X87n1635_金剛經持驗記
卍新續藏第 87 冊 No. 1635 金剛經持驗記
金剛經持驗目錄上卷魏博士盧景𥙿梁釋琰法師隋趙文若隋寺丞趙文昌隋博士徐孝克隋書生荀氏隋邑令睦彥通隋參軍杜之亮隋宋國公蕭瑀隋釋法藏唐蘇仁欽唐陳昭唐刺史任義方唐趙文信唐大理司馬喬卿唐陳文達唐尉白仁哲唐尉陳利賓唐元初唐判司王令望唐將軍魏恂唐王陁唐田參軍唐丞李丘一唐司馬崔文簡唐博士吳思玄唐縣丞呂文展唐王虞候唐陳哲唐丞蘇朗唐邑令李虛唐吳逵唐王待制唐邑令李惟燕(附惟玉)唐孫明唐推司楊旬唐孫翁唐宋參軍唐節度張齊丘唐府掾陸康成唐張國英唐徐玘唐王孝廉唐別駕周伯玉唐任自信唐太常段成式唐節度吳少陽唐強伯達唐司空嚴綬唐吳可久唐邢行立唐趙安唐倪勤唐兗州軍將唐牙將寧勉唐張政唐房翥唐竇夫人盧氏唐烽子母唐善化縣婆唐何軫妻劉氏唐康仲戚母唐宋衎妻楊氏唐釋明度唐釋明浚唐釋䖍慧唐三刀師唐釋會宗唐釋法正唐釋靈幽(後續唐盧弁唐張無是)下卷宋宋承信宋朱進士宋承局周興宋參軍郭承恩宋范文正公宋馮侍御宋司理柴注宋華友宋陸翁宋李玄宗女宋王迪功妻宋王氏宋蔣大士宋釋道寧宋釋嵩明教宋釋清虛元釋聰禪師明孫廿二明道士陳入玄明嚴江明周廷璋明少保戚繼光明馮勤明大參顏光𥙿明周少岳明進士陳明遠明
州守李時英明侍中鐘復秀徐遵壽明盛在德明進士王泮明縣令屠隆明張元明大司𡨥姜寶明王公方麓明沉濟寰明沈公光華明晉陵訟師明鄒軏明內監張愛明範氏仆明胡燃明憲副項希憲明文伯仁明吳奕德明(邑令王立轂閬州龍義)明郡守蔡槐庭明汪公可受明二府文元發明朱恭靖公明鄧少峰明吳君平明(計仲偉高貴)明李受伯明施嶧陽明張守誠明揮使朱壽增明別駕唐時明佈政冒宗起明庠生高孝纘明錢永明妻張氏明劉道隆母李氏明唐別駕侄女明譚工部母明濮可重妻王氏明費氏明釋懷林明釋楚石明洞庭寺僧明釋普靜明釋廣徹明釋寒灰明釋法禪明釋周凈山明獨目金剛尼明尼慧貞大清孝廉虞庶顏大清周德聞大清王有義大清袁應和
唸經儀式
若有人受持金剛經者。先須凈手焚香開卷。至心念凈口業真言。凈法界真言。各三遍。然後啟請八金剛。四菩薩名號。
凈口業真言
修唎修唎摩訶修唎。修修唎。薩婆訶
凈法界真言
唵㘕
請八金剛奉請青除災金剛奉請辟毒金剛奉請黃隨求金剛奉請白凈水金剛奉請赤聲火金剛奉請定持災金剛奉請紫賢金剛奉請大神金剛
請四菩薩奉請金剛眷菩薩奉請金剛索菩薩奉請金剛愛菩薩奉請金剛語菩薩
發願文
稽首三界尊 歸命十方佛
【現代漢語翻譯】 現代漢語譯本 州守李時英，明侍中鐘復秀，徐遵壽，明盛在德，明進士王泮，明縣令屠隆，明張元，明大司寇姜寶，明王公方麓，明沉濟寰，明沈公光華，明晉陵訟師，明鄒軏，明內監張愛，明範氏仆，明胡燃，明憲副項希憲，明文伯仁，明吳奕德，明（邑令王立轂 閬州龍義），明郡守蔡槐庭，明汪公可受，明二府文元發，明朱恭靖公，明鄧少峰，明吳君平，明（計仲偉 高貴），明李受伯，明施嶧陽，明張守誠，明揮使朱壽增，明別駕唐時明，佈政冒宗起，明庠生高孝纘，明錢永明妻張氏，明劉道隆母李氏，明唐別駕侄女，明譚工部母，明濮可重妻王氏，明費氏，釋懷林，釋楚石，洞庭寺僧，釋普靜，釋廣徹，釋寒灰，釋法禪，釋周凈山，獨目金剛尼，尼慧貞，大清孝廉虞庶顏，大清(1644-1912)周德聞，大清(1644-1912)王有義，大清(1644-1912)袁應和。
唸經儀式
若有人受持《金剛經》者，首先需要洗凈雙手，焚香，打開經卷，以至誠之心念誦凈口業真言、凈法界真言，各三遍。然後開始啟請八金剛、四菩薩的名號。
凈口業真言
修唎修唎摩訶修唎。修修唎。薩婆訶
凈法界真言
唵㘕
請八金剛：奉請青除災金剛，奉請辟毒金剛，奉請黃隨求金剛，奉請白凈水金剛，奉請赤聲火金剛，奉請定持災金剛，奉請紫賢金剛，奉請大神金剛。
請四菩薩：奉請金剛眷菩薩，奉請金剛索菩薩，奉請金剛愛菩薩，奉請金剛語菩薩。
發願文
稽首三界尊，歸命十方佛。
【English Translation】 English version Prefect Li Shiying, Grand Secretary Zhong Fuxiu, Xu Zunshou, Sheng Zaide, Jinshi (successful candidate in the highest imperial examination) Wang Pan, Magistrate Tu Long, Zhang Yuan, Grand Secretary Jiang Bao, Wang Gong Fanglu, Shen Jihuan, Shen Gong Guanghua, Jinling Lawyer, Zou Yue, Eunuch Zhang Ai, Servant of the Fan Family, Hu Ran, Vice Commissioner Xiang Xixian, Wen Boren, Wu Yide, (Magistrate Wang Ligu, Longyi of Langzhou), Prefect Cai Huaiting, Wang Gong Keshou, Wen Yuanfa of the Two Palaces, Zhu Gongjing, Deng Shaofeng, Wu Junping, (Ji Zhongwei, Gao Gui), Li Shoubo, Shi Yiyang, Zhang Shoucheng, Commander Zhu Shou Zeng, Vice Administrator Tang Shiming, Administration Commissioner Mao Zongqi, Xiangsheng (student of the county school) Gao Xiaozuan, Qian Yongming's wife Zhang, Li, mother of Liu Daolong, Niece of Vice Administrator Tang, Mother of Labor Ministry Tan, Wang, wife of Pu Kezhong, Fei, Monk Huai Lin, Monk Chu Shi, Monk of Dongting Temple, Shi Pujing, Shi Guangche, Shi Hanhui, Shi Fachen, Shi Zhou Jingshan, One-Eyed Vajra Nun, Nun Hui Zhen, Yu Shuyan, a licentiate of the Great Qing Dynasty (1644-1912), Zhou Dewen of the Great Qing Dynasty (1644-1912), Wang Youyi of the Great Qing Dynasty (1644-1912), Yuan Yinghe of the Great Qing Dynasty (1644-1912).
Sutra Recitation Ritual
If someone upholds and recites the Diamond Sutra, they must first wash their hands, burn incense, and open the scroll. With utmost sincerity, they should recite the Mantra for Purifying Karma of Speech and the Mantra for Purifying the Dharma Realm, each three times. Then, they should begin invoking the names of the Eight Vajras and the Four Bodhisattvas.
Mantra for Purifying Karma of Speech
『xiū lī xiū lī mó hē xiū lī. xiū xiū lī. sà pó hē』
Mantra for Purifying the Dharma Realm
『ōng lán』
Inviting the Eight Vajras: I respectfully invite the Blue Disaster-Removing Vajra, I respectfully invite the Poison-Repelling Vajra, I respectfully invite the Yellow Wish-Fulfilling Vajra, I respectfully invite the White Pure Water Vajra, I respectfully invite the Red Sound Fire Vajra, I respectfully invite the Disaster-Fixing Vajra, I respectfully invite the Purple Wise Vajra, I respectfully invite the Great Spirit Vajra.
Inviting the Four Bodhisattvas: I respectfully invite the Vajra Kin Bodhisattva, I respectfully invite the Vajra Rope Bodhisattva, I respectfully invite the Vajra Love Bodhisattva, I respectfully invite the Vajra Speech Bodhisattva.
Vow
I bow my head to the Honored One of the Three Realms, I take refuge in the Buddhas of the Ten Directions.
我今發弘願 持此金剛經 上報四重恩 下濟三途苦 若有見聞者 悉發菩提心 盡此一報身 同生極樂國
開經偈
無上甚深微妙法 百千萬劫難遭遇 我今見聞得受持 愿解如來真實義
No. 1635-A 金剛經持驗紀序
佛說般若經六百卷。金剛則其中第五百七十七卷也。中峰云。六百卷廣說般若。專為小乘人。融通陶汰。欲其凈治心器。然後以上乘圓頓甘露之味貯之。故此經大旨。以無相無住無為為宗。重疊翻覆。隨立隨掃。極是談空。究竟不是談空。所謂如來是真實語者。不誑語者。故又云。信心清凈。即生實相。如龜毛兔角。只說龜無毛。兔無角。此語最堪破俗。只看中間無實無虛四字。世尊已自道破全經註腳矣。實處都虛。虛處都實。不生不滅。滅滅生生。塵勞法相。一刀齊斷。勇猛撇脫。直尋本來。是之謂阿耨多羅三藐三菩提心。是之謂金剛般若波羅蜜。然經中一邊說應住降伏。即一邊說信心凈信。一邊說經義。即一邊說果報。一片婆心。千般苦舌。其欲度善男子女人。急於護念。囑付諸菩薩。其欲度一切眾生。更急於度善男子女人。故凡所言諸法相。如潭中雲影。雪上爪痕。空靈脫化。說無可說。獨至來世有人。於此經受持演說。乃至四句偈等
【現代漢語翻譯】 現代漢語譯本 我今發廣大誓願， 受持這部《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）， 向上報答父母、眾生、國家、三寶四重恩德， 向下救濟地獄、餓鬼、畜生三途的苦難。 若有眾生見聞此經， 都能夠發起菩提心（bodhicitta）， 盡此一生報盡之身， 共同往生西方極樂世界（Sukhāvatī）。
開經偈
無上甚深微妙的佛法， 百千萬劫都難以遇到。 我今有幸見聞並且受持， 愿能理解如來（Tathāgata）的真實義。
《金剛經持驗紀序》
佛陀宣說了六百卷《般若經》（Prajñāpāramitā Sūtra）。《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）是其中的第五百七十七卷。中峰禪師說，六百卷廣泛地宣說般若，專門爲了小乘根器的人，融會貫通，陶冶洗滌，想要他們清凈心器，然後用上乘圓頓的甘露美味來裝盛。因此這部經的大旨，以無相、無住、無為作為宗旨，重疊翻覆，隨立隨掃，極其談空，但究竟不是談空。所謂如來是說真實語的人，不說誑語的人。所以又說，信心清凈，即生實相。如同龜毛兔角，只是說龜沒有毛，兔沒有角。這句話最能破除世俗的執著，只看中間『無實無虛』四個字，世尊（Śākyamuni）已經自己道破了全經的註腳了。實處都虛幻，虛處都真實，不生不滅，滅滅生生，塵勞法相，一刀齊斷，勇猛撇脫，直接尋覓本來面目。這就是所謂的阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），這就是所謂的金剛般若波羅蜜（Vajracchedikā Prajñāpāramitā）。然而經中一邊說應住、降伏其心，即一邊說信心凈信；一邊說經義，即一邊說果報。一片婆心，千般苦口，他想要度化善男子、善女人，急切地護念、囑咐諸菩薩。他想要度化一切眾生，更加急切地度化善男子、善女人。所以凡所說的諸法相，如同潭中的雲影，雪上的爪痕，空靈脫化，說無可說。唯獨到了未來世，有人對此經受持、演說，乃至四句偈等。
【English Translation】 English version I now make a great vow, To uphold this Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), To repay the fourfold kindnesses from above (parents, sentient beings, country, and the Three Jewels), And to relieve the suffering of the three lower realms (hell, hungry ghosts, and animals) below. If there are those who see or hear this, May they all generate the bodhi mind (bodhicitta), And exhaust this one retribution body, To be reborn together in the Land of Ultimate Bliss (Sukhāvatī).
