when Rui Gong was about to die, the lady went to visit him. Rui Gong said to the lady: 'Your merit from reciting the scripture should give you a lifespan of one hundred years, and you will be born in a good place.' The lady is still healthy today, at the age of eighty (the lady herself told Tang Lin).
Xiao Yu's 'Miraculous Records of the Diamond Sutra' states: During the Sui Dynasty (581-618 AD), the monk Yan Shi of Zhaoti Temple, when he was first a novice monk, a fortune teller told Yan: 'You, Master, are intelligent, have good hearing, and great wisdom, but unfortunately, your lifespan is short.' When Yan heard this, he consulted various virtuous monks, asking what merits he could cultivate to prolong his life. The virtuous monks discussed together and believed that according to the teachings of the Tathagata, upholding the Diamond Sutra had the greatest merit. If one could uphold it according to the law, one would surely prolong one's life. Yan then accepted the advice and went into the mountains to uphold the Diamond Sutra. Five years later, he came out of the mountains and saw the fortune teller again. The fortune teller said: 'What merits have you, Master, cultivated during this time to obtain a long-life appearance, with such a great change?' Yan said that he had been told he had a short lifespan, so he went into the mountains to uphold the Diamond Sutra and did nothing else. Because of this merit, he became a virtuous monk, and the Master's age exceeded ninety.
It also states: During the Sui Dynasty (581-618 AD), the nun Zang Shi of Kaisan Temple began to lecture on the scriptures at a young age and was well-known far and wide. At that time, He Yin said to her: 'Although you are a Dharma master, you do not have the appearance of longevity.' Zang Shi was very frightened when she heard this, so she stopped...
講說。精意發願。于經藏中信手探(音貪)取一卷。專欲受持。乃得金剛般若經。於是讀誦。在房三年不出。后故覓胤之。令更佔之。曰。為弟子所相無驗。為師相改耶。藏云。所相大驗。佛法靈應。不可思議。具向說之。答曰。道人不可相也。師壽得九十餘。果如其語。
又曰。隋時秦州人王陀。身任鷹楊。在府領兵。因病解任。在家訪覓大乘金剛般若經。大業中。荒亂初定。尋訪不得。後有一僧。持此般若一卷。日讀五遍。向經三年。讀誦通利。陀於後身患。遙見二十二鬼。並來詣陀。陀即誦般若經。其鬼離陀一百餘步。不敢更前。鬼謂陀曰。君莫誦經。汝不可得脫。陀攝心不誦。鬼到陀邊。中有二鬼。顏容甚惡。告言。我是主帥。先差二鬼充一道。使餘者總為十道。使諸使少時之頃。各執縛人將來。陀即自思。我今還應如此。其鬼所將人來者約束。各自發引向于王所。後有一鬼走馬來告。向誦經人。王教令放六日。陀當時昏迷。氣將欲絕。聞鬼使約束道放。心遂醒悟。氣還如本。因此更加精誠。誦金剛般若晝夜不捨。六日已過。誦經之力。更不被追。夜中有一人。空中喚陀。陀即遙應。汝今讀誦金剛般若經。功德甚大。王今放汝。壽年九十。努力勤修功德。讀誦此經。更加精進。不敢懈怠。於後陀兄身患
【現代漢語翻譯】 現代漢語譯本： 講法開示，精誠懇切地發願，在經藏中隨意抽取一卷，一心想要受持，結果得到了《金剛般若經》。於是就開始讀誦，在房間里三年沒有出來。後來，因為沒有子嗣，又請人占卜。占卜的人說：『我為你占卜的結果沒有應驗，難道是你的師父改變了你的命運嗎？』藏某說：『占卜的結果非常靈驗，佛法的靈應，不可思議。』於是把情況都告訴了他。占卜的人回答說：『得道之人是不能用通常的方法來占卜的，你的壽命可以達到九十多歲。』結果正如他所說。
又說，隋朝（581年-618年）時，秦州人王陀，擔任鷹揚府的官職，在府里領兵。因為生病而解除職務，在家中訪求《大乘金剛般若經》。大業年間（605年-618年），天下剛剛安定，尋找了很久也沒有找到。後來，有一位僧人，拿著這部《般若經》，每天讀誦五遍，對著經書三年，讀誦得非常流利。王陀後來生病，遠遠地看見二十二個鬼，一起來到王陀這裡。王陀立刻誦讀《般若經》，那些鬼離王陀一百多步遠，不敢再靠近。鬼對王陀說：『你不要誦經了，你是無法逃脫的。』王陀收攝心神，停止誦經。鬼來到王陀身邊，其中有兩個鬼，面容非常兇惡，告訴他說：『我是主帥，先派遣兩個鬼充當一道，其餘的鬼總共分為十道，讓這些使者在很短的時間內，各自抓捕人來。』王陀心想，我現在也應該這樣了。那些鬼所帶來的人，都被約束著，各自出發前往閻王那裡。後來有一個鬼騎馬跑來報告，對誦經的人說：『閻王命令釋放你六天。』王陀當時昏迷不醒，氣息將要斷絕，聽到鬼使約束說要釋放，心裡就清醒了，氣息也恢復如初。因此更加精誠，誦讀《金剛般若經》晝夜不停。六天過後，憑藉誦經的力量，不再被追捕。夜裡有一個人，在空中呼喚王陀，王陀立刻遙遙地迴應。那人說：『你現在讀誦《金剛般若經》，功德非常大，閻王現在釋放你，你的壽命有九十歲，努力勤修功德，讀誦此經，更加精進，不要懈怠。』之後，王陀的哥哥生病了。
【English Translation】 English version: He lectured and expounded, making earnest vows. He randomly selected a scroll from the scriptures, desiring to uphold it wholeheartedly, and obtained the Vajra Prajna Sutra (Diamond Sutra). Thereupon, he began to recite it, remaining in his room for three years. Later, due to the lack of offspring, he sought divination. The diviner said, 'The divination for you has not been fulfilled. Has your master changed your destiny?' Zang replied, 'The divination was very accurate, the spiritual response of the Buddha's teachings is inconceivable.' He told him everything. The diviner replied, 'A person of the Tao cannot be divined in the usual way. Your lifespan can reach over ninety years.' And it turned out as he said.
It is also said that during the Sui Dynasty (581-618 CE), Wang Tuo from Qin Prefecture held the position of yingyang in the government, leading troops in the prefecture. Due to illness, he was relieved of his duties and sought the Mahayana Vajra Prajna Sutra at home. During the Daye period (605-618 CE), after the chaos had just subsided, he searched for a long time but could not find it. Later, there was a monk who held this Prajna Sutra, reciting it five times a day, facing the scripture for three years, reciting it fluently. Wang Tuo later fell ill and saw twenty-two ghosts from afar, all coming to Wang Tuo. Wang Tuo immediately recited the Prajna Sutra, and the ghosts stayed more than a hundred steps away from Wang Tuo, not daring to approach further. The ghosts said to Wang Tuo, 'Do not recite the sutra, you cannot escape.' Wang Tuo gathered his mind and stopped reciting the sutra. The ghosts came to Wang Tuo's side, and two of them, with very fierce faces, told him, 'I am the commander-in-chief, and I will first send two ghosts to act as one path, and the rest of the ghosts will be divided into ten paths, so that these messengers can each capture people in a short time.' Wang Tuo thought to himself, 'I should be like this now.' The people brought by the ghosts were all restrained and set off to King Yama. Later, a ghost rode a horse to report, saying to the person reciting the sutra, 'King Yama ordered you to be released for six days.' Wang Tuo was unconscious at the time, and his breath was about to be cut off. Hearing the ghost messenger restrain and say to release him, his mind became clear, and his breath returned to normal. Therefore, he became more sincere and recited the Vajra Prajna Sutra day and night without stopping. After six days, by the power of reciting the sutra, he was no longer pursued. In the night, a person called Wang Tuo in the air, and Wang Tuo immediately responded from afar. The person said, 'You are now reciting the Vajra Prajna Sutra, and your merit is very great. King Yama is now releasing you, and your lifespan is ninety years. Work hard to cultivate merit, recite this sutra, be more diligent, and do not slack off.' After that, Wang Tuo's brother fell ill.
。因遂命終。經餘一日。見兄共語。語陀努力為我讀誦金剛般若經。救我地獄之苦。言語未訖。有一人推兄遂入地獄。陀怕怖走歸。有羊六口。遮陀行路。不聽陀過。陀即誦般若經向羊。其羊即漸微小。誦經亦訖。其羊並即入地。遂使得過。即為兄誦般若經五千遍。救兄地獄之苦。陀晝夜誦持不廢。又勸化一切人。並讀誦般若經。陀為誦持。見得延壽。
又曰。遂州人魏旻。貞觀元年。死經三日。王前唱過。旻即分疏。未合身死。王索簿(音部)尋檢。果然非謬。王責取旻使者。何因錯追。笞杖五十。即放旻歸。遣人送出。示本來之路。至家遂活。父母親屬問云。死既三日。復見何事。旻具語列。當被追時。同伴一十餘人。其中有一大僧。一時將過。王見此僧。先喚。借問一時已來。修何功德。僧白王言。平生唯誦持金剛般若經。王聞此言。恭敬合掌。贊云。善哉。善哉。法師受持讀誦金剛般若。當得生天。何因將師來此。王言未訖。諸天香華。迎師將去。王即問旻。一生已來修何功德。旻啟王言。一生已來。不讀誦經典。唯讀庾信文章集錄。王語旻曰。汝識庾信否。是大罪人。又旻言。雖讀文章。不識庾信。王即遣人領向庾信之處。乃見一大龜。一身數頭。所引使人云。此是庾信。行回十餘步。見一人來。我
【現代漢語翻譯】 現代漢語譯本：因此他就去世了。過了一天，（他的）弟弟見到（他的）哥哥和他說話，（他的哥哥）告訴（他的）弟弟努力為我讀誦《金剛般若經》，救我脫離地獄的苦難。話還沒說完，有一個人推（他的）哥哥就進入了地獄。（他的）弟弟害怕地跑回家。有六隻羊，擋住（他的）弟弟的路，不讓（他的）弟弟通過。（他的）弟弟就向羊誦《般若經》，那些羊就漸漸變小。誦經完畢，那些羊都進入了地裡，（他的弟弟）才得以通過。於是（他的弟弟）為（他的）哥哥誦《般若經》五千遍，救（他的）哥哥脫離地獄的苦難。（他的）弟弟日夜誦持《般若經》不停止，又勸化所有人，都讀誦《般若經》。（他的）弟弟因為誦持《般若經》，（人們）看到（他）得以延年益壽。 又說，遂州（今四川遂寧）人魏旻，貞觀元年（627年）去世，經過三天。閻王面前唱名過堂，魏旻就分辯說，（自己）不應該死。閻王索要簿籍查驗，果然沒有錯。閻王責問抓魏旻的使者，為什麼抓錯了人，打了五十板子，就放魏旻回去，派人送他出來，指示他原來的路。到家就活了。父母親屬問他說，死了三天，又看到了什麼事。魏旻詳細地說了。當被抓的時候，同伴有一十多人，其中有一位大僧，一起被帶過去。閻王見到這位僧人，先叫他過來，問他這段時間以來，修了什麼功德。僧人告訴閻王說，平生只誦持《金剛般若經》。閻王聽到這話，恭敬地合掌，讚歎說，『好啊，好啊。法師受持讀誦《金剛般若》，應當得生天，為什麼把法師帶到這裡來？』閻王話還沒說完，諸天散花，迎接法師離去。閻王就問魏旻，一生以來修了什麼功德。魏旻告訴閻王說，一生以來，不讀誦經典，只讀庾信的文章集錄。閻王對魏旻說，『你認識庾信嗎？是大罪人。』魏旻又說，『雖然讀他的文章，不認識庾信。』閻王就派人領他到庾信的地方，就看到一隻大烏龜，一個身體長著好幾個頭。帶路的使者說，『這就是庾信。』走了十幾步，看到一個人來，我
【English Translation】 English version: Consequently, he died. The next day, his younger brother saw his elder brother speaking to him, (his elder brother) told (his younger brother) to diligently recite the Vajra Prajna Sutra (Diamond Sutra, 金剛般若經) for me, to save me from the suffering of hell. Before he finished speaking, someone pushed (his elder brother) into hell. (His younger brother) ran home in fear. Six sheep blocked (his younger brother)'s path, not allowing (him) to pass. (His younger brother) then recited the Prajna Sutra (般若經) towards the sheep, and the sheep gradually became smaller. After the recitation was finished, the sheep all entered the ground, and (he) was able to pass. Thereupon, (his younger brother) recited the Prajna Sutra (般若經) five thousand times for (his elder brother), saving (his elder brother) from the suffering of hell. (His younger brother) recited and upheld the Prajna Sutra (般若經) day and night without ceasing, and also encouraged everyone to recite the Prajna Sutra (般若經). (His younger brother), because of reciting and upholding (the sutra), (people) saw (him) gain longevity. It is also said that Wei Min of Suizhou (遂州, modern Suining, Sichuan province), died in the first year of Zhenguan (貞觀, 627 AD), after three days. He was summoned before King Yama (閻王). Wei Min immediately argued that he should not have died. King Yama ordered the records to be checked, and indeed there was no mistake. King Yama questioned the messenger who had captured Wei Min, asking why he had captured the wrong person, and had him beaten with fifty strokes. He then released Wei Min and sent someone to escort him out, showing him the original path. Upon arriving home, he revived. His parents and relatives asked him what he had seen during the three days of death. Wei Min explained in detail. When he was captured, there were more than ten companions, among whom was a great monk, who were brought together. King Yama, upon seeing this monk, first called him over and asked him what merits he had cultivated recently. The monk told King Yama that he had only recited and upheld the Vajra Prajna Sutra (金剛般若經, Diamond Sutra) throughout his life. Upon hearing this, King Yama respectfully joined his palms and praised, 'Excellent, excellent. The Dharma master upholds, recites, and reads the Vajra Prajna Sutra (金剛般若經), and should be reborn in heaven. Why was the master brought here?' Before King Yama finished speaking, the heavens scattered flowers, welcoming the Dharma master to depart. King Yama then asked Wei Min what merits he had cultivated throughout his life. Wei Min told King Yama that he had not recited any scriptures throughout his life, but only read the collected writings of Yu Xin (庾信). King Yama said to Wei Min, 'Do you know Yu Xin? He is a great sinner.' Wei Min also said, 'Although I read his writings, I do not know Yu Xin.' King Yama then sent someone to lead him to Yu Xin's place, where he saw a large turtle with several heads on one body. The messenger leading the way said, 'This is Yu Xin.' After walking ten or so steps, he saw a person coming, I
是庾信。為在生之時。好作文筆。或引經典。或生誹謗。以此之故今受大罪。曏者見龜數頭者。是我身也。回至王前。王語使者。將見庾信以否。白言。已見。今受龜身。受大苦惱。王言。放汝還家。莫生誹謗大乘經典。勤修福業。遣人送出至家。便即醒悟。憶所屬之言。又見此僧讀誦金剛般若經。得生天上。即于諸寺處處求覓。乃見一僧云。我有此經。旻聞此語。禮拜求請。若得此經。不惜身命。其僧即付金剛般若經一卷。晝夜轉讀。即便誦得。晝夜精勤。誦持不廢。因即向遂州人等。說此因緣。又道一僧共旻同死。引過見王。為誦大乘金剛般若經典。得生天上。又說庾信罪業受報。遂州之人多是夷獠。殺生捕獵。造罪者多。聞旻說此因緣。各各發菩提心。不敢殺生捕獵。並讀誦金剛般若。晝夜不捨。四月十五日。忽有一人乘白馬來至旻前。當取汝之日。勘簿為有二年。放汝還家。為汝受持金剛般若經一萬遍。又勸化一切具修功德。讀誦般若不絕。以此善根。遂得延年。九十壽終。必生凈土。
又曰。滑州別駕睦彥通。一生已來。恒誦金剛般若。先於李密下所任武牢縣令。為賊翻城。欲殺縣令。通甚怕懼。逾城得出。向東步走。有一石崖。石澗高峻。深百餘尺。被賊拔刀走趁。即投峻崖。欲自取死。至崖之半
【現代漢語翻譯】 現代漢語譯本： 是庾信（513年-581年）。他在生前，喜歡寫作文章，有時引用經典，有時產生誹謗。因為這個緣故，現在受到巨大的罪報。先前見到的幾隻烏龜，就是我的化身。使者返回到閻羅王面前，閻羅王問使者，是否見到庾信。使者回答說：『已經見到了，他現在受烏龜之身，承受巨大的苦惱。』閻羅王說：『放他回家，不要再誹謗大乘經典，勤奮地修習福德。』派人送他回到家中，他立刻醒悟，回憶起閻羅王所說的話。他又見到一位僧人讀誦《金剛般若經》（Vajra Prajna Sutra），得以升到天上。於是他在各個寺廟到處尋找，找到一位僧人說：『我有這部經。』道旻（僧人名）聽到這話，禮拜懇求，『如果能得到這部經，我不惜犧牲生命。』那位僧人就把《金剛般若經》一卷交給他，他晝夜不停地誦讀，很快就能背誦了。他晝夜精勤，誦持不懈。因此就向遂州的人們講述這個因緣。又說一位僧人和道旻一同死去，被帶去見閻羅王，因為誦讀大乘《金剛般若經典》，得以升到天上。又說庾信的罪業受報。遂州的人大多是夷獠，以殺生捕獵為生，造罪的人很多。聽到道旻講述這個因緣，各自發起菩提心，不敢再殺生捕獵，並且讀誦《金剛般若》，晝夜不停。四月十五日，忽然有一個人騎著白馬來到道旻面前，說：『本來應該抓你的日子，查閱簿籍發現還有兩年，放你回家，因為你受持《金剛般若經》一萬遍，又勸化一切人修習功德，讀誦般若經典不絕。憑藉這個善根，就可以延年益壽，九十歲壽終，必定往生凈土。』
又說，滑州別駕睦彥通，一生以來，經常誦讀《金剛般若》。先前在李密（582年-618年）手下擔任武牢縣令。因為賊兵攻破城池，想要殺死縣令，睦彥通非常害怕，翻越城墻逃出。向東走去，有一處石崖，石澗高峻，深一百多尺。被賊兵拔刀追趕，就跳下峻崖，想要自尋死路，到了崖壁的一半。
【English Translation】 English version: It was Yu Xin (513-581). During his lifetime, he enjoyed writing, sometimes quoting classics, and sometimes creating slander. Because of this, he is now suffering great retribution. The several turtles seen earlier were my incarnations. The messenger returned to King Yama, who asked if he had seen Yu Xin. The messenger replied, 'I have seen him; he is now in the form of a turtle, enduring great suffering.' King Yama said, 'Release him to return home. Do not slander the Mahayana scriptures again, and diligently cultivate merit.' He sent someone to escort him home, and he immediately awoke, recalling King Yama's words. He also saw a monk reciting the Vajra Prajna Sutra (Diamond Sutra), who was able to ascend to heaven. So he searched everywhere in various temples and found a monk who said, 'I have this sutra.' Dao Min (name of a monk), upon hearing this, prostrated and pleaded, 'If I can obtain this sutra, I will not hesitate to sacrifice my life.' The monk then gave him a scroll of the Vajra Prajna Sutra, which he recited day and night, and soon he was able to memorize it. He was diligent day and night, reciting and upholding it without ceasing. Therefore, he told the people of Suizhou about this cause and condition. He also said that a monk and Dao Min died together and were brought before King Yama, and because of reciting the Mahayana Vajra Prajna Sutra, he was able to ascend to heaven. He also spoke of Yu Xin's karmic retribution. The people of Suizhou were mostly Yi and Liao people, who lived by killing and hunting, and many committed sins. Upon hearing Dao Min's account of this cause and condition, they each aroused Bodhicitta, dared not kill or hunt again, and recited the Vajra Prajna Sutra day and night without ceasing. On the fifteenth day of the fourth month, suddenly a person riding a white horse came to Dao Min and said, 'The day you were supposed to be captured, it was found in the records that there were still two years left, so you are released to return home because you have upheld the Vajra Prajna Sutra ten thousand times and have also exhorted everyone to cultivate merit and recite the Prajna Sutra without ceasing. With this good root, you can extend your life, and at the age of ninety, you will surely be reborn in the Pure Land.'
It is also said that Mu Yantong, the Biejia of Huazhou, had been reciting the Vajra Prajna Sutra throughout his life. He was previously appointed as the magistrate of Wu Lao County under Li Mi (582-618). Because the rebels broke through the city and wanted to kill the magistrate, Mu Yantong was very afraid and escaped over the city wall. Walking eastward, there was a stone cliff, a high and steep stone ravine, more than a hundred feet deep. Being chased by rebels with drawn swords, he jumped off the steep cliff, intending to take his own life, and reached halfway down the cliff.
。似有人接。通及至於底。乃在盤石上坐。得存性命。都無傷損。據此靈驗。並是般若之力。賊過之後。通至家中。精心誦持。不捨晝夜。又勸化一切讀誦此經。通得長年。又無疾患。常得清凈。堅心不怠。
又曰。大廟署丞李思一。貞觀二十年正月八日丑時。得病已。時失音。至十三日。黃昏身死。乃被冥官勘。言思一年十九時。屠宰豬羊之命。思一推忖。實不屠殺生命。冥官即追所殺豬羊。與思一勘對。至已對問。食肉支節時日。全不相關。又付主司子細撿核勘。遂殺害之日。思一即在黃州慧珉法師下聽講涅槃經。然珉法師又以身死。生於金粟世界。既在三界之外。無可追證。放思一還於本土。至家未經時日。又被追喚。未去之際。于清凈寺玄通法師邊懺悔受戒。普勸朋友親戚。有生之類。但遭枉濫死者。及不得轉讀經者。併爲轉讀金剛般若經五千遍。作是語已。遂即命終。使者將思一至冥官所。遂具實言。今發心受持般若經。冥官云。汝今發心極大深妙。不可思議。須臾之間。見一人手持經卷。語思一云。此是金剛般若。思一求請開其經卷。覽其題目。與今時般若無別。當即閉(音閉)。
目發心。望解般若經義。曉喻有知。忽聞有人云。君今發心。作是大愿。今所注豬羊來對者。並云。我實自身
【現代漢語翻譯】 現代漢語譯本：好像有人接住了他。一直通到最底部，原來是在一塊盤石上坐著，得以保全性命，完全沒有受傷。根據這個靈驗的事蹟來看，這都是《般若經》（Prajna Sutra，智慧經）的力量。強盜過去之後，他回到家中，精心誦讀，日夜不停。又勸化一切人讀誦此經，得以長壽，又沒有疾病，常常保持清凈，堅定不懈怠。
又記載，大廟署丞李思一，在貞觀二十年（646年）正月八日丑時，得了病，當時就失音了。到十三日黃昏時就死了。於是被冥官審問，說李思一十九歲時，有屠宰豬羊的命。李思一推想，自己確實沒有屠殺過生命。冥官就追來所殺的豬羊，與李思一當面對質。至於對問吃肉的部位、時日，完全不相關。又交給主司仔細檢查覈實，發現殺害的日子，李思一正在黃州慧珉法師那裡聽講《涅槃經》（Nirvana Sutra，一部重要的佛教經典）。然而慧珉法師已經去世，往生到金粟世界，既然在三界之外，無法追查驗證。就放李思一回到本土。到家沒多久，又被追喚。還沒去的時候，在清凈寺玄通法師那裡懺悔受戒，普遍勸告朋友親戚，一切有生命的東西，凡是遭受冤枉濫殺而死的，以及沒有機會讀經的，都為他們轉讀《金剛般若經》（Diamond Sutra，又名《金剛經》）五千遍。說完這些話，就去世了。使者將李思一帶到冥官那裡，李思一就如實說了自己現在發心受持《般若經》。冥官說：『你現在發心極大，深妙，不可思議。』一會兒，看見一個人手持經卷，告訴李思一說：『這是《金剛般若》。』李思一請求打開經卷，看了一下題目，與現在的《般若經》沒有區別，當即閉上眼睛。
發心，希望理解《般若經》的意義，曉喻有知。忽然聽到有人說：『你現在發心，作這樣的大愿。現在所註記的豬羊來對質的人，都說：『我確實是自身』
【English Translation】 English version: It seemed as if someone caught him. He went all the way to the bottom, only to find himself sitting on a flat rock, where he was able to preserve his life without any injuries. According to this miraculous event, it was all due to the power of the Prajna Sutra (Wisdom Sutra). After the bandits had passed, he returned home and recited the sutra diligently, day and night. He also encouraged everyone to read and recite this sutra, so that they could have a long life, be free from illness, always remain pure, and be steadfast and diligent.
It is also recorded that Li Siyi, the secretary of the Great Temple, fell ill at the hour of Chou on the eighth day of the first month of the twentieth year of the Zhenguan era (646 AD), and lost his voice at that time. By the thirteenth day, at dusk, he died. He was then interrogated by the officials of the underworld, who said that Li Siyi had the fate of slaughtering pigs and sheep at the age of nineteen. Li Siyi speculated that he had never actually slaughtered any living beings. The underworld officials then brought the slaughtered pigs and sheep to confront Li Siyi. As for the questioning about the parts of the meat eaten, the dates, and times, they were completely unrelated. They then handed it over to the chief officer for careful examination and verification, and it was discovered that on the day of the slaughter, Li Siyi was listening to the Nirvana Sutra (an important Buddhist scripture) under the Dharma Master Huimin in Huangzhou. However, Dharma Master Huimin had already passed away and was reborn in the World of Golden Millet, and since he was beyond the Three Realms, there was no way to trace and verify. So they released Li Siyi back to his homeland. Not long after arriving home, he was summoned again. Before leaving, he repented and received the precepts at the side of Dharma Master Xuantong in Qingjing Temple, and universally advised friends and relatives, all living beings, those who had been unjustly killed, and those who had no opportunity to read the scriptures, to recite the Diamond Sutra (also known as the Diamond Sutra) five thousand times for them. After saying these words, he passed away. The messenger brought Li Siyi to the underworld officials, and Li Siyi truthfully said that he was now resolved to uphold the Prajna Sutra. The underworld official said, 'Your present resolution is extremely great, profound, and inconceivable.' After a short while, he saw a person holding a scripture scroll, who told Li Siyi, 'This is the Diamond Prajna.' Li Siyi requested to open the scripture scroll and looked at the title, which was no different from the current Prajna Sutra, and immediately closed his eyes.
He resolved to understand the meaning of the Prajna Sutra, to enlighten those who have knowledge. Suddenly, he heard someone say, 'You are now resolved to make such a great vow. The pigs and sheep who are now registered and have come to confront you all say, 'I am indeed myself.'
命盡。惡道受生。實非思一屠害。為無功德。寶貨求典。妄引善人。冀延日月。實是枉牽。冥官得此款已。又珉法師在金粟世界遣二僧。來至冥官前。得見二僧。驚怖禮拜。僧語冥官。其思一誦持金剛般若經。一心不亂。又注屠殺生命。並云妄引。泯法師在金粟世界。故遣來救。冥官依命。即命思一還生。二僧乃送至家。即乘空而去。思一蘇訖。當即請諸寺大德。轉讀般若經五千遍。思一誦持般若。晝夜不廢。見得延年。
又曰。泰州上邦縣人慕容文䇿。年十七。誦持金剛般若經。齊戒不闕。隋大業七年四月十五日夜。忽有兩鬼。來至床前。手持文牒。云。王今遣取公來。文䇿即甚忙怕。乃逐使者而去。將至一大城。樓櫓嚴峻。城墎六重。將入第一第二門。極大光明。至第三門。其門相去四里。已上並皆黑暗。都不見道。使者引之而過。至五六門內。復大光明。去門三里。即有宮室殿堂。四邊持仗宿衛。還如見在宮闕無異。王當殿而坐。所將男夫婦女．僧尼道士。及女等外國六夷。不可稱數。䇿在後。行典唱名而過。王一一問其在生福業。有福效驗者。在西而立。無福驗者。在東而立。末後始唱䇿名。王問。一生作何福業。䇿即分疏。一生已來。唯誦持金剛般若。法華八部。般若晝夜轉讀。又持齊戒。一日不闕
【現代漢語翻譯】 現代漢語譯本： 壽命終結，墮入惡道受生，這確實不是因為思一屠殺生靈，而是因為他沒有功德。他爲了典當寶物，妄稱是善人，希望能夠延長壽命，這實在是冤枉牽連。冥官得到這份供詞后，又有珉法師在金粟世界派遣兩位僧人來到冥官面前。思一見到兩位僧人，驚恐地禮拜。僧人對冥官說，『思一誦持《金剛般若經》（Vajra Prajna Sutra），一心不亂，又懺悔屠殺生命，並且說明是妄稱。珉法師在金粟世界，所以派我們來救他。』冥官聽從命令，立即命令思一還陽。兩位僧人於是送他回家，隨即乘空而去。思一甦醒后，立即請各寺廟的大德高僧，轉讀《般若經》（Prajna Sutra）五千遍。思一誦持《般若經》，晝夜不停，覺得壽命得以延長。
又說，泰州上邦縣人慕容文䇿，十七歲，誦持《金剛般若經》，持齋守戒從不間斷。隋大業七年（611年）四月十五日夜裡，忽然有兩個鬼來到床前，手裡拿著文書，說，『閻王現在派我們來帶你。』文䇿非常害怕，於是跟隨使者而去。來到一座大城，樓櫓嚴峻，城郭有六重。進入第一第二道門，極其光明。到了第三道門，這道門相距四里，以上全部都是黑暗，什麼都看不見。使者引導他過去，到了第五第六道門內，又變得非常光明。距離門三里，就有宮室殿堂，四周有士兵持著武器守衛，就像現在人間的宮殿一樣。閻王坐在殿上，被帶來的男子、婦女、僧尼、道士，以及外國六夷的女子等，數不勝數。文䇿在後面，聽著典唱官唱名而過。閻王一一詢問他們在世時的福業。有福報應驗的人，站在西邊；沒有福報應驗的人，站在東邊。最後才唱到文䇿的名字。閻王問，『一生做了什麼福業？』文䇿就詳細地陳述，『一生以來，只誦持《金剛般若經》、《法華經》（Lotus Sutra）八部，《般若經》晝夜轉讀，又持齋守戒，一天也不間斷。』
【English Translation】 English version: His life ended, and he was reborn in an evil realm. This was not actually because Si Yi had slaughtered living beings, but because he lacked merit. He falsely claimed to be a virtuous person in order to pawn treasures, hoping to extend his life, which was truly a wrongful accusation. After the judge of the underworld received this statement, Master Min from the Pure Land of Golden Millet (Jinsu Shijie) sent two monks to the judge of the underworld. When Si Yi saw the two monks, he prostrated in fear. The monks said to the judge of the underworld, 'Si Yi recites and upholds the Vajra Prajna Sutra (Jingang Bore Jing), with a focused mind. He also repents for slaughtering living beings and states that it was a false claim. Master Min is in the Pure Land of Golden Millet, so he sent us to save him.' The judge of the underworld followed the order and immediately commanded Si Yi to be reborn. The two monks then escorted him home and departed into the sky. After Si Yi revived, he immediately invited eminent monks from various temples to recite the Prajna Sutra (Bore Jing) five thousand times. Si Yi recited and upheld the Prajna Sutra day and night without ceasing, and felt that his life had been extended.
It is also said that Murong Wence, a man from Shangbang County in Taizhou, at the age of seventeen, recited and upheld the Vajra Prajna Sutra, observing precepts and fasting without fail. On the night of the fifteenth day of the fourth month in the seventh year of the Daye era of the Sui Dynasty (611 AD), two ghosts suddenly came to his bedside, holding documents in their hands, saying, 'King Yama (Yan Wang) now sends us to take you.' Wence was very frightened and followed the messengers. They arrived at a large city with imposing watchtowers and six layers of city walls. Entering the first and second gates, there was great light. Upon reaching the third gate, which was four li (approximately 2 kilometers) away, everything above was dark, and nothing could be seen. The messengers led him through, and inside the fifth and sixth gates, it became very bright again. Three li from the gate, there were palaces and halls, with soldiers holding weapons guarding the surroundings, just like the palaces in the human world. King Yama sat on the throne, and the men, women, monks, nuns, Taoists, and foreign women of the six barbarians who were brought there were countless. Wence was at the back, listening to the clerk calling out names. King Yama asked each of them about the good deeds they had done in their lifetime. Those with good fortune stood on the west side, and those without good fortune stood on the east side. Finally, Wence's name was called. King Yama asked, 'What good deeds have you done in your life?' Wence then explained in detail, 'Since I was born, I have only recited and upheld the Vajra Prajna Sutra, eight parts of the Lotus Sutra (Fahua Jing), and recited the Prajna Sutra day and night, and I have observed precepts and fasting without fail for a single day.'
。王聞此言。合掌恭敬。嘆言。功德甚深。付主司細檢文簿不錯。將來其典執案咨王。未合身死。王即放還。且遣西行而立。未去之間。有一沙彌。可年十五六。手執一明炬。于䇿前而過。續後又一沙彌。執明炬而過。䇿即捉袈裟挽住。愿師救弟子。使者錯追將來。蒙王恩澤。檢文簿放還。不知去處。愿師慈悲。救護弟子。示其來路。二僧語䇿。檀越持般若經。轉讀大乘經典。好牢持齋戒。故來救之。師云。我執明炬在前。檀越但從我后。還於六重城門而出。還詣里暗二門。二僧手執明炬。喻如日出。光明皆現。出於六重門外。二僧即語䇿云。檀越知地獄所以否。報云。不知。二沙彌即舉手指城西北角。更有一大城。相去四里。此是地獄之城。二沙彌云。將檀越於此城觀看。從師至彼。其城高峻。有入城門。並鐵網垂下。有四羅剎。手執鐵叉。侍立左右。二僧云。是地獄之門。一切罪人配入。並從此門而過。即將䇿入門。可行二百步。見一灰河。其中一切受苦之人。身在河中。唯見其頭。百千萬億猛火熾然燒此罪人。苦痛號叫。不可具說。又四邊皆是鐵床劍樹。有四獄卒。手持鐵叉。畔上行走。叫喚之聲。甚可怖畏。二僧云。十八地獄。咸在此城。䇿見心中怕懼。唯知唸佛。心中恒誦般若不絕。二僧即將䇿出城門。至
【現代漢語翻譯】 現代漢語譯本：國王聽了這些話，合掌恭敬，讚歎說：『功德非常深厚。』於是吩咐主管仔細檢查文書簿冊，沒有錯誤。將來把典執案上報給國王，認為不該判處死刑，國王就釋放了他。並且讓他向西邊走去安身立命。還沒走的時候，有一個沙彌（小和尚），大約十五六歲，手裡拿著一支明亮的火炬，從䇿（人名）面前走過。緊接著又一個沙彌，拿著明亮的火炬走過。䇿（人名）就抓住袈裟拉住他，說：『希望師父救救弟子，使者抓錯了人，蒙受國王的恩澤，檢查文書簿冊後放還。不知道該去哪裡，希望師父慈悲，救護弟子，指示我回去的路。』兩位僧人對䇿（人名）說：『施主您持誦《般若經》（佛教經典），轉讀大乘經典，好好地持守齋戒，所以我們來救您。』師父說：『我拿著明亮的火炬在前面，施主您只要跟在我後面。』於是回到了六重城門，又回到了里暗二門。兩位僧人手裡拿著明亮的火炬，就像太陽出來一樣，光明都顯現出來。走出了六重門外，兩位僧人就對䇿（人名）說：『施主您知道地獄在哪裡嗎？』䇿（人名）回答說：『不知道。』兩位沙彌就舉手指著城的西北角，還有一座大城，相距四里，這就是地獄之城。兩位沙彌說：『帶施主您到這座城裡觀看。』從師父到了那裡，那座城高大險峻，有進入城門的通道，並且有鐵網垂下來，有四個羅剎（惡鬼），手裡拿著鐵叉，侍立在左右。兩位僧人說：『這是地獄之門，一切罪人都被分配到這裡，並且從這個門經過。』隨即帶著䇿（人名）進入門內，走了大約二百步，看見一條灰色的河流，其中一切受苦的人，身在河中，只露出頭，成百上千億的猛火熾烈地燃燒著這些罪人，痛苦地號叫，無法詳細描述。又四邊都是鐵床劍樹，有四個獄卒，手裡拿著鐵叉，在河岸上行走，叫喚的聲音，非常可怕。兩位僧人說：『十八地獄，都在這座城裡。』䇿（人名）看見後心中害怕，只知道唸佛，心中不停地誦讀《般若經》（佛教經典）。兩位僧人隨即帶著䇿（人名）走出城門，到達 English version: The king, hearing these words, joined his palms together in reverence and exclaimed, 'The merit is exceedingly profound.' He then instructed the chief officer to carefully examine the documents and records, ensuring there were no errors. The officer would then report the case to the king, who would determine that the man should not be put to death, and the king released him. Furthermore, he instructed him to travel west and establish himself. Before he departed, a Shami (novice monk), about fifteen or sixteen years old, passed in front of Ce (person's name) holding a bright torch. Soon after, another Shami passed by, also holding a bright torch. Ce (person's name) then grabbed the hem of the monk's robe and pleaded, 'I beseech you, Master, to save this disciple. The messengers mistakenly pursued me, and I was fortunate enough to receive the king's grace, who released me after examining the records. I know not where to go. I implore you, Master, with your compassion, to protect this disciple and show me the way back.' The two monks said to Ce (person's name), 'Layman, you uphold the Prajna Sutra (Buddhist scripture), recite the Mahayana scriptures, and diligently maintain your vows of abstinence. Therefore, we have come to save you.' The Master said, 'I will hold the bright torch in front, and you, Layman, simply follow behind me.' Thus, they returned to the sixfold city gate and then to the inner dark gates. The two monks held the bright torches, like the sun rising, illuminating everything. After exiting the sixfold gate, the two monks said to Ce (person's name), 'Do you know where the hells are?' Ce (person's name) replied, 'I do not.' The two Shami then pointed to the northwest corner of the city, where there was another large city, about four li (Chinese unit of distance) away. 'This is the city of hell,' they said. The two Shami said, 'We will take you to see this city.' Following the Masters, they arrived at the city, which was tall and steep, with an entrance gate and iron nets hanging down. Four Rakshasas (demons), holding iron forks, stood guard on either side. The two monks said, 'This is the gate of hell, where all sinners are assigned and must pass through.' They then led Ce (person's name) through the gate, and after walking about two hundred paces, they saw a river of ashes. Within it, all the suffering beings were submerged, with only their heads visible. Hundreds of thousands of millions of fierce flames blazed, burning these sinners, who cried out in agony, which is impossible to fully describe. All around were iron beds and sword trees, and four hell guards, holding iron forks, walked along the banks, their cries terrifying. The two monks said, 'The eighteen hells are all within this city.' Ce (person's name), seeing this, was filled with fear and only knew to recite the Buddha's name, constantly chanting the Prajna Sutra (Buddhist scripture) in his heart. The two monks then led Ce (person's name) out of the city gate, arriving at
【English Translation】 The king heard these words, put his palms together respectfully, and sighed, saying, 'The merit is very profound.' He instructed the chief officer to carefully examine the documents and records to ensure there were no mistakes. In the future, the official in charge would report the case to the king, who would determine that he should not be sentenced to death, and the king would release him. Furthermore, he sent him west to establish himself. Before he left, there was a Shami (novice monk), about fifteen or sixteen years old, holding a bright torch, passing in front of Ce (person's name). Soon after, another Shami passed by, holding a bright torch. Ce (person's name) grabbed the hem of the robe and pleaded, 'I hope Master will save this disciple. The messengers mistakenly pursued me, and I received the king's grace, who released me after examining the documents and records. I don't know where to go. I hope Master will be compassionate, protect this disciple, and show me the way back.' The two monks said to Ce (person's name), 'Layman, you uphold the Prajna Sutra (Buddhist scripture), recite the Mahayana scriptures, and diligently maintain your vows of abstinence, so we have come to save you.' The Master said, 'I will hold the bright torch in front, and you, Layman, just follow behind me.' So they returned to the sixfold city gate and then to the inner dark gates. The two monks held the bright torches, like the sun rising, and all the light appeared. After exiting the sixfold gate, the two monks said to Ce (person's name), 'Do you know where the hells are?' Ce (person's name) replied, 'I don't know.' The two Shami pointed to the northwest corner of the city, where there was another large city, about four li (Chinese unit of distance) away. 'This is the city of hell,' the two Shami said. 'We will take you to see this city.' Following the Master, they arrived there. The city was tall and steep, with an entrance gate and iron nets hanging down. There were four Rakshasas (demons) holding iron forks, standing on the left and right. The two monks said, 'This is the gate of hell, where all sinners are assigned and pass through.' They then took Ce (person's name) through the gate, and after walking about two hundred steps, they saw a gray river. In it, all the suffering people were submerged, with only their heads visible. Hundreds of thousands of millions of fierce fires burned these sinners, who cried out in pain, which cannot be fully described. On all sides were iron beds and sword trees, and four hell guards, holding iron forks, walked along the banks, their cries very frightening. The two monks said, 'The eighteen hells are all in this city.' Ce (person's name) was frightened when he saw this and only knew to recite the Buddha's name, constantly reciting the Prajna Sutra (Buddhist scripture) in his heart. The two monks then took Ce (person's name) out of the city gate, arriving at
于本來之道。五個道相近。意中荒迷。不知本從家之道。二僧即欲別䇿而去。禮拜求請。五道之中。不知弟子從何道去。愿師慈悲。示其道處。二僧即于中道引前。可行十里許。有一大門。塞其道口。不得而過。二僧以錫杖開之。即語䇿云。努力勤修功德。誦般若經。莫生懈怠。必得長壽。䇿別師至家。體中醒悟。父母親知。並悉忙怕。以禮慰喻。說其因緣。蒙放還家。功德之力。聞者欣悅。心意泰然。以此誦經齊戒功德。勸化一切。各各發心。讀誦般若經。一日不闕。更加精進。又得長年。
又曰。天水郡隴城縣袁志通。年未弱冠。住持齋戒。讀誦法華金剛般若等經。六時禮懺。不曾有闕。年二十。即點入清德府衛士。名掛軍團。奉來差征白蠻。從家至彼一萬餘里。在路晝夜禮誦不闕。至南蠻之界。官軍戰敗。兵士散走。當時徒侶一百餘人。不知所投。多被傷殺。志通惶迫。奔走無路。忽有五人。並乘牝(頻殞反)。
馬。在通前後。有一人走馬告通曰。莫怕莫懼。汝具修功德。前後圍繞。不能為害。行可七里有餘。至一塔廟。即入其中藏隱。蠻即還營。忽有二僧來通所。語通云。檀越誦金剛般若法華。禮念諸佛。不可思議。故遣救汝。曏者五人。乘馬在汝前後者。並是法華般若之力。亦同救汝怨賊傷
【現代漢語翻譯】 現代漢語譯本： 于本來之道。五個道相近。意中荒迷。不知本從家之道。二僧即欲別䇿而去。禮拜求請。五道之中。不知弟子從何道去。愿師慈悲。示其道處。二僧即于中道引前。可行十里許。有一大門。塞其道口。不得而過。二僧以錫杖開之。即語䇿云。『努力勤修功德。誦般若經。莫生懈怠。必得長壽。』䇿別師至家。體中醒悟。父母親知。並悉忙怕。以禮慰喻。說其因緣。蒙放還家。功德之力。聞者欣悅。心意泰然。以此誦經齊戒功德。勸化一切。各各發心。讀誦般若經。一日不闕。更加精進。又得長年。
又曰。天水郡隴城縣袁志通。年未弱冠。住持齋戒。讀誦法華金剛般若等經。六時禮懺。不曾有闕。年二十。即點入清德府衛士。名掛軍團。奉來差征白蠻。從家至彼一萬餘里。在路晝夜禮誦不闕。至南蠻之界。官軍戰敗。兵士散走。當時徒侶一百餘人。不知所投。多被傷殺。志通惶迫。奔走無路。忽有五人。並乘牝(pìn)馬。
馬。在通前後。有一人走馬告通曰。『莫怕莫懼。汝具修功德。前後圍繞。不能為害。』行可七里有餘。至一塔廟。即入其中藏隱。蠻即還營。忽有二僧來通所。語通云。『檀越(dányuè，佈施者)誦金剛般若法華，禮念諸佛，不可思議。故遣救汝。曏者五人。乘馬在汝前後者。並是法華般若之力。亦同救汝怨賊傷』
【English Translation】 English version: Concerning the original path. The five paths are similar. The mind is lost and confused, not knowing the original path of the home. The two monks were about to leave. They prostrated and begged, 'Among the five paths, I do not know which path the disciple should take. May the master be compassionate and show the way.' The two monks then led the way in the middle path. After walking about ten li, there was a large gate blocking the path, making it impossible to pass. The two monks opened it with their staffs. They then said to Ce, 'Work hard to cultivate merit, recite the Prajna Sutra, and do not be lazy. You will surely attain longevity.' Ce bid farewell to the master and returned home. He awakened in his body. His parents and relatives were all frightened and worried. They comforted him with courtesy and explained the cause and effect. He was allowed to return home. The power of merit made those who heard it rejoice and feel at peace. With the merit of reciting scriptures and observing precepts, he exhorted everyone to make a vow to recite the Prajna Sutra every day without fail and to be even more diligent. He also attained longevity.
It is also said that Yuan Zhitong of Longcheng County, Tianshui Prefecture, was not yet twenty years old. He maintained abstinence and recited the Lotus Sutra, the Diamond Sutra, the Prajna Sutra, and other scriptures. He performed repentance rituals six times a day without fail. At the age of twenty, he was drafted into the guards of Qingde Prefecture and assigned to the army. He was ordered to go and fight the Bai barbarians, more than ten thousand li from his home. On the way, he recited scriptures day and night without fail. When he reached the border of the Southern Barbarians, the government army was defeated, and the soldiers scattered. At that time, there were more than a hundred companions who did not know where to go and were mostly wounded and killed. Zhitong was frightened and ran without a path. Suddenly, there were five people, all riding mares.
The horses were in front of and behind Zhitong. One person riding a horse told Zhitong, 'Do not be afraid. You have cultivated merit. We are surrounding you and will not harm you.' After walking more than seven li, they arrived at a pagoda temple. They entered and hid inside. The barbarians then returned to their camp. Suddenly, two monks came to Zhitong and said, 'Layman, you recite the Diamond Prajna Sutra and the Lotus Sutra, and you pay homage to all the Buddhas, which is inconceivable. Therefore, we were sent to save you. The five people who were riding horses in front of and behind you are all the power of the Lotus Sutra and the Prajna Sutra. They are also here to save you from the enemies and injuries.'
害汝身。好修福業。誦持經典。莫生懈怠。一切諸善神王。恒相衛護。作是語訖。即乘空而去。通經日不得食。非常饑乏。須臾有二童子。將一缽飯並醬菜及餅。與通而食。食訖又告通。勤修功德。誦般若經。莫令廢闕。語訖主乘空而去。通涕淚悲泣。深心懺悔。即投大軍。頻經三陣。不被寸䥫所傷。據此因緣。並是法華般若之力。於後蠻破。官軍放還。專心誦持法華般若。不敢怠慢。
又曰。貞觀八年正月二十八日。身患。至二月八日夜。命終。遂被將向王前。閱過徒眾甚多。通在後而立。其典唱名。王即問其善惡之業。亦依次而配。末後始唱通過。具問生存作何福業。通即啟王言。一生已來誦持金剛般若法華經等。常持齊戒六時禮佛。王聞此言。即合掌恭敬。嘆言。善哉。善哉。此人功德不可思議。語使者當取之日。據何簿帳而追。付主司。細撿文籍。不枉將來。其主司開天曹檢報。此人更有六年壽命。未合即死。王乃索案自尋。果然非謬。語左右侍者。取床幾將來。即于南廂持金床玉幾。至王前。即遣殿上西邊安置。鋪種種氈褥。遣通上床誦經。便誦般若法華各一卷。並悉通利。又使典藏中取其人誦經及修功德文簿典與通。向西廂遂往取。可行二里。有大經藏。所有功德簿帳。咸在其中。並七寶嚴飾。使
【現代漢語翻譯】 現代漢語譯本：會傷害你的身體。要好好修行福德事業，誦讀受持經典，不要產生懈怠之心。一切諸善神王，會恒常衛護你。說完這些話后，就乘空離開了。通經日沒有得到食物，非常飢餓。不久有兩位童子，拿來一缽飯以及醬菜和餅，給通食用。吃完后又告訴通，要勤奮修行功德，誦讀《般若經》，不要讓它廢止缺失。說完后也乘空離開了。通涕淚悲泣，內心深切懺悔。隨即投身到大軍中，多次經歷三場戰役，沒有被寸鐵所傷。根據這些因緣，都是《法華經》（Saddharma Puṇḍarīka Sūtra）和《般若經》（Prajñāpāramitā Sūtra）的力量。之後蠻族被擊破，官軍放他回家，他專心誦讀受持《法華經》和《般若經》，不敢怠慢。
又說，貞觀八年（634年）正月二十八日，身患疾病，到二月初八日夜裡，命終。於是被帶到閻羅王面前。閻羅王閱看過去的徒眾非常多，通在後面站立。負責唱名的人開始唱名，閻羅王就問他們的善惡之業，也依次進行分配。最後才唱到通，詳細詢問他生前做了什麼福德事業。通就稟告閻羅王說，一生以來誦讀受持《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）、《法華經》等，常常持齋戒，六時禮佛。閻羅王聽到這些話，就合掌恭敬，讚歎說，『善哉，善哉，此人功德不可思議。』告訴使者在抓捕他的時候，是根據什麼簿帳而追捕的？交給主司，仔細檢查文籍，不要冤枉好人。主司打開天曹進行檢查彙報，說這個人還有六年壽命，不應該現在就死。閻羅王於是索要案卷親自查詢，果然沒有錯誤。告訴左右侍者，把床幾拿來。隨即在南廂拿來金床玉幾，到閻羅王面前，就讓在殿上西邊安置，鋪上各種氈褥，讓通上床誦經。通便誦讀《般若經》和《法華經》各一卷，並且全部通利。又讓典藏中取出這個人誦經以及修行功德的文簿交給通。通向西廂走去取，大約走了二里路，有一個大的經藏，所有的功德簿帳，都在其中，並且用七寶裝飾。
【English Translation】 English version: It will harm your body. You should cultivate meritorious deeds well, recite and uphold the scriptures, and do not give rise to laziness. All the good spirit kings will constantly protect you. After saying these words, he rode into the sky and left. Having recited the scriptures all day without food, he was extremely hungry. After a while, two young boys brought a bowl of rice with pickles and cakes, and gave them to him to eat. After eating, they told him again to diligently cultivate merits and virtues, recite the Prajñā Sūtra (Prajñāpāramitā Sūtra), and not let it be abandoned or deficient. After saying this, they also rode into the sky and left. He wept bitterly and deeply repented in his heart. Then he threw himself into the army, and went through three battles without being injured by a single piece of iron. According to these causes and conditions, it is all due to the power of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) and the Prajñā Sūtra. Later, the barbarians were defeated, and the government army released him to return home. He single-mindedly recited and upheld the Lotus Sūtra and the Prajñā Sūtra, and dared not be negligent.
It is also said that on the twenty-eighth day of the first month of the eighth year of the Zhenguan reign (634 AD), he fell ill, and on the eighth night of the second month, he died. Thereupon, he was brought before King Yama. King Yama reviewed a great number of past followers, and he stood at the back. The person in charge of calling names began to call names, and King Yama asked about their good and evil deeds, and also allocated them accordingly. Finally, he called his name, and asked him in detail what meritorious deeds he had done in his lifetime. He then reported to King Yama that he had recited and upheld the Diamond Prajñā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra), the Lotus Sūtra, etc., throughout his life, and often observed precepts and fasted, and paid homage to the Buddha at six times of the day. When King Yama heard these words, he joined his palms together respectfully and praised, 'Excellent, excellent, this person's merits and virtues are inconceivable.' He told the messengers, according to what account books were they arrested and pursued? Hand it over to the chief officer to carefully examine the documents, and do not wrong good people. The chief officer opened the Heavenly Bureau for inspection and reported that this person still had six years of life left, and should not die now. King Yama then asked for the case file to search himself, and indeed there was no mistake. He told the attendants on the left and right to bring the bed and table. Immediately, a golden bed and jade table were brought from the south wing to King Yama, and they were placed on the west side of the hall, covered with various felt mats, and he was asked to go to bed and recite the scriptures. He then recited one volume each of the Prajñā Sūtra and the Lotus Sūtra, and was proficient in all of them. He also ordered the librarian to take out the person's scriptures and the documents of meritorious deeds and hand them over to him. He went to the west wing to fetch them, and walked about two miles. There was a large scripture store, and all the merit books were in it, and it was decorated with seven treasures.
者于最下中取得一卷。可有十紙。題名。袁志通造功德簿。即持向王邊開檢。其中注通誦般若經一萬遍。禮佛齊戒功德。總在其中。王語使人。其通所造功德。甚深甚深。將地獄觀看。知其罪福。使者奉來。引通出城。西北五里有餘。有一大城。樓櫓卻敵。䥫網垂下。門中有四獄卒。頭如羅剎。身形長大。手持䥫叉。左右而立。有二銅狗。在門兩廂。口吐融銅。流灌獄所。注射罪人。一切受苦之人。並從此門而入。十八地獄。並在此城。通見如此。身心戰慄。無以自安。領將詣王。白言見地獄訖。王語通云。汝今具見受罪福業。好勤精進。讀誦莫廢。汝今有命六年在。放汝還家。莫生退心。落入惡道。無人救汝。必須讀誦不退菩提。放汝長年。至老命終。必生凈土。
朝請大夫行國子監大學博士吳思玄。常誦金剛般若波羅蜜經。初日別兩遍。五六年後。即日別一遍。兄思溫以長安元年任漢州縣竹縣令。染患入京醫療。寄在殿中省尚藥奉御張慶家鍼灸。忽然病發。非常困重。張慶綰攝諸巫術之士。時有務州褚細兒。亦甚見鬼。在慶中庭。為溫祈禱。其時著緋官數人。思玄在別處止宿。人報兄患發。奔走來看。先至慶中庭。亦同祈請。未曾與褚相識。褚遂云此官不知何人。諸鬼神見之皆悉散走。思玄聞此。倍加精勵
【現代漢語翻譯】 現代漢語譯本 那個人從最下面一層中取出一卷，大約有十張紙，上面寫著『袁志通造功德簿』。隨即拿著它到閻王那裡打開檢視。其中記錄著袁志通誦讀《般若經》一萬遍，以及禮佛齋戒的功德，全部都在其中。閻王對使者說：『袁志通所造的功德，非常深厚。』於是派人帶著他去觀看地獄，瞭解他的罪福。使者領命，帶著袁志通出了城。向西北走了五里多路，有一座大城，有城樓、箭樓和防禦工事，鐵網垂掛下來。城門中有四個獄卒，頭如羅剎（惡鬼），身形高大，手持鐵叉，左右站立。還有兩條銅狗，在門的兩側，口中吐出熔化的銅水，流淌灌注到地獄之中，澆注在罪人身上。所有受苦的人，都從這個門進入十八地獄，十八地獄都在這座城裡。袁志通看到這些景象，身心戰慄，無法自安。使者帶領他去見閻王，稟告說已經看完地獄。閻王對袁志通說：『你現在已經親眼看到了受罪和享福的因果報應，要好好勤奮精進，讀誦佛經不要荒廢。你還有六年陽壽，放你回家，不要產生退縮之心，否則會墮入惡道，沒有人能救你。必須堅持讀誦，不退轉菩提心，放你延長壽命，到老壽終正寢，必定往生凈土。』 朝請大夫、行國子監大學博士吳思玄，經常誦讀《金剛般若波羅蜜經》。起初每天誦讀兩遍，五六年之後，就每天誦讀一遍。他的哥哥吳思溫在長安元年（701年）擔任漢州縣竹縣令，染病入京治療，住在殿中省尚藥奉御張慶家鍼灸。忽然病情發作，非常嚴重。張慶召集了許多巫術之士，當時有務州的褚細兒，也很擅長與鬼神溝通，在張慶家的庭院中，為吳思溫祈禱。當時有幾位穿著緋色官服的人，吳思玄住在別處。有人報告說他哥哥病發，他急忙趕來看望，先到了張慶家的庭院，也一同祈禱。他之前不認識褚細兒。褚細兒就說：『這位官員不知道是誰，所有的鬼神見到他都嚇得四散逃走。』吳思玄聽到這些，更加精進努力。
【English Translation】 English version That person took a scroll from the bottom layer, which had about ten sheets of paper. It was titled 'Yuan Zhitong's Merit Record'. He then took it to King Yama (閻王, the King of Hell) to open and examine it. It recorded that Yuan Zhitong had recited the Prajna Sutra (般若經, the Perfection of Wisdom Sutra) ten thousand times, as well as the merits of worshiping the Buddha and observing precepts, all of which were recorded within. King Yama said to the messenger, 'The merits created by Yuan Zhitong are very profound.' He then sent someone to take him to see the hells and understand his sins and blessings. The messenger obeyed and led Yuan Zhitong out of the city. After walking more than five li (里, a Chinese unit of distance, approximately 500 meters) to the northwest, there was a large city with towers, battlements, and defensive structures, with iron nets hanging down. There were four jailers at the city gate, with heads like Rakshasas (羅剎, demons), tall in stature, holding iron forks, standing on the left and right. There were also two copper dogs on either side of the gate, spewing molten copper from their mouths, flowing and pouring into the hells, pouring onto the sinners. All those who suffered entered the eighteen hells through this gate, and the eighteen hells were all in this city. When Yuan Zhitong saw these scenes, his body and mind trembled, and he could not calm himself. The messenger led him to see King Yama, reporting that he had finished seeing the hells. King Yama said to Yuan Zhitong, 'Now you have personally seen the karmic retribution of suffering and enjoying blessings, you must diligently strive forward, and do not abandon the recitation of the sutras. You have six years of life left, and I will let you go home. Do not have a retreating mind, otherwise you will fall into the evil paths, and no one can save you. You must persist in reciting and not regress from Bodhicitta (菩提心, the mind of enlightenment), I will let you extend your life, and when you die of old age, you will surely be reborn in the Pure Land (凈土, a Buddha's paradise).' Wu Sixuan, a Grand Master of Court Remonstrance and a Doctor of the Imperial Academy, often recited the Diamond Prajna Paramita Sutra (金剛般若波羅蜜經, the Diamond Sutra). Initially, he recited it twice a day, and after five or six years, he recited it once a day. His elder brother, Wu Siwen, served as the magistrate of Zhuxian County in Hanzhou in the first year of Chang'an (長安元年, 701 AD), contracted an illness and went to the capital for treatment, staying at the home of Zhang Qing, a Pharmacist Attendant of the Palace, for acupuncture. Suddenly, his illness flared up and became very serious. Zhang Qing gathered many practitioners of witchcraft, and at that time there was Chu Xi'er from Wuzhou, who was also very skilled at communicating with ghosts and spirits, and prayed for Wu Siwen in Zhang Qing's courtyard. At that time, there were several officials wearing scarlet robes, and Wu Sixuan was staying elsewhere. Someone reported that his brother's illness had flared up, and he rushed to see him, first arriving at Zhang Qing's courtyard, and also prayed together. He had not met Chu Xi'er before. Chu Xi'er then said, 'I don't know who this official is, but all the ghosts and spirits scatter and flee when they see him.' When Wu Sixuan heard this, he became even more diligent and zealous.
唸誦。一二日間。兄病遂差。初思玄去萬歲登封元年行至中渭橋。見一人甚老。著重缞(音催)服。怪而問之。老人云。某乙年八十二。為親生母著服。母年一百七歲。近日始亡。復問作何將養。得此長壽。其人報云。娘年四十三時。有人教誦金剛般若波羅蜜經。每日兩遍。從少至老。未曾暫闕。更有阿姨並及鄰母。總有四人。同業相共受持。姨亡已經一年。壽一百十四歲。自余兩個。今各年九十已上。至今並在(吳思玄親自錄出)。
申州大云寺僧釋德遵者。即義陽縣人也。時年五十一二。染疾彌留。氣力虛惙。時起彼有張照藏者。洞曉陰陽。有張則者。極明醫術。推步年命。以為厄運之期。診(音軫)候經脈。(音夌)治非針藥之救。遂啟請發願。誦金剛般若經。力疾扶羸。日數十遍。誠心懇至。感乎幽明。卻倚蒲團。因而彌勵。不捨晝夜。誦持此經。未盈旬月。漸覺瘳(音柚)愈。將涉時序。瞭然痊復。長安三載。獻忠任申州司戶。其僧尚存。向逾七十。每見自說。嗟嘆者久之。德遵自此之後。常以般若為務。則知大乘之力。豈術數能知。非夫凈信通神。達空體妙智。該上上者。焉肯勤而行之乎。
杜思訥者。京兆城南人也。任潞州銅鍉(音提)縣尉。考滿之後。年登七十。又染瘦病。日漸虛羸。
【現代漢語翻譯】 現代漢語譯本：唸誦《金剛般若波羅蜜經》一兩天後，兄長的病就好了。起初吳思玄在萬歲登封元年（696年）前往中渭橋，見到一個老人，穿著厚重的喪服。他感到奇怪便詢問老人。老人說：『我今年八十二歲，為我的親生母親穿喪服，母親今年一百零七歲，近日才去世。』吳思玄又問他是如何贍養母親，讓她如此長壽的。那人回答說：『我母親四十三歲時，有人教她念誦《金剛般若波羅蜜經》，每天兩遍，從小到老，從未間斷。還有我的阿姨以及鄰居的母親，總共有四個人，一起受持這部經。我的阿姨去世已經一年了，享年一百一十四歲。其餘兩個，現在都九十多歲了，至今都還健在。』（吳思玄親自記錄下來的）。 申州大云寺的僧人釋德遵，是義陽縣人。當時五十一二歲，得了重病，氣息奄奄，非常虛弱。當時有張照藏，精通陰陽之術；還有張則，非常精通醫術。他們推算年命，認為是厄運之期，診候經脈，認為不是針藥可以救治的。於是（釋德遵）開始發願，誦讀《金剛般若經》，強忍病痛，每天誦讀幾十遍，誠心懇切，感動了神明。他靠著蒲團，更加努力，不分晝夜地誦持這部經。不到一個月，漸漸覺得病情好轉，過了一段時間，完全痊癒了。長安三年（703年），獻忠擔任申州司戶，這位僧人還活著，已經七十多歲了。他每次見到獻忠，都會親自講述這件事，感嘆很久。德遵從此以後，常常以《般若經》為修行之務。由此可知大乘佛法的力量，豈是術數所能瞭解的？如果不是對佛法有清凈的信心，能夠通達神明，領悟空性的奧妙智慧，具備上上根器的人，怎麼會如此勤奮地修行呢？ 杜思訥，是京兆城南人。擔任潞州銅鍉縣尉。考覈期滿后，年已七十，又得了消瘦的病，日益虛弱。
【English Translation】 English version: After reciting the Diamond Prajna Paramita Sutra for one or two days, my brother's illness improved. Initially, Wu Sixuan went to the Zhongwei Bridge in the first year of Wansui Dengfeng (696 AD) and saw an old man wearing heavy mourning clothes. He found it strange and asked the old man. The old man said, 'I am eighty-two years old this year, and I am wearing mourning clothes for my own mother, who was one hundred and seven years old and recently passed away.' Wu Sixuan then asked how he had cared for his mother to make her live so long. The man replied, 'When my mother was forty-three years old, someone taught her to recite the Diamond Prajna Paramita Sutra, twice a day, from youth to old age, without ever stopping. There were also my aunt and the mother of a neighbor, a total of four people, who practiced and upheld this sutra together. My aunt passed away a year ago at the age of one hundred and fourteen. The other two are now over ninety years old and still alive.' (Recorded personally by Wu Sixuan). The monk Shi Dezun of Dayun Temple in Shenzhou was a native of Yiyang County. At that time, he was fifty-one or two years old and was seriously ill, with weak breath and very frail. At that time, there was Zhang Zhaocang, who was proficient in Yin and Yang arts; and Zhang Ze, who was very skilled in medicine. They calculated his years and fate, believing it was a time of misfortune, and examined his meridians, believing that neither acupuncture nor medicine could save him. Therefore, (Shi Dezun) began to make a vow to recite the Diamond Prajna Sutra, enduring the pain and weakness, reciting it dozens of times a day, with sincerity and earnestness, which moved the spirits. He leaned on a futon and worked even harder, reciting and upholding this sutra day and night. In less than a month, he gradually felt his condition improve, and after a period of time, he completely recovered. In the third year of Chang'an (703 AD), Xian Zhong served as the Sihu of Shenzhou, and this monk was still alive, already over seventy years old. Every time he saw Xian Zhong, he would personally tell this story and sigh for a long time. From then on, Dezun often made the Prajna Sutra his practice. From this, we can know the power of Mahayana Buddhism, which cannot be understood by numerology. If one does not have pure faith in Buddhism, is able to understand the spirits, comprehend the profound wisdom of emptiness, and possess superior qualities, how could one practice so diligently? Du Sine was a native of the south of the city of Jingzhao. He served as the county lieutenant of Tongti County in Luzhou. After the assessment period, he was seventy years old and contracted a wasting disease, becoming increasingly weak.
當時名醫。咸謂難濟。雖加藥餌。(音二)診候未瘳。時權瓘(音貫)注得漢州司功之任。就別臨訣(音決)之際。詞氣凄(音妻)涼曰。(音越)雖是生離。即成死別。然宿心正信。發始深誠。遂謂瓘曰。唯發願誦般若經。將希生路。遂即發心誦金剛般若經。不逾時月。漸覺瘳(音抽)愈。懇誠彌勵。屢(力芋反)見光明。瓘后入京。訥已痊復。靜惟福力。不可思議(漢州司功權令瓘說)。
贊曰。恭惟眾聖。爰起三堅。一塵一劫。無量無邊。寧惟萬萬。何止千千。不生不滅。非代非年。
金剛般若經集驗記捲上 卍新續藏第 87 冊 No. 1629 金剛般若經集驗記
金剛般若經集驗記卷中
梓州司馬 孟獻忠 撰
滅罪篇第三(並序三章) 神力篇第四(並序十六章)
滅罪篇第三(並序三章)
夫三界虛妄。一心所作。心在分別。一切俱邪。心絕攀緣。則萬殊皆正。夫心者。不內不外。亦不中間。心垢則眾罪咸生。心凈則眾罪同滅。禍福不牽於物。垢凈必在於心。故上士忘心。見諸相而非相。達人齊觀。悟非色而非空。由是犯律比丘。頓除疑悔。破戒菩薩。還入聖流。然則業以心成。罪隨心滅。式廣普賢之路。爰申滅罪之篇。
蕭瑀金剛般若靈
【現代漢語翻譯】 現代漢語譯本：當時有一位名醫，大家都認為（患者的病）難以醫治。即使給他服用藥物，病情也沒有好轉。當時，權瓘（人名）被任命為漢州（地名）司功，在臨別之際，語氣悲涼地說：『雖然是暫時的離別，實際上就是永別了。』然而，（患者）一向內心虔誠，一開始就發下了深厚的誠意，於是對權瓘說：『我唯有發願誦讀《般若經》，希望能夠找到生路。』於是立刻發心誦讀《金剛般若經》，不到一個月，漸漸覺得病情好轉。他更加懇切努力，多次見到光明。權瓘後來入京，（患者）訥（人名）已經痊癒康復，靜下心來思考，（誦經的）福力真是不可思議。（漢州司功權瓘說）
贊曰：恭敬地想到眾聖，由此生起三堅（指金剛般若經的功德）。一塵一劫，無量無邊。豈止萬萬，何止千千。不生不滅，非代非年。
《金剛般若經集驗記》捲上 卍新續藏第 87 冊 No. 1629 《金剛般若經集驗記》
《金剛般若經集驗記》卷中
梓州（地名）司馬 孟獻忠 撰
滅罪篇第三（並序三章） 神力篇第四（並序十六章）
滅罪篇第三（並序三章）
三界（佛教用語，指欲界、色界、無色界）虛妄不實，由一心所造。心若執著于分別，一切都是邪的；心若斷絕攀緣，那麼萬事萬物都是正的。心，不在內，不在外，也不在中間。心污濁，則各種罪惡都會產生；心清凈，則各種罪惡都會消滅。禍福不取決於外物，污濁與清凈必定在於內心。所以，高士忘卻心，見到諸相卻不執著于相；通達之人平等看待一切，領悟到非色即是空。因此，犯戒的比丘（佛教出家男眾），立刻消除疑慮與後悔；破戒的菩薩，重新進入聖賢的行列。如此說來，業由心而生，罪隨心而滅。因此廣泛地推廣普賢（菩薩名）的道路，於是撰寫這篇滅罪的文章。
蕭瑀（人名）《金剛般若經》靈驗
【English Translation】 English version: At that time, there was a famous doctor. Everyone thought it would be difficult to cure (the patient's illness). Even with medication, the condition did not improve. At that time, Quan Guan (person's name) was appointed as the Sigung (official title) of Hanzhou (place name). At the time of parting, he said in a sad tone, 'Although it is a temporary separation, it is actually a farewell forever.' However, (the patient) had always been sincere in his heart and had made a deep vow from the beginning. So he said to Quan Guan, 'I can only vow to recite the Prajna Sutra (般若經), hoping to find a way to survive.' So he immediately resolved to recite the Diamond Prajna Sutra (金剛般若經). In less than a month, he gradually felt his condition improve. He became more earnest and diligent, and saw light many times. Quan Guan later went to the capital, and Ne (person's name) had recovered. Thinking quietly, the power of (reciting the sutra) was incredible. (Said Quan Guan, the Sigung of Hanzhou)
Eulogy: Respectfully thinking of all the saints, from this arises the Three Firmnesses (三堅, referring to the merits of the Diamond Prajna Sutra). One dust, one kalpa (劫, aeon), immeasurable and boundless. Not only ten thousand, but more than a thousand thousand. Neither born nor destroyed, neither by generation nor by year.