Verse for Opening the Sutra
The unsurpassed, profound, and subtle Dharma, Is difficult to encounter in hundreds of thousands of kalpas. Now I see, hear, receive, and uphold it, May I understand the true meaning of the Tathāgata.
Preface to Records of Miraculous Verifications of the Diamond Sutra
The Buddha spoke the six hundred fascicles of the Prajñā Sutra (Prajñāpāramitā Sūtra). The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) is the five hundred and seventy-seventh fascicle among them. Chan Master Zhongfeng said, 'The six hundred fascicles extensively explain prajñā, specifically for those of the Śrāvakayāna (small vehicle), to integrate and refine them, desiring to purify their minds, and then fill them with the sweet dew of the supreme Mahāyāna (great vehicle) and perfect teaching. Therefore, the main purpose of this sutra is to take non-appearance, non-abiding, and non-action as its principle, repeatedly overturning and sweeping away as it establishes, extremely discussing emptiness, but ultimately not discussing emptiness. The so-called Tathāgata is one who speaks truthfully, not falsely. Therefore, it is also said, 'With pure faith, one gives rise to the true appearance.' Like the fur of a tortoise or the horns of a rabbit, it only says that a tortoise has no fur and a rabbit has no horns. This saying is most capable of breaking through worldly attachments. Just look at the four words 'neither real nor unreal' in the middle; the World Honored One (Śākyamuni) has already revealed the footnote of the entire sutra himself. Where it is real, it is all illusory; where it is illusory, it is all real; neither arising nor ceasing, ceasing and arising. The appearances of defilements and dharmas are cut off with a single stroke, courageously abandoning and directly seeking the original face. This is what is called the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta), this is what is called the Vajracchedikā Prajñāpāramitā. However, in the sutra, while it speaks of how one should abide and subdue the mind, it also speaks of faith and pure faith; while it speaks of the meaning of the sutra, it also speaks of the karmic rewards. With a compassionate heart and a thousand bitter tongues, he desires to liberate good men and women, urgently protecting and entrusting them to the Bodhisattvas. He desires to liberate all sentient beings, even more urgently liberating good men and women. Therefore, all the phenomena spoken of are like cloud shadows in a pool, claw marks on snow, ethereal and detached, beyond description. Only in future generations will there be those who receive, uphold, explain, and speak this sutra, even just four-line verses, etc.'
。輒盛推荷擔。讚歎希有。極口許以無量無邊福德。此語前後凡十數見。無非鼓舞五百歲以後人。一下破除諸相。親證般若故。此經者世尊誨人不倦之書也。以眾生度眾生。以非眾生度眾生。實則眾生各各自度。我非度眾生。眾生亦不見為我度眾生。故眾生即佛。佛即眾生。無分相。亦無合相。或謂果報之說。專為第三等人說法。似於六祖諸師。高佔地步。將作是紀者。不應以第一第二等人待來世耶。古云滿街是聖。即可云滿塵界是佛。既云是佛。何分三等。為此說者。所稱凡夫之以我為見。猶之四相未空者耳。佛曾說應以某身得度者。即現某身而為說法。我今亦不論第一第二第三等人。只是有三千大千世界千萬億受持此經者。即不難現三千大千世界千萬億佛身而為說法。但令得聞是說。歡喜奉行。是諸佛慧命不斷。自然虛空落地。鐵樹夜花。任蒐羅增續。繁辭累冊。如假柯古以來諸人。不過以佛語證明佛語。非另添一般說法也。佛又云。我若具說。人或狂亂。狐疑不信。今日倘有凈信無疑之人。佛將以所欲具說。歡喜向其人傾倒吐之。佛固是真實語者。不誑語者。況此編紀事。徴信古今。又何狂亂狐疑之有。雖然。菩薩於法。應無所住。寧福德相可如是住乎。知無相無我。即知福德不應貪著。佛非但為諸菩薩言也。
請為受持者轉一語曰。佛說果報即非果報。是名果報。佛說不受福德。即非不受福德。是名不受福德。
No. 1635-B 勸流通金剛經引
金剛經為最上乘法。五祖于般若六百卷中。獨推此經。為見性成佛要門。普勸僧俗受持。自秦魏諸法師翻譯后。帝王宰官以迄士庶。無不奉行轉誦。其持驗靈應。代著明徴。唐有假太常鳩異。宋太宗有太平廣記。近代則唐宜之巾馭乘。王載生新異錄。冒宗起受持果報諸編。莫不竭力宣揚聖鐸。廣度迷津。弘法施而續慧命。厥功誠不朽哉。集中所載。因果縷縷。火可使返。水可使出。疾可使蘇。厄可使脫。算可使綿。名可使成。嗣可使續。福可使集。枷杻可使自開。刀鋸可使自落。上可超拔先亡。下可消釋宿冤。陰吏鬼使不敢近。太山神君不敢錄。諸天設寶蓋浮圖覆貯之。閻羅具金榻銀床供奉之。更能解脫塵勞。往生凈土。冥府稱之。曰續命經。功德經。其為幽明尊禮。至極可知。即書寫誦讀功德。已不可思議如是。而況能發明心地。精進受持者哉。所謂護法諸神。既護法寶。自護闡法。載寶之人。斷斷如矣。(克復)甫發心纂次記事。適遇同志善友。共發菩提。捐費助刊。匯古今。參聞見。頗竭心目之力。未能僭謂大成。較昔庶云善本。念從來諸刻多在吳中。
他省尚希刊佈。並生莊嚴佛土之中。未睹法事流通之勝。豈非天壤間一缺陷事。謹告同志善信。獲見是紀。不吝廣為刻施。或仍原本。或易新編。其見聞所及。有關持驗者。尤冀續輯。俾足鼓勵將來。歸依不朽。昔賢有為劈窠圖者。勸人唸佛。卒以他人唸佛。往往得生凈土。乃歸功施圖之人。亦生凈上。又善過格云。能以最上乘法授人。使之因言省悟。傳一人者當十善。十人當百善。傳大貴人。大力量。大豪傑者。當千善。搜采繕梓。印卷施人者。當萬善。今此般若要典。無上密諦。誠能羽翼傳播。自覺覺他。將見慧光不斷。善果同圓。八部天龍。共擁瑯函之軸。六塵火宅。齊開曇缽之花。謹疏短引。用勸同人。
同善道人 克復 敬懇
凡例八則經文流傳久遠。前後凡六譯。字句不無稍殊。茲一遵姚秦三藏法師原譯。則諸疑可決矣。本經三十二分。相傳分自昭明太子。南唐保大五年。壽春所刻。遵原藏本。不標分數。實稱融貫。近多因之。但標分世傳已久。中峰略義。亦仍彼分。便誦持也。經中字音。梵與華異。一字有讀作數音。本字另讀別音者。及間有難字。俱明注以便初學。紀事首敘歷朝。始自後魏。迄昭代。古今並列。方信從有據。但唐及明事頗詳。而宋元遂爾寥寥。以時無假太常唐別駕諸賢故
【現代漢語翻譯】 現代漢語譯本 希望其他省份也能刊印流通此經，使眾生得以在莊嚴的佛土中修行。如果不能見到佛法流通的盛況，豈不是天地間的一大憾事？謹此告知各位同道善信，如果見到此書，請不要吝惜，廣為刻印施捨，或者按照原本，或者重新編排。對於見聞所及，有關持誦靈驗的事蹟，更希望能夠繼續收集編輯，以此鼓勵後人，歸依不朽的佛法。過去有賢人制作『劈窠圖』，勸人唸佛，最終因為他人唸佛，往往得以往生凈土，於是將功勞歸於施圖之人，此人也往生凈土。又有善於總結的人說，能夠以最上乘佛法教導他人，使他人因此言語而醒悟，傳給一個人就相當於行了十善，傳給十個人就相當於行了一百善，傳給大貴人、大有力量的人、大豪傑，就相當於行了一千善，蒐集整理刊印經卷施捨給他人，就相當於行了一萬善。如今這部《般若》要典，無上秘密真諦，如果能夠廣為傳播，自覺覺他，將會見到智慧之光不斷，善果共同圓滿。八部天龍，共同護持經書，六塵火宅，一起開放清凈的蓮花。謹此撰寫短序，用以勸勉同道。
同善道人 克復 敬懇
凡例八則：經文流傳久遠，前後共有六次翻譯，字句難免有些差異。現在完全遵照姚秦鳩摩羅什三藏法師的原譯本，這樣各種疑問就可以解決了。本經分為三十二分，相傳是從昭明太子開始的。南唐保大五年（947年），壽春所刻的版本，遵照原藏本，沒有標明分數的，實際上是稱讚其融會貫通。近來很多版本都沿用這種做法。但是標明分數的版本世傳已久。《中峰略義》也仍然沿用這種分法，方便誦讀。經文中的字音，梵文和華文不同，一個字有讀作幾個音的，本字另外讀別的音的，以及其中有難認的字，都明確地加以註釋，以便初學者學習。紀事部分首先敘述歷朝歷代，從後魏開始，到昭代（清代），古代和現代並列，才相信是有根據的。但是唐朝和明朝的事情記載得比較詳細，而宋朝和元朝的事情就顯得非常簡略，因為當時沒有假太常、唐別駕等賢人。
【English Translation】 English version It is hoped that other provinces will also publish and circulate this scripture, so that all beings can practice in the solemn Buddha lands. If one cannot witness the prosperity of the Dharma's circulation, wouldn't it be a great regret in the world? I hereby inform all fellow practitioners and faithful believers that if you see this book, please do not hesitate to widely print and donate it, either according to the original version or re-edited. For the miraculous events related to upholding and reciting the scripture that you have seen and heard, it is hoped that you can continue to collect and compile them, so as to encourage future generations to take refuge in the immortal Dharma. In the past, there were virtuous people who created 'Pike Tu' (a kind of picture), encouraging people to recite the Buddha's name. Eventually, because others recited the Buddha's name, they were often able to be reborn in the Pure Land. Therefore, the merit was attributed to the person who donated the picture, and this person was also reborn in the Pure Land. There are also those who are good at summarizing who say that being able to teach others the supreme Dharma, causing them to awaken through these words, transmitting it to one person is equivalent to performing ten good deeds, transmitting it to ten people is equivalent to performing a hundred good deeds, transmitting it to great dignitaries, powerful people, and great heroes is equivalent to performing a thousand good deeds, collecting, compiling, printing, and donating scriptures to others is equivalent to performing ten thousand good deeds. Now, this essential text of the Prajna (wisdom), the supreme secret truth, if it can be widely disseminated, awakening oneself and others, you will see the light of wisdom continue, and the good fruits will be jointly perfected. The Eight Classes of Gods and Dragons will jointly protect the scriptures, and the fiery house of the Six Dusts will together open the pure lotus flower. I hereby write a short preface to encourage fellow practitioners.
Fellow Practitioner of Goodness, Ke Fu, respectfully and earnestly.
Explanatory Notes in Eight Sections: The scripture has been circulating for a long time, with a total of six translations before and after, and the wording is inevitably somewhat different. Now, we completely follow the original translation of the Tripiṭaka Master Kumārajīva of the Yao Qin dynasty (384-417), so that all doubts can be resolved. This scripture is divided into thirty-two sections, which is said to have started with Prince Zhaoming. The version carved in Shouchun in the fifth year of the Baoda reign of the Southern Tang dynasty (947), followed the original collection and did not mark the sections, actually praising its integration. Many recent versions have followed this practice. However, the versions with marked sections have been passed down for a long time. The 'Brief Meaning of Zhongfeng' also still follows this division for easy recitation. The pronunciation of the words in the scripture is different between Sanskrit and Chinese. One word may be pronounced in several ways, the original word may be read with a different sound, and there are also difficult words, all of which are clearly annotated to facilitate learning for beginners. The historical records first narrate the dynasties, starting from the Later Wei dynasty (386-557) to the Zhao dynasty (Qing dynasty 1644-1912), with ancient and modern times listed together, so that it is believed to be based on evidence. However, the events of the Tang dynasty (618-907) and the Ming dynasty (1368-1644) are recorded in more detail, while the events of the Song dynasty (960-1279) and the Yuan dynasty (1271-1368) appear very brief, because there were no virtuous people such as Jia Taichang and Tang Biejia at that time.