Collection of Verifications of the Diamond Prajna Sutra, Volume 1 卍 New Continued Collection, Volume 87, No. 1629, Collection of Verifications of the Diamond Prajna Sutra
Collection of Verifications of the Diamond Prajna Sutra, Volume 2
Written by Meng Xianzhong, Sima (official title) of Zizhou (place name)
Chapter 3 on Eradicating Sins (with three prefaces) Chapter 4 on Divine Power (with sixteen prefaces)
Chapter 3 on Eradicating Sins (with three prefaces)
The Three Realms (三界, in Buddhism, referring to the Desire Realm, the Form Realm, and the Formless Realm) are illusory, created by the one mind. If the mind clings to discrimination, everything is evil; if the mind cuts off clinging, then all things are right. The mind is neither inside, nor outside, nor in between. If the mind is defiled, all kinds of sins will arise; if the mind is pure, all kinds of sins will be extinguished. Fortune and misfortune do not depend on external things; defilement and purity must be in the heart. Therefore, the superior person forgets the mind, sees all phenomena but does not cling to them; the enlightened person views everything equally, realizing that non-form is emptiness. Therefore, a bhiksu (比丘, Buddhist monk) who has violated the precepts immediately eliminates doubts and regrets; a bodhisattva (菩薩) who has broken the precepts re-enters the ranks of the saints. Thus, karma arises from the mind, and sin is extinguished with the mind. Therefore, widely promote the path of Samantabhadra (普賢, a Bodhisattva's name), and thus write this article on eradicating sins.
Xiao Yu's (person's name) Miraculous Experiences with the Diamond Prajna Sutra
驗記曰。鄜(音敷)州實室寺僧法藏。戒律清淳。慈悲普行。隨開皇十三年。于洛交縣葦川城造寺一所。僧房二十餘間。佛殿講堂等三口。並七架六栿(音伏)磚瓦砌飾。修理華麗。丈六大像一軀。總有四鋪。鋪皆十一事。莊嚴不可思議。觀世音石像一軀。金銅隱起。千佛屏風等。並莊嚴成就。至大業五年。來但是諸處佛堂之內佛像者。並移州內大寺。伽藍補壞修理並已成就。法藏又造一切經。已寫八百餘卷。造長<
【現代漢語翻譯】 現代漢語譯本： 《驗記》記載：鄜州（音敷，今陜西富縣一帶）實室寺的僧人法藏，持戒精嚴，慈悲為懷，廣行善事。隋朝開皇十三年（593年），在洛交縣（今陜西富縣）葦川城建造了一座寺廟，有僧房二十多間，佛殿、講堂等三處，都是七架六栿（音伏）的磚瓦結構，裝飾華麗。寺中有一尊丈六高的佛像，共有四鋪（一種裝飾），每鋪都有十一件事（可能指十一件裝飾物），莊嚴殊勝，不可思議。還有一尊觀世音菩薩石像，用金銅裝飾，呈隱起狀，以及千佛屏風等，都裝飾得非常精美。到了隋朝大業五年（609年），法藏將各處佛堂內的佛像，都移到州內的大寺廟中，修補破損的地方，使寺廟煥然一新。法藏還發愿抄寫一切經，已經寫了八百多卷。他特地製作了長紙，在京城月愛寺抄寫，檀木軸非常精緻。唐朝武德二年（619年）閏五月，法藏身患重病，臥床不起。過了二十多天，他看見一個人，穿著華麗的青色衣服，站在樓上，手裡拿著一卷經書，告訴法藏說：『你一生以來，做了很多功德，都非常精妙。但是你曾經挪用三寶（佛、法、僧）之物，罪過無量。我所持的經書是《金剛般若經》（Vajra Prajna Sutra），你如果能親自抄寫一卷，至誠誦持，一生以來挪用三寶之物的罪過，就能消除。』法藏立刻回答說：『如果能消除罪過，病又能痊癒，我願意發深心，決定恭敬抄寫《金剛般若經》一百部，並堅持誦持。』法藏又說：『一生以來，雖然做了很多功德，卻從未抄寫過《金剛般若經》。諸佛覺悟弟子，只有身上所有的三衣（僧侶的袈裟）、瓶缽等物，應當全部捨棄，囑託給大德。』法藏自知病重，遺囑弟子和親友，為他抄寫《金剛般若經》一百部，在舍婆提城（梵文：Śrāvastī）舍衛國（梵文：Śrāvastī）各抄寫一半，並莊嚴完畢，分發給一切道俗（僧人和俗人）讀誦。《般若經》的威力，不可思議。 English version: The Record of Verification states: The monk Fazang of Shishi Temple in Fu Prefecture (鄜州) (pronounced Fu, near present-day Fu County, Shaanxi Province) was strict in observing precepts, compassionate, and practiced good deeds extensively. In the thirteenth year of the Kaihuang era of the Sui Dynasty (隋朝) (593 AD), he built a temple in Weichuan City, Luojiao County (洛交縣) (present-day Fu County, Shaanxi Province), with more than twenty monks' rooms, three halls including a Buddha hall and a lecture hall, all constructed with brick and tile structures of seven frames and six purlins (七架六栿), and decorated luxuriously. There was a sixteen-foot-tall Buddha statue, with a total of four 'pu' (鋪) (a type of decoration), each with eleven 'shi' (事) (possibly referring to eleven decorative items), making it incredibly solemn and inconceivable. There was also a Guanshiyin (觀世音) (Avalokiteśvara) stone statue, decorated with gold and copper in a raised relief style, and a screen with a thousand Buddhas, all adorned to perfection. In the fifth year of the Daye era of the Sui Dynasty (隋朝) (609 AD), Fazang moved all the Buddha statues from the Buddha halls in various places to the large temple within the prefecture, repairing the damaged areas and renovating the temple. Fazang also vowed to transcribe the entire collection of scriptures, and had already written more than eight hundred volumes. He specially made long paper and transcribed them at Yue'ai Temple (月愛寺) in the capital, with exquisite sandalwood shafts. In the second year of the Wude era of the Tang Dynasty (唐朝) (619 AD), in the intercalary fifth month, Fazang fell seriously ill and was bedridden. After more than twenty days, he saw a person, dressed in ornate blue clothing, standing on the upper floor, holding a scroll of scripture in his hand. The person told Fazang, 'Throughout your life, you have performed many meritorious deeds, all of which are excellent. However, you have misused the property of the Three Jewels (三寶) (Buddha, Dharma, Sangha), incurring immeasurable sin. The scripture I hold is the Vajra Prajna Sutra (金剛般若經) (Diamond Sutra). If you can personally transcribe one volume and sincerely recite it, the sins of misusing the property of the Three Jewels throughout your life will be eradicated.' Fazang immediately replied, 'If my sins can be eradicated and my illness can be cured, I am willing to make a deep vow to respectfully transcribe one hundred copies of the Vajra Prajna Sutra and diligently recite it.' Fazang also said, 'Throughout my life, although I have performed many meritorious deeds, I have never transcribed the Vajra Prajna Sutra. Disciples enlightened by the Buddhas should relinquish all their possessions, including the three robes (三衣) (the monastic robes of a monk), alms bowl, and other items, and entrust them to virtuous monks.' Knowing that his illness was severe, Fazang instructed his disciples and relatives to transcribe one hundred copies of the Vajra Prajna Sutra for him, half of which were to be transcribed and adorned in Shravasti (舍婆提城) (Śrāvastī) and the other half in Jetavana (舍衛國) (Śrāvastī), and distributed to all monks and laypeople for reading and recitation. The power of the Prajna Sutra (般若經) is inconceivable.
【English Translation】 English translation of the above content
救㧞一切眾生。作是語已。藏即命終。將至王所。具問一生作何福業。藏即分疏。造佛像。抄寫金剛般若百部。施一切人轉讀。兼寫余經八百卷。晝夜誦持般若。不嘗廢闕。王聞此言。師造功德極大。不可思議。即遣使藏中取功德簿。將至王前。王自開檢。並依藏師所說。一不錯謬。王言。師今造寺佛像。抄寫經典。及誦持般若。功德圓滿。不可思議。放師在寺。勸化一切讀誦般若。具修一切功德。莫生懈怠。師得長壽。後命終之日。即生十方凈土。
郎余令冥報拾遺曰。前校書即吳興𣲧嘉會。太宗時以罪徒配蘭州。自到已來。每思鄉邑。其後日。則禮佛兼于東南望泰山禮拜。愿得還鄉。經二百餘日。永徽六年十月三日夜半。忽見二童子。儀容秀麗。綺衣紈褲服飾鮮華。云。兒等並是泰山府君之子。府君愧先生朝夕禮拜。故遣近接。即須同行。嘉會云。此去泰山三千餘里。經途既遠。若為能到。童子曰。先生但當閉目。兒自有馬。嘉會即依其言。須臾而至。見宮闕廊宇。有若人間。引人謁拜府君。府君為之興。須臾之間。延入曲室。對坐言語。無所不盡。府君說云。人之在生。但犯一事。生時不發。死後冥官終不捨之。但能日誦金剛般若經。大得滅罪。又云。前有一府君。為坐貪穢。天曹解之。問知今府君姓劉
【現代漢語翻譯】 現代漢語譯本： 救拔一切眾生。說完這些話后，藏（指藏師）就去世了，被帶到閻王那裡。閻王詳細詢問他一生做了哪些善事。藏（指藏師）便一一陳述，包括建造佛像，抄寫《金剛般若經》一百部，施捨給人們傳閱誦讀，還抄寫其他經書八百卷，日夜誦持《般若經》，從不間斷。閻王聽了這些話，說：『法師所造的功德極大，不可思議。』 於是派遣使者到藏（指藏師）生前所在的寺廟取功德簿，帶到閻王面前。閻王親自打開檢視，完全依照藏師所說，沒有絲毫差錯。閻王說：『法師如今建造寺廟佛像，抄寫經典，以及誦持《般若經》，功德圓滿，不可思議。』 於是放法師回到寺廟，勸導一切人讀誦《般若經》，修習一切功德，不要懈怠。法師因此獲得長壽，後來命終之日，便往生到十方凈土。
郎余令的《冥報拾遺》記載說：以前的校書郎吳興𣲧嘉會，唐太宗（626-649）時期因犯罪被流放到蘭州。自從到達蘭州后，他每天思念家鄉。之後，他每天都禮佛，並面向東南方向的泰山禮拜，希望能夠返回家鄉。經過二百多天後，永徽六年（655）十月三日半夜，忽然看見兩個童子，儀容秀麗，穿著華麗的絲綢衣服。童子說：『我們都是泰山府君的兒子。府君感謝先生日夜禮拜，所以派我們來迎接您，現在就請您一同前往。』 嘉會說：『這裡距離泰山有三千多里，路途遙遠，我怎麼能到達呢？』 童子說：『先生只需閉上眼睛，我們自有馬匹。』 嘉會便按照他們所說，一會兒就到了。他看見宮殿樓閣，如同人間一樣。童子引他去拜見府君。府君起身迎接他。一會兒，府君邀請他進入內室，相對而坐，無話不談。府君說：『人在世時，只要犯下一件事，即使生前沒有發作，死後冥官也不會放過他。但如果能夠每日誦讀《金剛般若經》，就能大大地消除罪業。』 府君還說：『之前有一位府君，因為貪污受賄而被天曹解職。』 詢問得知現在的府君姓劉。
【English Translation】 English version: He rescued and delivered all sentient beings. After saying these words, Zang (referring to the monk Zang) passed away and was brought before King Yama (the king of the underworld). King Yama inquired in detail about the good deeds he had performed in his lifetime. Zang (referring to the monk Zang) then recounted them one by one, including building Buddha statues, transcribing one hundred copies of the Vajra Prajna Sutra (Diamond Sutra), donating them to people for circulation and recitation, and also transcribing eight hundred other scriptures, reciting the Prajna Sutra day and night without ever ceasing. Upon hearing these words, King Yama said, 'The merits created by the Dharma Master are immense and inconceivable.' He then dispatched messengers to the temple where Zang (referring to the monk Zang) had lived to retrieve the merit ledger and bring it before him. King Yama personally opened it and examined it, finding everything exactly as the Dharma Master had described, without the slightest error. King Yama said, 'The Dharma Master has now built temples and Buddha statues, transcribed scriptures, and recited the Prajna Sutra, his merits are complete and inconceivable.' He then released the Dharma Master back to the temple, encouraging everyone to recite the Prajna Sutra, cultivate all merits, and not be lazy. The Dharma Master thus obtained longevity, and upon his death, he was reborn in the pure lands of the ten directions.
Lang Yuling's Lost Tales from the Underworld records: The former proofreader Wu Xing𣲧 Jiahui, during the reign of Emperor Taizong of Tang (626-649), was exiled to Lanzhou for committing a crime. Since arriving in Lanzhou, he had been longing for his hometown every day. Afterwards, he would worship the Buddha every day and bow towards Mount Tai in the southeast, hoping to return to his hometown. After more than two hundred days, on the night of the third day of the tenth month of the sixth year of Yonghui (655), he suddenly saw two boys, with beautiful appearances, wearing gorgeous silk clothes. The boys said, 'We are both sons of the Lord of Mount Tai. The Lord is grateful for your worship day and night, so he sent us to welcome you, please come with us now.' Jiahui said, 'It is more than three thousand li (a Chinese unit of distance, approximately 500 meters) from here to Mount Tai, the journey is far, how can I get there?' The boys said, 'Sir, just close your eyes, we have horses.' Jiahui then did as they said, and in a moment he arrived. He saw palaces and pavilions, just like in the human world. The boys led him to pay respects to the Lord. The Lord rose to greet him. After a while, the Lord invited him into the inner chamber, and they sat face to face, talking about everything. The Lord said, 'When a person is alive, as long as they commit one thing, even if it does not manifest in life, the underworld officials will not let them go after death. But if they can recite the Vajra Prajna Sutra (Diamond Sutra) every day, they can greatly eliminate their sins.' The Lord also said, 'There was a former Lord who was dismissed by the Heavenly Court for corruption and bribery.' He asked and learned that the current Lord's surname was Liu.
。(音流)不敢問字。謁見之後。每夜恒與嘉會雙陸。兼設餚饌。嘉會如廁。于小廳東頭。見姑臧令慕容仁軌笏(音忽)而坐。嘉會召問之。云。不知何事。府君追來已六十餘日。嘉會還。為府君言之。府君令召仁軌。謂之曰。公縣下有婦女阿趙。行私縣尉。他法𢭆殺。此嫗來訴。縣尉遂誤追明府君耳。府若庭前有一大盆。其中貯水。令仁軌洗面。乃賜之食。食訖云。欲遣兒送明府。恐為群兇所逼。乃自命一兒。故送仁軌。雙陸七局。其兒便還。云已送訖。又云。慕容明府不敢坐于大堂。今居堂東頭一小房內。嘉會即辭府君。府君放去。嘉會具為州縣官言之。州官初不之信。蘭州長史趙持滿。故令人于姑臧訪問仁軌。仁軌云。從去九月內。得風疾。手足煩疼。遂便灸灼三十餘處。家人覺其神彩恍忽。十一月初。便得療損。校其日數。莫不闇同。縣尉拷殺阿趙事皆實錄。縣尉尋患。旬日而死。初嘉會謁見府君之時。家人但覺其神爽昏耄而已。既而每日誦金剛般若經。以為常業。尋還本土。至今現在(丘貞明說。余令后見嘉會所說亦同)。
又曰。龍朔元年。洛州景福寺比丘尼修行。房中有一供侍童女任五娘死。修行為立靈座。經于月餘。其姊及妹弟于夜中忽聞靈座上呻吟。其弟初甚恐懼。后乃問之。答曰。我生時
【現代漢語翻譯】 現代漢語譯本：嘉會（人名）不敢問（府君）字。謁見之後，每夜都和（府君）一起玩雙陸游戲，還擺設酒菜。嘉會上廁所時，在小廳東頭，看見姑臧縣令慕容仁軌（人名）拿著笏（一種古代官員所持的手板）坐在那裡。嘉會叫他問話，慕容仁軌說：『不知道是什麼事，府君追我來已經六十多天了。』嘉會回來，把這件事告訴了府君。府君命令召見慕容仁軌，對他說：『你的縣裡有個婦女叫阿趙（人名），因為和縣尉有私情，被縣尉用其他方法殺害了。這個老婦來告狀，縣尉就錯誤地追捕了明府君您。』府君讓人在庭前放了一個大盆，裡面裝滿水，讓慕容仁軌洗臉，然後賜給他食物。吃完飯後，府君說：『我想派個孩子送您回去，又怕被那些兇惡的人所逼迫。』於是自己命令一個孩子，親自送慕容仁軌。兩人下了七局雙陸，那個孩子就回來了，說已經送到了。府君又說：『慕容明府不敢坐在大堂上，現在住在堂東頭的一間小房裡。』嘉會就告辭了府君，府君放他走了。嘉會把這件事詳細地告訴了州縣官員，州官起初不相信。蘭州長史趙持滿（人名），特意派人到姑臧去訪問慕容仁軌。慕容仁軌說：『自從離開后九個月內，得了風疾，手腳煩疼，於是就用艾灸燒灼了三十多處。』家人覺得他神情恍惚。十一月初，病才稍微好轉。覈對日期，沒有不暗合的。縣尉拷打殺死阿趙的事，都是真實的記錄。縣尉不久也得了病，十天左右就死了。當初嘉會謁見府君的時候，家人只覺得他精神昏聵衰老而已。後來每天誦讀《金剛般若經》，作為日常功課。不久就回到了家鄉，到現在還活著（丘貞明說的，我後來見到嘉會，他說的情況也一樣）。 又說，龍朔元年（公元661年），洛州景福寺的比丘尼修行，房中有一個供侍的童女叫任五娘（人名）死了。修行為她設立了靈座，過了一個多月，她的姐姐和弟弟在夜裡忽然聽到靈座上說話。她的弟弟起初非常害怕，後來就問她，（任五娘）回答說：『我活著的時候』
【English Translation】 English version: Jia Hui (person's name) did not dare to ask (the Prefect) his given name. After being received in audience, every night he would play Shuanglu (a board game) with (the Prefect), and also set out food and drink. When Jia Hui went to the toilet, in the east end of the small hall, he saw the magistrate of Guzang, Murong Rengui (person's name), sitting there holding his Hu (a tablet held by officials). Jia Hui called out to him and asked him what was happening. Murong Rengui said, 'I don't know what's going on, the Prefect has been chasing me for more than sixty days.' Jia Hui returned and told the Prefect about this. The Prefect ordered Murong Rengui to be summoned and said to him, 'In your county, there was a woman named A Zhao (person's name), who had an affair with the county lieutenant, and the county lieutenant killed her by other means. This old woman came to complain, and the county lieutenant mistakenly pursued you, the Mingfu (a respectful term for a magistrate).' The Prefect had a large basin placed in the courtyard, filled with water, and had Murong Rengui wash his face, and then gave him food. After eating, the Prefect said, 'I wanted to send a child to escort you back, but I was afraid that you would be oppressed by those fierce people.' So he ordered one of his own children to personally escort Murong Rengui. They played seven games of Shuanglu, and the child returned, saying that he had escorted him back. The Prefect also said, 'Magistrate Murong does not dare to sit in the main hall, and is now living in a small room in the east end of the hall.' Jia Hui then took his leave of the Prefect, and the Prefect let him go. Jia Hui told the officials of the prefecture and county about this in detail, but the prefectural officials initially did not believe him. Zhao Chiman (person's name), the chief clerk of Lanzhou, specially sent someone to Guzang to visit Murong Rengui. Murong Rengui said, 'Within nine months of leaving, I contracted a wind disease, and my hands and feet were painful, so I cauterized more than thirty places.' His family felt that his expression was distracted. At the beginning of November, his illness improved slightly. Checking the dates, they all secretly matched. The matter of the county lieutenant torturing and killing A Zhao was all truthfully recorded. The county lieutenant soon became ill and died in about ten days. When Jia Hui first visited the Prefect, his family only felt that he was mentally confused and senile. Later, he recited the Diamond Sutra every day as a regular practice. Soon he returned to his hometown and is still alive today (Qiu Zhenming said, and I later met Jia Hui, and what he said was the same). It is also said that in the first year of Longshuo (661 AD), a Bhikkhuni (Buddhist nun) named Xiuxing (person's name) at Jingfu Temple in Luozhou had a serving girl named Ren Wuniang (person's name) who died. Xiuxing set up a spirit seat for her, and after more than a month, her older sister and younger brother suddenly heard her speaking from the spirit seat in the night. Her younger brother was initially very frightened, but later asked her, and (Ren Wuniang) replied, 'When I was alive'
于寺中食肉。坐此大受苦痛。我體上有瘡。恐污牀蓆。汝可多將灰置床上也。弟依其言。置灰后看床上。大有膿血。語弟曰。姊患不能縫衣。汝大襤褸。宜將布來。我為汝作衫及襪(音襪)。弟置佈於靈床上。經宿即成。又語其姊曰。兒小時患染。遂殺一螃蟹取汁。涂瘡得差。今入刀林地獄。肉中見有折刀七枚。愿姊慈流。為作功德救助。知姊煎迫。卒不濟辨。但隨身衣服。無益死者。今並未壞。請以用之。姊未報。間乃曰。兒取去。良久又曰。衣服已來。見在床上。其姊試往視之。乃是所斂之服也。姊遂送至凈土寺寶獻師處。憑寫金剛般若經。每寫一卷了。即報云。已出一刀。凡寫七卷了。乃云。七刀並得出。訖今蒙福助。即往託生。與姊及弟哭別而去(吳興沈玄法說。與凈土寺僧智整所說亦同)。
贊曰。有情曰凡。無愛為聖。惟罪生滅。隨心垢凈。正念忘懷。即邪為正。六纏九惱。同歸實性。
神力篇第四(並序十六章)
昔者媧皇御極斷鰲以補天。夷羿(音詣)彎弓解鳥而落日。璇臺之上。載驅夏后之龍。瑤水之濵。更舞周王之駿。(音浚)仙公之潛流吐火。元方之匿影分形。況乎道契如如。切無等等。將開于塔。移天人於他界。不起于座。示妙喜于閻浮。聖烈巍巍。固無得而稱矣。故跡
【現代漢語翻譯】 現代漢語譯本：在寺廟裡吃肉，因此遭受巨大的痛苦。我的身體上有瘡，恐怕會弄髒床鋪，你可多拿些灰放在床上。弟弟聽從她的話，放灰后看床上，有很多膿血。她對弟弟說：『姐姐生病不能縫衣服，你衣服這麼破爛，應該拿布來，我為你做上衣和襪子。』弟弟把布放在靈床上，過了一夜就做好了。她又告訴姐姐說：『兒子小時候生病，用螃蟹汁涂瘡才好，現在墮入刀林地獄，肉中見有七枚折刀。希望姐姐慈悲，為我做功德救助。』知道姐姐窘迫，不能賙濟，但隨身的衣服，對死者無益，現在還沒壞，請用這些衣服。姐姐沒有回答，過了一會兒才說：『兒子拿去了。』又過很久說：『衣服已經來了，就在床上。』她姐姐試著去看，正是所斂的衣服。姐姐於是送到凈土寺寶獻師處，憑他抄寫《金剛般若經》。每抄寫一卷完畢，就回報說：『已經出一刀。』凡是抄寫七卷完畢，就說：『七刀全部出來了。』之後蒙受福助，就去託生，與姐姐和弟弟哭別而去（吳興沈玄法說，與凈土寺僧智整所說也相同）。
贊曰：有情眾生稱為凡人，沒有愛慾稱為聖人。只有罪會產生和滅亡，隨著心而有垢和凈。正念忘記，邪念就成為正念。六纏（貪、嗔、癡、慢、疑、不正見）九惱（九種煩惱）最終都回歸真實的本性。
神力篇第四（並序十六章）
過去，女媧（中國神話人物，補天造人）統治天下，砍斷鰲的四足來補天。后羿（中國神話人物，善於射箭）拉開弓箭射下太陽。璇臺之上，夏后（夏朝的君主）用龍拉車。瑤水之濱，周天子（周朝的君主）換馬跳舞。仙公潛入水中吐火，元方（陳元方，東漢名士）隱藏身影分身。更何況道與如如（佛教用語，指真如實相）相契合，沒有可以比擬的。將要開啟佛塔，把天人移到其他世界，不起身離開座位，在閻浮（Jambudvipa，佛教術語，指我們所居住的這個世界）展示妙喜（難以言喻的喜悅）。聖人的功績巍峨偉大，實在無法稱讚。這些都是聖人的遺蹟。
【English Translation】 English version: She ate meat in the temple, and suffered greatly because of it. 'I have sores on my body, and I'm afraid they will soil the bed. Please put more ashes on the bed.' Her younger brother followed her words. After putting the ashes, he looked at the bed and saw a lot of pus and blood. She said to her younger brother, 'Your older sister is sick and cannot sew clothes. Your clothes are so tattered. You should bring some cloth, and I will make you a shirt and socks.' The younger brother placed the cloth on the spirit bed, and it was made overnight. She also told her older sister, 'When my son was young, he had a disease, so I killed a crab and took its juice to apply to the sores, and he recovered. Now I have fallen into the Knife Forest Hell, and there are seven broken knives in my flesh. I hope you will be compassionate and perform meritorious deeds to help me.' Knowing that her older sister was in distress and unable to help, she said, 'My personal clothes are of no benefit to the dead, and they are not yet damaged. Please use these clothes.' The older sister did not reply, but after a while, she said, 'My son has taken them.' After a long time, she said, 'The clothes have arrived, and they are on the bed.' Her older sister tried to look, and it was indeed the clothes that had been collected. The older sister then sent them to Baoxian, a teacher at Jingtu Temple (Pure Land Temple), entrusting him to transcribe the Diamond Sutra (Vajra Prajna Paramita Sutra). Each time a volume was completed, she reported, 'One knife has been removed.' After all seven volumes were transcribed, she said, 'All seven knives have been removed.' Afterwards, she received blessings and went to be reborn, bidding farewell to her older sister and younger brother with tears (Shen Xuanfa of Wuxing said that it was the same as what the monk Zhi Zheng of Jingtu Temple said).
A verse in praise: Sentient beings are called ordinary people, and those without love and desire are called saints. Only sins arise and perish, and the mind is defiled or purified accordingly. When right thought is forgotten, evil becomes right. The six entanglements (greed, hatred, delusion, pride, doubt, and wrong views) and nine vexations (nine kinds of afflictions) ultimately return to the true nature.
Chapter Four on Supernatural Power (with a preface of sixteen verses)
In the past, Nüwa (a Chinese mythological figure who mended the sky and created humans) ruled the world and cut off the feet of the Ao (a giant sea turtle) to mend the sky. Yi (a Chinese mythological figure known for his archery) drew his bow and shot down the sun. On the Xuan Terrace, the Xia Emperor (the ruler of the Xia Dynasty, c. 2100-1600 BCE) drove a chariot pulled by dragons. On the banks of the Yao River, the Zhou King (the ruler of the Zhou Dynasty, c. 1046-256 BCE) changed horses and danced. Immortal masters secretly flowed and spat fire, and Yuan Fang (Chen Yuanfang, a famous scholar of the Eastern Han Dynasty) hid his shadow and divided his body. How much more so when the Dao (the Way) is in harmony with Suchness (Tathata, a Buddhist term referring to the true nature of reality), which is incomparable. When a pagoda is about to be opened, moving gods and humans to other worlds, without rising from the seat, showing wonderful joy in Jambudvipa (the world we live in). The merits of the saints are majestic and great, and cannot be praised enough. These are all traces of the saints.
其尤異者。列為神力篇。
蕭瑀金剛般若經靈驗記曰。梁時有一婆羅門師。名法藏。能持經咒辟諸邪惡。有一小僧。學咒數年。自謂成就。堪伏邪魅。同行來詣江畔。遂投宮亭湖神廟止宿。誦諸禁咒。其夜廟神遂來殺之。藏聞弟子身死。怨恨。自來到神廟廡。夜宿謂咒。因亦致死。於時同寺一僧。每持金剛般若經。聞藏師徒併爲神殺死。故來神廟。座上誦般若經。夜半聞有風聲。極大迅(音峻)速。須臾見一大人。身形瑰異。奇特可畏。種種形容。眼光似電。師端坐正念。誦經不輟。不怕不懼。神來至前。攝諸威勢。右膝著地。合掌恭敬。聽誦經訖。師問神曰。檀越是何神祇。初來猛迅。后乃寂然。神言。弟子是此宮亭湖神。為性剛強猛戾。見師誦習大乘經典。功德大大不可思議。是以伏聽。師言。檀越既能如此信敬。何意打殺前者誦咒二僧。神言。彼僧不能誦持大乘經典。弟子入廟。逆前放罵。專惡言降伏弟子。二僧見弟子形貌。自然怕死。非故殺比丘。諸人知師入神廟宿。恐同前二僧。至明相率往廟迎問。師乃安然。諸人等甚大嘉慶。問師具知。諸人因此發心受持般若經者甚眾。
又貞觀元年。蓬州儀隴縣丞劉弼。前在江南任縣尉。忽有一鳥于房門前樹上鳴喚。人云。是甚惡鳥。此鳥至者。必殺家長
【現代漢語翻譯】 現代漢語譯本 其中特別靈異的事蹟，被列入《神力篇》。
《蕭瑀金剛般若經靈驗記》記載：梁朝（502年-557年）時，有一位婆羅門教師，名叫法藏（Dharmakosha），能夠持誦經咒來辟除各種邪惡。有一位小僧，學習咒語數年，自認為已經成就，能夠降伏邪魅。他與法藏一同來到江邊，在宮亭湖神廟住宿。小僧誦持各種禁咒，當夜就被廟神殺害。法藏得知弟子身亡，怨恨不已，親自來到神廟的廂房，夜間誦持咒語，結果也被神殺死。當時，同寺的一位僧人，平時持誦《金剛般若經》（Vajracchedika Prajnaparamita Sutra），聽說法藏師徒都被神殺死，於是來到神廟，在座位上誦讀《般若經》。半夜時分，聽到有風聲，非常巨大迅猛。不久，看見一位大人，身形瑰麗奇異，奇特可畏，各種形容難以描述，眼光像閃電一樣。這位僧人端坐正念，誦經不停，不怕不懼。神來到他面前，收攝起所有的威勢，右膝著地，合掌恭敬，聽他誦完經。僧人問神說：『檀越（danapati，施主）是何神祇？開始來時猛烈迅猛，後來卻寂靜無聲。』神回答說：『弟子是這宮亭湖神，因為天性剛強猛烈。見到法師誦習大乘經典，功德廣大不可思議，因此前來伏聽。』僧人說：『檀越既然如此信敬，為何要打殺之前誦咒的兩位僧人？』神說：『那兩位僧人不能誦持大乘經典，弟子進入廟中，他們卻逆著我放肆謾罵，專門用惡毒的語言來降伏弟子。兩位僧人見到弟子的形貌，自然害怕而死，並非故意殺害比丘。』眾人得知這位僧人進入神廟住宿，擔心他會像之前的兩位僧人一樣，到天亮時一起到廟裡迎接詢問。僧人安然無恙。眾人非常高興，詢問僧人詳細情況，得知經過後，因此發心受持《般若經》的人非常多。
又，貞觀元年（627年），蓬州儀隴縣的縣丞劉弼，之前在江南擔任縣尉。忽然有一隻鳥在房門前的樹上鳴叫。有人說：『這是甚麼惡鳥？這鳥到來，必定會殺死家長。』
【English Translation】 English version Among them, particularly extraordinary events are listed in the 'Chapter on Divine Power'.