也。善事湮沒。令名不彰。後起纂述之功。其可少乎。紀事先善男子。善女人。次比丘比丘尼。往刻多廣列緇屬。空門弟子。崇信佛典。分固應爾。唯俗家學道。真如青蓮。出污泥而不染。尤嘆希有。故集中編次為詳。稗官野史。類多荒唐。風聞塗說。未堪傳信。茲集考據最嚴。凡事蹟稍涉可疑。俱行刪汰。務使表章真實。足供激勸。每條下詳註所出。以昭信也。評論所以發明本案旨意。必言之前後。觸處醒發。則閱者心眼頓開。自然關著痛癢。卮言無當之誚。庶幾免之。
男石百拜敬述
No. 1635
歷朝金剛持驗紀上卷
荊溪周克復重朗纂
男周石訂
吳門陳濟生皇士參
後魏盧景裕字仲儒。節閔初。為國子博士。崇信釋氏。注周易論語。族兄神禮據鄉人謀叛。逼裕同力以應西魏。系晉陽獄中。至心念金剛經。枷鎖自脫。齊神武作相。特見原宥。嗟夫。人有受陽世陰司之枷鎖桎梏。而不求脫者乎。然眼前之恩愛枷鎖。快樂桎梏。何以認為性命。而不知脫。且重重糾結。而不肯脫也大惑不解。可悲可憐。若能等一受持如景裕。則前因后際。一齊斷絕。得大自在矣(出報應記)。
梁天監中。有琰法師。居長安招提寺。年十一。出家。偶同寺僧。往相士家。
【現代漢語翻譯】 現代漢語譯本： 唉！善行被埋沒，美名不能彰顯，後人續寫編纂的功勞，難道可以少嗎？記錄事情先從善男子（樂於行善的男子）、善女人（樂於行善的女子）開始，然後是比丘（受過具足戒的男性出家人）、比丘尼（受過具足戒的女性出家人），往後刻印時要廣泛列出僧眾，空門（佛教）弟子崇尚信奉佛典，理應如此。只有在家修道之人，像青蓮一樣，出自污泥而不染，尤其令人讚嘆稀有。所以集中編纂時要詳細。而那些稗官野史，大多荒唐，道聽途說，不足以採信。這部書的考據最為嚴謹，凡是事蹟稍微涉及可疑之處，都加以刪汰，務必使記載真實，足以激勵勸勉。每條下面都詳細註明出處，以昭示可信。評論是爲了闡明本案的旨意，必定言及事情的前後，處處提醒啓發，那麼閱讀者心眼頓開，自然會感到切膚之痛。這樣或許可以避免被譏諷為無的放矢。
男石 敬述
No. 1635
歷朝金剛持驗紀 上卷
荊溪 周克復 重朗 纂
男 周石 訂
吳門 陳濟生 皇士 參
後魏 盧景裕，字仲儒，在節閔帝初年（公元330年左右），擔任國子博士，崇信佛教，註釋《周易》和《論語》。他的族兄神禮勾結鄉人謀反，逼迫盧景裕一同響應西魏。盧景裕被關押在晉陽的監獄中，至誠唸誦《金剛經》，枷鎖自然脫落。後來齊神武帝擔任宰相，特赦了他。唉！有人受到陽世陰司的枷鎖桎梏，卻不尋求解脫嗎？然而眼前的恩愛枷鎖，快樂桎梏，為什麼人們認為它們是性命攸關的，而不知道解脫，並且重重糾結，不肯解脫呢？真是大惑不解，可悲可憐。如果能像盧景裕一樣受持《金剛經》，那麼前因後果，一齊斷絕，就能得到大自在了（出自《報應記》）。
梁朝天監年間（公元502-519年），有位琰法師，住在長安招提寺，十一歲出家。偶然與寺里的僧人一同前往相士家。
【English Translation】 English version: Alas! Good deeds are buried, and good names are not made manifest. How can the merit of later generations in continuing to write and compile be considered small? Recording events begins with good men (men who are happy to do good) and good women (women who are happy to do good), followed by Bhikshus (fully ordained male monastics) and Bhikshunis (fully ordained female monastics). When printing later, the monastic community should be widely listed. Disciples of the empty gate (Buddhism) revere and believe in the Buddhist scriptures, as it should be. Only those who cultivate the Way at home, like a blue lotus, emerge from the mud unsullied, which is especially admirable and rare. Therefore, the compilation should be detailed. However, unofficial histories are mostly absurd, and hearsay is not credible. The textual research in this collection is the most rigorous. All events that are slightly suspicious are deleted, ensuring that the records are truthful and sufficient to inspire and encourage. The source of each item is noted in detail below to show credibility. The commentary is to clarify the meaning of the case, and it must mention the before and after of the matter, reminding and enlightening everywhere, so that the reader's mind will be opened, and they will naturally feel the pain. This may avoid being ridiculed for talking nonsense.
Shi, respectfully stated
No. 1635
Records of Vajradhara's Miraculous Verifications Throughout Dynasties, Volume 1
Jingxi, Zhou Kefu, Chonglang, compiled
Shi, Zhou, edited
Wumen, Chen Jisheng, Huangshi, participated
During the early years of Emperor Jiemin of the Later Wei Dynasty (around 330 AD), Lu Jingyu, styled Zhongru, served as a professor at the Imperial Academy. He deeply believed in Buddhism and annotated the 'Book of Changes' and the 'Analects.' His cousin, Shen Li, colluded with villagers to rebel, forcing Lu Jingyu to join forces in response to the Western Wei. Lu Jingyu was imprisoned in Jinyang prison. He recited the 'Diamond Sutra' with utmost sincerity, and the shackles fell off naturally. Later, Emperor Shenwu of Qi became the prime minister and pardoned him. Alas! Are there people who suffer from the shackles of the earthly and underworld prisons but do not seek liberation? However, why do people regard the shackles of love and happiness as vital to their lives, not knowing how to break free, and entangling themselves repeatedly, refusing to break free? It is truly perplexing, sad, and pitiful. If one can uphold and recite the 'Diamond Sutra' like Lu Jingyu, then the causes and consequences of the past and future will be cut off together, and one will attain great freedom (from 'Records of Retribution').
During the Tianjian period of the Liang Dynasty (502-519 AD), there was a Dharma Master Yan, who lived in Zhaoti Temple in Chang'an. He became a monk at the age of eleven. He happened to go to a fortune teller's house with the monks in the temple.
相士謂琰曰。可惜聰明。止十八歲耳。琰聞不樂。歸詣藏經殿。焚香禮佛。愿賜經一卷。畢世受持。隨手于藏函內。抽得金剛經。晝夜持誦。忽一日更深。房中有五色光明。須臾見一梵僧。身長丈五許。語琰曰。汝壽十八當亡。以真誠持大乘經力增延矣。言訖不見。琰年逾十九。復遇相士。愕然曰。吾夭師相全消。何修至此。琰曰。專心持念金剛經。相士曰。師壽當至九十二矣。屆期坐化。異香滿室(出金剛證果)。
隋趙文若。開皇初。病亡。經七日。家人將殮。忽縮一足遂停。既蘇云。被一人追入冥城。王問在生有何功德。答云。惟持金剛經。王曰。此第一功德。算雖儘可延。又曰。諸罪更重殺生。卿每以豬羊充庖。遣使領至受苦處。北行二三里。高墻下有穴。僅可容身。從此穴出。登一高阜。四望遙闊。一城極高峻。煙火接天。黑氣溢地。備聞哀號聲。文若掩蔽耳目。叩頭求出。仍覺心破。口中出血。使者引回見王曰。汝好啖肉。薄罰難免。索長釘五枚。釘頭及兩手足。痛楚異常。從此絕肉持經。后因公事至驛。忽夢一青衣女求救。因問驛吏。有何物食。報云。一羊甚肥嫩。視之則。青㹀也。文若云。我不食肉。遂贖放之。楞嚴經云。以人食羊。羊死為人。人死為羊。乃至死死生生。互來相啖。趙文若雖
【現代漢語翻譯】 現代漢語譯本： 相士對琰說：『可惜你如此聰明，卻只有十八歲的壽命。』琰聽了很不高興，回家後到藏經殿，焚香禮佛，祈願佛賜予他一部經書，讓他終生受持。隨意從藏經盒中抽出一卷《金剛經》，便晝夜不停地持誦。忽然有一天深夜，房中出現五色光明，一會兒看見一位梵僧，身高約一丈五尺，對琰說：『你本應十八歲去世，因為你真誠持誦大乘經典的緣故，壽命得以延長。』說完就不見了。琰活到十九歲多，再次遇到那位相士，相士驚訝地說：『你面相上的夭折之相完全消失了，你修了什麼功德才能達到如此地步？』琰說：『我專心持念《金剛經》。』相士說：『你的壽命應該能活到九十二歲。』琰到了九十二歲時，坐化圓寂，異香充滿整個房間（出自《金剛證果》）。
隋朝(581年-618年)的趙文若，開皇(581年-600年)初年，因病去世。過了七天，家人準備入殮，忽然他的一隻腳縮了回去，於是就停止了。後來他甦醒過來說，被一個人追趕進入冥城。閻王問他在世時有什麼功德。他回答說，只是持誦《金剛經》。閻王說：『這是第一功德，雖然壽命已盡，也可以延長。』又說：『各種罪過中，殺生罪最為嚴重。你經常用豬羊來充當廚房的食物。』於是派遣使者帶領他到受苦的地方。向北走了二三里，在高墻下有一個洞，僅能容身。從這個洞出去，登上一個高坡，四處眺望，非常遼闊。一座城池極其高大險峻，煙火連線天際，黑氣瀰漫大地，到處都能聽到哀號的聲音。文若摀住耳朵和眼睛，叩頭請求出去，仍然覺得心被刺破，口中出血。使者引他回去見閻王，閻王說：『你喜歡吃肉，輕微的懲罰難以避免。』於是拿來五枚長釘，釘住他的頭和兩手足，疼痛異常。從此以後，他斷絕肉食，堅持持誦經書。後來因為公務到驛站，忽然夢見一位青衣女子求救。於是詢問驛站的官吏，有什麼食物。官吏回答說，有一隻羊非常肥嫩。文若一看，原來是一隻青色的小羊。文若說：『我不吃肉。』於是出錢贖回並放生了它。《楞嚴經》說：『人吃羊，羊死後變成人，人死後變成羊，乃至這樣死死生生，互相吞食。』趙文若雖然
【English Translation】 English version: A physiognomist told Yan: 'It's a pity you are so intelligent, but you only have eighteen years to live.' Yan was unhappy to hear this. He returned home and went to the Sutra Repository Hall, burned incense, and prayed to the Buddha, wishing to be granted a sutra to uphold for the rest of his life. He randomly drew a copy of the Vajra Sutra (Diamond Sutra) from the sutra box and recited it day and night. Suddenly, one night, there was a five-colored light in the room. After a while, he saw a Brahman monk, about fifteen feet tall, who said to Yan: 'You were supposed to die at eighteen, but because you sincerely uphold the Mahayana Sutra, your life has been extended.' After saying this, he disappeared. Yan lived past nineteen. He met the physiognomist again, who said in astonishment: 'The signs of premature death on your face have completely disappeared. What merit have you cultivated to achieve this?' Yan said: 'I wholeheartedly recite the Vajra Sutra (Diamond Sutra).' The physiognomist said: 'You should live to ninety-two.' When Yan reached ninety-two, he passed away peacefully while sitting in meditation, and the room was filled with a strange fragrance (from Vajra Proof of Fruition).