The 'Miraculous Accounts of the Diamond Prajna Sutra' by Xiao Yu records: During the Liang Dynasty (502-557 CE), there was a Brahmin teacher named Dharmakosha (法藏), who could uphold mantras to ward off various evils. There was a young monk who had studied mantras for several years, considering himself accomplished and capable of subduing evil spirits. He and Dharmakosha came to the riverside and stayed overnight at the Gongting Lake God Temple. The young monk recited various forbidden mantras and was killed by the temple god that night. Dharmakosha, upon learning of his disciple's death, was filled with resentment and came to the temple's wing, reciting mantras at night, and was also killed by the god. At that time, a monk from the same temple, who usually upheld the 'Diamond Prajna Sutra' (Vajracchedika Prajnaparamita Sutra), heard that Dharmakosha and his disciple had been killed by the god, so he came to the temple and recited the 'Prajna Sutra' on the seat. In the middle of the night, he heard the sound of wind, extremely loud and swift. Soon, he saw a great man, whose form was magnificent and strange, peculiar and terrifying, with various indescribable features, and eyes like lightning. The monk sat upright with righteous mindfulness, reciting the sutra without stopping, unafraid and fearless. The god came before him, withdrawing all his power, kneeling on his right knee, with palms together in reverence, listening to him finish reciting the sutra. The monk asked the god, 'What deity are you, danapati (檀越, benefactor)? You came fiercely and swiftly at first, but now you are silent.' The god replied, 'I am the god of this Gongting Lake, and I am by nature strong and fierce. Seeing the master reciting and studying the Mahayana scriptures, whose merit is vast and inconceivable, I have come to listen respectfully.' The monk said, 'Since you are so respectful and faithful, why did you kill the two monks who recited mantras before?' The god said, 'Those two monks could not recite and uphold the Mahayana scriptures. When I entered the temple, they defiantly cursed and insulted me, and specifically used malicious words to subdue me. When the two monks saw my appearance, they naturally feared death, and it was not intentional killing of bhikshus.' When the people learned that this monk had entered the temple to stay overnight, fearing that he would be like the previous two monks, they went to the temple together in the morning to greet and inquire. The monk was safe and sound. The people were very happy and asked the monk for details. After learning the details, many people resolved to uphold the 'Prajna Sutra'.
Also, in the first year of Zhenguan (627 CE), Liu Bi, the county magistrate of Yilong County in Peng Prefecture, who had previously served as a county lieutenant in Jiangnan, suddenly had a bird chirping on a tree in front of his door. Someone said, 'What evil bird is this? The arrival of this bird will surely kill the head of the household.'
。弼聞恐懼。思念無計。夜間夢見一僧。令讀金剛般若經一百遍。善神來㧞。此樹隔舍擲著大街巷中竟無亦答。般若之力其大矣哉。
郎余令冥報拾遺曰。隴西李虔觀。今居鄭州。明慶五年。丁父福胤憂。乃刺血寫金剛般若經。及般若多心經各一卷。隨愿往生經二卷。出外將入。即一度浴后。忽聞院中有異香氣。非常郁烈。鄰側並就觀之。無不稱歎(余令曾過鄭州見彼親說。友人所傳)。
又曰。曹州濟陰縣西二十里村中。有一精舍。龍朔二年冬十月。有野火暴起。非常熾盛。乃至精舍。遂逾越而過。兼及僧房。草舍焚燎總盡。唯有金剛般若經一卷。猶儼然如故(曹州參軍事［廗］元袆所說)。
又曰。明慶年中。平州人孫壽于海濵遊獵。見野火炎熾。草木蕩盡。唯有一叢茂草。不被焚燎。疑此草中有獸。遂以火爇之。竟不能著。壽甚怪之。遂入草間尋覓。乃見一函金剛般若經。其傍又見一死僧。顏色不變。火不延燎。蓋為此也(孫壽親自見。說之)。
又曰。前大理司直河內司馬喬卿慳。純謹有至行。永徽年中。為揚州戶曹。丁母憂。居喪毀瘠。刺心上血。寫金剛般若經一卷。未幾于廬(音閭)上生芝草二莖。經九日長一尺八寸。綠莖朱蓋。日瀝汁一升。傍下食足。味甘如蜜。盡而復生。
【現代漢語翻譯】 現代漢語譯本： 弼聽后非常恐懼，苦思冥想也沒有辦法。夜裡夢見一位僧人，讓他讀誦《金剛般若經》一百遍，善神就會來幫助他拔除樹木。後來這棵樹被隔著房屋扔到了大街小巷中，竟然沒有碰到任何東西。般若的力量真是太大了！
郎余令在《冥報拾遺》中記載：隴西人李虔觀，現在居住在鄭州。明慶五年（660年），他為父親福胤去世而守喪，於是刺破自己的血寫了《金剛般若經》和《般若多心經》各一卷，以及《隨愿往生經》二卷。外出時準備進入，就洗浴了一次。忽然聞到院子里有奇異的香氣，非常濃烈。鄰居們都來觀看，無不稱讚（郎余令曾經到過鄭州，親耳聽到他們說的，也是朋友們所傳）。
又記載：曹州濟陰縣西二十里村中，有一座精舍。龍朔二年（662年）冬十月，突然發生野火，火勢非常猛烈，一直燒到精舍，然後蔓延過去，僧房和草舍全部被燒燬。只有《金剛般若經》一卷，仍然完好無損（曹州參軍事元袆所說）。
又記載：明慶年間（656-661年），平州人孫壽在海邊遊獵，看到野火燃燒得非常旺盛，草木都被燒光了，只有一叢茂盛的草沒有被燒燬。他懷疑這草叢中有野獸，就用火去燒它，竟然燒不著。孫壽感到非常奇怪，就進入草叢中尋找，發現是一函《金剛般若經》。旁邊還看到一個死去的僧人，臉色沒有改變，火也沒有蔓延燃燒。這大概是因為這部經書的緣故（孫壽親自見到並講述的）。
又記載：前大理司直、河內司馬喬卿，為人節儉謹慎，有高尚的品行。永徽年間（650-655年），擔任揚州戶曹。為母親去世而守喪，身體非常消瘦。他刺破心上的血，寫了一卷《金剛般若經》。不久，在他居住的草廬上生長出兩株芝草，九天後長到一尺八寸，綠色的莖，紅色的蓋，每天滴下一升汁液，旁邊的人食用足夠，味道甘甜如蜜。汁液滴完后又重新生長。
【English Translation】 English version: Bi was terrified and pondered without finding a solution. That night, he dreamed of a monk who instructed him to recite the Vajra Prajna Sutra (Diamond Sutra) one hundred times, and benevolent spirits would come to help him remove the tree. Later, the tree was thrown across the houses into the streets and alleys without hitting anything. The power of Prajna (wisdom) is truly great!
Lang Yuling recorded in Míng Bào Shí Yí (Gleanings from Reports of the Unseen): Li Qian'guan of Longxi, now residing in Zhengzhou, was in mourning for his father Fu Yin in the fifth year of Mingqing (660 CE). He pricked his own blood to write one scroll each of the Vajra Prajna Sutra (Diamond Sutra) and the Prajna Paramita Heart Sutra, as well as two scrolls of the Sutra of Rebirth According to Vow. When he went out, preparing to enter, he took a bath. Suddenly, he smelled a strange fragrance in the courtyard, which was very strong. The neighbors all came to see it and praised it without exception (Lang Yuling had been to Zhengzhou and heard them say it himself, and it was also passed down by friends).
It is also recorded: In a village twenty li (Chinese mile) west of Jiyin County, Caozhou, there was a jingshe (small temple). In the tenth month of winter in the second year of Longshuo (662 CE), a wildfire suddenly broke out, and the fire was very fierce. It reached the jingshe (small temple) and then spread past it, burning down all the monks' quarters and thatched huts. Only one scroll of the Vajra Prajna Sutra (Diamond Sutra) remained intact (as told by Yuan Yi, a military advisor in Caozhou).
It is also recorded: During the Mingqing period (656-661 CE), Sun Shou of Pingzhou was hunting by the sea and saw a wildfire burning very fiercely, and the grass and trees were all burned away. Only a clump of lush grass was not burned. He suspected that there was a beast in the grass, so he set fire to it, but it would not catch fire. Sun Shou was very surprised and went into the grass to look for it. He found a case containing the Vajra Prajna Sutra (Diamond Sutra). Next to it, he also saw a dead monk, whose complexion had not changed, and the fire had not spread to him. This was probably because of this sutra (Sun Shou saw it and told it himself).
It is also recorded: Sima Qiaoqing of Henei, the former Dali Sizhi (Judge of the Supreme Court) was frugal and cautious, and had noble conduct. During the Yonghui period (650-655 CE), he served as the Household Registrar of Yangzhou. He was in mourning for his mother's death and was very emaciated. He pricked the blood from his heart and wrote a scroll of the Vajra Prajna Sutra (Diamond Sutra). Soon after, two stalks of zhicao (Ganoderma) grew on the thatched hut where he lived. After nine days, they grew to one chi (Chinese foot) and eight cun (Chinese inch), with green stalks and red caps, dripping one sheng (Chinese pint) of juice every day. Those nearby ate enough of it, and it tasted as sweet as honey. After the juice was gone, it grew again.
如此數四(音鄉同僚數人向余令說。余令孝子傳亦具說焉)。
大中大夫楊體幾。京兆人也。去大極元年。任饒州長史。奉來兼充銀山大使。檢校采銀。其銀之窟。所役夫匠。動越萬人。側近百姓。共為章市。其市之中。總無瓦屋。咸以篷篨為舍。檐廡(音撫)相接。其夜有一家忽然失火。市內之屋。蕩盡無餘。唯中心一家。火所不燎。體幾巡檢。問其所由。為家內有一老人。常受持金剛般若經。般若之力。火不能燒。合州之中。莫不驚異。
梓州惠義寺僧釋清虛。俗姓唐氏。立性剛烈。少誦金剛般若經。去萬歲通天元年十月初。于齊州靈巖寺北三總山中。深心發願。為三途受苦眾在等。受持金剛般若經。愿一切眾生。早得離苦解脫。從十月三日誦至六日。有七頭鹿忽來聽經。及至誦時即來伏聽。誦訖便去。及其總了。更不復來。僧清虛去萬歲通天元年十月二十三日。日西于齊州靈巖寺地三總山中。端坐誦經。忽非似夢。遂不見所住處屋宅及山河石壁。唯見一城。似梓州城。其僧從東門入。至一橋見一捉鋪人。是山東人士。遂行出城西門可五六里許。又見一城。在於道左。其城縱廣可有五里。其僧下道至城東門。其門才猜可容一人入。僧問捉門者曰。得知大王何時放地獄受苦眾生。報云。昨日午時。齊州
【現代漢語翻譯】 現代漢語譯本 像這樣類似的事情，有四件（音鄉同僚數人向余令說，余令的《孝子傳》中也記載了這件事）。
大中大夫楊體幾，是京兆人。在唐大曆元年（766年），擔任饒州長史，奉命兼任銀山大使，負責檢查采銀事宜。銀礦的礦洞里，役使的工匠超過萬人。附近的百姓，共同形成了一個集市。這個集市裡，完全沒有瓦房，都用篷布和草蓆作為住所，屋檐互相連線。一天晚上，有一家忽然失火，集市內的房屋，全部燒燬殆盡，唯獨中心的一家，火沒有燒到。楊體幾巡視檢查，詢問原因。是因為這家有一位老人，經常受持《金剛般若經》（Vajra Prajna Sutra）。憑藉般若的力量，火不能燒燬。整個饒州，沒有不感到驚異的。
梓州惠義寺的僧人釋清虛，俗姓唐。性格剛烈。年少時誦讀《金剛般若經》。在唐萬歲通天元年（696年）十月初，在齊州靈巖寺北面的三總山中，以深切的願心，爲了三途（Three Lower Realms）受苦的眾生，受持《金剛般若經》，愿一切眾生，早日脫離苦難。從十月初三誦讀到初六，有七頭鹿忽然來聽經。每次誦經時就來伏地聽經，誦經完畢就離開。等到全部誦完，就不再來了。僧人清虛在唐萬歲通天元年（696年）十月二十三日，傍晚時分在齊州靈巖寺的三總山中，端坐誦經。忽然並非做夢，於是看不見所居住的房屋和山河石壁，只看見一座城，像梓州城。這位僧人從東門進入，到一座橋邊看見一個擺攤的人，是山東人士。於是行走出了城西門大約五六里路，又看見一座城，在道路左邊。這座城縱橫大約有五里。這位僧人下了路，到達城東門。那門才勉強能夠容納一人進入。僧人問守門的人說：『請問大王什麼時候放地獄中受苦的眾生？』回答說：『昨天中午，齊州』
【English Translation】 English version There were four such incidents (several colleagues told Yu Ling about them, and Yu Ling's 'Biography of a Filial Son' also records this).
Yang Tiji, Grand Master of the Palace, was a native of Jingzhao. In the first year of the Dali era of the Tang Dynasty (766 AD), he served as the Prefectural Secretary of Raozhou and was concurrently appointed as the Silver Mountain Commissioner, responsible for inspecting silver mining affairs. In the silver mine's caves, more than ten thousand craftsmen were employed. Nearby residents jointly formed a market. In this market, there were no tiled houses at all; they all used awnings and mats as dwellings, with eaves connected to each other. One night, a fire suddenly broke out in one house, and all the houses in the market were burned to the ground, except for the one in the center, which the fire did not reach. Yang Tiji inspected and asked the reason. It was because there was an old man in this family who often received and upheld the Vajra Prajna Sutra (Vajra Prajna Sutra). By the power of Prajna, the fire could not burn it. The entire Raozhou was amazed.
The monk Shi Qingxu of Huiyi Temple in Zizhou, whose secular surname was Tang, was of a resolute character. He recited the Vajra Prajna Sutra from a young age. In the tenth month of the first year of the Wansui Tongtian era of the Tang Dynasty (696 AD), in the Sanzong Mountains north of Lingyan Temple in Qizhou, he made a deep vow to receive and uphold the Vajra Prajna Sutra for the suffering beings in the Three Lower Realms (Three Lower Realms), wishing that all beings would be liberated from suffering as soon as possible. From the third day of the tenth month to the sixth day, seven deer suddenly came to listen to the sutra. They would come and lie down to listen whenever he recited, and leave after he finished reciting. After he finished reciting the entire sutra, they never came again. On the twenty-third day of the tenth month of the first year of the Wansui Tongtian era of the Tang Dynasty (696 AD), at dusk, the monk Qingxu sat upright and recited the sutra in the Sanzong Mountains of Lingyan Temple in Qizhou. Suddenly, it was not like a dream, and he could no longer see the houses and mountain rock walls where he lived, but only saw a city, like the city of Zizhou. The monk entered from the east gate and saw a stallholder by a bridge, who was from Shandong. Then he walked out of the west gate of the city for about five or six li, and saw another city on the left side of the road. This city was about five li in length and width. The monk got off the road and arrived at the east gate of the city. The gate was barely wide enough for one person to enter. The monk asked the gatekeeper, 'May I ask when the Great King will release the suffering beings in hell?' The gatekeeper replied, 'Yesterday at noon, Qizhou'
靈巖寺有一禪師。手執錫仗。年可七十。已上來詣王前。語王言。有一客僧為三塗受苦眾生誦金剛般若。王得知否。天王何時息放地獄受苦眾生。王報阿師言。弟子先知。明日午時為阿師放卻少分輕者。其捉門人謂其僧云。阿師即去。請更莫語。其僧遂回還從西門入。到一驛門前。前見一顆菰。如碗許大。破作兩片。僧食一片。仍餘一片。至前捉鋪處。鋪家問僧何處得此菰。請乞一片。其人得此菰食。口云。十月有此美菰。所言未訖。忽見城西門外有無量人眾。入城門來。婦女多。大夫少。缞(音催)麻服者眾。吉服者稀(音希)。至其僧坐前。各各禮拜。蒙阿師濟拔。其僧報云。元不相識。何處救拔。後有三個橑奴。亦來禮拜。蒙阿師救拔弟子。其僧問云。你是誰家小兒。面無血色太劇悴。從何處來。衫衣並新。何因如此。答言。我是玄宗觀家人。為盜觀家穀麥。治酒買肉。不知多少。破閻羅王勘。當經今五年。不識漿水一滴。其衫是生時所造。死後始著。當被勘。當其衫被剝。掛著奈何樹頭。所以得新。語訖辭去。靈驗如此。
萬歲通天元年十一月二十三日。清虛在齊州三總山中。暮間忽有東地風起。遙見野火燒山。相去可有一十餘里。至人定時。其火漸近。去僧坐處司百餘步。其僧心驚。誦經唸佛。並誦
【現代漢語翻譯】 現代漢語譯本：靈巖寺有一位禪師，手持錫杖，年紀大約七十歲，已經來到國王面前，對國王說：『有一位客僧為三塗（地獄、餓鬼、畜生）受苦的眾生誦《金剛般若經》。大王知道嗎？天王什麼時候停止讓地獄受苦的眾生受苦？』國王回答禪師說：『弟子事先知道。明天午時為禪師您放掉少部分罪輕的。』那些看守城門的人對那位僧人說：『禪師您快走吧，請不要再說了。』那位僧人於是返回，從西門進入。到了一家驛站門前，看見一顆菰（茭白），像碗那麼大，破成兩片。僧人吃了一片，還剩一片。到了前面的店舖處，店主問僧人從哪裡得到這菰？請他施捨一片。那人得到這菰吃了，口中說：『十月還有這麼美的菰。』話還沒說完，忽然看見城西門外有無數人眾，進入城門來。婦女多，大夫少，穿喪服的人多，穿吉服的人少。來到那位僧人坐前，各自禮拜，感謝禪師的救拔。那位僧人說：『原本不相識，從哪裡救拔的？』後來有三個負責抬棺材的奴隸，也來禮拜，感謝禪師救拔弟子。那位僧人問：『你是誰家的小孩，面無血色太憔悴，從哪裡來？衣服都是新的，什麼原因這樣？』回答說：『我是玄宗觀（道觀名）的人，因為盜取觀里的穀麥，釀酒買肉，不知多少，被閻羅王審問，到現在已經五年，沒喝過一滴水。這衣服是活著的時候做的，死後才穿上。被審問的時候，這衣服被剝下來，掛在奈何樹頭，所以是新的。』說完就告辭離去。靈驗就是這樣。 萬歲通天（武則天年號，696-697年）元年十一月二十三日，清虛在齊州三總山中，傍晚忽然有東邊的風颳起，遠遠看見野火燒山，相距大約有一十餘里。到了人定的時候，那火漸漸靠近，距離僧人坐的地方一百多步。那位僧人心中驚恐，誦經唸佛，並誦...
【English Translation】 English version: In Lingyan Temple, there was a Chan (Zen) master, holding a tin staff, about seventy years old. He came before the king and said, 'A guest monk is reciting the Diamond Sutra for sentient beings suffering in the three realms (hell, hungry ghosts, animals). Does Your Majesty know? When will the Heavenly King cease the suffering of sentient beings in hell?' The king replied to the master, 'This disciple knew beforehand. Tomorrow at noon, I will release a small portion of those with lighter sins for you, Master.' Those guarding the city gate said to the monk, 'Master, please leave quickly, and please say no more.' The monk then returned and entered through the west gate. He arrived in front of a post station and saw a gū (茭白, water bamboo) as big as a bowl, broken into two pieces. The monk ate one piece, leaving one piece remaining. When he arrived at the shop in front, the shopkeeper asked the monk where he got this gū and asked him to give him a piece. The man received this gū and ate it, saying, 'There is such beautiful gū in October.' Before he finished speaking, he suddenly saw countless people outside the west gate of the city, entering the city gate. There were many women, few officials, many wearing mourning clothes, and few wearing festive clothes. They came before the monk and bowed, thanking the master for saving them. The monk said, 'I don't know you at all, where did I save you from?' Later, three coffin bearers also came to bow, thanking the master for saving the disciples. The monk asked, 'Whose children are you, with such pale and haggard faces? Where did you come from? Your clothes are all new, what is the reason for this?' They replied, 'We are from the Xuanzong Temple (Taoist temple name), because we stole grain and wheat from the temple to brew wine and buy meat, we don't know how much, and were interrogated by King Yama. It has been five years now, and we haven't drunk a drop of water. These clothes were made when we were alive, and we only wore them after death. When we were interrogated, these clothes were stripped off and hung on the Naihe tree, so they are new.' After speaking, they bid farewell and left. Such is the miraculous efficacy. On the twenty-third day of the eleventh month of the first year of Wansui Tongtian (reign title of Empress Wu Zetian, 696-697 AD), Qingxu was in the Sanzong Mountains of Qizhou. In the evening, a wind suddenly rose from the east, and he saw a wildfire burning the mountain in the distance, about ten li away. When it was the time of rending (around 10 PM), the fire gradually approached, more than a hundred steps away from where the monk was sitting. The monk was frightened and recited scriptures and chanted the Buddha's name, and recited...
十一面咒。其火去所住屋可五十步已來。忽然迴風。其火遂自滅。逮(音代)至一更。忽然還熾。僧將掃帚撲火。遂不焚。去屋不逾十步。火即自滅。其屋十步之內。茅共檐(音鹽)平。仍有亂草一聚。去脊不盈數尺。至時亂草及茅。併爲煨燼。唯有臥屋得免火燒。其東北兩面。屋檐並被火燒。信知般若之力。不可思議。
登對元年二月。其僧清虛至徒來山中。尋常誦經。不過兩遍。腰脊疼痛。不能堪忍。僧于佛前遂發誓愿。弟子今夜結跏趺坐。為一切眾生誦金剛般若。必滿五遍然後始息。縱使疼痛。狀猶割刺。終須滿數。以死為限。誦至三遍。骨節有如支解。誦至四遍。有物在佛堂內鬥。聲似水牛大蟲爭力而鬥。佛堂亦動。誦至五遍。將半諸痛都愈。舉目四望。朗然明徹。佛殿講堂。一皆不見。唯覺端坐在於空中。大地平正。無有高下。及至同伴來喚。空聞其喚。不見有人。同伴曳手挽起。方始醒覺。般若神力。無得而稱焉。
聖曆元年仲秋八月。其僧清虛。時在豫州。向法王寺禮拜。見舍利塔內著一切經。其塔上四面無門。遂有群鴿。入舍利塔內。見僧入塔禮拜。一時飛散。其僧禮懺既畢。至塔門內坐。一鴿從空飛下。直入僧懷。歷左右肩。(音堅)遂至頭上。下繞經三匝。便即高飛。鳥尚解敬持經
【現代漢語翻譯】 現代漢語譯本： 十一面咒。火災蔓延至所住房屋五十步左右的距離時，忽然颳起迴風，火勢便自行熄滅。到了晚上七點到九點（一更），火又忽然燃燒起來。僧人拿起掃帚撲打火焰，最終沒有燒起來，離開房屋不到十步，火就自己熄滅了。房屋十步之內，茅草與屋檐齊平，還有一堆亂草，距離屋脊不到幾尺。到時，亂草和茅草都被燒成灰燼，只有臥室倖免於火災。房屋東北兩面的屋檐都被火燒燬。由此可知《般若經》的力量，真是不可思議。
登對元年（696年）二月，僧人清虛來到徒來山中。平時誦經，不超過兩遍。腰背疼痛，難以忍受。僧人在佛前發誓愿：『弟子今夜結跏趺坐，為一切眾生誦《金剛般若經》，一定要滿五遍然後才休息。即使疼痛，如同刀割，也必須完成遍數，以死為限。』誦到三遍時，骨節好像要散開一樣。誦到四遍時，有東西在佛堂內爭鬥，聲音像水牛和大蟲（老虎）在搏鬥，佛堂也震動起來。誦到五遍時，大半的疼痛都消失了。舉目四望，一片明亮。佛殿講堂，全都看不見，只覺得端坐在空中，大地平坦，沒有高低。等到同伴來叫他時，只聽到聲音，看不見人。同伴拉著他的手把他扶起來，他才醒過來。《般若經》的神力，真是無法用言語來形容啊。
聖曆元年（698年）仲秋八月，僧人清虛在豫州，前往法王寺禮拜。看見舍利塔內藏著一切經書。塔的四面沒有門，於是有很多鴿子，飛入舍利塔內。看見僧人進入塔內禮拜，一時都飛散開來。僧人禮懺完畢，在塔門內坐下，一隻鴿子從空中飛下來，直接飛入僧人的懷中，經過左右肩膀，然後到頭上，繞了三圈，便高飛而去。鳥兒尚且懂得敬重佛經。
【English Translation】 English version: The Eleven-Faced Dharani. When the fire spread to about fifty steps from the dwelling, a sudden gust of wind arose, and the fire extinguished itself. By the first watch of the night (7-9 PM), the fire suddenly flared up again. The monk used a broom to beat the flames, and it did not burn. The fire extinguished itself within ten steps of the house. Within ten steps of the house, the thatch was level with the eaves, and there was a pile of tangled grass, less than a few feet from the ridge. In time, the tangled grass and thatch were reduced to ashes, only the bedroom was spared from the fire. The eaves on the northeast sides of the house were burned. It is truly known that the power of the Prajna (wisdom) is inconceivable.
In the second month of the first year of Dengdui (696 AD), the monk Qingxu came to Mount Tulai. He usually recited the scriptures no more than twice. His lower back was in pain, which he could not bear. The monk then made a vow before the Buddha: 'Tonight, your disciple will sit in the lotus position and recite the Vajra Prajna Sutra (Diamond Sutra) for all sentient beings, and will not rest until he has completed five recitations. Even if the pain is like being cut with a knife, I must complete the number, even if it means death.' When he recited it three times, his joints felt as if they were coming apart. When he recited it four times, something was fighting inside the Buddha hall, the sound was like a water buffalo and a tiger fighting with all their might, and the Buddha hall was also shaking. When he recited it five times, most of the pain disappeared. When he looked around, everything was bright and clear. The Buddha hall and lecture hall were all invisible, and he only felt that he was sitting upright in the air, and the earth was flat, without any high or low places. When his companions came to call him, he only heard their voices, but could not see anyone. His companions pulled him up by the hand, and he finally woke up. The divine power of the Prajna (wisdom), cannot be described in words.
In the eighth month of the first year of Shengli (698 AD), the monk Qingxu was in Yuzhou, and went to Fayuan Temple to pay homage. He saw all the scriptures stored inside the stupa (reliquary tower). There were no doors on the four sides of the stupa, so there were many pigeons that flew into the stupa. When they saw the monk entering the stupa to pay homage, they all scattered. After the monk finished his repentance, he sat inside the stupa door, and a pigeon flew down from the sky, directly into the monk's arms, passed over his left and right shoulders, and then went to his head, circled it three times, and then flew away. Even birds know how to respect the scriptures.
。在人亦希。勉勵。(音例)。
長安三年閏四月內。其僧清虛。向藍田縣南山中悟真寺坐夏。其寺上坊禪院。院舊無泉水。皆向澗底取水。往還十里有餘。禪院僧徒。將為辛苦。華嚴法師康藏。共三綱平議。眾請祈泉。其僧報眾言。此火難事。徒眾咸曰。阿師既在此座夏。作意念誦。為寺家祈請。不廢修道。愿不推託。既不能苦違眾心。欲覓一困處唸誦。其禪院上坊下坊皆亦人滿。唯中間有一彌勒閣。閉而恒鎖。無人敢開。僧既見閉。即喚直歲平章。欲開此閣。于中唸誦。主人並客僧等語其僧言。莫向此閣。閣中有一黑蛇。其大如缽。身長二丈。常護此閣。恐損阿師。其僧報云。江南有宮亭湖神。身長數里。變化自在。亦是大蛇。能致驟雨飄風。尚來歸伏。況乎小者。亦何足言。其僧即索鑰(音藥)匙開門。把火直入。更不見物。唯聞蛇腥。其僧正念燒香啟請。弟子聞大身眾生。守護此閣。恐是過去賢聖。或是山龍諸神。弟子今日向此閣中。一心念誦。為上坊禪院求請一泉。幸愿諸神。咸加擁護。勿令恐畏。聽誦金剛般若。佈施弟子一個小泉。以供上坊禪院。即至心念誦。一坐三日三夜。目不交睫。(音接)心眼之中。見三婦人在彌勒閣西北。于山之腹。以刀子剜地。忽然不見。迄于明發。遂向東北。臨澗合
【現代漢語翻譯】 現代漢語譯本： 人們也應該勉勵自己。（音例）
長安三年（703年）閏四月，僧人清虛在藍田縣南山中的悟真寺坐夏安居。悟真寺的上坊禪院，原本沒有泉水，僧眾都到山澗底部取水，來回十多里路，禪院僧徒都覺得很辛苦。華嚴法師康藏與三綱商議，大家一起祈求泉水。清虛對大家說，這是件困難的事情。僧眾都說：『阿師既然在此坐夏，就請您作意念誦，為寺里祈求泉水，不要耽誤修道，希望您不要推辭。』清虛既不能違背眾人的心意，就想找個安靜的地方唸誦。禪院的上坊和下坊都住滿了人，只有中間有一間彌勒閣，一直關閉著，沒有人敢打開。清虛見閣關閉著，就叫來直歲平章，想要打開這間閣，在裡面唸誦。主人和客僧等人都對他說：『不要去那間閣，閣里有一條黑蛇，像缽一樣大，身長二丈，經常守護著這間閣，恐怕會傷害阿師。』清虛回答說：『江南有宮亭湖神，身長數里，變化自在，也是一條大蛇，能招來暴雨狂風，尚且來歸順，何況是小蛇呢，又有什麼可說的。』清虛就找來鑰匙打開門，拿著火把直接進去，什麼也沒看見，只聞到蛇的腥味。清虛正念燒香祈請：『弟子聽說有大身眾生守護著這間閣，恐怕是過去的賢聖，或是山龍諸神。弟子今天在這間閣中，一心念誦，為上坊禪院求請一泉。希望諸神，都能加以擁護，不要使我恐懼。聽我誦讀《金剛般若》，佈施給弟子一個小泉，以供上坊禪院使用。』於是至心念誦，一坐三日三夜，眼睛都不眨一下。心眼之中，看見三個婦人在彌勒閣西北方向，在山腹中，用刀子挖地，忽然不見了。直到第二天早上，就向東北方向，靠近山澗匯合處
【English Translation】 English version: People should also encourage themselves. (Pronunciation example)
In the intercalary fourth month of the third year of the Chang'an era (703 AD), the monk Qingxu was observing the summer retreat at Wuzhen Temple in the Nanshan Mountains of Lantian County. The Shangfang Chan courtyard of Wuzhen Temple originally had no spring water, and the monks had to fetch water from the bottom of the mountain stream, a round trip of more than ten li, which the monks of the Chan courtyard found very arduous. The Huayan Dharma Master Kangzang and the three monastic officials discussed together and decided to pray for a spring. Qingxu said to everyone, 'This is a difficult matter.' The monks all said, 'Since you, Master, are observing the summer retreat here, please focus your mind and recite sutras to pray for a spring for the temple, without neglecting your practice. We hope you will not decline.' Qingxu, unable to go against the wishes of the assembly, wanted to find a quiet place to recite sutras. Both the Shangfang and Xiafang courtyards of the Chan courtyard were full of people, and only the Maitreya Pavilion in the middle remained closed and locked, with no one daring to open it. Seeing that the pavilion was closed, Qingxu called the annual caretaker Pingzhang, wanting to open the pavilion and recite sutras inside. The host and guest monks all said to him, 'Do not go to that pavilion. There is a black snake in the pavilion, as big as a bowl, and two zhang long, which constantly guards the pavilion, and may harm you, Master.' Qingxu replied, 'The God of Gongting Lake in Jiangnan is several li long, and can transform at will. He is also a large snake, capable of causing sudden rain and wind, yet he has come to submit. How much more so a small snake? What is there to say?' Qingxu then found the key and opened the door, and went straight in with a torch. He saw nothing, but only smelled the stench of snakes. Qingxu, with a righteous mind, burned incense and prayed, 'This disciple has heard that there are great beings guarding this pavilion, perhaps past sages, or mountain dragons and gods. Today, this disciple is in this pavilion, reciting sutras with a single mind, to pray for a spring for the Shangfang Chan courtyard. I hope that all the gods will protect me and not cause me fear. Listen to me recite the Vajracchedika Prajnaparamita Sutra (Diamond Sutra), and bestow upon this disciple a small spring for the use of the Shangfang Chan courtyard.' Thereupon, he recited with utmost sincerity, sitting for three days and three nights without closing his eyes. In his mind's eye, he saw three women in the northwest of the Maitreya Pavilion, in the belly of the mountain, digging the ground with knives, and suddenly they disappeared. Until the next morning, it was towards the northeast, near the confluence of the mountain stream.
眼誦般若經。見一道水。從婦人刀子掘地處來。歷僧前而過。經三五日。傣然常見。未以為信。誦仍不輟。更經二日。轉轉分明。其僧即移向見婦人刀子掘地處誦經。閤眼還見水從背後流出。又經三日。其僧遂取杖抉看。撥(音缽)卻木葉。見一濕地。大小如二尺面盤。將鋤掘之。遂見一水脈。因成一坎。可受石余轉。更至心誦得五遍。其坎(堪感反)中水。不覺滿盈。引向禪庭。供給眾用。則知聖無不應。感而必通。信乎般若之功無得而稱者也。
長安四年三月末。其僧清虛向少室山少林寺坐夏。其寺禪院在西。其院北山上有一佛堂。但是師僧。並不敢侵夜往。彼有一律師。侵夜往彼誦律。聞空中有言。阿師急去。遲即損害阿師。至二更盡。未及得出。被神將刀弰(音笑)刺其肋(音勒)下。便即下山而歸。至明日午時。律師便即舍壽。不經半歲。有一小師。專持火頭金剛神咒。徒眾同試咒力。小師即作法咒樹。其樹或眾條俱束。或群柯同屈。眾見靈驗。即共小師平議。上坊有一故堂。前後無敢宿者。阿師既持神咒。敢於其中唸誦宿否。小師報言。神靈勝伊萬倍之處。尚自降伏。此亦小小之者。蓋不足言。小師乃嚴持香爐。往彼唸誦。恃其咒力。降伏彼神。其夜。神遂現身。捉其兩腳。擲向澗底。七日失音。
【現代漢語翻譯】 現代漢語譯本 誦讀《般若經》。看見一道水從婦人刀子挖掘的地面處流出，經過僧人面前。過了三五天，仍然經常看見，未曾相信，誦經仍然不停。又過了兩天，越來越清楚。那僧人就移到看見婦人刀子挖掘地面處誦經。閉上眼睛還看見水從背後流出。又過了三天，那僧人就拿杖子挖開看，撥開樹葉，看見一塊濕地，大小像二尺的面盆。用鋤頭挖掘它，就看見一條水脈，因此形成一個坑，可以容納一石多水。更加至誠地誦讀五遍，那坑中的水，不知不覺就滿了，引向禪庭，供給大眾使用。由此可知聖人的感應沒有不靈驗的，感應必定相通。相信《般若經》的功德是無法稱讚的。
長安四年（704年）三月末，僧人清虛在少室山少林寺坐夏。那寺的禪院在西邊，禪院北邊的山上有一佛堂。但是寺里的僧人，都不敢在晚上前往。有一位律師，晚上前往那裡誦律，聽見空中有聲音說：『阿師快走，遲了就會損害阿師。』到二更結束，還沒來得及出去，被神將用刀鞘刺他的肋下，就立刻下山回家。到第二天中午，律師就去世了。不到半年，有一位小師，專門持誦火頭金剛神咒。徒弟們一起試驗咒力，小師就作法咒樹，那樹或者眾多枝條一起彎曲，或者許多樹枝一起彎曲。眾人看見靈驗，就一起和小師商議，上方有一間舊堂，前後沒有人敢在那裡住宿。阿師既然持誦神咒，敢在那裡唸誦住宿嗎？小師回答說：『神靈勝過他萬倍的地方，尚且能夠降伏，這只是小小的東西，不值得一提。』小師就莊嚴地拿著香爐，前往那裡唸誦，仗恃他的咒力，降伏那裡的神。當晚，神就現身，抓住他的兩腳，扔向澗底，七天說不出話。
【English Translation】 English version Reciting the Prajna Sutra, he saw a stream of water flowing from the ground dug by a woman's knife, passing in front of the monk. After three to five days, he still saw it often, but he did not believe it, and continued to recite the sutra without stopping. After another two days, it became clearer and clearer. The monk then moved to the place where he saw the woman digging the ground with a knife to recite the sutra. When he closed his eyes, he still saw water flowing out from behind. After another three days, the monk took a staff to dig and see, brushed away the leaves, and saw a wet area, the size of a two-foot basin. He dug it with a hoe and saw a water vein, thus forming a pit that could hold more than a stone of water. He recited it even more sincerely five times, and the water in the pit filled up unconsciously, and was led to the meditation courtyard to supply the public. From this, it can be known that the response of the saints is always effective, and the response must be connected. Believe that the merits of the Prajna Sutra are beyond praise.