During the Sui Dynasty (581-618 AD), in the early years of the Kaihuang (581-600 AD) era, Zhao Wenruo fell ill and died. After seven days, his family prepared to enshroud him, but suddenly one of his feet retracted, so they stopped. Later, he woke up and said that he had been chased into the underworld city by someone. King Yama asked him what merits he had accumulated in his lifetime. He replied that he only recited the Vajra Sutra (Diamond Sutra). King Yama said: 'This is the foremost merit. Although your lifespan was exhausted, it can be extended.' He also said: 'Among all sins, killing is the most serious. You often used pigs and sheep to fill your kitchen.' So he sent a messenger to lead him to the place of suffering. After walking two or three li (Chinese mile) north, there was a hole under a high wall, barely large enough to fit a person. After exiting from this hole, he ascended a high slope and looked around, seeing a vast expanse. A city was extremely tall and steep, with smoke and fire reaching the sky, and black air filling the earth. He heard cries of sorrow everywhere. Wenruo covered his ears and eyes and kowtowed, begging to be let out, still feeling his heart pierced and blood coming from his mouth. The messenger led him back to see King Yama, who said: 'You like to eat meat, so a light punishment is unavoidable.' Then he took five long nails and nailed them into his head, hands, and feet, causing extreme pain. From then on, he abstained from meat and persisted in reciting the sutras. Later, while on official business at a post station, he suddenly dreamed of a woman in green clothes begging for help. So he asked the officials at the post station what food they had. The officials replied that they had a very fat and tender sheep. Wenruo looked at it and saw that it was a blue lamb. Wenruo said: 'I don't eat meat.' So he redeemed it and released it. The Shurangama Sutra (Sūtra of the Heroic One) says: 'Humans eat sheep, and when the sheep die, they become humans; when humans die, they become sheep, and so on, dying and being born, devouring each other.' Zhao Wenruo, although
持經延算。終以嗜肉受長釘。若無此功德。則殺報輪迴。無休息矣(出太平廣記)。
隋開皇十一年。大府寺丞趙文昌暴卒。惟心尚暖。復活云。初死。有人引見閻羅王。王問曾作福業否。文昌答以家貧。無力營善事。惟專心持誦金剛經。王合掌贊言善哉。汝持此因果甚大。使人引向藏內取經。昌西行五六里。見屋數十間甚華麗。滿貯經典。信手抽取一卷。即金剛經也。捧至王所。一人執卷在西。文昌東立向誦。一字不遺。王大歡喜。即放昌還。令引從南門出。見周武帝在門側房。身著三重鉗鎖。喚昌云。汝是我本國人。識我否。文昌云。臣昔宿衛陛下。帝曰。卿是舊臣。還家。可向隋皇帝說。吾諸罪辯了。唯滅佛法罪重難免。望代營功德。得離地獄。昌辭行出南門。見一人在大糞坑中。頭髮上出。引人指云。此是秦將白起寄禁於此。罪猶未了。昌既蘇。奏聞。詔天下戶口錢。為武帝轉。金剛經。仍錄事狀入隋史。桉周世宗毀銅佛像曰。佛教以頭目髓腦。有利眾生。尚無所惜。寧復以銅像為愛乎。鎮州大悲像。甚有靈應。擊毀之。以斧鉞自胸镵破。其後世宗北征。疽發洞胸。果報亦何慘也(出法苑珠林)。
隋國子博士徐孝克。自少欽信釋典。經論多所解釋。陳天嘉中。除剡令。大建四年。徴秘書丞不就
【現代漢語翻譯】 現代漢語譯本：持誦佛經可以延續壽命和消除災難，但最終因為嗜好肉食而遭受長釘之苦。如果沒有持經的功德，那麼殺生的報應將會不斷輪迴，沒有止息的時候（出自《太平廣記》）。
隋朝開皇十一年（591年），大府寺丞趙文昌突然暴死，只有心臟還溫暖。後來又復活，說：『剛死的時候，有人引見閻羅王。閻羅王問他是否做過善事。趙文昌回答說因為家貧，沒有能力做善事，只是專心持誦《金剛經》。』閻羅王合掌讚歎說：『很好啊！你持誦此經的因果非常大。』於是讓人引導他到藏經的地方取經。趙文昌向西走了五六里，看見幾十間房屋非常華麗，裡面裝滿了經典。他隨意抽取一卷，就是《金剛經》。捧到閻羅王那裡，一人拿著經卷在西邊，趙文昌向東站立誦讀，一字不遺漏。閻羅王非常歡喜，就放趙文昌還陽，讓他從南門出去。趙文昌看見周武帝（543年-578年）在門側的房間里，身上穿著三重鉗鎖。周武帝呼喚趙文昌說：『你是我本國人，認識我嗎？』趙文昌說：『我以前是陛下的宿衛。』周武帝說：『你是我的舊臣。回家后，可以向隋朝皇帝說，我所有的罪都辯解清楚了，唯獨滅佛法的罪過太重難以避免，希望他能代替我營建功德，使我能夠脫離地獄。』趙文昌告辭出來，在南門看見一個人在大糞坑中，頭髮露在外面。引導的人指著他說：『這是秦國的將領白起（？-前257年），被囚禁在這裡，罪過還沒有了結。』趙文昌醒來后，上奏朝廷。隋文帝下詔用天下百姓的戶口錢，為周武帝轉誦《金剛經》，並將這件事記錄在隋朝的史書中。按：周世宗（921年-959年）毀壞銅佛像時說：『佛教以頭目髓腦，如果能利益眾生，尚且不會吝惜，難道會愛惜銅像嗎？』鎮州的大悲像，非常靈驗，也被擊毀了，用斧頭從胸口鑿破。後來周世宗北征時，背上長了毒瘡，潰爛穿透胸口，這果報是多麼悲慘啊！（出自《法苑珠林》）。
隋朝國子博士徐孝克，從小就欽佩信奉佛教經典，對經論多有解釋。陳朝天嘉年間，被任命為剡縣縣令。陳朝大建四年（572年），被徵召為秘書丞，沒有就任。
【English Translation】 English version: Holding and reciting scriptures can prolong life and eliminate disasters, but ultimately, due to the fondness for meat, one suffers the pain of long nails. If there were no merit from holding scriptures, the retribution for killing would endlessly cycle without rest (from Taiping Guangji).
In the eleventh year of the Kaihuang era of the Sui Dynasty (591 AD), Zhao Wenchang, an official of the Dafu Temple, suddenly died, with only his heart remaining warm. He later revived and said, 'When I first died, someone led me to see King Yama (King of the Underworld). King Yama asked if I had done any good deeds. Zhao Wenchang replied that because he was poor, he had no ability to do good deeds, but he wholeheartedly recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra).』 King Yama, with palms together, praised, 『Very good! The karma from your holding this scripture is very great.』 He then ordered someone to lead him to the place where the scriptures were stored to retrieve a scripture. Zhao Wenchang walked five or six li (Chinese mile) to the west and saw dozens of magnificent houses filled with scriptures. He randomly selected a scroll, which was the Diamond Sutra. He presented it to King Yama, and a person holding the scripture stood to the west, while Zhao Wenchang stood facing east and recited it without missing a single word. King Yama was very pleased and released Zhao Wenchang to return to the world, letting him exit from the south gate. Zhao Wenchang saw Emperor Wu of the Zhou Dynasty (543 AD-578 AD) in a room beside the gate, wearing triple shackles. Emperor Wu called out to Zhao Wenchang, 『You are from my country, do you recognize me?』 Zhao Wenchang said, 『I used to be Your Majesty's guard.』 Emperor Wu said, 『You are my old subject. When you return home, you can tell the Sui Emperor that all my sins have been explained, except for the sin of destroying Buddhism, which is too heavy to avoid. I hope he can build merit on my behalf so that I can escape from hell.』 Zhao Wenchang bid farewell and exited through the south gate, where he saw a person in a large dung pit with hair sticking out. The guide pointed and said, 『This is the Qin general Bai Qi (?-257 BC), imprisoned here, and his sins have not yet been cleared.』 After Zhao Wenchang woke up, he reported to the court. Emperor Wen of Sui issued an edict to use the household money of the people of the world to recite the Diamond Sutra for Emperor Wu of Zhou, and this event was recorded in the history of the Sui Dynasty. Note: When Emperor Shizong of Zhou (921 AD-959 AD) destroyed bronze Buddha statues, he said, 『Buddhism, with heads, eyes, marrow, and brains, if it can benefit sentient beings, would not be stingy, so why would it cherish bronze statues?』 The Great Compassion Image of Zhenzhou was very efficacious but was also destroyed, and it was chiseled open from the chest with an axe. Later, when Emperor Shizong of Zhou went on a northern expedition, he developed a carbuncle on his back that ulcerated and penetrated his chest. How tragic was this karmic retribution! (from Fayuan Zhulin).
Xu Xiaoke, a Doctor of the State Academy of the Sui Dynasty, admired and believed in Buddhist scriptures from a young age and explained many scriptures and treatises. During the Tianjia era of the Chen Dynasty, he was appointed as the magistrate of Shan County. In the fourth year of the Dajian era of the Chen Dynasty (572 AD), he was summoned to be the Secretary Assistant but did not take office.
。遭侯景亂鬻妻養母。蔬食長齋。持菩薩戒。都宮省多鬼怪。孝克居之。妖變皆息。陳亡入長安。文帝聞其名行。召令于尚書都堂。講金剛般若經。時開皇十二年。卒年七十三。臨終唸佛。室有異香。鄰里驚異。史載孝克。徐陵弟。性至孝。出家改名法整(出受持果報)。
隋書生荀氏。居益州。新繁縣西四十里王李村。素行韜晦。人莫知之。嘗于村東空地上。遙望虛空。手書金剛經。遂感諸天龍神覆護。此地丈許。遇雨不濕。如屋覆然。諸牧牛小兒。皆於此處避雨。至唐武德中。有異僧語村人曰。此地空中。有人書金剛經於此。諸天設寶蓋於其上。不可污褻。自是設欄圍繞。供養佛像。每齋日。遠近設供誦經。常聞天樂。聲震一方。按金剛般若。體同虛空。世人書經。多繇福報起念。荀子向空書經。明是解空榜樣。書而無書。所謂無住相書也。證悟從虛空不可思議來。感諸寶蓋天樂。福德亦不可思議(出三寶感通記)。
隋睦彥通宰武牢邑。日持金剛經十卷。李密盜起。人慾殺之。以應義旗。彥通遂投身城下。賊拔刀逼殺。前有深澗。遂躍入。空中見金剛神。以手接彥通臂。置盤石上。都無傷損。呼曰。感汝唸經。故來相救。彥通還家。所接右臂。奇香累日不散。后位至方伯。一日無病。索筆書偈。沐
【現代漢語翻譯】 現代漢語譯本：他遭遇侯景之亂（南朝梁太清三年（549年）），被迫賣掉妻子來贍養母親，長期吃素，持守菩薩戒。當時都城宮省多有鬼怪出現，孝克居住於此後，妖異變故全部平息。陳朝滅亡后，他進入長安。隋文帝（隋朝皇帝）聽聞他的名聲和德行，召他到尚書都堂講解《金剛般若經》。當時是開皇十二年（592年）。他去世時七十三歲，臨終唸佛，房間里有奇異的香味，鄰里都感到驚異。史書上記載孝克是徐陵的弟弟，天性至孝，出家后改名為法整（出自《受持果報》）。
隋朝有個叫荀氏的人，居住在益州新繁縣西四十里的王李村。他平時行為韜光養晦，沒有人瞭解他。他曾經在村東的空地上，遙望天空，用手在空中書寫《金剛經》，於是感得諸天龍神覆蓋守護這塊地方，大約一丈見方，遇到下雨也不會濕，就像有屋頂覆蓋一樣。許多放牛的小孩，都在這裡避雨。到了唐朝武德年間（618年-626年），有個奇異的僧人告訴村裡人說，『這塊地方的空中，有人在這裡書寫《金剛經》，諸天神設定寶蓋在上面，不可玷污褻瀆。』從此以後，人們設定欄桿圍繞，供養佛像。每逢齋戒日，遠近的人們都來設定供品，誦讀經文，常常聽到天樂，聲音震動一方。按《金剛般若經》的道理，本體如同虛空。世人書寫經書，大多因為福報而生起念頭。荀子向空中書寫經書，明顯是解空的榜樣，書寫如同沒有書寫，這就是所謂的『無住相書』。證悟從虛空不可思議而來，感得諸天寶蓋和天樂，福德也不可思議（出自《三寶感通記》）。
隋朝的睦彥通擔任武牢邑的縣令，每天持誦《金剛經》十卷。李密發動叛亂，有人想要殺掉他，來響應義旗。睦彥通於是投身城下。賊人拔刀逼迫要殺他，前面有深澗，他就跳了進去。在空中看見金剛神，用手接住睦彥通的手臂，把他放在盤石上，一點都沒有受傷。金剛神說：『感應你念經，所以前來相救。』睦彥通回到家，被金剛神接住的右臂，奇異的香味連續幾天不散。後來官位做到方伯。有一天沒有生病，索要筆墨書寫偈語，沐浴
【English Translation】 English version: He encountered the Hou Jing Rebellion (549 AD), and was forced to sell his wife to support his mother, maintaining a vegetarian diet and upholding the Bodhisattva precepts for a long time. At that time, many ghosts and monsters appeared in the capital palace, but after Xiao Ke resided there, all the strange occurrences ceased. After the fall of the Chen Dynasty, he entered Chang'an. Emperor Wen of the Sui Dynasty (Emperor of the Sui Dynasty) heard of his reputation and virtue, and summoned him to the Shangshu Dutang to lecture on the Diamond Prajna Sutra. This was in the twelfth year of Kaihuang (592 AD). He passed away at the age of seventy-three, reciting the Buddha's name at the time of his death. There was an unusual fragrance in the room, which astonished the neighbors. Historical records state that Xiao Ke was the younger brother of Xu Ling, and was extremely filial by nature. After becoming a monk, he changed his name to Fazheng (from 'Receiving and Upholding the Fruits of Retribution').
During the Sui Dynasty, there was a man named Xun, who lived in Wang Li Village, forty miles west of Xinfan County in Yizhou. He usually kept a low profile, and no one understood him. He once stood in an open space east of the village, gazing at the sky, and wrote the Diamond Sutra in the air with his hand. As a result, he was blessed by the protection of the gods and dragons, who covered and guarded this area, about ten feet square, so that it would not get wet even when it rained, as if it were covered by a roof. Many cowherds and children would take shelter from the rain here. During the Wude period of the Tang Dynasty (618-626 AD), a strange monk told the villagers, 'In the sky above this place, someone is writing the Diamond Sutra, and the gods have set up jeweled canopies above it, which must not be defiled.' From then on, people set up railings around it and made offerings to Buddha statues. On every fast day, people from far and near would come to make offerings and recite scriptures, and they would often hear heavenly music, the sound of which would shake the area. According to the principles of the Diamond Prajna Sutra, the essence is like emptiness. Most people write scriptures because of the thought of merit and reward. Xun wrote the scriptures in the air, which is clearly an example of understanding emptiness, writing as if not writing, which is the so-called 'writing without abiding in form'. Enlightenment comes from the inconceivable emptiness, and the blessings of the heavenly canopies and music are also inconceivable (from 'Records of the Three Jewels' Response').
During the Sui Dynasty, Mu Yantong served as the magistrate of Wu Lao County, and recited the Diamond Sutra ten times a day. Li Mi launched a rebellion, and some people wanted to kill him in response to the righteous banner. Mu Yantong then threw himself down from the city wall. The rebels drew their swords and forced him to kill him, but there was a deep ravine in front of him, so he jumped into it. In the air, he saw a Vajra deity, who caught Mu Yantong's arm with his hand and placed him on a flat rock, without any injuries. The Vajra deity said, 'I have come to save you because of your recitation of the scriptures.' Mu Yantong returned home, and the right arm that was caught by the Vajra deity had a strange fragrance that lingered for days. Later, he rose to the position of Fang Bo. One day, without being ill, he asked for a pen and ink to write a verse, and bathed
浴而逝。偈曰。八十九年在世。隨身做些活計。今日撒手便行。明月清風自在。冒宗起曰。今日殺運相續。人命如絲。余與宜之。皆從箭鋒頭弄弗律也。此時聞此因果者。急急發願持誦。借刀兵地獄。為解脫津樑。莫到沒巴鼻處。叫苦叫屈(出報應記)。
隋杜之亮。仁壽中。為漢王諒府參軍。后諒于并州舉兵反敗。亮與僚屬皆繫獄。日夜涕泣。忽夜夢一僧曰。汝但唸誦金剛經。此厄可度。至曉。取經專誠習念。及主者引眾就戮。唱者俱死。惟無亮姓名。主者皆坐罰。俄以赦免。顯慶中。卒于黃州刺史。異哉亮當引頸就戮時。忽失姓名。轉無頭之鬼。為不壞之身。則以專。誠勝口誦也。視枷鎖自脫者。更奇矣(出太平廣記)。
隋蕭瑀梁武帝玄孫。入隋。為中書令。封宋國公。女為帝后。瑀篤信佛法。常持金剛經。因議伐高麗。忤帝旨。與賀若弼高颎同禁。欲置於法。瑀八日間。念金剛經七百遍。明日桎梏忽自脫。守者失色。復爲著至殿前瑀獨蒙宥。弼颎俱重罰。瑀因著。般若靈驗十八條。造三尺檀香塔貯經。按唐太宗以瑀好佛。嘗赍繡佛一軀。並繡瑀狀于像側。又賜王褒所書大般若經。並賜袈裟。充講誦用。又嘗稱瑀。不可以利誘。不可以死脅。想是金剛定力(出報應記)。
隋沙門法藏。居鄜
【現代漢語翻譯】 現代漢語譯本 沐浴後去世。遺偈說：『八十九年活在世上，隨身做些營生。今日撒手便走，明月清風多麼自在。』冒宗起說：『如今殺戮之運相繼而來，人命賤如絲線。我與宜之，都是從刀箭鋒頭上僥倖逃生。』此時聽到這些因果報應的人，趕快發願持誦佛經，借刀兵地獄，作為解脫的橋樑。不要等到沒法挽回的時候，才叫苦喊冤（出自《報應記》）。 隋朝杜之亮，仁壽年間（601-604年）擔任漢王諒府的參軍。後來漢王諒在并州起兵謀反失敗，杜之亮與同僚都被關進監獄，日夜哭泣。忽然夜裡夢見一個僧人說：『你只要唸誦《金剛經》，這個災厄就可以度過。』到天亮，他就取出經書，專心誠意地學習唸誦。等到主事的人帶領眾人去處決，被唱名的人都死了，唯獨沒有杜之亮的名字。主事的人都被判刑。不久，杜之亮被赦免。顯慶年間（656-661年），死於黃州刺史任上。奇怪啊，杜之亮本應引頸就戮的時候，忽然失去了姓名，從即將成為無頭之鬼，轉變為不壞之身，這是因為他的專心誠意勝過了口頭唸誦。而他所戴的枷鎖自己脫落，更是奇事（出自《太平廣記》）。 隋朝蕭瑀，是梁武帝的玄孫。進入隋朝後，擔任中書令，被封為宋國公。他的女兒是隋煬帝的皇后。蕭瑀篤信佛法，經常持誦《金剛經》。因為議論征伐高麗，觸犯了隋煬帝的旨意，與賀若弼、高颎一同被囚禁，準備處以刑罰。蕭瑀在八天之內，唸誦了《金剛經》七百遍。第二天，他的刑具忽然自己脫落，看守的人大驚失色，又給他戴上。到了殿前，唯獨蕭瑀蒙受寬恕，賀若弼、高颎都被處以重罰。蕭瑀因此寫了《般若靈驗十八條》，建造了三尺高的檀香木塔來存放經書。據記載，唐太宗因為蕭瑀信奉佛教，曾經送給他一尊刺繡的佛像，並且在佛像旁邊繡上蕭瑀的畫像。又賜給他王褒所書寫的《大般若經》，並賜給他袈裟，供他講解誦讀使用。唐太宗還曾經稱讚蕭瑀，不能用利益來誘惑他，也不能用死亡來威脅他，想必這是金剛的定力（出自《報應記》）。 隋朝沙門法藏，居住在鄜（fū）
【English Translation】 English version He bathed and passed away. His death verse said: 'Eighty-nine years in this world, doing some work along the way. Today I let go and depart, the bright moon and clear breeze are free.' Mao Zongqi said: 'Now the calamity of killing follows one after another, human life is as cheap as silk threads. Yi Zhi and I both narrowly escaped from the edge of swords and arrows.' Those who hear of these karmic consequences at this time should quickly make vows to recite scriptures, using the hell of war as a bridge to liberation. Don't wait until there is no way to recover before crying and complaining (from 'Records of Retribution'). During the Sui Dynasty, Du Zhiliang served as a military advisor in the Han Prince Liang's court during the Renshou era (601-604 AD). Later, when Han Prince Liang raised troops in Bingzhou and failed, Du Zhiliang and his colleagues were imprisoned, weeping day and night. Suddenly, he dreamed of a monk who said, 'You only need to recite the Diamond Sutra, and this calamity can be overcome.' At dawn, he took out the scripture and studied and recited it with sincerity. When the officials led the crowd to be executed, those whose names were called were killed, but Du Zhiliang's name was not among them. The officials were all punished. Soon, Du Zhiliang was pardoned. During the Xianqing era (656-661 AD), he died while serving as the prefect of Huangzhou. It is strange that when Du Zhiliang was about to have his head cut off, he suddenly lost his name, transforming from a headless ghost into an indestructible body. This is because his sincerity surpassed mere recitation. The fact that the shackles he wore fell off by themselves is even more extraordinary (from 'Extensive Records of the Taiping Era'). During the Sui Dynasty, Xiao Yu, a great-grandson of Emperor Wu of Liang, entered the Sui court and served as the Director of the Chancellery, and was granted the title of Duke of Song. His daughter became the empress of Emperor Yang of Sui. Xiao Yu was a devout Buddhist and often recited the Diamond Sutra. Because he disagreed with the emperor's plan to attack Goguryeo, he was imprisoned along with He Ruobi and Gao Jiong, and they were to be punished. Within eight days, Xiao Yu recited the Diamond Sutra seven hundred times. The next day, his shackles suddenly fell off by themselves, and the guards were shocked and put them back on him. When he was brought before the court, only Xiao Yu was pardoned, while He Ruobi and Gao Jiong were severely punished. Xiao Yu then wrote 'Eighteen Articles on the Miraculous Effects of the Prajna,' and built a three-foot-tall sandalwood pagoda to store the scripture. According to records, Emperor Taizong of Tang, because Xiao Yu believed in Buddhism, once gave him an embroidered Buddha statue and embroidered Xiao Yu's portrait next to the statue. He also bestowed upon him the Great Prajna Sutra written by Wang Bao, as well as a kasaya (袈裟, Buddhist robe) for him to use for lecturing and reciting. Emperor Taizong once praised Xiao Yu, saying that he could not be tempted by profit or threatened by death, which must have been due to the power of his Diamond Samadhi (金剛定力, unwavering concentration) (from 'Records of Retribution'). During the Sui Dynasty, the monk Facang lived in Fu (鄜)
州寶室寺。性淳行古。開皇中。在洛川縣。建造寺宇。變賣衣缽。起蓋殿屋二所。又寫經八百餘卷。至唐武德二年二月。染疾。昏寐中。見金剛神執經一卷。謂汝造寺寫經。有互用之罪。我今授金剛經一卷。果能至心書寫。流通讀誦。互用之罪悉滅矣。俄疾愈。遂罄鬻所有。寫經百卷。修諸善行。不涉世緣。壽至九十九歲。正月十五日。延眾念法華。金剛。各一七卷。端坐書偈。別大眾曰。今年九十九。看看無所有。更莫問如何。憑空打筋斗。一時緇素。咸睹阿彌陀佛化身接引。往生極樂。按張安道寫楞伽置金山。後世轉生。覺為己書。東坡屬公書完。藏為家寶。坡寫一卷。藏之山中。古人寫經。願力如此。又佛門中因果。較世法更嚴。所云磚錢不許買瓦也。均之善法。尚錯不得。矧不善法哉。昔靈覺寺僧寶明。自云。出家之前。曾作隴西太守。造靈覺寺成。即棄官入道。雖不禪誦。禮拜不缺。死後。冥王責之曰。卿作守時。屈理枉法。劫取民財。雖造佛寺。非卿之力。合此案觀之。凡世自謂功德。而竟成惡業者多矣。寧獨造寺寫經。有互用之罪(出金剛證果)。
唐武德間。長安富豪蘇仁欽。恣意宰割烹炮。被殺者。陳訴陰司。追魂繫獄。仁欽重病經年。減算夭亡。冥王語曰。緣爾前生修善。現世富饒。爾今
【現代漢語翻譯】 現代漢語譯本 州寶室寺。性情淳樸，行為古道。開皇年間（581-600年）在洛川縣建造寺宇。變賣衣物和缽盂，建造殿屋兩所。又抄寫佛經八百餘卷。至唐武德二年（619年）二月，染病。昏睡中，看見金剛神手執經書一卷，對他說：『你建造寺廟，抄寫佛經，有挪用之罪。我今授予你《金剛經》一卷，如果能至誠書寫，流通讀誦，挪用之罪全部消滅。』不久疾病痊癒。於是傾盡所有，抄寫佛經百卷，修習各種善行，不涉及世俗之事。壽命至九十九歲。正月十五日，請眾人唸誦《法華經》、《金剛經》各一七卷。端坐書寫偈語，告別大眾說：『今年九十九，看看無所有。更莫問如何，憑空打筋斗。』當時僧俗大眾，都看見阿彌陀佛化身前來接引，往生極樂世界。按張安道抄寫《楞伽經》放置金山寺，後世轉生，覺得是自己所書。蘇東坡囑咐公書寫完畢，藏為家寶。蘇東坡自己也抄寫一卷，藏在山中。古人抄寫佛經，願力如此。而且佛門中的因果報應，比世俗法律更加嚴格。所謂『磚錢不許買瓦』，即使是善法，尚且不能出錯，何況是不善之法呢。昔日靈覺寺僧人寶明，自稱出家之前，曾任隴西太守，建造靈覺寺完成，就棄官入道。雖然不修禪誦，但禮拜從不缺席。死後，冥王責備他說：『你做太守時，歪曲法理，枉法裁判，劫取百姓錢財。雖然建造佛寺，但不是你的功勞。』以此案來看，凡是世人自認為功德，而最終成為惡業的，很多啊。難道只有建造寺廟抄寫佛經，才有挪用之罪嗎？（出自《金剛證果》）。
唐武德年間（618-626年），長安富豪蘇仁欽，恣意宰殺烹煮動物。被殺者，到陰間陳訴。追魂入獄。蘇仁欽重病經年，減壽夭亡。冥王說：『因為你前生修善，現世富饒。