At the end of the third month of the fourth year of Chang'an (704 AD), the monk Qingxu was sitting in summer at the Shaolin Temple on Mount Shaoshi. The meditation courtyard of that temple was in the west, and there was a Buddha hall on the mountain north of the courtyard. However, the monks in the temple did not dare to go there at night. There was a Vinaya master who went there at night to recite the Vinaya, and heard a voice in the air saying: 'Master, leave quickly, or you will be harmed if you are late.' By the end of the second watch, he had not had time to get out, and was stabbed in the ribs by a divine general with a knife scabbard, and immediately went down the mountain and returned home. By noon the next day, the Vinaya master passed away. In less than half a year, there was a young monk who specialized in reciting the mantra of the Fire Head Vajra God. The disciples tested the power of the mantra together, and the young monk performed the magic to curse the tree, and the tree either bent many branches together, or many branches bent together. When the crowd saw the efficacy, they discussed with the young monk, saying that there was an old hall in the upper workshop, and no one dared to stay there before or after. Since the master recites the mantra, dare you recite and stay there? The young monk replied: 'The spirit is ten thousand times better than him, and he can still be subdued. This is just a small thing, not worth mentioning.' The young monk solemnly held the incense burner and went there to recite, relying on his mantra power to subdue the god there. That night, the god appeared, grabbed his feet, and threw him into the bottom of the stream, and he lost his voice for seven days.
半年已來。精神短少。少林大德。承聞清虛在京之日。于悟真寺請泉。兼伏大蛇。俱有神驗。遂語僧曰。阿師持經。大有靈應。請阿師作少法事。遣眾知聞。報云。大德欲遣清虛作何法事。僧眾同曰。上坊有一佛堂。比來無敢宿者。阿師能獨自唸誦于彼宿否。其僧報曰。此是三代尊客住持之處。正是師僧依止之處。云何不得。其僧即辨香油。往彼唸誦。再宿三日。都無所見。僧等問禪院僧曰。昨日□□□僧已三二日。總不見出。向何處去。禪院僧等報言。上坊佛堂之中。便宿唸誦。大德等令急喚取。參差被神打殺。大眾自來同喚。阿師出來。其僧報言。終無所慮。徒眾咸曰。阿師未異凡人。共我一種。何故於此。自欲損害。答曰。萬事不畏。大德但歸。及至一更向盡。其神即到。于佛堂東。轟然發響。似擲數十口尾。聲震空中。其僧即燃火出看。寂然無所見。身毛皆豎。即誦十一面觀世音咒。繞佛堂一匝。堂內若水牛斗聲。像亦震動。誦咒七遍。其聲逾烈。轉更哮吼。響谷動山。即向佛堂前。正立思惟。欲不敢入。忽然更卻思惟。如何在此。不能降伏。捺心即入。聲更轉盛。堂中之燈。尚亦示滅。咒既無驗。即誦金剛般若經。及誦一遍。其聲漸小。至於三遍。其聲即斷。迄于天明。寂然安靜。故知般若之力。不可思議
【現代漢語翻譯】 現代漢語譯本： 近半年來，我精神萎靡。少林寺的大德們，聽說清虛和尚在京城的時候，于悟真寺祈求泉水，並且降伏了大蛇，都非常靈驗。於是對僧人說：『阿師（對僧人的尊稱）誦經，大有靈應，請阿師做些法事，讓大家知道。』僧人回答說：『大德想讓清虛做什麼法事？』僧眾一同說：『上院有一座佛堂，向來沒有人敢在那裡住宿。阿師能獨自在那裡唸誦並住宿嗎？』僧人回答說：『這是三代尊貴的客人住持的地方，正是師父們依止的地方，為什麼不能住？』僧人隨即準備了香油，前往佛堂唸誦。連續住了三日，什麼也沒看見。僧人們問禪院的僧人說：『昨天□□□僧人已經去了兩三天了，總不見出來，到哪裡去了？』禪院的僧人回答說：『在上院的佛堂里，便在那裡住宿唸誦。大德們快去叫他出來，遲了恐怕被神打死。』大眾一同去叫喊：『阿師出來！』僧人回答說：『終究沒有什麼可擔心的。』眾人說：『阿師和我們一樣都是凡人，和我們一樣，為什麼在這裡，自己想要受害？』回答說：『萬事都不害怕，大德們回去吧。』等到半夜快結束的時候，神就來了，在佛堂東邊，轟然作響，像是扔了幾十口水缸，聲音震動天空。僧人點燃火把出去看，寂靜無聲，什麼也沒看見，渾身汗毛都豎起來了。隨即誦唸十一面觀世音咒，繞佛堂一圈，堂內像是水牛在打鬥的聲音，佛像也在震動。誦咒七遍，聲音更加劇烈，轉而更加咆哮，響聲震動山谷。隨即走到佛堂前，站立思考，想進去卻不敢。忽然又改變想法，怎麼能在這裡，不能降伏它？下定決心進入佛堂，聲音更加強烈，堂中的燈，也快要熄滅了。誦咒沒有效果，隨即誦唸《金剛般若經》，誦唸一遍，聲音漸漸變小，誦唸三遍，聲音就停止了。直到天亮，寂靜安靜。所以知道般若的力量，不可思議。 English version: For the past half year, my spirit has been flagging. The esteemed monks of Shaolin Temple have heard that when Qingxu was in the capital, he requested a spring at Wuzhen Temple and subdued a large snake, both of which were very efficacious. Therefore, they said to the monk: 'Acharya (a respectful term for a monk), your chanting of scriptures is very effective. Please perform some rituals so that everyone knows.' The monk replied: 'What rituals do the esteemed monks want Qingxu to perform?' The monks together said: 'In the upper monastery, there is a Buddha hall where no one has dared to stay overnight. Can Acharya recite scriptures and stay there alone?' The monk replied: 'This is the place where honored guests of three generations have resided, and it is precisely where the monks rely. Why can't I stay?' The monk then prepared incense oil and went to the Buddha hall to recite scriptures. He stayed for three days without seeing anything. The monks asked the monks of the Chan monastery: 'The □□□ monk has been gone for two or three days and hasn't come out. Where has he gone?' The Chan monks replied: 'He is in the Buddha hall in the upper monastery, staying there and reciting scriptures. Esteemed monks, quickly call him out, or he may be beaten to death by the gods.' The crowd went together to shout: 'Acharya, come out!' The monk replied: 'There is ultimately nothing to worry about.' The crowd said: 'Acharya, you are just like us, an ordinary person, just like us. Why are you here, wanting to harm yourself?' He replied: 'I fear nothing. Esteemed monks, please return.' When it was almost the end of the night, the spirit arrived, making a loud noise in the east of the Buddha hall, like throwing dozens of water tanks, the sound shaking the sky. The monk lit a torch and went out to look, but it was silent and he saw nothing. His hair stood on end. He then recited the Eleven-Faced Avalokiteśvara (Guanyin) Mantra, circling the Buddha hall once. Inside the hall, there was a sound like water buffalo fighting, and the Buddha statues were also shaking. After reciting the mantra seven times, the sound became more intense, turning into a roar, the sound shaking the valleys and mountains. He then went to the front of the Buddha hall, standing and thinking, wanting to enter but not daring to. Suddenly, he changed his mind, how could he stay here and not subdue it? He steeled his heart and entered the Buddha hall, and the sound became even louder. The lamp in the hall was about to go out. Reciting the mantra had no effect, so he recited the Diamond Sutra (Vajra Prajna Sutra). After reciting it once, the sound gradually became smaller. After reciting it three times, the sound stopped. Until dawn, it was silent and peaceful. Therefore, we know the power of Prajna (wisdom), is inconceivable.
【English Translation】 English version: For the past half year, my spirit has been flagging. The esteemed monks of Shaolin Temple have heard that when Qingxu was in the capital, he requested a spring at Wuzhen Temple (Temple of Awakening to Truth) and subdued a large snake, both of which were very efficacious. Therefore, they said to the monk: 'Acharya (a respectful term for a monk), your chanting of scriptures is very effective. Please perform some rituals so that everyone knows.' The monk replied: 'What rituals do the esteemed monks want Qingxu to perform?' The monks together said: 'In the upper monastery, there is a Buddha hall where no one has dared to stay overnight. Can Acharya recite scriptures and stay there alone?' The monk replied: 'This is the place where honored guests of three generations have resided, and it is precisely where the monks rely. Why can't I stay?' The monk then prepared incense oil and went to the Buddha hall to recite scriptures. He stayed for three days without seeing anything. The monks asked the monks of the Chan monastery: 'The □□□ monk has been gone for two or three days and hasn't come out. Where has he gone?' The Chan monks replied: 'He is in the Buddha hall in the upper monastery, staying there and reciting scriptures. Esteemed monks, quickly call him out, or he may be beaten to death by the gods.' The crowd went together to shout: 'Acharya, come out!' The monk replied: 'There is ultimately nothing to worry about.' The crowd said: 'Acharya, you are just like us, an ordinary person, just like us. Why are you here, wanting to harm yourself?' He replied: 'I fear nothing. Esteemed monks, please return.' When it was almost the end of the night, the spirit arrived, making a loud noise in the east of the Buddha hall, like throwing dozens of water tanks, the sound shaking the sky. The monk lit a torch and went out to look, but it was silent and he saw nothing. His hair stood on end. He then recited the Eleven-Faced Avalokiteśvara (Guanyin) Mantra, circling the Buddha hall once. Inside the hall, there was a sound like water buffalo fighting, and the Buddha statues were also shaking. After reciting the mantra seven times, the sound became more intense, turning into a roar, the sound shaking the valleys and mountains. He then went to the front of the Buddha hall, standing and thinking, wanting to enter but not daring to. Suddenly, he changed his mind, how could he stay here and not subdue it? He steeled his heart and entered the Buddha hall, and the sound became even louder. The lamp in the hall was about to go out. Reciting the mantra had no effect, so he recited the Diamond Sutra (Vajra Prajna Sutra). After reciting it once, the sound gradually became smaller. After reciting it three times, the sound stopped. Until dawn, it was silent and peaceful. Therefore, we know the power of Prajna (wisdom), is inconceivable.
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去神龍二年十二月十一日。齊州義凈三藏及景阇梨。奏清虛入內祈雪。二七日。雖得少分。未能普足。來語清虛。阿師祈請。雖不能稱意。任阿師選寺住好否。其僧自恨祈請不稱聖意。遂答來云。實不歡喜。大德等見作此對。亦皆失色。阿師既觸天威。即合付法。來又云。如得雨雪。即與阿師亂彩二百段。兼授阿師五品。並作薦福寺綱維。阿師何意。遂不歡喜。答云。幸蒙天思。驅使祈請雨雪。自恨上不覆天心。下不允人望。愚誠徒懇。不愜聖心。夙夜兢懼。唯知待罪。濫荷天恩。所以不喜。來云。且放阿師出外唸誦。還須祈請。忽得雨雪。即須進狀。因便奏云。此度不降雨雪。即為一切眾生燒指。又降來曰。朕喚阿師來供養。可遣阿師來受苦。又父母遺體。豈可毀傷。阿師必不得漫有傷損。食訖。辭聖上出。即向南山炭谷瀧湫(子由反)上祈請雨雪。雖復雪下。終不能稱心。更移就索曲村安樂佛堂中誦金剛般若。又經七日。時得薄雪。還不稱心。遂即發願燒指兩節。經一日一夜。燒未盡間。忽然四面云合。雨雪參雜而下。眾皆愕然驚怪。二日始絕。百姓父老等。連狀欲奏。且於薦福等共三藏平章。清虛昨城南燒兩節指。為法界祈請雨雪。燒盡兩節。眾人同看。所有骨灰。今示見在。今朝村人大小欲為塗藥
【現代漢語翻譯】 現代漢語譯本
在神龍二年（706年）十二月十一日，齊州義凈三藏和景阇梨上奏清虛入宮祈雪。過了十四天，雖然下了一點雪，但未能普遍滿足需求。來使告訴清虛，『阿師祈請，雖然不能稱心如意，但任由阿師選擇寺廟居住，這樣好嗎？』這位僧人因為自己祈請不合聖意而感到慚愧，於是回答說：『實在不歡喜。』大德們見到他這樣回答，也都驚慌失色。來使說：『阿師既然冒犯了天威，就應當依法處置。』來使又說：『如果能下雨雪，就送給阿師彩色絲綢二百段，授予阿師五品官職，並讓阿師擔任薦福寺的綱維。阿師為何不歡喜？』他回答說：『有幸蒙受皇上恩典，驅使我祈請雨雪，我自恨上不能符合天意，下不能滿足百姓的期望，我的愚誠徒勞，不能使皇上滿意，所以日夜兢懼，只知道等待罪責。濫受皇上的恩典，所以不歡喜。』來使說：『暫且放阿師出去唸誦，仍然需要祈請。如果忽然下雨雪，就必須上奏。』清虛因此上奏說：『如果這次不降雨雪，就為一切眾生燒指。』皇上又下旨說：『朕召阿師來是想供養，怎麼能讓阿師來受苦？而且父母遺留的身體，怎麼可以毀傷？阿師一定不能隨意損傷。』用完齋飯後，清虛告辭皇上出來，就前往南山炭谷瀧湫（瀧湫：地名）上祈請雨雪。雖然下了雪，但終究不能稱心如意。於是又轉移到索曲村安樂佛堂中誦讀《金剛般若經》。又過了七天，時而下一點薄雪，仍然不能稱心如意。於是就發願燒掉兩節手指。經過一天一夜，燒到還沒燒盡的時候，忽然四面云合，雨雪交加而下，眾人都愕然驚怪。兩天後才停止。百姓父老等，連名上狀想要稟奏，並且在薦福寺等處與三藏商議，『清虛昨天在城南燒了兩節手指，為法界祈請雨雪，燒盡了兩節，眾人一同觀看，所有的骨灰，現在還在。今天村裡大人小孩想要為他塗藥』
【English Translation】 English version
On the eleventh day of the twelfth month of the second year of Shenlong (706 AD), the Tripitaka Yijing of Qizhou and Jing Acharya petitioned Qingxu to enter the palace to pray for snow. After fourteen days, although a little snow fell, it was not enough to meet the general need. The envoy told Qingxu, 'Although your prayer is not satisfactory, you may choose a temple to live in. Is that acceptable?' The monk felt ashamed that his prayer did not meet the imperial will, so he replied, 'I am truly not pleased.' The great monks were also dismayed by his response. The envoy said, 'Since you have offended the imperial majesty, you should be punished according to the law.' The envoy added, 'If it snows, I will give you two hundred bolts of colored silk, grant you the rank of fifth grade official, and make you the supervisor of Jianfu Temple. Why are you not pleased?' He replied, 'I am fortunate to receive the emperor's grace, ordering me to pray for rain and snow. I regret that I cannot fulfill the will of Heaven above and the expectations of the people below. My foolish sincerity is in vain, and I cannot satisfy the emperor's heart. Therefore, I am fearful day and night, only knowing to await punishment. I have received too much of the emperor's grace, so I am not pleased.' The envoy said, 'Let Acharya go out to chant for now, but he still needs to pray. If it suddenly rains or snows, you must report it.' Therefore, Qingxu petitioned, 'If it does not rain or snow this time, I will burn my fingers for all sentient beings.' The emperor then issued an edict, 'I summoned Acharya to make offerings, how can I let Acharya suffer? Moreover, how can the body inherited from parents be damaged? Acharya must not injure himself carelessly.' After finishing the vegetarian meal, Qingxu bid farewell to the emperor and went to Nan Shan Tan Gu Long Qiu (Long Qiu: place name) to pray for rain and snow. Although it snowed, it was not satisfactory. So he moved to Anle Buddha Hall in Suoqu Village to recite the Diamond Sutra. After another seven days, there was occasional light snow, but it was still not satisfactory. So he vowed to burn two sections of his fingers. After a day and a night, while the burning was not yet complete, suddenly clouds gathered from all directions, and rain and snow fell together, and everyone was astonished. It stopped after two days. The elders and common people, jointly submitted a petition wanting to report, and discussed with the Tripitaka at Jianfu Temple and other places, 'Qingxu burned two sections of his fingers in the south of the city yesterday, praying for rain and snow for the Dharma realm. He burned two sections completely, and everyone watched together. All the bone ash is still there now. Today, the adults and children in the village want to apply medicine for him.'
。其兩指節還復如故。三藏遂云。此事難信。不近人情。伊是凡僧。未至羅漢。如何燒指已盡。更得卻生。既非聖流。無有此事。即語村人父老等急歸州縣知聞。直是將作妖惑。欲益返損。卻責老人。非但誑炫凡庸。亦是誣罔聖上。僧徒聞此。轉加不信。其僧既見眾人起謗。更入道場。啟請十方諸佛。一切賢聖。弟子為法界蒼生。燒指祈雪。蒙諸天龍王等。應時降雪。又令弟子所燒之指。燼而重生。咸起謗言。不加凈信。誤他四眾。墮于地獄。弟子今更發願誦般若經。兩日之間。愿生指重落。至於二日。勤加唸誦。兩節重生之指。還復更落。眾見指落。重起謗言。阿師當時燒生。如今始落。其僧即報眾曰。且向城南前祈雪處。于彼養瘡。還遣重生。不知得否。眾人同曰。阿師似著狂病。常行謗語。即往城南而養瘡。唸誦不輟。至十五日內。指節又生長一節半。指甲亦出。眾人見者。莫不驚異。咸曰。亦不足怪。此道人有妖術。則知般若之力。二乘之所不知。凡俗聞之。皆能起謗。
去景龍二年。清虛始還故里。至太極元年六月二十九日夜。東江水漲。僧時在惠義寺停。其水直入寺中。眾僧各自並當衣物。其僧房中有一小閣。所有衣物。並遂閣上。便即然燈趺而坐。一心正意念誦金剛般若經。良久聞水入房聲。把
【現代漢語翻譯】 現代漢語譯本 他的兩節手指竟然恢復如初。三藏於是說：『此事難以置信，不合常理。他是凡夫僧人，尚未證得阿羅漢果位，怎麼可能燒盡的手指還能重新長出來？既然不是聖者，就不會有這種事。』隨即告訴村裡的父老等人，趕緊去州縣報告，認為這是在迷惑百姓，想要增益反而造成損害，反而責怪老人，不僅是欺騙愚昧之人，也是誣衊聖上。僧侶們聽了這些話，更加不相信。那位僧人見眾人開始誹謗，再次進入道場，祈請十方諸佛、一切賢聖：『弟子爲了法界眾生，焚燒手指祈求降雪，蒙諸天龍王等及時降雪，又讓弟子所燒的手指，燒盡後重新生長，眾人卻起誹謗之言，不加以清凈的信心，誤導其他四眾，將要墮入地獄。弟子現在更發願誦讀《般若經》，兩天之內，愿重生的手指重新脫落。』到了第二天，勤加唸誦，兩節重生的手指，又重新脫落。眾人見手指脫落，又開始誹謗：『阿師當時是燒了又生，現在才脫落。』那位僧人就告訴眾人說：『暫且到城南先前祈雪的地方，在那裡養瘡，看還能不能重新生長。』眾人一同說：『阿師好像得了狂病，常常說誹謗的話。』隨即前往城南養瘡，唸誦不停止。到十五天內，手指又生長出一節半，指甲也長出來了。眾人見了，無不驚異，都說：『這也不足為怪，這道人有妖術。』由此可知般若的力量，是二乘所不能理解的，凡夫俗子聽了，都會起誹謗之心。 景龍二年（708年），清虛開始返回故鄉。到太極元年（712年）六月二十九日夜裡，東江水上漲，僧人當時在惠義寺停留，水直接進入寺中。眾僧各自收拾衣物。僧人的房中有一個小閣樓，所有的衣物都放在閣樓上，便點燃燈，結跏趺坐，一心正意念誦《金剛般若經》。過了很久，聽到水進入房間的聲音，拿起...
【English Translation】 English version His two finger joints were restored to their original state. Sanzang (Tripitaka master) then said, 'This is unbelievable and contrary to reason. He is an ordinary monk, not yet an Arhat (one who has attained enlightenment), how can burnt fingers grow back? Since he is not a sage, this cannot happen.' He then told the village elders to quickly report to the state and county, considering it a bewitchment of the people, seeking to benefit but causing harm instead, blaming the old man for not only deceiving the common people but also slandering the emperor. When the monks heard this, they became even more disbelieving. Seeing that the crowd was starting to slander him, the monk re-entered the monastery and prayed to all the Buddhas and sages of the ten directions: 'Disciple, for the sake of all sentient beings in the Dharma realm, burned my fingers to pray for snow. Thanks to the heavenly dragon kings, snow fell in due time, and the fingers that the disciple burned grew back. Yet, the crowd started to slander, lacking pure faith, misleading the four assemblies (monks, nuns, laymen, and laywomen), and will fall into hell. The disciple now makes a further vow to recite the Prajna Sutra (Perfection of Wisdom Sutra). Within two days, I wish the regrown fingers to fall off again.' On the second day, he diligently recited, and the two regrown finger joints fell off again. When the crowd saw the fingers fall off, they started to slander again: 'The master burned and grew them back then, and now they are falling off.' The monk then told the crowd, 'Let's go to the place south of the city where I prayed for snow before, and nurture the wound there to see if they can grow back.' The crowd said together, 'The master seems to be going mad, always speaking slanderous words.' Then they went south of the city to nurture the wound, reciting without stopping. Within fifteen days, the finger grew back one and a half joints, and the nail also grew out. Those who saw it were all amazed and said, 'This is not surprising, this Taoist has magic.' From this, it can be known that the power of Prajna (wisdom) is beyond the understanding of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and ordinary people will slander it when they hear it. In the second year of Jinglong (708 AD), Qingxu began to return to his hometown. On the night of the twenty-ninth day of the sixth month of the first year of Taiji (712 AD), the East River flooded. The monk was staying at Huiyi Temple at the time, and the water went directly into the temple. The monks packed their belongings. There was a small loft in the monk's room, and all the clothes were placed on the loft. He lit the lamp, sat in the lotus position, and recited the Diamond Prajna Sutra (Vajracchedikā Prajñāpāramitā Sūtra) with a focused mind. After a long time, he heard the sound of water entering the room, and picked up...
火照看。了無一滴之水。其餘諸房皆被水入。僧徒聞見非是一人。般若威力。卒難縷說。
陳文建者。梓州郪(音妻)縣人也。身有騎都慰勛。每於州城門首堂上。常誦金剛般若。發願為父母祖父母等。誦滿八萬四千遍。尋亦誦了。刺史元善應氵事。被追入京。令文建誦般若經。滿五千遍。建即為誦。及善應至京。皆得清雪。
銅山縣人陳德者。常以寫經為業。忽然因病疹。為冥司所追。見地下筑(音竹)臺。德問。是何臺也。冥司報云。是般若臺。為陳文建欲至。筑此臺以待之。其德卻蘇。具說此事。遠近知聞。競持般若(牛頭山靈瑞寺禪師惠融所說)。
趙郡孛(音貝)廷光者。為德州司馬。深信因果。諸持金剛般若。每眼所見。常有圓光。誦唸稍勤。其光漸大。誦唸若簡。其光即小。即知般若冥感。精誠所通也。
贊曰。大哉神力。不可思議。蓮承法座。芥納須彌。地變神足。天開聖池。非定非慧。斯焉取斯。
金剛般若經集驗記卷中 卍新續藏第 87 冊 No. 1629 金剛般若經集驗記
金剛般若經集驗記卷下
梓州司馬 孟獻忠 撰
功德篇第五(並序十章) 誠應篇第六(並序十章)
功德篇第五(並序十章)
夫至功非功
【現代漢語翻譯】 現代漢語譯本 火光照看，（發現）沒有一滴水。（而）其餘的各個房間都被水淹沒了。僧人們聽到的和看到的，不止一個人這樣說。般若（Prajna，智慧）的威力，最終難以用言語詳盡描述。
陳文建，是梓州郪（qi）縣人。他有騎都尉的官職。他經常在州城門前的堂上，誦讀《金剛般若經》。發願為父母、祖父母等，誦滿八萬四千遍。不久也誦完了。刺史元善應事，被召入京。讓文建誦《般若經》，滿五千遍。文建就為他誦經。等到元善應到了京城，都得到了澄清。
銅山縣人陳德，經常以抄寫經書為業。忽然因為生病長疹子，被陰間追捕。看見地下正在建造檯子。陳德問，這是什麼檯子？陰間的人回答說，這是般若臺，因為陳文建將要來到，建造這個檯子來等待他。陳德後來甦醒，詳細說了這件事。遠近的人都知道了，爭相持誦《般若經》（牛頭山靈瑞寺禪師惠融所說）。
趙郡人孛（bei）廷光，擔任德州司馬。他深信因果報應。凡是持誦《金剛般若經》的人，每次眼睛所看到的，經常有圓光。誦唸稍微勤奮一些，那光就逐漸變大。誦唸如果懈怠，那光就變小。由此可知般若（Prajna，智慧）的暗中感應，是精誠所能達到的。
讚頌說：偉大啊，神力！不可思議。蓮花承受法座，芥子容納須彌山。大地變化成神足，天空開啟成聖池。不是定，不是慧，從哪裡得到這些呢？
《金剛般若經集驗記》卷中 卍新續藏第 87 冊 No. 1629 《金剛般若經集驗記》
《金剛般若經集驗記》卷下
梓州司馬 孟獻忠 撰
功德篇第五（並序十章） 誠應篇第六（並序十章）
功德篇第五（並序十章）
所謂至上的功德，並非是刻意追求的功德
【English Translation】 English version Looking by the light, not a single drop of water was found. All the other rooms were flooded. The monks who heard and saw this were not just one person. The power of Prajna (般若，wisdom) is ultimately difficult to describe in detail.
Chen Wenjian was a native of Qi County in Zizhou. He held the military title of Qiduwei. He often recited the Diamond Prajna Sutra in the hall in front of the state city gate. He vowed to recite it 84,000 times for his parents, grandparents, etc. Soon he finished reciting it. The prefect Yuan Shanying was summoned to the capital for official business. He ordered Wenjian to recite the Prajna Sutra 5,000 times. Wenjian recited it for him. When Yuan Shanying arrived in the capital, everything was cleared up.
Chen De, a resident of Tongshan County, often made a living by copying scriptures. Suddenly, due to illness and rashes, he was pursued by the underworld. He saw a platform being built underground. De asked, 'What is this platform?' The underworld official replied, 'This is the Prajna Platform, built to await the arrival of Chen Wenjian.' De then revived and described the matter in detail. People far and near knew about it and competed to uphold and recite the Prajna Sutra (as said by Zen Master Hui Rong of Lingrui Temple on Niutou Mountain).
Bo Tingguang of Zhao Commandery served as the Sima of Dezhou. He deeply believed in cause and effect. Those who uphold the Diamond Prajna Sutra often see a halo in their vision. If they recite diligently, the halo gradually becomes larger. If they recite carelessly, the halo becomes smaller. From this, it can be known that the subtle response of Prajna (般若，wisdom) can be achieved through sincerity.
A eulogy says: Great is the divine power! Inconceivable. The lotus supports the Dharma seat, a mustard seed contains Mount Sumeru. The earth transforms into divine feet, the sky opens into a sacred pool. Neither through concentration nor wisdom, where do these come from?
Collection of Verifications of the Diamond Prajna Sutra, Volume Middle 卍 New Continued Collection, Volume 87, No. 1629, Collection of Verifications of the Diamond Prajna Sutra
Collection of Verifications of the Diamond Prajna Sutra, Volume Lower
Compiled by Meng Xianzhong, Sima of Zizhou
Chapter Five on Merit (with ten prefaces) Chapter Six on Sincere Response (with ten prefaces)
Chapter Five on Merit (with ten prefaces)
Supreme merit is not deliberately sought merit.
。為而不宰。上德非德。成而不居。故九定四禪。入無所入。三空六度。行無所行。莫而無邊。非相非名。不染不住。積恒沙之身。不能方四偈之德。神功聖德。其大矣哉。故為功德之篇。以勸來者。
蕭瑀金剛般若經靈驗記曰。隋開皇十一年。太府丞趙文昌身死。唯於心上氣暖。時昌家人未敢入斂。被人將來至閻羅王所。王問昌云。一生已來。作何福業。昌報王言。一生家貧。無餘功德。專心唯誦金剛般若經典。王聞此語。合掌恭敬。贊云。善哉善哉。受持金剛般若。功德甚大。不可思議。王語所執昌使者。好須勘校。莫錯將來。其典執案咨王。實錯將來。此人更合二十餘年。王聞此語。自檢非謬。即語昌云。汝共使者。向藏內取金剛般若經來。即遣一人。引昌西南行可五六里外。至經藏所。見數十間屋。屋甚精麗。經卷遍滿。金軸寶帙。莊嚴華飾。不復可言。昌乃一心合掌。閉目信手抽得一卷。大小還似舊誦般若者。其題目功德最為第一。昌便恐怕。慮非般若。求此使人請換。不肯。昌即開看。乃是金剛般若。將至王前。王令一人執經在西。昌在東立。王來使人取七寶床幾。遣昌坐上。向西誦經。並得通利。時王教昌還家。仍約束昌云。受持此經。慎莫廢闕。亦令勸化一切人。讀誦此經。仍令一人引昌。從
【現代漢語翻譯】 現代漢語譯本：有所作為卻不主宰，最高的德行不是常人所理解的德行，成就萬物而不居功自傲。所以，九次第定和四禪定，進入其中就像沒有進入一樣；三解脫門和六波羅蜜，修行起來就像沒有修行一樣。廣大無邊而又寂靜無聲，既不是有相也不是有名相，不執著也不滯留。即使積累像恒河沙粒一樣多的身體，也不能比得上四句偈的功德。這種神奇的功用和聖潔的德行，是多麼偉大啊！所以寫成這篇功德之篇，用來勸勉後來的修行者。
《蕭瑀金剛般若經靈驗記》記載：隋朝開皇十一年（591年），太府丞趙文昌去世，只有心口還有一絲溫暖的氣息。當時趙文昌的家人不敢入殮，有人把他帶到閻羅王那裡。閻羅王問趙文昌說：『你一生以來，做了什麼善事？』趙文昌回答閻羅王說：『我一生家境貧寒，沒有其他的功德，只是專心誦讀《金剛般若經》。』閻羅王聽到這話，合掌恭敬，讚歎說：『好啊，好啊！受持《金剛般若經》，功德非常大，不可思議。』閻羅王告訴負責拘捕趙文昌的使者，要好好覈實，不要抓錯了人。負責掌管文書的官員查閱案卷后稟告閻羅王，確實抓錯了人，這個人應該再活二十多年。閻羅王聽了這話，親自查驗，確認沒有錯誤，就對趙文昌說：『你和使者一起，到藏經的地方把《金剛般若經》取來。』隨即派一個人，帶領趙文昌向西南方向走了五六里路，到達藏經的地方。只見有幾十間房屋，房屋非常精緻華麗，經卷遍佈其中，金軸寶帙，裝飾得非常莊嚴華美，無法用語言來形容。趙文昌一心合掌，閉著眼睛隨意抽取了一卷，大小還像以前誦讀的《般若經》一樣，上面的題目是『功德最為第一』。趙文昌有些害怕，擔心不是《般若經》，想請使者更換，使者不肯。趙文昌就打開來看，確實是《金剛般若經》。帶到閻羅王面前，閻羅王讓一個人拿著經書在西邊，趙文昌在東邊站立。閻羅王讓使者取來七寶床幾，讓趙文昌坐在上面，面向西邊誦經，並且能夠通暢流利地誦讀。當時閻羅王讓趙文昌回家，並且告誡趙文昌說：『受持這部經，千萬不要廢棄。也要勸化所有的人，讀誦這部經。』然後派一個人帶領趙文昌，從...
【English Translation】 English version: Acting without dominating. The highest virtue is not the virtue understood by ordinary people. Accomplishing without dwelling on it. Therefore, the nine successive concentrations and the four dhyanas, entering them is like not entering; the three doors of liberation and the six paramitas, practicing them is like not practicing. Vast and boundless yet silent, neither having form nor name, neither clinging nor dwelling. Even accumulating bodies like the sands of the Ganges cannot compare to the merit of a four-line verse. Such miraculous function and sacred virtue, how great it is! Therefore, this chapter on merit is written to encourage future practitioners.
The 'Xiao Yu's Miraculous Accounts of the Diamond Sutra' records: In the eleventh year of the Kaihuang era of the Sui Dynasty (591 AD), Zhao Wenchang, the Vice Minister of the Imperial Treasury, died, with only a trace of warmth remaining at his heart. At that time, Zhao Wenchang's family did not dare to prepare for the funeral, and someone brought him to King Yama. King Yama asked Zhao Wenchang, 'What good deeds have you done in your life?' Zhao Wenchang replied to King Yama, 'I have been poor all my life and have no other merits, but I have wholeheartedly recited the Diamond Sutra.' King Yama, upon hearing this, joined his palms respectfully and praised, 'Good, good! Holding and reciting the Diamond Sutra has immense and inconceivable merit.' King Yama told the messenger in charge of arresting Zhao Wenchang to verify carefully and not to arrest the wrong person. The official in charge of records checked the files and reported to King Yama that the wrong person had indeed been arrested, and that this person should live for more than twenty more years. King Yama, upon hearing this, personally verified and confirmed that there was no mistake, and then said to Zhao Wenchang, 'You and the messenger go to the scripture repository and bring the Diamond Sutra.' He then sent a person to lead Zhao Wenchang southwest for about five or six li to the scripture repository. There were dozens of rooms, which were very exquisite and magnificent, and the scriptures were all over the place, with golden axes and precious covers, decorated very solemnly and beautifully, beyond description. Zhao Wenchang joined his palms wholeheartedly, closed his eyes, and randomly drew a volume, the size of which was similar to the Diamond Sutra he used to recite, and the title on it was 'Merit is the most important.' Zhao Wenchang was a little afraid, worried that it was not the Diamond Sutra, and wanted to ask the messenger to change it, but the messenger refused. Zhao Wenchang then opened it and saw that it was indeed the Diamond Sutra. He brought it to King Yama, who asked a person to hold the scripture in the west, and Zhao Wenchang stood in the east. King Yama asked the messenger to bring a seven-treasure bed and table, and asked Zhao Wenchang to sit on it and recite the scripture facing west, and he was able to recite it fluently. At that time, King Yama asked Zhao Wenchang to return home, and warned Zhao Wenchang, 'Do not abandon the practice of upholding this scripture. You should also persuade everyone to read and recite this scripture.' Then he sent a person to lead Zhao Wenchang from...
南門出。乃見周武帝禁在門東房內。即喚昌言。汝是我本國人也。暫來至此。須共汝語。昌即就之。向武帝再拜。武帝問云。汝識我不。昌言。臣昔宿衛陛下。武帝語昌云。卿乃是我故舊。汝可還家。為我具向隋帝論說。導我諸罪並了。唯有滅佛法事未了。當時右衛元嵩教我滅佛法。為追元嵩至今不得。以是未了。昌問武帝。元嵩何處。追不可得。武帝云。其元嵩者。三界外人。非閻羅王之所管攝。不能追得。汝還為我速從隋文帝乞少功德。昌行少時。出南門外。見大糞聚中。有一人頭髮才出。昌問引人。此是何物。引人答云。此是秦將白起。枉坑趙卒。寄禁未了。昌還家得蘇已。經三日其患漸差。具奏隋文帝。帝即出來。國內諸寺。普為周武帝三日持齋。轉金剛般若經。來令錄入隋史。
又曰。隋時雍州趙文若。死經七日。家人慾斂入棺。乃縮一腳。遂即不斂。便得蘇活。語言死見閻羅王。問若。生存作何福事。若言。受持金剛般若經典。王言。善哉善哉。此是最大第一功德。汝雖修福。且將示其受罪之處。仍令一人引若北行。可數十步。至一墻。有孔。隔墻孔中有人。引手捉若。挽度極大辛苦。墻外見大地獄。鑊湯爐炭。刀山釰樹。銅柱鐵床。罪人受苦不可思議。乃有雞肫豬羊鵝鴨之屬。從若債于本命。若
【現代漢語翻譯】 現代漢語譯本 從南門出去，（他）看見周武帝（561年-578年）被囚禁在門東邊的房間里。於是（他）呼喚昌言。（周武帝說：）『你是我本國的人，暫時來到這裡，我需要和你談談。』昌言立刻走上前去，向武帝再次拜見。武帝問道：『你認識我嗎？』昌言說：『臣過去是陛下的宿衛。』武帝對昌言說：『你是我以前的老朋友。你可以回家，替我詳細地向隋文帝（581年-604年）陳述，引導我的各種罪過都了結，只有滅佛法這件事還沒有了結。當時右衛元嵩教我滅佛法，爲了追捕元嵩至今沒有抓到，因此這件事沒有了結。』昌言問武帝：『元嵩在哪裡？追捕不到。』武帝說：『那個元嵩是三界之外的人，不是閻羅王所管轄的，不能追捕到。你回去替我趕快向隋文帝乞求一些功德。』昌言走了一小段路，走出南門外，看見一大堆糞便中，有一個人頭髮才露出來。昌言問帶路的人：『這是什麼東西？』帶路的人回答說：『這是秦將白起，枉殺趙國士兵，寄禁還沒有了結。』昌言回家后漸漸甦醒，經過三天，他的病漸漸好轉，詳細地稟告了隋文帝。隋文帝立刻下令，國內各寺廟，普遍為周武帝持齋三日，誦讀《金剛般若經》，並命令記錄在隋朝史書中。
又說，隋朝時雍州人趙文若，死後經過七天，家人要將他放入棺材。他卻縮回一隻腳，於是就沒有入殮，便甦醒過來了。他說死後見到閻羅王，閻羅王問趙文若：『你活著的時候做了什麼善事？』趙文若說：『受持《金剛般若經典》。』閻羅王說：『好啊，好啊，這是最大第一的功德。你雖然修了福，且先讓你看看受罪的地方。』於是命令一個人帶領趙文若向北走，走了幾十步，到了一堵墻，墻上有一個孔。隔著墻孔中有人，伸手抓住趙文若，拉扯得非常辛苦。墻外看見大地獄，鑊湯、爐炭、刀山、劍樹、銅柱、鐵床，罪人受苦難以想像。還有雞肫、豬羊、鵝鴨之類，都來向趙文若索取性命，趙文若
【English Translation】 English version Exiting through the south gate, he saw Emperor Wu of Zhou (561-578 AD) imprisoned in a room east of the gate. He then called out to Chang Yan, '(You) are a person from my own country, temporarily here. I need to speak with you.' Chang Yan immediately approached and bowed to Emperor Wu again. Emperor Wu asked, 'Do you recognize me?' Chang Yan said, 'Your subject was formerly Your Majesty's guard.' Emperor Wu said to Chang Yan, 'You are my old friend. You may return home and thoroughly explain to Emperor Wen of Sui (581-604 AD) on my behalf, guiding all my sins to be resolved, except for the matter of abolishing Buddhism, which is not yet resolved. At that time, Yuan Song, the Right Guard, taught me to abolish Buddhism. I have been pursuing Yuan Song to this day without success, so this matter is not resolved.' Chang Yan asked Emperor Wu, 'Where is Yuan Song? He cannot be caught.' Emperor Wu said, 'That Yuan Song is a person beyond the Three Realms, not under the jurisdiction of King Yama, and cannot be caught. Return and quickly beg some merit from Emperor Wen of Sui on my behalf.' Chang Yan walked a short distance, exiting the south gate, and saw a person with only their hair showing in a large pile of manure. Chang Yan asked the guide, 'What is this?' The guide replied, 'This is General Bai Qi of Qin, who wrongly buried Zhao soldiers alive, and his imprisonment is not yet complete.' Chang Yan gradually awoke after returning home. After three days, his illness gradually improved, and he reported everything in detail to Emperor Wen of Sui. Emperor Wen immediately ordered all temples in the country to universally observe a three-day fast for Emperor Wu of Zhou, recite the Diamond Sutra, and ordered it to be recorded in the history of the Sui Dynasty.
It is also said that during the Sui Dynasty, Zhao Wenruo of Yongzhou died for seven days. His family was about to place him in the coffin, but he retracted one foot, so they did not encoffin him, and he revived. He said that after death, he saw King Yama, who asked Zhao Wenruo, 'What good deeds did you do while alive?' Zhao Wenruo said, 'I uphold and recite the Diamond Sutra.' King Yama said, 'Excellent, excellent. This is the greatest and foremost merit. Although you have cultivated merit, let me first show you the places of suffering.' So he ordered a person to lead Zhao Wenruo north, and after walking several dozen steps, they arrived at a wall with a hole in it. Someone from the other side of the wall reached through the hole and grabbed Zhao Wenruo, pulling him with great effort. Outside the wall, he saw the great hells, cauldrons of boiling water, charcoal furnaces, mountains of knives, trees of swords, copper pillars, and iron beds, where sinners suffered unimaginably. There were also things like chicken gizzards, pigs, sheep, geese, and ducks, all coming to Zhao Wenruo to claim their lives. Zhao Wenruo
語云。不負汝命。雞等報云。汝往某年某月某日。共某州人分我頭腳。各各食之。若聞畜生所說所證。始知不虛。亦記往日殺食之處。唯知唸佛。以一心悔過。其豬羊雞鴨。不敢更言。所引之人。將若回王所。啟王云。見受罪處訖。王爾時乃付一碗鐵釘。令若食之。並用長釘五枚(音梅)。釘若頭頂手足。具令放去。若既蘇。已后仍患頭痛。並手足疼。所痛之處。漸得瘳(音柚)愈。若從爾已來。精勤不懈。受持般若。但見諸親知識。悉勸受持此經。若后因於公使。至驛廳上。暫時偃息。如似欲睡夢。見有一青衣婦人。急速來告。救命救命。若忽驚覺。即喚驛長問言。汝不為我殺他生命。驛長報云。適欲為公殺一小羊。問是何色。報云青色牸羊。若令速放莫殺。仍與價直贖羊。放為長生。豈非受持金剛般若。精誠致感然也。
郎余令冥報拾遺曰。普光寺棲玄法師。少小苦行。常以講誦金剛般若經為業。龍朔二年冬十一月。于寺內端坐遷神。儼然不動。天子聞而嘉之。下制曰。普光寺僧棲玄。德行淳修。道俗欽仰。奄然坐化。釋眾摧梁。宜以三品禮葬。仍給鼓吹一部。傾城士女。觀者如市焉。(余令當在京都見諸大德及親友共說)。
又曰。翊(音翼)衛高純。隋僕射齊公潁之孫。刺史表仁之子也。龍朔二
【現代漢語翻譯】 現代漢語譯本：經中說，『不要辜負我的性命。』雞等前來報應說：『你往某年某月某日，和某州人分食我的頭和腳，各自吃掉了。』如果聽到畜生所說所證實的，才知道不是虛假的。也要記住往日殺生吃肉的地方，唯有知道唸佛，以一心來懺悔過錯。那些豬羊雞鴨，不敢再說了。所引薦的人，將若帶回王所，稟告國王說：『已經看見受罪的地方了。』國王當時就給若一碗鐵釘，讓他吃下去，並用長釘五枚，釘若的頭頂、手和腳，全部放他離去。若醒來之後，仍然患有頭痛，以及手腳疼痛，所痛的地方，漸漸地痊癒了。若自從那以後，精勤不懈，受持《般若經》。凡是見到親戚朋友，都勸他們受持此經。若後來因為公務，到達驛站的廳堂上，暫時休息，好像要睡著做夢一樣，看見有一青衣婦人，急速來告訴他說：『救命，救命。』若忽然驚醒，就叫來驛站的長官問道：『你不要為我殺害生命。』驛長回答說：『正要為公殺一隻小羊。』問是什麼顏色，回答說是青色的母羊。若令驛長快速放了它，不要殺，仍然給予價錢贖回羊，放它長生。這難道不是受持《金剛般若》，精誠所致的感應嗎？ 郎余令《冥報拾遺》中記載：普光寺的棲玄法師，從小就苦行，常常以講解誦讀《金剛般若經》為事業。龍朔二年（662年）冬十一月，在寺內端坐而逝，容貌儼然不動。天子聽聞后嘉獎他，下詔說：『普光寺僧人棲玄，德行淳樸，道俗都欽佩仰慕。忽然坐化，釋教弟子們都悲痛不已。應該以三品禮儀安葬，仍然給予鼓吹一部。』傾城的士人和女子，觀看的人像集市一樣。（余令當在京都見到諸位大德以及親友共同說的）。 又記載：翊衛高純，是隋朝僕射齊公潁的孫子，刺史表仁的兒子。龍朔二年（662年）
【English Translation】 English version: It is said in the scriptures, 'Do not betray my life.' The chickens and others came to report, saying, 'In such and such year, month, and day, you and the people of such and such state divided my head and feet and ate them.' If you hear what the livestock say and testify to, you will know it is not false. Also, remember the places where you killed and ate meat in the past, and only know to recite the Buddha's name and repent of your mistakes with all your heart. Those pigs, sheep, chickens, and ducks, I dare not say any more. The person who introduced him took Ruo back to the king's place and reported to the king, 'I have already seen the place where he is suffering.' The king then gave Ruo a bowl of iron nails and told him to eat them, and used five long nails to nail Ruo's head, hands, and feet, and let him go. After Ruo woke up, he still suffered from headaches and pain in his hands and feet, and the pain gradually healed. Since then, Ruo has been diligent and unremitting, upholding the 'Prajna Sutra'. Whenever he sees relatives and friends, he advises them to uphold this sutra. Later, because of official business, Ruo arrived at the hall of the post station and rested temporarily. As if he was about to fall asleep and dream, he saw a woman in green clothes coming quickly and telling him, 'Save me, save me.' Ruo suddenly woke up and called the head of the post station and asked, 'Don't kill any life for me.' The head of the post station replied, 'I was just about to kill a lamb for you.' Asked what color it was, he replied that it was a blue ewe. Ruo ordered the head of the post station to quickly release it and not kill it, and still gave the price to redeem the sheep and release it to live a long life. Isn't this the response of upholding the 'Vajra Prajna Sutra' with sincerity? Lang Yu Ling's 'Gleanings from the Underworld Report' says: Dharma Master Qixuan of Puguang Temple practiced asceticism from a young age and often made lecturing and reciting the 'Vajra Prajna Sutra' his career. In the eleventh month of the winter of the second year of Longshuo (662 AD), he passed away while sitting upright in the temple, his appearance still and motionless. The emperor heard of this and praised him, issuing an edict saying, 'The monk Qixuan of Puguang Temple is of pure virtue and is admired by both Taoists and laypeople. He suddenly passed away while sitting, and the disciples of Buddhism are all grieved. He should be buried with the rites of the third rank, and still be given a band of drums and trumpets.' The scholars and women of the whole city watched like a market. (Yu Ling must have seen the great virtues and friends in the capital and said it together). It also says: Yiwei Gao Chun was the grandson of Qi Gong Ying, the servant of the Sui Dynasty, and the son of the prefect Biaoren. The second year of Longshuo (662 AD)
年在長安。出順義門。忽逢二鬼。各乘一馬。謂曰。王令召卿。言是生人。弗之信也。乃䇿馬避之。二鬼又馳擁之。令一騎至普光寺門待。仍相謂曰。勿令入寺。入寺訖。恐不可得。既過。仍擁之向西。又至開善．會昌二寺。亦並如之。有兄弟于化度寺出家。意欲往就。及至寺門。鬼又不許。於是擒之。純乃毆鬼一下。鬼等大怒。曳其落馬。因即悶絕。寺門有僧。見其但自落馬。其側更無一人。乃輦入其兄弟房。經宿遂得蘇也。既蘇之後。具自陳述。說云被引見王。王云此人未合即來。乃令其生受。以曾謗議眾僧。遣犁其舌。舌遂長數寸。而無所傷。人問之曰。何因舌長而無損處。答曰。以曾誦金剛般若經。所以不能損也。經宿而罷。后又以手向口。如吞物之狀。須臾即于領下發赤色一道。流入腹中。因即僵仆。號叫而絕。如此日常數四。人問其故。對曰。為幼年時盜食寺家果子。所以吞䥫丸也。凡經二旬而罷。其後遂乃練行。迄今不食酒肉(余令時赴考入京親自聞說)。
又曰并州石壁寺有一老僧。禪誦為業。精進練行。貞觀末。有鴿巢在其房屋楹上。哺養二雛。僧每有餘食。恒就巢哺之。鴿雛后雖漸長。羽翼未成。乃並學飛。墜地而殞。僧並收瘞之。(焉罽反)經旬之後。僧忽夜夢二小兒。白之曰。兒等為
【現代漢語翻譯】 現代漢語譯本： 貞觀（627-649）年間，在長安，我從順義門出來，忽然遇到兩個鬼，各自騎著一匹馬，對我說：『閻王命令召你來。』我說我是活人，他們不相信。於是我策馬躲避他們，兩個鬼又追上來擁住我，讓一個騎馬的在普光寺門口等候。他們還互相說：『不要讓他進寺廟，進了寺廟恐怕就抓不到了。』過去之後，他們仍然擁著我向西走，又到了開善寺、會昌寺，情況也都一樣。我在化度寺有出家的兄弟，我想去投奔他，等到寺廟門口，鬼又不允許。於是他們抓住了我，我便打了一個鬼一下，鬼等大怒，把我拽下馬，我立刻昏了過去。寺廟門口有個僧人，看見我只是自己從馬上掉下來，旁邊並沒有其他人，就把我抬到我兄弟的房間里，過了一夜才甦醒過來。甦醒之後，我詳細地陳述了事情的經過，說我被帶去見了閻王。閻王說這個人不應該現在就來，於是讓他活著回去受罪，因為他曾經誹謗議論眾僧，派人犁他的舌頭。舌頭就長了幾寸，但是沒有受傷。有人問他：『為什麼舌頭變長了卻沒有損傷？』他回答說：『因為我曾經誦讀《金剛般若經》（Vajra Prajna Sutra），所以不能損傷。』過了一夜才停止。後來又用手向口，做出吞東西的樣子，一會兒就在脖子下面發出一道紅色的光，流入腹中，立刻僵硬倒地，號叫著死去。這樣每天發生四五次。人們問他原因，他回答說：『因為小時候偷吃寺廟裡的果子，所以要吞鐵丸。』總共經過二十天才停止。之後他就開始修行，直到現在都不吃酒肉（我在余令時赴考入京，親自聽說了這件事）。
又說并州石壁寺有一個老僧，以禪修誦經為業，精進修行。貞觀（627-649）末年，有鴿子在老僧房屋的房樑上築巢，哺養兩隻小鴿子。老僧每次有剩餘的食物，總是拿到鴿子巢里餵它們。小鴿子後來雖然漸漸長大，羽毛翅膀還沒有長成，就一起學飛，掉到地上死了。老僧就把它們都收起來埋葬了。過了十天之後，老僧忽然在夜裡夢見兩個小孩子，告訴他說：『我們就是那兩隻小鴿子』
【English Translation】 English version: During the Zhenguan (627-649) era in Chang'an, as I exited Shunyi Gate, I suddenly encountered two ghosts, each riding a horse, who said to me, 'King Yama (King of the Underworld) summons you.' I said I was a living person, but they didn't believe me. So I spurred my horse to avoid them, but the two ghosts chased after me and surrounded me, instructing one rider to wait at the entrance of Puguang Temple. They also said to each other, 'Don't let him enter the temple, or we might not be able to catch him.' After passing the temple, they continued to escort me westward, also passing Kaisan Temple and Huichang Temple, with the same situation occurring. I had a brother who had become a monk at Huadu Temple, and I wanted to go to him, but when I reached the temple gate, the ghosts wouldn't allow it. So they seized me, and I struck one of the ghosts. The ghosts were enraged and dragged me off my horse, causing me to immediately lose consciousness. A monk at the temple gate saw me simply fall off my horse, with no one else around, so he carried me to my brother's room, where I regained consciousness after a night. After waking up, I recounted the events in detail, saying that I had been taken to see King Yama. King Yama said that this person shouldn't have come yet, so he was sent back to suffer in life because he had slandered and criticized the monks, and ordered his tongue to be plowed. His tongue grew several inches long, but was not injured. Someone asked him, 'Why did your tongue grow longer but remain unharmed?' He replied, 'Because I had recited the 'Vajra Prajna Sutra' (Diamond Sutra), so it could not be harmed.' It stopped after a night. Later, he would put his hand to his mouth, as if swallowing something, and after a moment, a red light would emanate from below his neck, flowing into his abdomen, causing him to stiffen, fall, and die screaming. This happened four or five times every day. People asked him the reason, and he replied, 'Because I stole and ate the temple's fruit when I was young, so I have to swallow iron pellets.' It stopped after a total of twenty days. After that, he began to practice diligently, and to this day, he does not eat meat or drink alcohol (I, Yu Ling, heard this personally when I went to the capital for the examination).
It is also said that there was an old monk at Shibi Temple in Bingzhou, who devoted himself to Chan (Zen) meditation and reciting scriptures, practicing diligently. At the end of the Zhenguan (627-649) era, pigeons built a nest on the beams of the old monk's house, raising two chicks. Whenever the monk had leftover food, he would always take it to the nest to feed them. Although the chicks gradually grew larger, their feathers and wings were not yet fully developed, so they tried to fly together, fell to the ground, and died. The old monk collected them and buried them. After ten days, the old monk suddenly dreamed of two children at night, who told him, 'We are those two pigeons.'
先有少罪。遂受鴿身。比來聞法師讀誦法華經。及金剛般若經。既聞妙法。得受人身。兒等今於此寺側十餘里某村某姓家。託生為男。十月之外。當即誕育。僧乃依期往視。見此家一婦人同時誕育二子。因為作滿月齊。僧呼鴿兒。兩兒並應曰。諾。后歲余始言(賈祗忠先為并州博士。遷任隰州司戶。為余令言之。後於并州訪問。並稱實錄)。
慶州司馬禽昌公于昶。昔任荊府錄事。每至一更已后。即喘息微惙。舉身汗流。至雞鳴明即愈。亦更無所苦。但覺形體羸弱。心神憂悴。左右怪而問之。公默而不應。夫人柳氏請召醫人。公不許之。夫人因密問其故。答云。更無他疾。但苦晝決曹務。夜判冥事耳。夫人因訪以冥間事。但言。善惡報應。皆如影響。余無所言。夫人因問。竟亦不答。然每有未萌事。咸預知之。即陰為之備。終不曉說。雖兄弟妻子。不之告也。凡五六歲。甚覺勞苦。其後丁龍城夫人憂。即誦金剛般若。由是不復更為冥吏。因極言。此于諸經中。福力為最。遂命子孫持誦經焉。公年未知命。即稱疾歸田。時左相蘇良嗣。右相韋待價。大將軍李沖玄。並是公姻媾親昵(女栗反)。嘗請公入仕。公固辭不行。於時酷吏用事。多所誣陷。公雖退就丘園。而婚連權貴。遂被不逞之輩誣告。相仍公雖頻處狴(
【現代漢語翻譯】 現代漢語譯本 先前因為犯下輕微的罪過，於是轉世為鴿子。後來聽聞法師讀誦《法華經》以及《金剛般若經》，既然聽聞了妙法，得以再次獲得人身。我們現在在這座寺廟側邊十餘里的某個村莊某姓人家，投胎轉世為男嬰，十個月之後，就將出生。』僧人於是按照約定的時間前去探望，看見這家的一位婦人同時生下兩個兒子。僧人為他們做了滿月齋，僧人呼喚『鴿兒』，兩個孩子都回應說：『是』。過了一年多才開始說話（賈祗忠先前擔任并州博士，升任隰州司戶，是余令告訴我的。後來我在并州訪問，大家都說是真實的事情）。 慶州司馬禽昌公于昶（人名），先前擔任荊府錄事，每到一更之後，就喘息微弱，全身流汗，到雞鳴天亮就好了，也沒有其他痛苦，只是覺得身體虛弱，精神憂愁。左右的人感到奇怪就問他，于昶（人名）沉默不回答。他的夫人柳氏請醫生來，于昶（人名）不允許。夫人於是私下問他原因，他回答說：『沒有其他疾病，只是苦於白天處理官府的事務，晚上還要判決陰間的事務。』夫人於是詢問陰間的事情，他只說：『善惡報應，都像影子一樣緊隨其後。』其他就不說了。夫人再問，最終也不回答。然而每當有事情還沒有發生，他都能預先知道，就暗中做好準備，始終不肯明說，即使是兄弟妻子，也不告訴他們。這樣過了五六年，感到非常勞苦。之後遇到龍城夫人去世，他就誦讀《金剛般若經》，因此不再擔任陰間的官吏。於是極力稱讚說，這部經在所有經典中，福力最為強大。於是命令子孫持誦這部經。于昶（人名）在還不到知天命的年紀，就稱病回到田園。當時左相蘇良嗣（人名），右相韋待價（人名），大將軍李沖玄（人名），都是于昶（人名）的姻親。曾經請于昶（人名）出來做官，于昶（人名）堅決推辭不肯去。當時酷吏當權，多有誣陷。于昶（人名）雖然退隱山林，但是因為和權貴聯姻，於是被一些不懷好意的人誣告，接連不斷。于昶（人名）雖然多次身處牢獄
【English Translation】 English version Previously, due to committing minor offenses, they were reborn as pigeons. Later, upon hearing the Dharma masters recite the Lotus Sutra and the Diamond Prajna Sutra, having heard the wonderful Dharma, they were able to obtain human bodies again. 'We are now in a certain village, in the household of a certain family surnamed so-and-so, more than ten li away from the side of this temple, reincarnated as male infants, and will be born in ten months.' The monk then went to visit at the appointed time and saw that a woman in this family had given birth to two sons at the same time. The monk performed a full-moon vegetarian feast for them, and when the monk called out 'Pigeon!', both children responded with 'Yes.' They began to speak more than a year later (Jia Zhizhong (personal name) was previously a boshi of Bingzhou, and was promoted to Sihu of Xizhou, which Yu Ling told me. Later, I inquired in Bingzhou, and everyone said it was true). Yu Chang (personal name), the Sima of Qingzhou, Duke Qin Chang, previously served as a Lushi in Jingfu. Every time after the first watch of the night, he would gasp weakly and sweat all over his body, but he would recover by the time the rooster crowed and it was dawn, and he would have no other pain, but he would feel weak and mentally distressed. The people around him were surprised and asked him, but Yu Chang (personal name) remained silent. His wife, Lady Liu, asked a doctor to come, but Yu Chang (personal name) refused. The lady then secretly asked him the reason, and he replied, 'There is no other illness, but I suffer from handling official affairs during the day and judging matters in the underworld at night.' The lady then inquired about matters in the underworld, and he only said, 'The retribution of good and evil is like a shadow following closely behind.' He said nothing else. When the lady asked again, he ultimately did not answer. However, whenever something was about to happen, he would know it in advance and secretly prepare for it, but he would never reveal it, not even to his brothers and wife. This went on for five or six years, and he felt very tired. Later, when Lady Longcheng passed away, he recited the Diamond Prajna Sutra, and therefore no longer served as an official in the underworld. He then praised it greatly, saying that this sutra has the greatest power of blessings among all the sutras. He then ordered his descendants to recite this sutra. Yu Chang (personal name) retired to the countryside due to illness before he reached the age of knowing destiny. At that time, the Left Chancellor Su Liangsi (personal name), the Right Chancellor Wei Daijia (personal name), and the General Li Chongxuan (personal name) were all related to Yu Chang (personal name) by marriage. They once invited Yu Chang (personal name) to take office, but Yu Chang (personal name) firmly declined. At that time, cruel officials were in power and made many false accusations. Although Yu Chang (personal name) had retired to the mountains and forests, he was falsely accused by some malicious people because of his marriage to powerful people, one after another. Although Yu Chang (personal name) was imprisoned many times
音［階］)牢。了無憂憚。晝夜誦讀。未嘗絕聲。不逾數朝。果得清雪。他皆效此。不可屢陳。中外驚嗟。咸共嘆怪。公年八十有四。遘疾將薨。猶誦經不已。屬纊之日。神情朗然。俄而有異香滿室。氤氳芳馥。(音伏)代所未聞。公自言有化人來迎。當往西方凈境。因與親戚訣別。言訖而終。(其孫梓州郪縣尉于惄親自說也)。
中宗時。京師有人死。經數日而蘇。說于冥官前。被經訊鞠。須臾有追事人至。冥官責以所追人不獲。將欲鞭之。追事者抗聲訴曰。將軍魏恂。受持金剛般若經。常誦不輟。善神擁護。圍繞數重。無由取得。實不寬縱。冥官遂使驗覆。如追事者之詞。因此罷追。同聲讚美。魏恂者。鉅鹿人也。父尚德。清直儉素。好學不倦。尤精釋典。亦誦持此經。天授年中。終於左庶。子恂克傳父業。解褐授博州參軍。屬瑯瑘王作亂。柳授偽郎將。令拒官軍。忠孝憤激。背逆歸順。晝伏夜走。不由軌路。遂得至都。是日召見面授五品。除博州司馬。便令討平博州。召入遷尚衣。奉御出入中外。累踐文武。神龍初加三品。拜右監門將軍。出為睦州刺史。坐以公事。降授徐州別駕(梓州司士鄭叔鉤說)。
蘄(音其)州黃梅縣令張玄素。年二十。即受持金剛般若經。每家有迍厄疾病。即至心祈請。
【現代漢語翻譯】 現代漢語譯本： （音階）牢固。完全沒有憂慮恐懼，日夜誦讀，聲音從未斷絕。沒過幾天，果然得到了清凈和解脫。其他人都效仿他，這樣的例子不能一一列舉。國內外的人都驚歎，共同讚歎稱奇。這位官員八十四歲時，得了重病將要去世，仍然誦經不止。臨終之時，神情清朗安詳。不久，有奇異的香氣充滿房間，香氣濃郁芬芳，是以前從未聞到過的。這位官員自己說有化生的人來迎接他，他將前往西方凈土。於是和親戚們告別，說完就去世了。（他的孫子梓州郪縣縣尉于惄親自說的）。
中宗（705-710）時期，京城有人死了，過了幾天又甦醒過來。他說在陰間的官吏面前，被審問拷打。一會兒有追捕的人來到，陰間的官吏責備他沒有抓到要抓的人，將要鞭打他。追捕的人大聲辯解說：『將軍魏恂，受持《金剛般若經》，經常誦讀不停，善神擁護，重重圍繞，沒有辦法抓到他，實在不是我寬縱。』陰間的官吏於是讓他去驗證，結果和追捕的人說的一樣。因此停止了追捕，大家同聲讚美。魏恂，是鉅鹿人。他的父親尚德，清廉正直，節儉樸素，好學不倦，尤其精通佛經，也誦持這部經。天授（690-692）年間，在左庶的位置上去世。兒子魏恂能夠繼承父親的志業，開始做官被授予博州參軍。當時瑯瑘王作亂，柳授任他為偽郎將，讓他抵擋官軍。魏恂忠孝之心激動，背叛叛軍歸順朝廷，白天隱藏，夜晚趕路，不走尋常路，於是到達京城。當天被召見，面授五品官職，任命為博州司馬，讓他去討平博州。被召入京城，陞遷為尚衣奉御，出入朝廷內外，多次擔任文官武官。神龍（705-707）初年加三品官銜，拜為右監門將軍，出京擔任睦州刺史，因為公事被貶為徐州別駕（梓州司士鄭叔鉤說的）。
蘄（音其）州黃梅縣令張玄素，二十歲時，就開始受持《金剛般若經》。每當家裡有困厄疾病，就至誠祈請。
【English Translation】 English version: His [vocal] tone was firm. He was completely free from worry and fear, reciting day and night without ceasing. In just a few days, he indeed attained purity and liberation. Others followed his example, but these instances cannot be listed one by one. People both inside and outside the region were astonished, praising and marveling together. When this official was eighty-four years old, he fell seriously ill and was about to die, yet he continued to recite the scriptures without stopping. At the moment of his death, his expression was clear and serene. Soon, an extraordinary fragrance filled the room, a rich and sweet scent that had never been smelled before. The official himself said that transformed beings had come to welcome him, and that he was going to the Western Pure Land. He then bid farewell to his relatives and passed away after speaking. (This was personally recounted by his grandson, Yu Ni, the County Lieutenant of Qi County in Zizhou).
During the time of Emperor Zhongzong (705-710), a person in the capital died and then revived after several days. He said that he had been interrogated and tortured before the officials of the underworld. After a while, a pursuer arrived, and the underworld official rebuked him for failing to capture the person he was supposed to. He was about to whip him when the pursuer loudly protested, saying, 'General Wei Xun, upholds the Vajra Prajna Sutra (Diamond Sutra), constantly reciting it without ceasing. Benevolent spirits protect him, surrounding him in multiple layers, making it impossible to capture him. It is truly not due to my leniency.' The underworld official then had him verify this, and the result was as the pursuer had said. Therefore, the pursuit was stopped, and everyone praised him in unison. Wei Xun was from Julu. His father, Shangde, was honest, upright, frugal, and diligent in his studies, especially proficient in Buddhist scriptures, and also recited this sutra. During the Tian Shou period (690-692), he passed away in the position of Zuo Shu. His son, Wei Xun, was able to inherit his father's aspirations, beginning his official career as a military advisor in Bozhou. At that time, the Prince of Langya rebelled, and Liu appointed him as a false lieutenant general, ordering him to resist the government army. Wei Xun's loyalty and filial piety were aroused, and he betrayed the rebels and surrendered to the court, hiding during the day and traveling at night, not taking the usual routes, and thus arrived in the capital. On that day, he was summoned and personally granted a fifth-rank official position, appointed as the Sima of Bozhou, and ordered to pacify Bozhou. He was summoned to the capital and promoted to Shangyi Fengyu, entering and exiting the court, serving in both civil and military positions. In the early years of the Shenlong period (705-707), he was given the title of third rank and appointed as the Right General of the Jianmen, and sent out of the capital to serve as the Prefect of Muzhou. Due to official matters, he was demoted to the Biejia of Xuzhou (as told by Zheng Shugou, the Sishi of Zizhou).
Zhang Xuansu, the magistrate of Huangmei County in Qizhou, began to uphold the Vajra Prajna Sutra (Diamond Sutra) at the age of twenty. Whenever a family had difficulties or illnesses, he would sincerely pray for them.