你現在 English version At Bao Shi Temple in Zhou. He was pure in nature and followed ancient practices. During the Kaihuang era (581-600 AD), he built a temple in Luochuan County. He sold his robes and alms bowl to construct two halls. He also transcribed over eight hundred volumes of scriptures. In the second year of the Wude era of the Tang Dynasty (619 AD), he fell ill. In a daze, he saw a Vajra deity holding a scroll of scripture, who said to him, 'You have built temples and transcribed scriptures, but you have misused funds. I now bestow upon you a scroll of the Vajra Sutra. If you can sincerely transcribe, circulate, and recite it, the sin of misuse will be completely eradicated.' Soon after, he recovered from his illness. Thereupon, he sold all that he had and transcribed a hundred scrolls of scripture, cultivating various good deeds, and not involving himself in worldly affairs. He lived to the age of ninety-nine. On the fifteenth day of the first month, he invited the assembly to recite the Lotus Sutra and the Diamond Sutra, each for seven sessions. He sat upright and wrote a verse, bidding farewell to the assembly, saying, 'This year I am ninety-nine, look and see, I have nothing. Ask no more how, I somersault in the void.' At that moment, monks and laypeople alike saw Amitabha Buddha manifest to receive and guide him to rebirth in the Pure Land. According to Zhang Andao, he transcribed the Lankavatara Sutra and placed it in Jinshan Temple. In a later rebirth, he felt as if he had written it himself. Su Dongpo instructed Gong to complete the transcription and kept it as a family treasure. Su Dongpo himself also transcribed a scroll and hid it in the mountains. The aspiration of the ancients in transcribing scriptures was such. Moreover, the law of cause and effect in Buddhism is stricter than worldly laws. As the saying goes, 'Money for bricks cannot be used to buy tiles.' Even in the case of good deeds, one cannot make mistakes, let alone in the case of evil deeds. Formerly, the monk Baoming of Lingjue Temple claimed that before he became a monk, he had served as the prefect of Longxi. After completing the construction of Lingjue Temple, he abandoned his official position and entered the monastic life. Although he did not practice Chan meditation or chanting, he never missed his prostrations. After his death, the King of the Underworld rebuked him, saying, 'When you were a prefect, you distorted the law and perverted justice, robbing the people of their wealth. Although you built a Buddhist temple, it was not through your own merit.' Looking at this case, there are many people in the world who consider their actions to be meritorious, but they ultimately become evil deeds. Is it only in building temples and transcribing scriptures that there is the sin of misuse? (From 'Vajra Proof of Fruition'). During the Wude era of the Tang Dynasty (618-626 AD), Su Renqin, a wealthy man in Chang'an, slaughtered and cooked animals at will. Those who were killed filed complaints in the underworld. His soul was pursued and imprisoned. Su Renqin suffered from a severe illness for many years, and his lifespan was reduced, leading to a premature death. The King of the Underworld said, 'Because you cultivated good deeds in your previous life, you are wealthy in this life. Now you
【English Translation】 Modern Chinese translation: State Baoshi Temple. His temperament was simple and his behavior was ancient. During the Kaihuang period (581-600 AD), he built a temple in Luochuan County. He sold his clothes and alms bowl to build two halls. He also copied more than 800 volumes of Buddhist scriptures. In the second year of Wude in the Tang Dynasty (619 AD), he fell ill. In a coma, he saw a Vajra deity holding a volume of scriptures, who said to him: 'You built temples and copied scriptures, but you have the crime of misappropriation. I will now give you a volume of the Diamond Sutra. If you can sincerely write, circulate, and recite it, the crime of misappropriation will be completely eliminated.' Soon the disease recovered. So he exhausted everything he had, copied a hundred volumes of scriptures, practiced various good deeds, and did not involve himself in worldly affairs. He lived to the age of ninety-nine. On the fifteenth day of the first month, he invited everyone to recite the Lotus Sutra and the Diamond Sutra for seven volumes each. He sat upright and wrote a verse, bidding farewell to the public and saying: 'This year is ninety-nine, look and see, there is nothing. Don't ask any more questions, somersault in the void.' At that time, monks and lay people all saw Amitabha Buddha incarnate to greet him and be reborn in the Western Paradise. According to Zhang Andao, he copied the Lankavatara Sutra and placed it in Jinshan Temple. In later generations, he felt that he had written it himself. Su Dongpo told Gong to finish writing and keep it as a family heirloom. Su Dongpo himself also copied a volume and hid it in the mountains. The ancients copied scriptures with such great vows. Moreover, the cause and effect in Buddhism is stricter than secular laws. The so-called 'brick money is not allowed to buy tiles', even good deeds cannot be wrong, let alone bad deeds. In the past, the monk Baoming of Lingjue Temple claimed that before he became a monk, he had served as the prefect of Longxi. After completing the construction of Lingjue Temple, he abandoned his official position and entered the Tao. Although he did not practice meditation or chanting, he never missed his worship. After his death, the King of Hell rebuked him and said: 'When you were the prefect, you distorted the law and judged unfairly, robbing the people of their wealth. Although you built a Buddhist temple, it was not your credit.' Looking at this case, there are many people in the world who think they are doing good deeds, but they end up doing evil. Is it only the construction of temples and the copying of scriptures that involve the crime of misappropriation? (From 'Diamond Proof of Fruition'). During the Wude period of the Tang Dynasty (618-626 AD), Su Renqin, a wealthy man in Chang'an, slaughtered and cooked animals at will. Those who were killed complained to the underworld. The soul was chased and imprisoned. Su Renqin suffered from a serious illness for many years, and his life was shortened and he died prematurely. The King of Hell said: 'Because you cultivated good deeds in your previous life, you are rich in this life. You are now
恣殺業重。惡報當償。即令驅至刀山劍樹。欽惶怖哀告。在生雖未作善。曾請金剛經一卷。舍與安國寺已化僧神敬受持。僧雖遷化。可以對證。須臾異香芬馥。一僧執經至殿。言久。與仁欽受持。有般若功。王即合掌放還。得再生。因印施法華經一百部。金剛經一千卷。修水陸大齋濟眾。忽夜夢亡父文忠曰。我為富不仁。殺生害命。老墮廁中。死陷地獄。因汝修功德。得生天界矣(出金剛證果)。
唐武德年間。江陵人陳昭。奉齋持念金剛經。累積功行。有大蟒。每日在座側。聽經畢。即退。鄰人力昌勇悍。疑為妖。擊殺之。蛇訴冥司。追攝力昌。令蛇纏身噬嚙。遂託夢告妻曰。蛇愿聽經百卷。便可升騰。只欠七卷耳。我誤殺之。今受苦厄。速請僧寫金剛經七卷。懺悔救我。妻貧甚不能為。有五歲男名僧護。見母悲泣。謂曰。何不賣兒救父乎。母遂抱兒出市。賣蜀客得錢兩貫。請僧寫經。禮祝三寶。一愿亡夫滅罪。二愿母子重逢。自是憶子目盲。日誦金剛。行乞於市。其子隨客往蜀三十年。繼父母俱亡。忽念生母。回江陵尋覓未見。買宅暫居。偶值節臘祭祖。祝云。我不幸幼孤。母賣子薦父。今尋母無蹤。愿父母同超三界。適其母就齋求乞。聞此語。大呼云。我是汝母。當年賣契。現在住處籃內。護抱母痛哭。
【現代漢語翻譯】 現代漢語譯本 恣意殺生的罪業深重，惡報理應償還。即便被驅趕到刀山劍樹的地獄，也會驚恐害怕地哀告。如果生前沒有行善，但曾請人抄寫《金剛經》一卷，施捨給安國寺已圓寂的僧人神敬受持，即使僧人已經去世，也可以作為憑證。不久，異香芬芳，一位僧人拿著經書來到殿前，說（神敬）很久以前就將（這部經）與仁欽受持，具有般若的功德。閻王立即合掌，放他返回人間，得以再生。因此，他印施《法華經》一百部，《金剛經》一千卷，舉辦水陸大齋普濟眾生。忽然，夜裡夢見已故的父親文忠說：『我因為富有卻不仁慈，殺生害命，死後先是墮入廁中，然後又陷入地獄。因為你修功德，我才得以升到天界了。』（出自《金剛證果》）。
唐武德年間（公元618-626年），江陵人陳昭，奉行齋戒，持念《金剛經》，累積功德。有一條大蟒蛇，每天都在他的座位旁邊，聽完經后就離開。鄰居力昌勇猛強悍，懷疑它是妖怪，就把它打死了。蛇到陰間告狀，冥司追捕力昌，讓蛇纏繞他的身體噬咬。於是，力昌託夢告訴妻子說：『蛇願意聽一百卷經，就可以昇天，只差七卷了。我誤殺了它，現在遭受苦難。快請僧人抄寫《金剛經》七卷，懺悔救我。』妻子非常貧窮，無法做到。有個五歲的兒子名叫僧護，看到母親悲傷哭泣，說：『為什麼不賣掉兒子來救父親呢？』母親於是抱著兒子到市場上去賣，被一位蜀地的商人買走，得了兩貫錢，請僧人抄寫經書，禮拜祝願三寶，一是希望亡夫消除罪業，二是希望母子重逢。從此，她因為思念兒子而眼睛失明，每天誦讀《金剛經》，在市場上乞討。她的兒子跟隨商人前往蜀地三十年，繼父母都去世了。忽然想起生母，回到江陵尋找，沒有找到。買了一處宅子暫時居住。恰逢節日祭祖，祝告說：『我不幸從小成為孤兒，母親賣掉兒子來超度父親。現在尋找母親沒有軌跡，愿父母一同超脫三界。』正好他的母親到齋堂乞討，聽到這句話，大聲呼喊說：『我是你的母親！當年賣你的契約，現在還在住處的籃子里。』僧護抱著母親痛哭。
【English Translation】 English version The karma of wanton killing is heavy, and the retribution must be repaid. Even if driven to the hells of knife mountains and sword trees, one will cry out in fear and sorrow. Even if one has not done good deeds in life, having commissioned a copy of the Diamond Sutra and donated it to the deceased monk Shen Jing of Anguo Temple for his recitation, even though the monk has passed away, it can serve as evidence. Soon, a strange fragrance filled the air, and a monk came to the hall with the scripture, saying that (Shen Jing) had long ago shared it with Ren Qin for recitation, possessing the merit of Prajna. King Yama immediately joined his palms and released him, allowing him to be reborn. Therefore, he printed and distributed one hundred copies of the Lotus Sutra and one thousand copies of the Diamond Sutra, and held a grand Water and Land Dharma Assembly to benefit all beings. Suddenly, he dreamed of his deceased father, Wenzhong, who said: 'Because I was rich but unkind, killing and harming lives, I first fell into a latrine after death, and then into hell. Because you cultivated merit, I was able to ascend to the heavens.' (From 'Diamond Proof of Fruition').
During the Wude era of the Tang Dynasty (618-626 AD), Chen Zhao of Jiangling observed precepts and recited the Diamond Sutra, accumulating merit. A large python would sit beside him every day, listening to the sutra and then leaving. His neighbor, Li Chang, was brave and strong, and suspected it was a demon, so he killed it. The snake sued in the underworld, and the underworld authorities pursued and captured Li Chang, ordering the snake to coil around his body and bite him. Thereupon, Li Chang appeared in a dream to his wife, saying: 'The snake is willing to ascend to heaven after hearing one hundred scrolls of scripture, but it is short of seven scrolls. I mistakenly killed it, and now I am suffering. Quickly ask a monk to copy seven scrolls of the Diamond Sutra to repent and save me.' His wife was very poor and unable to do so. A five-year-old son named Seng Hu, seeing his mother weeping, said: 'Why not sell your son to save your father?' So the mother took her son to the market to sell him, and a merchant from Shu bought him for two strings of cash. She hired a monk to copy the scriptures, and made vows to the Three Jewels, first wishing for the deceased husband to eliminate his sins, and second wishing for the mother and son to reunite. From then on, she became blind from missing her son, and recited the Diamond Sutra daily, begging in the market. Her son followed the merchant to Shu for thirty years, and both his adoptive parents passed away. Suddenly, he thought of his birth mother and returned to Jiangling to search for her, but could not find her. He bought a house to live in temporarily. Coincidentally, it was a festival to worship ancestors, and he prayed: 'I was unfortunately orphaned at a young age, and my mother sold her son to help my father. Now I cannot find my mother, may my parents transcend the three realms together.' Just then, his mother came to the alms hall to beg, and hearing these words, she cried out: 'I am your mother! The contract for selling you is still in the basket at my residence.' Seng Hu embraced his mother and wept bitterly.