即福助肸(許乙反)蚃。皆得痊濟。年七十有餘。洛城東十餘里。于故城莊染疾。將終之際。遂見香華幡蓋。自空而來。合掌欣然。即澡浴裝飾。舉家同聞香氣。連日不歇(前梓州通泉縣丞柳峻說)。
鄂(音愕)州司馬薛嚴。受持金剛般若經。凈信堅固。及至亡時。年七十已上。有幢蓋簫管。乘空而迎。其夫人見。隨幡蓋而去。寢疾彌困。夫人遙于空中喚之。飄若乘雲冉(音染)冉遐上。香氣不絕。閤家共聞。因而遂終。斯亦不思議事(同前柳峻說)。
梓(音姊)州郪(音妻)縣人姚待。誦金剛般若經。以長安四年丁憂。發願為亡親自寫四大部經。法華．維摩各一部。藥師經十卷。金剛般若經百卷。寫諸經了。寫般若經得十四卷。日午時。有一鹿突門而入。立經床前。舉頭䑛案。䑛案訖。便伏床下。家有狗五六個。見鹿搖尾。不敢輒吠。姚待下床。抱得亦不驚懼。為受三歸。跳躑屈腳。放而不去。至先天年中。諸經並畢。皆以養裹。將欲入函。有屠兒李回奴者。不知何故。忽然而來。立於案前。指經而笑。合掌而立。欲得取經。其屠兒口惡耳聾。兩眼俱赤。耽酒兇惡。少有此徒。所寫之經。皆以琉璃裝軸。唯般若經。飾以檀素。但簡取素軸。明此人于般若有緣。待遂裹以白紙。盛以漆函。屠兒手所持
【現代漢語翻譯】 現代漢語譯本： 即福助肸（xī，人名，含義不詳）和蚃（xiǎng，人名，含義不詳），都得到了痊癒。年齡七十多歲。在洛陽城東十多里，于故城莊染病。臨終之際，就看見香花幡蓋，從空中而來，合掌欣然，隨即沐浴更衣。全家都聞到香氣，連續幾天不散（前梓州通泉縣丞柳峻所說）。
鄂州司馬薛嚴，受持《金剛般若經》（佛教經典名），凈信堅定。等到去世時，年齡七十以上，有幢蓋簫管，乘空而來迎接。他的夫人看見了，跟隨幡蓋而去。薛嚴臥病更加嚴重，夫人遙向空中呼喚他。薛嚴飄然若乘雲彩緩緩上升，香氣不絕，全家都聞到。因此就去世了。這也是不可思議的事（同前柳峻所說）。
梓州郪縣人姚待，誦讀《金剛般若經》。在長安四年（704年）丁憂期間，發願為去世的親人親手抄寫四大部經：《法華經》（佛教經典名）、《維摩經》（佛教經典名）各一部，《藥師經》（佛教經典名）十卷，《金剛般若經》一百卷。抄寫完其他經書後，抄寫《般若經》到第十四卷時，中午，有一隻鹿突然闖入家門，站在經床前，抬頭舔書案。舔完書案后，就趴在床下。家裡的五六條狗，看見鹿搖尾巴，不敢隨便吠叫。姚待下床，抱住鹿也不驚慌害怕，為它受三歸依（佛教術語）。鹿跳躍彎腿，放開它也不離開。到先天年間（712年-713年），所有經書都抄寫完畢，都用絲織品包裹好，準備放入盒中。有一個屠夫李回奴，不知道什麼原因，忽然來到，站在書案前，指著經書而笑，合掌而立，想要拿走經書。這個屠夫口出惡語，耳朵聾，兩眼通紅，嗜酒兇惡，很少有這樣的人。所抄寫的經書，都用琉璃裝飾軸頭，只有《般若經》，用檀木和素色絲綢裝飾。屠夫只是簡單地拿取素色軸頭的經書，說明這個人與《般若經》有緣。姚待就用白紙包裹好，盛放在漆盒裡，屠夫用手拿著。
【English Translation】 English version: Fuzhu Xi (personal name, meaning unknown) and Xiang (personal name, meaning unknown) were both completely healed. They were over seventy years old. In Guye Village, more than ten li east of Luoyang City, they fell ill. As they were dying, they saw fragrant flowers and banners coming from the sky. They joined their palms in joy and immediately took a bath and dressed up. The whole family smelled the fragrance, which lasted for days (as told by Liu Jun, former county magistrate of Tongquan County, Zizhou).
Xue Yan, the Sima (a type of official) of Ezhou, upheld the Vajra Prajna Sutra (name of a Buddhist scripture) with pure and firm faith. When he died, he was over seventy years old. There were canopies, banners, flutes, and pipes coming from the sky to welcome him. His wife saw him and followed the banners and canopies. Xue Yan's illness worsened, and his wife called out to him from afar in the sky. He floated upwards as if riding on clouds, and the fragrance never ceased. The whole family smelled it. Thus, he passed away. This is also an inconceivable event (as told by Liu Jun).
Yao Dai, a resident of Qi County, Zizhou, recited the Vajra Prajna Sutra. During the mourning period in the fourth year of the Chang'an era (704 AD), he vowed to personally transcribe the four major scriptures for his deceased relatives: one copy each of the Lotus Sutra (name of a Buddhist scripture) and the Vimalakirti Sutra (name of a Buddhist scripture), ten scrolls of the Bhaisajyaguru Sutra (name of a Buddhist scripture), and one hundred scrolls of the Vajra Prajna Sutra. After transcribing the other scriptures, when he was transcribing the fourteenth scroll of the Prajna Sutra, at noon, a deer suddenly broke into the house and stood in front of the scripture table, raising its head to lick the table. After licking the table, it lay down under the bed. The five or six dogs in the house wagged their tails when they saw the deer, but did not dare to bark. Yao Dai got out of bed, embraced the deer without fear, and gave it the Three Refuges (Buddhist term). The deer jumped and bent its legs, and when released, it did not leave. By the Xiantian era (712-713 AD), all the scriptures were completed, and they were all wrapped in silk, ready to be placed in boxes. A butcher named Li Huinu, for some unknown reason, suddenly came and stood in front of the table, pointing at the scriptures and laughing, joining his palms and standing, wanting to take the scriptures. This butcher had a foul mouth, was deaf, had red eyes, was addicted to alcohol, and was fierce. There were few like him. The transcribed scriptures were all decorated with crystal rollers, except for the Prajna Sutra, which was decorated with sandalwood and plain silk. The butcher simply took the scripture with the plain silk rollers, indicating that this person had a connection with the Prajna Sutra. Yao Dai wrapped it in white paper and placed it in a lacquered box, which the butcher held in his hand.
刀橫經函上。笑而馳去。一去之後。不復再見。莫知所之。至開元四年。有玄宗觀道士朱法印。極明莊老。往眉州講說。歲久乃還。時。鄉中學士二十餘人。相就禮問。友人王超曹府。令豎子殺羊一腔。以袋盛肉。煮熟之後。心知其殺。但忍饞不得。即隨例吃。計食不過四五臠。經於一日。至日昳(田結反)時。欻然肚熱頭痛。支節有若割切。至黃昏際。困篤彌甚。耳聞門外有喚姚待之聲。心雖不欲出看。不覺身以出外。問有何事。使人黃衣。狀若執刀之刺史。喚言訖便行。待門外有溪。當去之時。亦不見溪澗。但見平坦大道。兩邊行樹。行可三四里。見一大城。云是梓州城。其城複道重樓。白壁朱柱。亦甚秀麗。更問使者。此不是梓州城。使人莫語。城有五重門。其門兩邊各有門屋。門門相對。門上各各題額。欲似篆書。不識其字。門數雖多。一無守者。街巷並亦無人。使者入五重門內。有一大廳。廊宇高峻。廳事及門並無人守。至屏墻外。窺見廳上有一人。著紫。身稍肥大。容色端麗。如三十已下。使者入云。追姚待到。待走入遙拜。怒目厲聲。何因勾率爾許人。殺人于凈處吃。思量莫知其事。但見其瞋怒。眼中及口皆有火光。忙怕驚惶。罔知攸措。(音醋)即分疏曰。比來但持經。不曾殺人。亦不吃人肉。便問
【現代漢語翻譯】 現代漢語譯本： （有人）把刀橫放在經書箱子上，笑著跑開了。這一走之後，就再也沒有見過他，不知道去了哪裡。到了開元四年（716年），有唐玄宗時期的道士朱法印，非常精通莊子和老子的學說，前往眉州講學，過了很久才回來。當時，鄉里的學士二十多人，一起向他行禮問候。友人王超曹府，讓僕人殺了一隻羊，用袋子裝著肉，煮熟之後，（王超曹府）心裡知道這是殺生，但忍不住饞，就跟著大家一起吃。估計吃了不過四五塊肉。過了一天，到了下午的時候，忽然肚子發熱，頭也痛，四肢關節好像被刀割一樣。到了黃昏的時候，病情非常嚴重。耳朵聽到門外有人喊姚待之的名字。心裡雖然不想出去看，但不知不覺地身體已經走到了外面，問有什麼事。來的人穿著黃色的衣服，樣子像拿著刀的刺史。喊完名字就走了。姚待之門外有一條溪，當他要去的時候，也沒有看見溪澗，只看見平坦的大道，兩邊都是樹。走了大約三四里路，看見一座大城，說是梓州城。那座城有複道重樓，白色的墻壁，紅色的柱子，非常秀麗。姚待之又問使者，這裡不是梓州城。使者沒有說話。城有五重門，每個門的兩邊都有門屋，門門相對，門上都題著字，好像是篆書，不認識那些字。門雖然很多，但沒有一個守衛的人。街巷裡也沒有人。使者帶著姚待之進入五重門內，有一個大廳，走廊和屋檐都很高。廳堂和門都沒有人守衛。到了屏墻外面，姚待之窺視到廳上有一個人，穿著紫色的衣服，身材稍微肥胖，容貌端正美麗，像不到三十歲的樣子。使者進入廳內稟報說，已經把姚待之追來了。姚待之走進去遙遙地拜見。那人怒目厲聲地說：『什麼原因勾結這麼多人，在清凈的地方殺生吃肉？』姚待之思量著不知道這件事。只見那人非常生氣，眼睛裡和嘴裡都有火光。姚待之忙著害怕驚慌，不知所措，就分辯說：『我近來只是誦經，不曾殺人，也不吃人肉。』那人便問……
【English Translation】 English version: (Someone) placed a knife across the scripture box, laughed, and rode away. After that departure, he was never seen again, and his whereabouts remained unknown. In the fourth year of the Kaiyuan era (716 AD), there was a Taoist named Zhu Fayin from the Xuanzong (Tang Dynasty) period, who was extremely knowledgeable in the teachings of Zhuangzi and Laozi. He went to Meizhou to lecture and returned after a long time. At that time, more than twenty scholars from the village gathered to pay their respects and inquire about his well-being. A friend, Wang Chao Cao Fu, ordered a servant to slaughter a sheep, put the meat in a bag, and cook it. (Wang Chao Cao Fu) knew in his heart that this was killing, but he couldn't resist the temptation of the food, so he ate along with everyone else. He estimated that he ate no more than four or five pieces of meat. After one day, in the afternoon, he suddenly felt a fever in his stomach and a headache, and his limbs felt as if they were being cut. By dusk, his condition was extremely serious. He heard someone calling his name, Yao Dai Zhi, outside the door. Although he didn't want to go out and see, his body unconsciously walked outside and asked what was the matter. The person who came was wearing yellow clothes, looking like a magistrate holding a knife. After calling out his name, he left. Outside Yao Dai Zhi's door was a stream, but when he was about to go there, he didn't see the stream, only a flat road with trees on both sides. After walking about three or four miles, he saw a large city, said to be Zizhou City. The city had double-layered roads and buildings, white walls, and red pillars, which were very beautiful. Yao Dai Zhi asked the messenger again, 'Isn't this Zizhou City?' The messenger didn't speak. The city had five layers of gates, and each gate had gatehouses on both sides, facing each other. Each gate had inscriptions, which looked like seal script, but he didn't recognize the characters. Although there were many gates, there was not a single guard. There was no one in the streets and alleys either. The messenger led Yao Dai Zhi into the five layers of gates, where there was a large hall with high corridors and eaves. The hall and the doors were unguarded. Outside the screen wall, Yao Dai Zhi peeked and saw a person in the hall, wearing purple clothes, slightly obese, with a dignified and beautiful appearance, looking less than thirty years old. The messenger entered the hall and reported, 'Yao Dai Zhi has been brought here.' Yao Dai Zhi walked in and bowed from afar. The person glared and said sternly, 'Why did you collude with so many people to kill and eat meat in a pure place?' Yao Dai Zhi pondered and didn't know about this matter. He only saw that the person was very angry, with firelight in his eyes and mouth. Yao Dai Zhi was busy being afraid and panicked, not knowing what to do, so he explained, 'I have only been reciting scriptures recently, and I have never killed anyone, nor have I eaten human flesh.' The person then asked...
持何經。答持金剛般若經。著紫之人。聞姚待此說。熙怡微笑。聞稱大善。聲傍忽有人著黃。不見其腳手。把一物。長二尺許。八積成就。似打鼓捶。高聲唱曰。何于朱道士房吃肉。更不敢諱。便承實吃。吃幾許。報吃五六臠。著紫人回看黃衣人。其人報云。吃四兩八銖。即把筆書槌耳中。遙聞。事非本心。且放令去。待曹府到日推問。著紫人又云。大云寺佛殿早修遣成。應諾走出。可五六步。廳西頭有一人。著枷杻。四道釘鍱。請問姚待。廳上人喚姚功曹回。不稱待名。看所著枷者。乃是屠兒李回奴。著紫人問云。此人讀般若經虛實。報云是實。答了回看。但見空枷在地。不見屠兒。待初入時。廳前及門不見有人守掌。及其得出。廳兩邊各有數千人。朱紫黃綠。位次各立。亦多女人。擔枷負鎖。或有反縛者。亦有籠頭者。乃于眾中。見待親家翁張楷。亦在其中。雖著小枷而無釘鍱。叩頭令遣家中造經。不得多語。更欲前進。被人約而不許。其中有一人。散腰露頂。語待急去。此非語處。回見其人。乃是待莊邊村人張賢者。抱病連年。水漿不能入口。鄉人見者。皆為必死之談。妻子親情。皆備兇具。姚待覺后。報其兒為寫經。不逾半旬。病便得差。得放出屏墻之外。門門皆有人捉刀仗弓箭。儼然備列捉。門人不放待出
。待所生父。從廳東走來。叫云。我兒無事得放。何以遮攔不收。令待展臂示之。即宣衣袖出臂。示之即便得出。及至覺寤。已經一日。
有楊簡者。梓州通泉縣人也。洞解楞伽。恒于蜀中講說。又常誦金剛般若。嘗于飛鳥行。日已將暮。路多猛獸。人皆憚之。簡口誦經。足仍急步。逢一見鬼者。怪諸鬼崩騰而走。若有所畏。遂見楊簡。誦經而行。諸鬼驚惶。由經之力。則知隨說之處。諸佛之所護持。
揚州高郵(音尤)縣丞李丘一。萬歲通天元年二月二十九日卒。得重病便亡。初死之時。有兩人來追。云我姓假。不道名字。直言王追。不許暫住。於時同被追者。五百餘人。男皆著枷。女皆反縛。並驅向前。行可數里。有一人乘白馬朱衣。手執弓箭。高聲唱言。丘一難追。何不與枷著。丘一即咨假使。祖父五品。身又任官。不合著枷。所言未畢。忽然遍身咸被鎖之。莫知其由。更行十餘里。見大槐數十樹。一一樹下有一馬槽。即問假使。此是何處。報言。五道大神。錄人間狀。於此歇馬。丘一聞此。方始知死。被勸前行。遂到王門。見一人抱案。容色匆遽。語假使曰。王遣追人。何意遲晚。假使更不敢語。即將丘一分何案主。語丘一言。此人姓焦名䇿。是公本案主。可隨見王。焦䇿即領見王。王見丘一來
【現代漢語翻譯】 現代漢語譯本：等待出生的父親，從廳堂東邊走來，喊道：『我的兒子沒事可以放了，為什麼遮攔不放？』 於是讓等待出生者伸出手臂給他看，等待出生者就從衣袖中伸出手臂給他看，看了之後就能出來。等到醒來，已經過了一天。
有個叫楊簡的人，是梓州通泉縣人。他精通《楞伽經》（Léngqié jīng，佛教經典名），經常在蜀地講說。又經常誦讀《金剛般若經》（Jīngāng bōrě jīng，佛教經典名）。曾經在飛鳥行走的地方，天色將晚，路上有很多猛獸，人們都很害怕。楊簡口誦經文，腳下仍然快步走著。遇到一個看見鬼的人，奇怪那些鬼都崩騰逃跑，好像害怕什麼。於是看見楊簡誦經而行，眾鬼驚慌，這是因為經文的力量。由此可知，凡是講說經文的地方，都有諸佛護持。
揚州高郵縣丞李丘一，萬歲通天元年（696年）二月二十九日去世。得了重病就死了。剛死的時候，有兩個人來追他，說自己姓假，不說名字，只說是王派來追的，不許他暫住。當時一同被追的人，有五百多人，男人都戴著枷鎖，女人都被反綁著，一起被驅趕著向前走。走了幾里路，有一個人騎著白馬，穿著紅色的衣服，手裡拿著弓箭，高聲喊道：『丘一難以追捕，為什麼不給他戴上枷鎖？』 丘一就問假使，說自己的祖父是五品官，自己又擔任官職，不應該戴枷鎖。話還沒說完，忽然全身都被鎖上了，不知道是什麼原因。又走了十幾里路，看見幾十棵大槐樹，每一棵樹下都有一個馬槽。就問假使，這是什麼地方。假使回答說：『這是五道大神（Wǔdào dàshén，中國民間信仰中的神祇）記錄人間情況，在這裡讓馬休息的地方。』 丘一聽到這些，才知道自己已經死了。被勸著繼續向前走，於是到了王門。看見一個人抱著案卷，神色匆忙，對假使說：『王派你追人，為什麼這麼晚才到？』 假使不敢再說話，就把丘一分給負責他案件的主管，對丘一說：『這個人姓焦名䇿，是你的本案主管，可以隨他去見王。』 焦䇿就帶領丘一去見王。
【English Translation】 English version: The father to be born came from the east of the hall and shouted, 'My son is fine and can be released. Why are you blocking him?' Then he asked the one to be born to show his arm. The one to be born showed his arm from his sleeve, and after seeing it, he could come out. By the time he woke up, a day had passed.
There was a man named Yang Jian, who was from Tongquan County, Zizhou. He was proficient in the Laṅkāvatāra Sūtra (Léngqié jīng, name of a Buddhist scripture) and often lectured on it in Shu. He also often recited the Vajracchedikā Prajñāpāramitā Sūtra (Jīngāng bōrě jīng, name of a Buddhist scripture). Once, when walking where birds flew, it was getting late, and there were many fierce beasts on the road, which people feared. Yang Jian recited the scriptures while still walking quickly. He met someone who saw ghosts, who was surprised that the ghosts were running away in panic, as if they were afraid of something. Then he saw Yang Jian reciting the scriptures and walking, and the ghosts were terrified. This was because of the power of the scriptures. From this, it is known that wherever the scriptures are spoken, the Buddhas protect that place.
Li Qiuyi, the county magistrate of Gaoyou County, Yangzhou, died on the twenty-ninth day of the second month of the first year of the Wansui Tongtian era (696 AD). He died of a serious illness. When he first died, two people came to chase him, saying that their surname was Jia, but they did not say their names, only that they were sent by the King to chase him, and they were not allowed to stay temporarily. At that time, there were more than five hundred people who were being chased together. The men were all wearing shackles, and the women were all tied up with their hands behind their backs. They were all driven forward. After walking for a few miles, a man on a white horse, wearing red clothes, and holding a bow and arrow in his hand, shouted loudly, 'Qiuyi is difficult to catch, why not put shackles on him?' Qiuyi then asked Jia, saying that his grandfather was a fifth-rank official, and he was also an official, so he should not wear shackles. Before he finished speaking, he was suddenly locked up all over his body, and he did not know why. After walking for more than ten miles, he saw dozens of large locust trees, and under each tree there was a trough for horses. He asked Jia, 'What is this place?' Jia replied, 'This is where the Five Great Gods (Wǔdào dàshén, deities in Chinese folk religion) record the affairs of the human world and let their horses rest.' When Qiuyi heard this, he realized that he was dead. He was persuaded to continue forward, and then he arrived at the King's gate. He saw a person holding a file, looking flustered, and said to Jia, 'The King sent you to chase people, why are you so late?' Jia did not dare to speak any more, and assigned Qiuyi to the official in charge of his case, saying to Qiuyi, 'This person's surname is Jiao, and his given name is Ce. He is the official in charge of your case. You can follow him to see the King.' Jiao Ce then led Qiuyi to see the King.
。瞋責云。李釋言聚會親族。殺他生命。以為歡樂。不知慚愧。所稱釋言。乃是丘一小字。須臾即見所殺畜生。咸作人語。某乙等今追怨家來到。大王若為處分。焦都即前咨王。李釋言今未合死。緣所被殺者。欲急配生處。所以追對。王自問曰。你平生已來。作何福業。誦持最勝第一經以否。丘一憶生時不作功德。唯放鷹犬。忽憶往造一卷金剛般若經。王聞金剛般若經。即起合掌。喚繹言上階。冥中喚般若經名最勝第一功德經。語畜生云。你且向後。喚焦䇿來。可領向經藏處看驗。其王廳側。有一處所。看無邊畔。中有一殿。七寶莊嚴。令丘一上殿。于藏中抽取一卷經。開看。乃是丘一所寫之經。更檢得請僧疏一張。是丘一寫書處。問焦都云。生平亦數造功德。何因唯見兩處。公當官非法取錢。欺抑貧弱。此是不凈之物。所修功德。自資本主。不忤公事。領回見王。王問所寫經是實不。可喚畜生來。善言辭謝。但許為造經。此終不留。少間。所殺畜生。一時同到見王。王遣丘一。為造般若經言托。其畜生並散去。王言。此功德無盡。語焦䇿可即放還。更莫留住。送出城門之外。再三把丘一手。焦䇿盡力相為只得。丘一許乞䇿錢三百貫。家中唯有爾許。有時實不敢惜。䇿報丘一言。縱乞萬貫。終是無益。乞公為䇿造般若
經二十部。丘一便即許諾。又云。䇿雖冥吏。極受辛苦。若無福助。難以託生。公努力相為寫經。幸莫滯䇿生路。遂更前行。䇿指示一處。下看深而且黑。拒不肯入。䇿推之落黑坑中。驚怕眼開。乃在棺內。困而久不能語。聞男女哭聲。細細聲報云。莫哭。我今得活。丘一婦弟獨孤愔。為𨳝州參軍事。知三月四日欲殯。所以故來看殯。雖聞語聲。不許開棺而視。云是起尸之鬼。亦不須近。男女不用舅語。遂即開棺。丘一微得動身出棺。三日具說冥事。至三月八日。家中大小咸舍衣物。及所有料錢。請僧轉金剛般若經。為一切怨對造一百卷。為焦都寫二十卷。未了。至一夜。有人打門。報云是焦䇿。丘一即令報云。正寫欲了。必不孤負。何忍更來。䇿云。請報李丞。亦無別事。蒙公為䇿造經。已放託生。故來告別。揚州長吏學懷遠。知丘一再活。喚問冥事。具錄奏聞。奉恩來加階賜五品。遣于嘉州道招尉乘驛。從梓州過時熱。就姚待亭子取涼。親為待說。並留手書一本。
贊曰。猗與大聖。妙慧攸同。無心而應。無念而通。不盡于有。不住于空。何思何慮。而有成功。
誠應篇第六(並序十章)
昔者宋景移星。魯陽回日。孟宗擢筍于冰序。劉殷拾堇于霜辰。𥘇良之云。言未終而已合。景山之雨。車
【現代漢語翻譯】 現代漢語譯本： 經二十部。丘一立刻答應。焦䇿又說：『我雖然是陰間的官吏，卻極受辛苦。如果沒有福報的幫助，難以託生。您努力為我抄寫經書，希望不要耽誤我的投胎之路。』於是繼續前行。焦䇿指示一處地方，下面看起來又深又黑，丘一堅決不肯進去。焦䇿把他推進黑坑中。丘一驚恐地睜開眼睛，發現自己在棺材裡，困頓了很久不能說話。聽到男女的哭聲，便細聲細氣地說：『不要哭，我現在活過來了。』丘一的妻子和妻弟獨孤愔，擔任𨳝州參軍事，知道三月初四（具體時間）要出殯，所以特意來看出殯。雖然聽到說話聲，但不允許打開棺材看，說是起尸的鬼，也不要靠近。男女不聽舅舅的話，立刻打開棺材。丘一稍微能動身，從棺材裡出來。三日後，詳細述說了陰間的事情。到了三月初八（具體時間），家中大小都捨出衣物，以及所有的錢財，請僧人誦讀《金剛般若經》，為一切怨對造一百卷，為焦䇿寫二十卷。還沒完成，到了一夜，有人敲門，說是焦䇿。丘一立刻讓人回覆說：『正在抄寫，快要完成了，一定不會辜負你，為何還要來？』焦䇿說：『請轉告李丞，也沒有別的事。承蒙您為我造經，我已經放去投胎了，所以來告別。』揚州長吏學懷遠，得知丘一死而復生，召來詢問陰間的事情，詳細記錄後上奏朝廷。朝廷降下恩典，給丘一加官進爵，賜五品官銜，派遣到嘉州道招尉乘驛，從梓州經過時天氣炎熱，就在姚待亭子取涼。親自為姚待講述此事，並留下一本手書。
贊曰：偉大啊，大聖！精妙的智慧與道相同，無心而應，無念而通。不執著于有，也不執著于空。無需思慮，就能成就功德。
誠應篇第六(並序十章)
從前宋景公能使星辰移動，魯陽公能使太陽返回。孟宗在冰凍的季節里能得到竹筍，劉殷在下霜的早晨能拾到堇菜。𥘇良的云，話還沒說完就應驗了。景山的雨，車
【English Translation】 English version: Twenty copies of the scripture. Qiu Yi immediately agreed. Jiao Ce also said, 'Although I am a clerk in the underworld, I suffer greatly. Without the help of blessings, it is difficult to be reborn. Please strive to copy scriptures for me, hoping not to delay my path to reincarnation.' Then he continued forward. Jiao Ce pointed to a place, which looked deep and dark below, and Qiu Yi firmly refused to enter. Jiao Ce pushed him into the dark pit. Qiu Yi opened his eyes in fright and found himself in a coffin, unable to speak for a long time due to exhaustion. Hearing the sound of men and women crying, he said in a low voice, 'Do not cry, I am alive now.' Qiu Yi's wife and brother-in-law, Dugu Yin, served as a military advisor in 𨳝zhou, and knew that the funeral was to be held on the fourth day of the third month (specific time), so he came specifically to attend the funeral. Although they heard the voice, they were not allowed to open the coffin to look, saying it was a corpse-raising ghost and should not be approached. The men and women did not listen to the uncle's words and immediately opened the coffin. Qiu Yi was slightly able to move and came out of the coffin. Three days later, he recounted the affairs of the underworld in detail. On the eighth day of the third month (specific time), the whole family gave up clothing and all their money, and invited monks to recite the Vajra Prajna Sutra (Diamond Sutra), making one hundred copies for all enemies and twenty copies for Jiao Ce. Before it was completed, one night, someone knocked on the door, saying it was Jiao Ce. Qiu Yi immediately had someone reply, 'It is being copied and will be completed soon, I will certainly not let you down, why do you need to come again?' Jiao Ce said, 'Please tell Li Cheng, there is nothing else. Thanks to you for making scriptures for me, I have been released to be reborn, so I came to say goodbye.' Xue Huaiyuan, the chief official of Yangzhou, learned that Qiu Yi had come back to life, summoned him to inquire about the affairs of the underworld, recorded them in detail, and reported them to the court. The court bestowed grace, adding rank and granting Qiu Yi the title of fifth-rank official, and sent him to Jiazhou Dao Zhaowei by post, passing through Zizhou when the weather was hot, so he took a cool rest at Yao Dai Pavilion. He personally told Yao Dai about this matter and left a handwritten book.
Praise: Oh, the Great Sage! The wonderful wisdom is the same as the Dao, responding without intention, and communicating without thought. Not clinging to existence, nor dwelling in emptiness. Without thinking or worrying, one can achieve merit.
Chapter Six of Sincere Response (with ten chapters of preface)
In the past, Duke Jing of Song could move the stars, and Duke Luyang could turn back the sun. Meng Zong could obtain bamboo shoots in the frozen season, and Liu Yin could pick violets on a frosty morning. The clouds of 𥘇 Liang responded before the words were finished. The rain of Jing Mountain, the carriage
所到而咸沾。況乎無受無心。誠而必應。無為無得。感而遂通。行不執之慈。深仁普洽。導不知之慧。聖賢監遐覃。德無遠而不該。豈唯三界。明無幽而不察。何止十方。故以誠應之篇。繼之於后。
梓州慧義寺僧清虛。俗姓唐氏。以聖曆元年六月內。在豫州。正逢亢旱。官人士庶。祈禱不獲。百姓惶惶。罔知所向。其僧即入禪院佛前。至心啟請。愿諸佛大慈。龍王歡喜。降施甘雨。救濟蒼生。弟子至明日中時。為龍王等誦一百遍金剛般若。愿日中時。早降甘雨。及至明日中時。誦經亦竟。天即降雨。溝渠泛溢。原隰普沾。潤澤有餘。靈驗若此。
聖歷二年五月內。清虛在唐州桐柏縣常樂山中。常樂寺坐夏。還逢天旱。五穀焦卷。土人打鼓燒山。以此祈雨。求之歷旬。迥無徴應。遂將泥水入寺。將欲澆灌諸僧。其僧報言。檀越莫污濕師僧。貧道為檀越祈雨。明日必足。其從五月二十日之午。入道場誦般若經。比至明日中時。天遂降雨。須臾並足。高下普沾。
大足二年五月內。屬亢陽。奉來遣州縣祈雨。合京城師僧二十口祈請。一滴不得。其僧清虛。遂向豐國寺見覆禮師。平章祈雨。禮遂問其僧。阿師將何法祈雨。報云。將十一面觀世音咒及金剛般若經。精心誦唸。以此祈雨。云。幾日可得雨足。
【現代漢語翻譯】 現代漢語譯本：所到之處都能普遍受到恩澤。更何況是無所求、無雜念的真誠祈禱，必然會得到迴應。不追求任何目的，不求任何回報，自然能感應而通達。施行不執著于形式的慈悲，深厚的仁愛普遍施予。引導那些沒有智慧的人走向智慧，聖賢的恩澤深遠廣博。德行沒有遠近之分，無不覆蓋，豈止是三界之內。光明沒有幽暗之處不能照察，又何止是十方世界。所以用『誠應』的篇章，接續在後面。
梓州慧義寺的僧人清虛（僧名），俗姓唐。在聖曆元年（698年）六月，在豫州，正趕上大旱。官吏百姓祈禱沒有效果，百姓惶恐不安，不知該怎麼辦。這位僧人就進入禪院佛前，至誠地祈請。祈請諸佛大慈大悲，龍王歡喜，降下甘霖，救濟百姓。弟子我從明日中午開始，為龍王等誦一百遍《金剛般若經》（佛教經典名），希望中午時分，能夠早點降下甘霖。等到第二天中午，誦經完畢，天就下雨了，溝渠都滿了，田野普遍受到滋潤，雨水充足有餘。靈驗如此。
聖歷二年（699年）五月，清虛在唐州桐柏縣常樂山中的常樂寺坐夏（佛教術語，指夏季安居修行）。又遇到天旱，五穀枯焦。當地人打鼓燒山，用這種方式祈雨，求了十幾天，一點效果都沒有。於是他們就想把泥水弄到寺里，澆灌僧人。這位僧人就說：『各位施主不要弄髒師父們。貧僧為各位祈雨，明天一定足夠。』於是從五月二十日中午開始，進入道場誦《般若經》（佛教經典名）。等到第二天中午，天就下雨了，很快就足夠了，高處低處都普遍受到滋潤。
大足二年（702年）五月，正逢大旱。奉命派遣州縣祈雨，連京城的二十位僧人一起祈請，一滴雨都沒求到。這位僧人清虛，於是去豐國寺拜見覆禮法師，商議祈雨的事情。復禮法師就問這位僧人：『阿師您用什麼方法祈雨？』回答說：『用十一面觀世音咒（佛教咒語名）和《金剛般若經》（佛教經典名），精心誦唸，用這個方法祈雨。』（復禮法師）問：『幾天可以求到足夠的雨？』
【English Translation】 English version: Wherever it reaches, all are universally blessed. How much more so with sincere prayers that are without seeking or intention, which are sure to be answered. Without striving, without gaining, one can be moved and thus connect. Practicing compassion without attachment, deep benevolence is universally bestowed. Guiding those without wisdom towards wisdom, the blessings of sages and saints extend far and wide. Virtue knows no distance, near or far, encompassing all, not just within the Three Realms. Enlightenment illuminates all darkness, leaving nothing unobserved, and not just within the ten directions. Therefore, the chapter on 'Sincere Response' follows.
The monk Qingxu (religious name) of Huiyi Temple in Zizhou, whose secular surname was Tang, was in Yuzhou in the sixth month of the first year of the Shengli era (698 AD), encountering a severe drought. Officials and common people prayed without success, and the people were anxious and did not know what to do. The monk entered the Chan (Zen) hall before the Buddha and sincerely prayed. He prayed for the great compassion of all Buddhas and the joy of the Dragon Kings, to send down sweet rain to save the people. The disciple (referring to himself) would, starting from noon the next day, recite the Vajra Prajna Sutra (Diamond Sutra, a Buddhist scripture) one hundred times for the Dragon Kings, hoping that sweet rain would fall early at noon. When noon arrived the next day, after the recitation of the sutra was completed, the sky rained, the ditches were filled, and the fields were universally moistened, with abundant rain. The efficacy was such.
In the fifth month of the second year of the Shengli era (699 AD), Qingxu was in Changle Temple in Mount Tongbai in Tangzhou, observing the summer retreat. Again, there was a drought, and the five grains were scorched. The local people beat drums and burned the mountains to pray for rain, seeking it for ten days without any response. So they wanted to bring mud and water into the temple to pour on the monks. The monk said, 'Donors, do not soil the monks. This poor monk will pray for rain for you, and there will surely be enough tomorrow.' So, starting from noon on the twentieth day of the fifth month, he entered the dao chang (altar) to recite the Prajna Sutra (Buddhist scripture). By noon the next day, the sky rained, and soon there was enough, with both high and low places universally moistened.
In the fifth month of the second year of the Dazu era (702 AD), there was a severe drought. An order was given to send officials from the prefectures and counties to pray for rain, and twenty monks from the capital city prayed together, but not a single drop of rain was obtained. The monk Qingxu then went to Fengguo Temple to see Master Fuli and discuss praying for rain. Master Li asked the monk, 'What method will you use to pray for rain, A-shi (term of respect for a monk)?' He replied, 'I will use the Eleven-Faced Avalokitesvara Dharani (Buddhist mantra) and the Vajra Prajna Sutra (Diamond Sutra, a Buddhist scripture), reciting them with utmost sincerity to pray for rain.' (Master Fuli) asked, 'How many days will it take to get enough rain?'
答言。三日三夜。雨必得足。復禮慍而言。饒你七日祈請。如其七日不雨。送你與薛季昶枷項。遣你作餓死鬼。僧聞此言。心增激勵。報復禮曰。明日食時。雨下未足。非滿三日。雨必普沾。其僧即入道場。至心念誦。比至明日食時。雨即便降。可得四五寸。還即卻晴。復禮弟子元濟。語清虛言。明日即是三日滿。今見十里無雲。不知阿師將何為驗。答言。不須愁。雨三日內必足。及至明日向暮。天上猶無片云。清虛精心懇發。恐無徴效。重啟十方諸大菩薩．羅漢．聖僧．一切賢聖弟子。今日一心為法界蒼生祈雨。如今夜雨若不足。弟子於此處捨命。以為蒼生。遂竭誠至心誦金剛般若。二更將盡。雨遂滂沱。比及天明。一尺以上。週迴五百里內。甘澤並足。威神之力。巍巍如是。從此祈雨。便向豐國寺坐夏。
其年仲冬季冬。並無雨雪。律師懷深。又遣請雪。一心念誦金剛般若。至於三日。還蒙上天降雪。其靈驗有如此者。
長安三年。清虛從悟真寺坐夏。訖至七月二十日。暫入城中。向資聖寺停。至八月一日。天降大雨。直至五日不絕。米麥涌貴。車□不通。百姓迫惶。莫知生計。其僧至五夜。忘寢與食。平曉嚴持香爐。遂入佛堂。方欲啟請。唸誦般若。以止於雨。三五眾僧下堂來見。語其僧曰。阿師
欲作何物。□□。慾念誦止雨。僧等咸曰。可由你止得。幾許漫作。其僧答言。此亦難信之事。以兩貫敵一貫。共阿師倍賭。(音睹)一一限時。不勞到暗。其僧等言。容你到暗得止。我請輸你一貫。清虛報言。誦滿十遍。且得雨止。誦十五遍。即遣云高。至二十遍。即遣日出。至二十五遍。四邊雲散。至三十遍。除云總盡。僧等聞出此言。即擎其僧衣被將去。伊既出此矯言。前身負我眾物遣伊。故出此語。亦不能自知。其僧即入道場。誦金剛般若。恰至十遍。雨即得止。至十五遍。云高。至二十遍。日出。其僧等見此稍異。咸亦驚駭。至二十五遍。四面之云。一時散盡。僧眾失聲齊叫。至三十遍。除云總盡。僧等一時起至。欲縛其僧。報云。你非是娑竭龍王。晴亦由你。雨亦由你。其中有解事者。瞋訶始休。嗟乎。般若威神。非言能述。下士聞道。必大笑之。去長安三年十月內。駕幸□□。至十一月末。清虛向眾香寺停。從十月□□□□月無雪。眾香僧眾。請清虛祈雪。其僧即入道場。一心念誦金剛般若。限三日內雪足。誦滿三日。天降□雪一日一夜。遠近咸足。亦般若之靈驗也。
長安四年十一月內。本平公 奏清虛。為大聖天后患風。入內唸誦二七日。來問。阿師是住寺僧。為客僧。遂對云。是住寺僧。
【現代漢語翻譯】 現代漢語譯本： 想做什麼？□□。想念誦咒語停止下雨。眾僧都說：『你能止住雨嗎？』這簡直是胡說八道。那僧人回答說：『這事也難以讓人相信。』用兩貫錢賭一貫錢，和阿師（老師）加倍打賭（音：dǔ），一一限定時間。不用到天黑。眾僧說：『容你到天黑能止住雨，我情願輸你一貫錢。』清虛說：『念滿十遍，就可使雨停止。念十五遍，就可使云升高。唸到二十遍，就可使太陽出來。唸到二十五遍，四邊的云消散。唸到三十遍，烏雲全部消盡。』眾僧聽了這話，就把那僧人的衣服被子拿走了。他既然說出這種狂妄的話，前世欠我很多東西要還給他，所以才說出這種話，自己也不能明白。那僧人就進入道場，唸誦《金剛般若經》。恰好唸到十遍，雨就停止了。唸到十五遍，云升高。唸到二十遍，太陽出來。眾僧看到這景象稍覺奇異，都感到驚駭。唸到二十五遍，四面的云，一時都消散了。僧眾失聲齊叫。唸到三十遍，烏雲全部消盡。眾僧一時起身來到他跟前，想要捆綁那僧人，說：『你不是娑竭龍王（Sāgara-nāgarāja，海龍王），晴天也由你，下雨也由你。』其中有明白事理的人，呵斥才停止。唉！般若（Prajñā，智慧）的威神之力，不是言語能夠描述的。下等根器的人聽到這種事，必定會大笑。去長安（Cháng'ān，唐朝首都，今西安）三年（703年）十月內，皇帝駕臨□□。到十一月末，清虛在眾香寺（Zhòngxiāng Sì，寺廟名）停留。從十月□□□□月沒有下雪。眾香寺的僧眾，請清虛祈求下雪。那僧人就進入道場，一心念誦《金剛般若經》，限定三日內下足雪。念滿三日，天降大雪一日一夜，遠近都足夠了。這也是般若的靈驗啊。 長安四年（704年）十一月內，本平公（Běnpíng Gōng，爵位名）上奏清虛，為大聖天后（Dàshèng Tiānhòu，武則天）患風疾，入宮唸誦二七日。來問：『阿師（Āshī，對僧人的尊稱）是住在寺里的僧人，還是客僧？』於是回答說：『是住在寺里的僧人。』
【English Translation】 English version: What do you want to do? □□. Want to recite mantras to stop the rain. The monks all said, 'Can you stop the rain?' It's just nonsense. The monk replied, 'This is also hard to believe.' Bet two strings of cash against one string, and double the bet with the Āshī (teacher). Set a time limit for each. No need to wait until dark. The monks said, 'If you can stop the rain by dark, I'm willing to lose you one string of cash.' Qingxu (name of the monk) said, 'Recite it ten times, and the rain will stop. Recite it fifteen times, and the clouds will rise. Recite it twenty times, and the sun will come out. Recite it twenty-five times, and the clouds on all sides will dissipate. Recite it thirty times, and all the clouds will disappear.' When the monks heard this, they took away the monk's clothes and bedding. Since he uttered such arrogant words, he must owe me many things from his previous life, so he said these words, and he himself cannot understand it. The monk then entered the Daochang (place for religious practice) and recited the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). Just as he recited it ten times, the rain stopped. Recited it fifteen times, the clouds rose. Recited it twenty times, the sun came out. When the monks saw this scene, they felt a little strange and were all shocked. Recited it twenty-five times, the clouds on all sides dissipated at once. The monks cried out in unison. Recited it thirty times, all the clouds disappeared. The monks got up and came to him at once, wanting to tie up the monk, saying, 'You are not Sāgara-nāgarāja (Dragon King of the Sea), sunny weather is up to you, and rainy weather is up to you.' Among them, there were those who understood the matter, and the scolding stopped. Alas! The majestic power of Prajñā (wisdom) cannot be described in words. Inferior people who hear this will surely laugh loudly. In the tenth month of the third year of Chang'an (703 AD), the emperor visited □□. By the end of November, Qingxu stayed at Zhongxiang Si (Temple name). From October □□□□ month there was no snow. The monks of Zhongxiang Si asked Qingxu to pray for snow. The monk then entered the Daochang and recited the Vajracchedikā Prajñāpāramitā Sūtra wholeheartedly, limiting the snow to be sufficient within three days. After reciting for three full days, heavy snow fell for one day and one night, which was enough for both near and far. This is also the spiritual efficacy of Prajñā. In the eleventh month of the fourth year of Chang'an (704 AD), Benping Gong (title of nobility) reported to Qingxu that the Dasheng Tianhou (Empress Wu Zetian) was suffering from wind disease, and he entered the palace to recite for fourteen days. He came and asked, 'Āshī (a respectful term for monks), are you a monk living in the temple, or a guest monk?' So he replied, 'I am a monk living in the temple.'
公主及宮人語其僧言。阿師誑來。大合有罪。且放阿師出去。其僧自恨薄業。誤對聖人。即入道場。乞一境界。唯誦金剛般若經。一日一夜。夢見兩僧向眾香寺禪院。問主人曰。清虛師身名不知立未。祠部僧籍安名以否。主人報言。欲似尚未。其僧語清虛曰。日西為阿師安名。及至神龍三年十月內。駕幸長安。十二月並無雨雪。齊州三藏及陽俊阇梨。奏其僧入內唸誦經二七日。應天星皇帝。即遣清虛。任選寺而住。所云日西者。蓋屬聖上西歸也。般若神力。無愿不果。
去神龍元年。左補闕趙延喜。奏清虛入內祈雨。入經三宿。被一供奉僧誑其僧□。□城殿上。好安道場處。其僧不解。遂即進□□□。六僧放阿師出外。祈請即出。向望春宮南山中。有□彌勒閣。于彼祈雨。一入道場。云合還散。至三日內。□覺疲極。乃向澗底取水洗面。因臥眼合。見一給□□□把杖打其僧頭。阿師故向此間。因何臥地。努力強□。□僧即起。還向閣下。盡心誦經。及至日西。四面云合。不逾念頃。遂即大雨。直至明朝。雨便普足。
閬州閬中縣丞呂文展。常誦金剛般若。三萬余遍。靈驗若神。六七年前。一牙無故自落。至誠發願。牙即漸漸而生。今始長一半許。開元五年正月二日。又牙無故自落。依前發願。牙遂更生。
【現代漢語翻譯】 現代漢語譯本
公主和宮人們對那個僧人說：『阿師（和尚的尊稱）欺騙我們，讓大家一起獲罪，還是放阿師出去吧。』那個僧人自恨福薄業淺，錯誤地應對了聖人，就進入道場，祈求一個境界，一心誦讀《金剛般若經》。一天一夜后，夢見兩個僧人來到眾香寺禪院，問主人說：『清虛師（僧人的法號）的身名確定了沒有？在祠部的僧籍上登記名字了嗎？』主人回答說：『好像還沒有。』那僧人告訴清虛說：『日西（太陽西落）時會為阿師安名。』到了神龍三年（707年）十月，皇帝駕臨長安，十二月卻一直沒有雨雪。齊州三藏（精通佛經的僧人）和陽俊阇梨（精通密法的僧人）上奏讓那個僧人入宮唸誦經文二七（十四）天，應天星皇帝（指當時的皇帝）就派遣清虛，任由他選擇寺廟居住。所說的『日西』，大概是指聖上西歸（駕崩）的時候。般若（智慧）的神力，沒有願望不能實現的。
自從神龍元年（705年），左補闕趙延喜上奏讓清虛入宮祈雨。進入經房住了三夜，被一個供奉僧欺騙，說□（此處原文缺失）城殿上，是安置道場的好地方。那個僧人不明白，於是就進了□□□（此處原文缺失）。六個僧人放阿師出外，祈請后就出來，朝著望春宮南山中，有個□彌勒閣（供奉彌勒菩薩的閣樓），在那裡祈雨。一進入道場，云聚集又散開。到了第三天，□（此處原文缺失）覺得疲憊不堪，就到澗底取水洗臉，因為躺下閉上了眼睛，看見一個給□□□（此處原文缺失）的人拿著杖打他的頭。阿師責怪道：『你本來就應該在這裡，為什麼躺在地上？』努力強□（此處原文缺失），□僧（此處原文缺失）就起來，回到閣下，盡心誦經。到了日西（太陽西落），四面云聚集，不到念頃，就下起了大雨，直到第二天早上，雨就普遍充足了。
閬州閬中縣丞呂文展，經常誦讀《金剛般若》，誦讀了三萬多遍，靈驗得像神一樣。六七年前，一顆牙齒無緣無故地自己脫落了，他至誠地發願，牙齒就漸漸地生長出來，現在才長了一半左右。開元五年（717年）正月二日，又有一顆牙齒無緣無故地自己脫落了，他按照之前的方法發願，牙齒就又重新生長了出來。
【English Translation】 English version
The princess and the palace women said to the monk: 'Teacher (a respectful term for a monk) has deceived us, causing everyone to be guilty. Let's release the teacher.' The monk regretted his shallow merits and mistaken response to the sage. He entered the Daog場 (ritual space) and prayed for a state of grace, single-mindedly reciting the Vajra Prajna Sutra (Diamond Sutra). After a day and night, he dreamed of two monks coming to the Chan (Zen) courtyard of Zhongxiang Temple, asking the host: 'Has the name of Master Qingxu (the monk's Dharma name) been established? Has his name been registered in the monastic registry of the Ministry of Rites?' The host replied: 'It seems not yet.' The monk told Qingxu: 'The name will be established for the teacher at sunset.' In the tenth month of the third year of Shenlong (707 AD), the emperor visited Chang'an, but there was no rain or snow in December. The Tripitaka Master (a monk proficient in Buddhist scriptures) of Qizhou and the Acharya (a master of esoteric practices) Yang Jun奏 (memorialized) to have the monk enter the palace to recite scriptures for two seven (fourteen) days. The Ying Tian Xing Emperor (referring to the emperor at the time) then sent Qingxu, allowing him to choose a temple to reside in. The 'sunset' mentioned probably refers to the time when the sage returned to the west (passed away). The divine power of Prajna (wisdom) makes every wish come true.
Since the first year of Shenlong (705 AD), Zhao Yanxi, the Left Remonstrance Official,奏 (memorialized) to have Qingxu enter the palace to pray for rain. After staying in the scripture room for three nights, he was deceived by a供奉 (offering) monk, who said that □ (missing text in the original) on the city殿 (hall), was a good place to set up a Daog場 (ritual space). The monk did not understand, so he entered □□□ (missing text in the original). Six monks released the teacher to go outside. After praying, he came out and headed towards the □ Maitreya Pavilion (pavilion dedicated to Maitreya Bodhisattva) in the southern mountains of Wangchun Palace, where he prayed for rain. As soon as he entered the Daog場 (ritual space), the clouds gathered and then dispersed. On the third day, □ (missing text in the original) felt extremely tired, so he went to the bottom of the stream to fetch water to wash his face. Because he lay down and closed his eyes, he saw someone giving □□□ (missing text in the original) hitting his head with a staff. The teacher scolded: 'You should have been here, why are you lying on the ground?' Striving to □ (missing text in the original), the □ monk (missing text in the original) got up and returned to the pavilion, reciting the scriptures wholeheartedly. When it came to sunset, clouds gathered on all sides, and in less than a moment, it began to rain heavily, until the next morning, the rain was abundant everywhere.
Lu Wenzhan, the County Magistrate of Langzhong County in Langzhou, often recited the Vajra Prajna Sutra (Diamond Sutra), reciting it more than 30,000 times, and its efficacy was like a miracle. Six or seven years ago, a tooth fell out for no reason. He sincerely made a vow, and the tooth gradually grew back, now only about half-grown. On the second day of the first month of the fifth year of Kaiyuan (717 AD), another tooth fell out for no reason. He made a vow according to the previous method, and the tooth grew back again.
老而牙生。蓋亦神助。
去開元三年。盛夏亢旱。草木燋黃。刺史劉瑗。令其精心誦金剛般若經一遍。未終。流澤滂沾。遠近皆足。年穀以登。其年春季。䨬雨妨損蠶麥。別駕韋岳子。亦令文展誦經。應時晴朗也。
開元四年七月。當州亢旱。降長史劉孝忠。又令祈雨。從午時至申。細雨微降。及至初夜。天遂晴朗。即于庭前。至心發願。唸誦般若一□未終。雨遂普沾。高下俱足。
開元五年正月二十□日。屬以陰雨。刺史劉瑗。以明日既是甲子。若雨不□□恐經寺亢旱。遂令文展唸誦般若。至心祈晴。啟□□經。應時雨霽。至甲子日。天甚晴朗。般若之力。其應若□。
贊曰。道元一法。跡有三身。其化逾遠。其德彌真。忘心而聖。不念而神。惟誠惟懇。應感斯臻。
金剛般若經集驗記卷下(終)
No. 1629-A
(本奧云)長寬元年七月下旬沙門章觀書寫了。
同年八月七日一校了。
元祿十七年甲申正月二十二日南陽釋升子和南拜寫(字高雲俗壽三十六僧臘二十四)同二月十日一校了。
悲夫原本草書間有蠹滅望於後得善本校正補書。
(京城西北梅尾高山寺經藏本云)承歷第三之歲孟夏下二之天為結後緣染禿筆奉書寫畢。
【現代漢語翻譯】 現代漢語譯本 老了又長出牙齒。這大概也是神靈的幫助。
在開元三年（715年）的盛夏，天氣極其乾旱，草木都曬焦發黃。刺史劉瑗，命令人們專心致志地誦讀《金剛般若經》一遍。還沒誦完，甘霖就普降，遠近各地都得到了充足的雨水，當年的莊稼獲得了豐收。那年春天，連綿陰雨妨礙損害了蠶和麥子的生長。別駕韋岳子，也命令文展誦讀經文，立刻就晴朗了。
開元四年（716年）七月，當地發生大旱。降職的長史劉孝忠，又命令祈雨。從午時到申時，細雨微微降落。等到傍晚，天空就放晴了。於是在庭前，至誠地發願，唸誦《般若經》一遍還沒結束，雨水就普遍降落，高處低處都得到了充足的雨水。
開元五年（717年）正月的二十多號，正趕上陰雨連綿。刺史劉瑗，因為第二天就是甲子日，如果雨還不停止，恐怕經過的寺廟會發生旱情，於是命令文展唸誦《般若經》，至誠地祈求天晴。開始誦經，立刻雨就停了。到了甲子日，天氣非常晴朗。《般若經》的力量，它的應驗就像這樣。
讚頌說：道本只有一個，顯現的跡象卻有三身（法身、報身、應身）。它的教化越久遠，它的功德越真實。忘卻私心就能達到聖人的境界，不刻意追求就能顯現神力。只要真誠懇切，就能得到感應。
《金剛般若經集驗記》卷下（終）
No. 1629-A
（本奧云）長寬元年（1040年）七月下旬沙門章觀書寫了。
同年八月七日一校了。
元祿十七年（1704年）甲申正月二十二日南陽釋升子和南拜寫（字高雲，俗壽三十六，僧臘二十四），同二月十日一校了。
可悲啊，原本的草書，中間有被蟲蛀蝕的地方，希望以後能得到好的版本校正補書。
（京城西北梅尾高山寺經藏本云）承歷三年（1079年）孟夏下二之天，爲了結下後世的緣分，蘸著禿筆恭敬地書寫完畢。
【English Translation】 English version Old and teeth grow. It is also God's help.
In the third year of Kaiyuan (715), the midsummer was extremely dry, and the grass and trees were scorched and yellow. The governor Liu Yuan ordered people to recite the 'Diamond Prajna Sutra' once with great concentration. Before it was finished, the sweet rain fell, and the surrounding areas received sufficient rain, and the crops of the year were harvested. In the spring of that year, the continuous rain hindered and damaged the growth of silkworms and wheat. Biejia Wei Yuezi also ordered Wen Zhan to recite the scriptures, and it immediately cleared up.
In July of the fourth year of Kaiyuan (716), there was a severe drought in the local area. Changshi Liu Xiaozhong, who had been demoted, ordered to pray for rain again. From noon to Shenshi (3-5 pm), light rain fell slightly. By the evening, the sky cleared up. So in the courtyard, he sincerely made a vow and recited the 'Prajna Sutra' once before it was finished, and the rain fell universally, and both high and low places received sufficient rain.
On the 20th day of the first month of the fifth year of Kaiyuan (717), it was raining continuously. The governor Liu Yuan, because the next day was Jiazi Day, if the rain did not stop, he was afraid that the temples that passed by would suffer from drought, so he ordered Wen Zhan to recite the 'Prajna Sutra' and sincerely pray for sunny weather. As soon as he started reciting the scriptures, the rain stopped immediately. On Jiazi Day, the weather was very sunny. The power of the 'Prajna Sutra', its response is like this.
The praise says: The Dao is only one, but the signs manifested are three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). The longer its teachings last, the more real its merits are. Forgetting selfishness can reach the realm of a sage, and unintentional pursuit can manifest divine power. Only with sincerity and earnestness can one receive a response.
'Collected Records of Miraculous Verifications of the Diamond Prajna Sutra' Volume 2 (End)
No. 1629-A
(Benaoyun) Monk Zhangguan wrote it in the late July of the first year of Chokyo (1040).
It was proofread on August 7 of the same year.
On the 22nd day of the first month of the year Kinoto-Saru, Genroku 17 (1704), Nanyo Shakushisho Wanan respectfully wrote (the character is Takakumo, the secular age is 36, the monastic age is 24), and it was proofread on the 10th day of the second month of the same year.
Alas, the original cursive script has been damaged by insects in some places. I hope that a good version can be obtained in the future to correct and supplement the writing.
(The Jingzang version of Meio Kosanji Temple in the northwest of the capital says) In the second day of the fourth month of the third year of Shoryaku (1079), in order to form a connection for future generations, I respectfully finished writing with a worn-out brush.
霜臺老 藤師國
(野州日光山慈眼大師經藏本云)天仁四年五月六□□□(恐是三字乎此年。即天永元年庚寅也)于大原來迎院廊書寫了。 桑□□源書
天永四年(自己未年後三十五年也)六月二日 時點了。
寶永二年。乙酉二月二十五日。重以異本校正補書。始於正月二十九日。終於今朝。伏願以斯般若功力。洛陽檀越性榮信女滅罪生善發菩提心。孝子松永氏源公息災延命福智現前。乃至自他法界蒼生齊生般若種智者。
南陽愚僧升和南謹識(俗壽三十七)
雖先書一本。寶永元年四月十一日為暴火燒卻。以故重書盈餘書庫。伏願功德餘風本師空老人福智圓滿諸愿成就者也。
南無大慈大悲天滿大自在天神。
神力演大光 普照無際土 消除三垢冥 廣濟眾厄難
寶永六年己丑夏四月 洛陽毛利源公亭子再挍此書了釋升常 四十一歲謹志
No. 1629-B 金剛般若經集驗拾遺
南陽後學釋 升堂 錄
三寶感通記曰。唐貞觀五年。有隆州巴西縣令狐元軌者。信敬佛法○京師西明寺主神察目驗說之。
又曰唐益州西南新繁縣西四十里許○繁后具自言之(會盈耳)。
唐臨冥報記曰唐吳郡□□素家貞觀
【現代漢語翻譯】 現代漢語譯本 霜臺老 藤師國
（《野州日光山慈眼大師經藏本》記載）天仁四年（1111年）五月六日（此處可能有三個字缺失，因為這一年即是天永元年（1118年）庚寅年）。于大原來迎院廊書寫完畢。桑□□源書
天永四年（1118年）（距離己未年三十五年）六月二日 時點。
寶永二年（1705年）乙酉二月二十五日，重新以其他版本校正補書。始於正月二十九日，終於今日。伏願以此《般若經》的功德力，使洛陽的檀越（施主）性榮信女消除罪業，增長善根，發起菩提心。孝子松永氏源公息災延命，福慧增長，乃至自身和他方世界的眾生，都能一同生起般若的智慧。
南陽愚僧升和南謹識（俗壽三十七）
雖然先前書寫了一本，但在寶永元年（1704年）四月十一日被火燒燬。因此重新書寫，以填補書庫的空缺。伏願此功德餘風能使本師空老人福慧圓滿，諸愿成就。
南無大慈大悲天滿大自在天神。
神力演大光 普照無際土 消除三垢冥 廣濟眾厄難
寶永六年（1709年）己丑夏四月，洛陽毛利源公亭子再次校對此書。釋升常 謹志，時年四十一歲。
No. 1629-B 《金剛般若經集驗拾遺》
南陽後學釋 升堂 錄
《三寶感通記》記載：唐貞觀五年（631年），有隆州巴西縣令狐元軌者，信敬佛法。京師西明寺主神察親眼所見並述說此事。
又記載：唐益州西南新繁縣西四十里許（會盈耳）。
《唐臨冥報記》記載：唐吳郡□□素家貞觀年間（627-649年）
【English Translation】 English version Shōdai-rō Tōshi-koku
(According to the Jigen Daishi Sutra Repository of Nikko-san, Yashu) Written at the corridor of Dairai Gekō-in on May 6th, Ten'nin 4 (1111) (possibly three missing characters, as this year is also Ten'ei 1 (1118), the year of Gengyin). Written by Kuwa □□ Gen.
Ten'ei 4 (1118) (35 years after the year of Kibi) June 2nd, time noted.
February 25th, Hōei 2 (1705), year of Otsu-Tori. Re-collated and supplemented with different versions. Started on January 29th, and finished this morning. Humbly wishing that with the power of this Prajna (wisdom), the lay follower Sei'ei of Rakuyo (Kyoto), a faithful woman, may eliminate sins, generate goodness, and awaken the Bodhi mind (mind of enlightenment). May the filial son, Minamoto-no-Motonaga, dispel calamities, extend life, and manifest blessings and wisdom. Furthermore, may all sentient beings in this and other realms equally generate the seed of Prajna wisdom.
Respectfully noted by the foolish monk Shōwa of Nanyō (secular age 37)
Although a copy was previously written, it was burned down by a violent fire on April 11th, Hōei 1 (1704). Therefore, it is rewritten to replenish the sutra repository. Humbly wishing that the remaining influence of this merit may bring complete blessings and wisdom to the original teacher, the old monk Kū, and fulfill all his wishes.
Namu (homage to) Greatly Compassionate Tenman Daijizaitenjin (Sugawara no Michizane deified as a Shinto deity).
Divine power radiates great light, Universally illuminating boundless lands, Eliminating the darkness of the three poisons, Broadly relieving the suffering of all.
Summer, April, Hōei 6 (1709), year of Kichū. This book was re-collated at the pavilion of Minamoto-no-Mōri in Rakuyo (Kyoto). Respectfully noted by Shaku Shōjō, age 41.
No. 1629-B: Collection of Miraculous Verifications from the Diamond Prajna Sutra
Recorded by Shaku Shōdō, a junior student from Nanyō.
The Record of Miraculous Responses of the Three Treasures states: In the 5th year of Zhenguan (631) of the Tang Dynasty, there was Linghu Yuangui, the magistrate of Brazil County in Longzhou, who believed in and revered the Buddha Dharma. This was witnessed and recounted by the head monk Shencha of Ximing Temple in the capital.
It also states: About forty li west of Xinfan County in the southwest of Yizhou (Hui Ying'er).
The Tang Lin Ming Bao Ji (Records of Retribution) states: During the Zhenguan period (627-649) of the Tang Dynasty, the Su family of Wu County □□
二十年失火○具自言之(右三□□□苑珠林第□□六卷)。
郎余令冥報拾遺曰□□州刺史樂安任義方○義方自說(右一驗出□□珠林第五□□)。
法苑珠林(第一百十六卷)送終篇□□□耶王之弘貞觀年中○不復更來(右此一驗見弘自說也)。
又(第一百二卷)六度篇曰唐蕭氏是司元大夫崔○具說如是。
大唐壽州壽春府永慶寺金剛經碑本䟦語曰。唐乾元季中廣州僧䖍惠自幼受持此經○雲氣徐徐上升天界。
No. 1629-C 刻金剛般若經集驗記後序
般若。諸佛智母深重難議。當時鹙峰得度諸生。雖超生死而疑根未拔本智不現。及至般若會中天調御以金剛智而決斷之。直使聖凡情盡生滅見忘。而本有智光豁爾披露。以此義為正法眼藏。寶函所在天人擁護。故有望空寫經遇雨不濕者。有持經題命盡上生者。此之靈驗不可舉言。依之歷代著驗記者眾焉。然一䇿子未有鋟□□□日東誠可不名闕典。與予往在東武獲唐孟□□驗記。如覯良友益師。乃嘆曰。惜乎此編淹涉時□□滅頗多。噬臍不及。日者雖亦得一本。脫誤不可□□□在北山重對古本復存得失既陶㼼諸本更無有□葉。然崑山片玉豈可棄捐。因旁加邦語付諸印生。欲公海內覽者尚得好本補來是望。
寶永六
【現代漢語翻譯】 現代漢語譯本 二十年前的一場火災，（當事人）自己講述了這件事。（右三，出自《法苑珠林》第□□六卷）。
《郎余令冥報拾遺》記載□□州刺史樂安人任義方的事蹟。任義方自己講述（右一，出自《法苑珠林》第五□□）。
《法苑珠林》（第一百十六卷）送終篇記載□□□耶王在弘貞觀年間（627-649）的事蹟，（死後）不再回來（右一，這個事例見弘自己講述）。
又，《法苑珠林》（第一百二卷）六度篇記載唐朝蕭氏是司元大夫崔的妻子，詳細講述了這件事。
大唐壽州壽春府永慶寺金剛經碑本跋語記載，唐乾元年間（758-760），廣州僧人虔惠自幼受持此經，（誦經時）雲氣緩緩上升天界。
No. 1629-C 刻金剛般若經集驗記後序
般若（prajna，智慧），是諸佛的智慧之母，深奧而難以衡量。當初在鹙峰（鷲峰山）得度的眾生，雖然超越了生死，但疑根未除，本有的智慧沒有顯現。等到般若法會上，天調御（佛陀的稱號）用金剛智（堅不可摧的智慧）來決斷，直接使聖人凡人的情執消盡，生滅的觀念泯滅，從而使本有的智慧之光豁然顯露。因此，這個義理是正法眼藏（佛法的精髓）。寶函（裝佛經的盒子）所在之處，天人都擁護。所以有的人望空寫經，遇到下雨也不會濕；有的人持誦經題，命終后就往生到好的地方。這些靈驗的事蹟數不勝數。歷代以來，記載這些靈驗事蹟的人很多。然而，一本書還沒有被刊印出來，（在）日東（日本）確實不能算作沒有缺憾。我過去在東武（地名）得到唐朝孟□□的驗記，如同遇到良友益師，於是感嘆說，可惜這本書因為年代久遠而散失了很多，後悔也來不及了。現在雖然也得到一個版本，但脫漏錯誤很多，（於是）在北山重新對照古本，重新整理了其中的得失，其他版本都沒有這一頁。然而崑山（以產玉聞名）的一片玉，怎麼可以丟棄呢？因此在旁邊加上邦語（日語），付諸印刷，希望國內的讀者能夠得到好的版本，補充其中的不足。
寶永六年（1709）
【English Translation】 English version Twenty years ago, a fire occurred, and (the person involved) recounted the incident himself. (Right three, from the Fayuan Zhulin (Forest of Gems in the Dharma Garden), Volume □□6).
Lang Yu Ling Ming Bao Shi Yi (Lost Tales of Retribution Collected by Lang Yu Ling) records the deeds of Ren Yifang of Le'an, the prefect of □□zhou. Ren Yifang himself narrated (Right one, from Fayuan Zhulin, Volume 5□□).
Fayuan Zhulin (Volume 116), the chapter on 'Sending Off the Deceased,' records the deeds of □□□ King Ye during the Hong Zhenguan era (627-649), (after death) he did not return again (Right one, this example is from Hong's own account).
Also, Fayuan Zhulin (Volume 102), the chapter on 'Six Paramitas,' records that Lady Xiao of the Tang Dynasty was the wife of Cui, the Siyuan Daifu (official title), and she narrated the matter in detail.
The postscript of the Diamond Sutra stele at Yongqing Temple in Shouchun Prefecture, Shouzhou, Great Tang Dynasty, records that during the Qianyuan era (758-760) of the Tang Dynasty, the monk Qianhui of Guangzhou had upheld this sutra since childhood, (and while reciting the sutra) clouds slowly rose to the heavenly realm.
No. 1629-C Postscript to the Collected Verifications of Engraved Diamond Prajna Sutra
Prajna (wisdom), is the wisdom-mother of all Buddhas, profound and difficult to fathom. At that time, the beings who attained liberation at Grdhrakuta Peak (Vulture Peak), although they had transcended birth and death, their roots of doubt had not been eradicated, and their inherent wisdom had not manifested. When the Prajna assembly arrived, the Tiao Yu (a title for the Buddha, meaning 'tamer of beings') used Vajra-wisdom (indestructible wisdom) to make a decisive judgment, directly causing the emotional attachments of both sages and ordinary people to be exhausted, and the notions of birth and death to be extinguished, thereby causing the inherent light of wisdom to be revealed. Therefore, this principle is the Zhengfa Yanzang (Treasury of the Eye of the True Dharma, the essence of the Buddha's teachings). Wherever the treasure box (containing the sutras) is located, the gods and humans protect it. Therefore, there are those who write sutras in the air and are not wet by rain; there are those who uphold the title of the sutra and are reborn in a good place after death. These miraculous events are countless. Throughout the ages, many people have recorded these miraculous events. However, a book has not yet been printed, (in) Japan, it cannot be considered without regret. I once obtained the verification record of Meng□□ of the Tang Dynasty in Dongwu (place name), like meeting a good friend and beneficial teacher, and sighed, regretting that this book had been lost a lot due to the passage of time, and it was too late to regret it. Although I have also obtained a version now, there are many omissions and errors, (so) I re-compared it with the ancient version in Beishan, re-organized the gains and losses, and no other version has this page. However, how can a piece of jade from Kunshan (famous for producing jade) be discarded? Therefore, I added the local language (Japanese) next to it and put it into printing, hoping that domestic readers can get a good version and supplement the deficiencies.
Baoei 6 (1709)
年初夏日南陽後學釋升堂謹序于洛北幽舍
【現代漢語翻譯】 現代漢語譯本： 初夏時節，南陽的後學釋升堂，在洛陽北邊的幽靜住所恭敬地寫下序言。
【English Translation】 English version: In the early summer, Shishi Shengtang, a junior scholar from Nanyang, respectfully wrote this preface in a secluded residence north of Luoyang.