焚香拜天。取水漱口。與母䑛目。左右皆明(出金剛證果)。
唐括州刺史。樂安任義方。武德年中。死經數日而蘇。自云。被引見王。王令人引觀地獄。與佛經所說不殊。地下盡夜昏暗。如霧中行。家人以義方心有溫氣。即請僧誦金剛經。義方于地下。隱隱聞經聲。王檢其案。謂吏曰。彼算未盡。何錯追。遂放歸。送者云。但隨經聲即到舍。忽見一大坑當道。意欲跳越。遂落坑中。應時即起。既得回生。因論說地獄。畫地成圖。所得俸祿。皆造經像。延僧寫金剛般若千餘部。冒宗起曰。經聲出於僧口。便出鬼門關。若妙法攝入信心。永斷生死種矣(出法苑珠林)。
唐遂州人趙文信。貞觀元年暴死。三日復甦云。初死時。被人擁逐。同伴十人。相隨至閻羅王所。中有一僧。王先問云。師在世修何功德。答云。唯誦金剛經。王起合掌曰。師當昇天。何錯至此。言未訖。忽有天衣來下。引師上天去。王復喚文信問之。答言。一生不讀佛經。唯好庾信文章。王言庾信是大罪人。現受罪於此。汝見識否。答以雖讀渠文章。未識其人。王令引信出。乃龜也。隨令引去。少時復作人來。語云。我為生時好作文章。妄引佛經。雜揉俗書。又誹謗佛法謂言不及孔老之教。受此惡報。不能解脫文信回生。為人具述其事。按
【現代漢語翻譯】 現代漢語譯本：焚香拜天，取水漱口，與母親互相舔舐眼睛，左右眼立刻都明亮了。（出自《金剛證果》）
唐朝括州刺史，樂安人任義方，在武德年間（618-626）去世后幾天又甦醒過來。他自己說，被引見給閻王。閻王讓人帶他參觀地獄，與佛經所說的沒有差別。地下整夜昏暗，像在霧中行走。家人因為任義方的心口還有溫氣，就請僧人誦讀《金剛經》。任義方在地下，隱隱約約聽到經聲。閻王檢查他的案卷，對官吏說：『他的壽命還沒到，為何錯誤地追來了？』於是放他回去。送他的人說：『只要跟隨經聲就能回到家。』忽然看見一個大坑擋在路上，他想跳過去，就掉進坑中，立刻就醒了。既然得以回生，因此論述地獄的情況，畫地成圖。把所得的俸祿，都用來建造經像，延請僧人抄寫《金剛般若》一千多部。冒宗起說：『經聲從僧人口中發出，便能走出鬼門關。如果妙法攝入信心，就能永遠斷絕生死的種子了。』（出自《法苑珠林》）
唐朝遂州人趙文信，在貞觀元年（627）暴病而死。三天後復甦說，剛死的時候，被人擁擠驅趕，和十個同伴一起，跟隨來到閻羅王那裡。其中有一個僧人，閻王先問他說：『師父在世時修了什麼功德？』回答說：『只是誦讀《金剛經》。』閻王起身合掌說：『師父應當昇天，為何錯誤地來到這裡？』話還沒說完，忽然有天衣降下，引導師父上天去了。閻王又叫趙文信問他，回答說：『一生不讀佛經，只喜歡庾信的文章。』閻王說庾信是大罪人，現在正在這裡受罪，你認識他嗎？回答說雖然讀過他的文章，但不認識他本人。閻王命令帶庾信出來，原來是一隻烏龜。隨即命令帶走。過了一會兒又變成人來，說：『我因為生前喜歡寫作文章，胡亂引用佛經，摻雜世俗書籍，又誹謗佛法，說佛法不如孔子老子的教誨，所以受到這種惡報，不能解脫。』趙文信回生后，為人詳細敘述這件事。按
【English Translation】 English version: Burning incense and praying to the heavens. Taking water to rinse the mouth. Licking each other's eyes with his mother, both eyes immediately became bright. (From 'Diamond Proof of Fruition')
Ren Yifang of Le'an, the Tang Dynasty (618-907) prefect of Kuo Prefecture, died in the Wude era (618-626) and revived after several days. He himself said that he was brought before King Yama (King of the Underworld). King Yama ordered someone to lead him to see the hells, which were no different from what the Buddhist scriptures described. The underground was dark all night, like walking in a fog. Because Ren Yifang's chest still had warmth, his family invited a monk to recite the 'Diamond Sutra'. Ren Yifang faintly heard the sound of the sutra underground. King Yama checked his records and said to the officer, 'His lifespan is not over yet, why was he mistakenly brought here?' So he was released to return. The one who sent him said, 'Just follow the sound of the sutra and you will arrive home.' Suddenly he saw a large pit blocking the road. Intending to jump over it, he fell into the pit and immediately woke up. Since he was able to return to life, he discussed the conditions of hell and drew a map of it. All the salary he received was used to build sutras and images, and he invited monks to copy more than a thousand copies of the 'Diamond Prajna'. Mao Zongqi said, 'The sound of the sutra comes from the monk's mouth, and then one can exit the gate of hell. If the wonderful Dharma is absorbed into faith, the seeds of birth and death will be cut off forever.' (From 'Dharma Garden Pearl Forest')
Zhao Wenxin of Suizhou in the Tang Dynasty (618-907) died suddenly in the first year of the Zhenguan era (627). Three days later, he revived and said that when he first died, he was crowded and driven away by people, and followed ten companions to King Yama's place. Among them was a monk. King Yama first asked him, 'What merits did the master cultivate in his lifetime?' He replied, 'I only recited the 'Diamond Sutra'.' King Yama rose and put his palms together, saying, 'The master should ascend to heaven, why did he mistakenly come here?' Before he finished speaking, heavenly robes suddenly descended and led the master to heaven. King Yama then called Zhao Wenxin and asked him. He replied, 'I have never read Buddhist scriptures in my life, I only like Yu Xin's articles.' King Yama said that Yu Xin is a great sinner and is now suffering here. Do you know him? He replied that although he had read his articles, he did not know him personally. King Yama ordered Yu Xin to be brought out, and it turned out to be a turtle. He immediately ordered him to be taken away. After a while, he transformed back into a human and said, 'Because I liked to write articles in my lifetime, I recklessly quoted Buddhist scriptures, mixed them with secular books, and slandered the Buddha Dharma, saying that the Buddha Dharma was not as good as the teachings of Confucius and Laozi, so I received this evil retribution and cannot be liberated.' After Zhao Wenxin returned to life, he described the matter in detail to others. According to
唐扶溝令田霽。歿已歲余。見夢其妻云。生前叨中科第。自恃才俊。于往古聖喆之書。妄有譏駁。遇當世名流。摘其所短。今在地下。日有兩蛇。三蜈蚣。出入七竅歷諸苦痛。滿三百六十日。方得託生。然則口業不除。雖誦經何益(出法苑珠林)。
唐大理司直司馬喬卿天性純謹。有志行。永徽中。為揚州司戶曹。母亡。毀瘠骨立。刺血寫金剛經二卷。方畢。忽見墓側。生二芝草。九日長尺有八寸。綠莖朱蓋。日瀝汁一升。味甘如蜜。取而復生(出法苑珠林)。
唐陳文達郪縣人。常持金剛經。為亡父母誦至八萬四千卷。多見祥瑞。為人轉經。疾厄皆免。銅山人陳約。曾追赴陰司。見地下筑臺曰。此般若臺。待陳文達者。其為冥司所敬如此。云棲竹窗隨筆云。予生也晚。甫聞佛法。而風木之悲已至。雖欲追之。末由也已。奉勸世人。父母在堂。早勸唸佛。父母亡日。誦經報恩(出法苑珠林)。
唐白仁哲龍朔中。為虢州朱陽尉。運米遼東。過海遇罡風。四望昏黑。仁哲焚香。急念金剛經。才數遍。忽如夢寐。見空中有一梵僧。謂曰。汝念真經。故來救汝。須臾風定。八十餘人俱濟(出報應記)。
唐陳利賓會稽人。弱冠擢第。善屬詩文。釋褐長城尉。少誦金剛經。遇厄多獲其助。開元中。賓
【現代漢語翻譯】 現代漢語譯本：唐朝的扶溝縣令田霽，去世已經一年多了。他的妻子夢見他說，『我生前因為考中了進士，就自認為才華出衆，對於古代聖賢的書籍，隨意地譏諷駁斥。對於當世的名流，就摘取他們的缺點。現在我在陰間，每天有兩條蛇，三條蜈蚣，出入我的七竅，經歷各種痛苦。要滿三百六十天，才能去投胎轉世。這樣看來，如果口業不消除，即使誦經又有什麼用呢？』（出自《法苑珠林》）。 唐朝大理司直司馬喬卿，天性純樸謹慎，有志向和德行。永徽年間（650-655），他擔任揚州司戶曹。母親去世后，他極度悲傷，身體消瘦得只剩下骨頭。他刺破自己的血，書寫了《金剛經》兩卷。剛剛寫完，忽然看見墓旁，生長出兩棵芝草，九天就長到一尺八寸高，綠色的莖，紅色的蓋，每天滴下一升汁液，味道甘甜如蜜。取走之後又會重新生長出來。（出自《法苑珠林》）。 唐朝陳文達，是郪縣人。經常持誦《金剛經》，為去世的父母誦讀了八萬四千卷。多次見到吉祥的徵兆。為人轉誦經文，疾病災厄都能免除。銅山人陳約，曾經被追到陰間。看見陰間正在建造一座臺，叫做『般若臺』，是等待陳文達的。他受到陰間的尊敬就是這樣。云棲竹窗隨筆中說，『我出生得晚，剛剛聽到佛法，而父母去世的悲痛已經到來。即使想要追念他們，也沒有辦法了。』奉勸世人，父母在世的時候，早點勸他們唸佛。父母去世的日子，誦經來報答恩情。（出自《法苑珠林》）。 唐朝白仁哲，龍朔年間（661-663），擔任虢州朱陽縣尉。運送米糧到遼東，渡海時遇到大風。四面一片昏暗。白仁哲焚香，急忙唸誦《金剛經》。才唸了幾遍，忽然像做夢一樣，看見空中有一位梵僧，對他說，『你念誦真經，所以我來救你。』一會兒風就停了，八十多人都平安渡過。（出自《報應記》）。 唐朝陳利賓，是會稽人。年輕時考中進士。擅長寫詩作文。開始做官擔任長城尉。從小誦讀《金剛經》，遇到災難多次得到它的幫助。開元年間（713-741），陳利賓
【English Translation】 English version: Tian Ji, the magistrate of Fugou in the Tang Dynasty, had been dead for more than a year. His wife dreamed of him saying, 'In my lifetime, because I passed the imperial examination, I considered myself talented and freely ridiculed and criticized the books of ancient sages. Towards famous people of the time, I picked out their shortcomings. Now in the underworld, I have two snakes and three centipedes entering and exiting my seven orifices every day, experiencing all kinds of pain. It will take a full three hundred and sixty days before I can be reborn. In that case, if the karma of the mouth is not eliminated, what is the use of reciting scriptures?' (From 'Fa Yuan Zhu Lin'). Sima Qiaoqing, the Dali Sizhi (Judge of the Supreme Court) of the Tang Dynasty, was pure and cautious by nature, with aspirations and virtues. During the Yonghui period (650-655), he served as the Sihu Cao (Registrar) of Yangzhou. After his mother died, he was extremely saddened and emaciated to the point of being skin and bones. He pierced his own blood and wrote two volumes of the 'Diamond Sutra'. Just after finishing, he suddenly saw two ganoderma plants growing beside the tomb, growing to one chi and eight cun in nine days, with green stems and red caps, dripping one sheng of juice every day, tasting as sweet as honey. After being taken, they would grow again. (From 'Fa Yuan Zhu Lin'). Chen Wenda of the Tang Dynasty was from Qi County. He often recited the 'Diamond Sutra', reciting it 84,000 times for his deceased parents. He saw many auspicious omens. By reciting the scriptures for others, he could avoid illnesses and disasters. Chen Yue of Tongshan was once summoned to the underworld. He saw a platform being built in the underworld, called the 'Prajna Platform', which was waiting for Chen Wenda. This is how he was respected by the underworld. Yunqi Zhuchuang Suibi (Bamboo Window Random Notes) says, 'I was born late, and just heard the Buddha-dharma, and the sorrow of the death of my parents has already arrived. Even if I want to remember them, there is no way.' I advise the people of the world to persuade their parents to recite the Buddha's name early when they are alive. On the day of their parents' death, recite scriptures to repay their kindness. (From 'Fa Yuan Zhu Lin'). Bai Renzhe of the Tang Dynasty served as the Zhuyang Wei (Military Officer) of Guo Prefecture during the Longshuo period (661-663). He was transporting rice to Liaodong and encountered a strong wind at sea. It was dark on all sides. Bai Renzhe burned incense and hurriedly recited the 'Diamond Sutra'. After reciting it only a few times, he suddenly saw a Brahma monk in the air as if in a dream, who said to him, 'You recite the true scripture, so I have come to save you.' After a while, the wind stopped, and more than eighty people crossed safely. (From 'Bao Ying Ji'). Chen Libin of the Tang Dynasty was from Kuaiji. He passed the imperial examination at a young age. He was good at writing poetry and prose. He began his official career as the Changcheng Wei (Military Officer). He recited the 'Diamond Sutra' from a young age, and encountered many disasters and received its help many times. During the Kaiyuan period (713-741), Chen Libin
自會稽江。赴東陽。天久雨。江水瀰漫。同行二十餘船。乘風掛帆。須臾天晦風烈。至界石竇。上水急流而下。波濤衝擊。不得泊。前二十餘舟。皆至竇口敗。舟人恐懼無措。利賓急誦金剛經。至急流所。忽有一物。狀如赤龍。橫出扶舟。因得上。咸謂誦經之功(出廣異記)。
唐元初九江人。販薪於市。年七十。常持金剛經。晚歸江北。中流風浪大起。同舟俱沒。惟初浮水上。即漂南岸。群舟泊者皆大商。見初背上光高數尺。疑是貴人。爭遺之衣服與飯。乃知為村叟也。因詰光所自。云讀金剛經五十年矣。在背者經也(出太平廣記)。
唐王令望。少持金剛經。還邛州臨溪。路極險阻。突遇猛獸。急念此經。猛獸熟視。曳尾去。曾任安州判司。過揚子江。夜暴風起。泊船百艘。相接盡沒。惟令望船獨全。后終亳州譙令。閱此知罡風不能壞。大水不能沒。猛獸不能傷。乃見不驚不怖之實際(出報應記)。
唐魏恂。左庶子尚德之子。持金剛經。神功初。為監門衛大將軍。時京有蔡䇿者。暴亡數日方蘇。自云。初至冥司官以追人不得。將撻其使者。使者云。魏將軍持。金剛經。善神擁護。追之不得。即別遣使復追。須臾還。報並同。冥官曰。且罷追。恂聞之。更加精進(出廣異記)。
唐王陀
【現代漢語翻譯】 現代漢語譯本 從會稽江出發前往東陽。連日下雨，江水漫溢。同行的有二十多條船，乘風揚帆。不久天色昏暗，風勢猛烈。到達界石竇時，上游水流湍急而下，波濤衝擊，無法靠岸。前面的二十多條船，都在竇口處損毀。船上的人恐懼無措。利賓急忙誦唸《金剛經》。到達急流處，忽然有一個東西，形狀像赤龍，橫著出現扶住船隻，因此得以靠岸。大家都說是誦經的功勞（出自《廣異記》）。 唐元初年間，九江人（九江，唐朝行政區劃名）有個人在市場上賣柴。七十歲了，經常誦持《金剛經》。晚上返回江北，江中風浪大作，同船的人都沉沒了，只有這個人浮在水上，隨即漂到南岸。許多停泊的船隻都是大商人的，看見這個人背上光芒高數尺，懷疑是貴人，爭相贈送衣服和飯食。才知道是鄉下老頭。於是詢問光芒從何而來，他說讀《金剛經》五十年了。在背上的就是經書（出自《太平廣記》）。 唐朝王令望，年輕時持誦《金剛經》。返回邛州（今四川邛崍）臨溪，道路極其險阻。突然遇到猛獸。急忙唸誦此經。猛獸仔細看著他，搖著尾巴離開了。曾任安州（今四川綿陽）判司。經過揚子江（長江），夜晚暴風驟起。停泊的百艘船隻，相連著全部沉沒，只有王令望的船隻獨自保全。後來在亳州（今安徽亳州）擔任譙令（縣令）終老。讀到這些事蹟，才知道罡風不能損壞，大水不能淹沒，猛獸不能傷害，這才見到不驚不怖的實際境界（出自《報應記》）。 唐朝魏恂，是左庶子尚德的兒子。持誦《金剛經》。神功（武則天年號，697年）初年，擔任監門衛大將軍。當時京城有個叫蔡䇿的人，突然死亡幾天後才甦醒。自己說，剛到陰間，官吏因為追人不到，將要鞭打使者。使者說，魏將軍持誦《金剛經》，善神擁護，追不到他。隨即另外派遣使者再次追捕，不久返回，回報和之前相同。冥官說，暫且停止追捕。魏恂聽說了這件事，更加精進（出自《廣異記》）。 唐朝王陀
【English Translation】 English version From the Kuaiji River, heading to Dongyang. It had been raining for days, and the river was overflowing. There were more than twenty boats traveling together, sailing with the wind. Soon the sky darkened and the wind became fierce. Arriving at Jieshi Dou, the upstream current rushed down, and the waves crashed, making it impossible to dock. The twenty or so boats in front were all destroyed at the entrance of the Dou. The boatmen were terrified and helpless. Li Bin hurriedly recited the Diamond Sutra. When they reached the rapids, suddenly something, shaped like a red dragon, appeared horizontally and supported the boat, allowing them to dock. Everyone said it was the merit of reciting the sutra (from Guang Yi Ji). During the Yuan Chu period of the Tang Dynasty (Tang Dynasty administrative division name), a man from Jiujiang sold firewood in the market. At the age of seventy, he often recited the Diamond Sutra. Returning to the north of the river in the evening, a great storm arose in the river, and everyone on the boat sank, except for this man who floated on the water and drifted to the south bank. Many of the docked boats belonged to wealthy merchants, who saw a light several feet high on his back and suspected he was a nobleman, vying to give him clothes and food. They then realized he was just a village elder. So they asked where the light came from, and he said he had been reading the Diamond Sutra for fifty years. The sutra was on his back (from Tai Ping Guang Ji). Wang Lingwang of the Tang Dynasty, held the Diamond Sutra in his youth. Returning to Linxi in Qiongzhou (now Qionglai, Sichuan), the road was extremely dangerous. Suddenly encountering a fierce beast, he hurriedly recited this sutra. The beast looked at him carefully and left wagging its tail. He once served as a judge in Anzhou (now Mianyang, Sichuan). Passing the Yangtze River, a storm arose at night. A hundred docked boats, connected to each other, all sank, but Wang Lingwang's boat alone was spared. Later, he ended his life as the magistrate of Qiao in Bozhou (now Bozhou, Anhui). Reading these accounts, one knows that the strong wind cannot destroy, the great water cannot submerge, and the fierce beast cannot harm, and thus sees the actual state of not being surprised or afraid (from Bao Ying Ji). Wei Xun of the Tang Dynasty was the son of Shang De, the Left Secretary. He held the Diamond Sutra. At the beginning of the Shen Gong period (Wu Zetian's reign title, 697 AD), he served as the General of the Palace Guard. At that time, there was a man named Cai Ce in the capital who suddenly died and only revived after several days. He said that when he first arrived in the underworld, the officials were going to whip the messenger because he could not catch the person. The messenger said that General Wei held the Diamond Sutra, and the good gods protected him, so he could not catch him. Immediately, another messenger was sent to catch him again, and soon he returned, reporting the same thing. The underworld official said, 'Stop the pursuit for now.' Wei Xun heard about this and became even more diligent (from Guang Yi Ji). Wang Tuo of the Tang Dynasty
為鷹揚府果毅。因病斷葷酒。發心誦。金剛經日五遍。后染瘴疾。見群鬼來。聞陀誦經聲便退。遙曰。王令追汝。且止誦經。陀歇。鬼悉向前。陀乃昏迷欲絕。須臾又來一鬼云。唸經人。王令權放六月。既寤。遂一心持誦。昏旦不息。過六月而鬼寂然矣。夜聞空中有聲呼曰。汝以持經功德當壽九十。竟符其數(出太平廣記)。
唐易州田參軍慣畜鷹犬。畋獵為事。天寶初。易州放鷹。于叢林棘上。見書一卷。乃金剛經也。遂發心持誦。越數年。誦及二千餘遍。畋獵如故。后遇疾暴卒。至地府。見諸鳥獸。週迴數畝索命。王問作罪何多。田無以對。因發往吏局推問。其徒十人。吏令啟口。以一丸藥擲入口。便生烈火。遍身焦爛。須臾灰滅。俄覆成人。如是六七輩。至田氏。累三丸不見火狀。吏怪之。復引見王。具白初好畋獵。曾得金剛經于易州棘上。持誦二千餘遍。王云。只此滅一切罪。命左右檢其福簿。果如所白。王因令誦。經才三紙。庭中禽獸。忽然不見。遂放還。更延壽十五年。蓋世人縱然一日戒殺。但得今日無業而已。其已作之冤。依然猶在。惟持經。則息冤仇于既往。種善果於將來。大有利益(出廣異記)。
唐李丘一。好鷹犬畋獵。萬歲通天元年。任高郵丞。忽暴死。見兩人來追。一云姓段。
【現代漢語翻譯】 現代漢語譯本： 某人曾任鷹揚府的果毅（官名）。因病而戒絕了葷腥和酒。發心誦讀《金剛經》，每天五遍。後來染上瘴氣疾病，看見一群鬼前來，聽到陀誦經的聲音便退去。遙遠地喊道：『閻王命令追捕你，暫且停止誦經。』陀停止誦經，鬼全部向前。陀於是昏迷，氣息將絕。一會兒又來一個鬼說：『唸經的人，閻王命令暫時放過六個月。』醒來后，便一心持誦，早晚不停息。過了六個月，鬼就寂靜無聲了。夜裡聽到空中有聲音呼喊說：『你以持經的功德，應當活到九十歲。』最終應驗了這個數字（出自《太平廣記》）。
唐朝易州（今河北易縣）的田參軍，習慣於畜養鷹犬，以打獵為事。天寶初年（742年），在易州放鷹，于叢林荊棘之上，看見一卷書，乃是《金剛經》。於是發心持誦。過了數年，誦讀了二千多遍。打獵依舊如故。後來得了疾病突然去世，到了地府，看見各種鳥獸，周圍數畝地都擠滿了，前來索命。閻王問他作了什麼罪這麼多，田某無話可說。於是發往吏局推問，他的同夥十人，官吏命令他們張開口，用一個藥丸扔入口中，便生起猛烈的火焰，遍身焦爛。一會兒灰飛煙滅，隨即又恢復成人。像這樣六七個人。到了田某，扔了三個藥丸，卻不見火焰的形狀。官吏感到奇怪。又引見閻王，詳細地說了當初喜歡打獵，曾在易州荊棘之上得到《金剛經》，持誦了二千多遍。閻王說：『僅僅憑這個就能滅掉一切罪。』命令左右檢視他的福簿，果然如他所說。閻王於是命令他誦經，經才誦了三頁，庭中的禽獸，忽然不見了。於是放他回去，又延長壽命十五年。大概世人即使有一天戒殺，也只是得到今天沒有造業而已。那些已經造下的冤孽，依然還在。只有持經，才能平息過去的冤仇，種下將來的善果，有很大的利益（出自《廣異記》）。
唐朝李丘一，喜歡鷹犬打獵。萬歲通天元年（696年），擔任高郵丞。忽然暴死，看見兩個人來追，一個說姓段。
【English Translation】 English version: Someone once served as a Guoyi (military officer title) in the Yingyang Prefecture. Due to illness, he abstained from meat and alcohol. He resolved to recite the Diamond Sutra five times a day. Later, he contracted a malarial disease and saw a group of ghosts approaching. Upon hearing Tuo's recitation of the sutra, they retreated. From afar, they shouted, 'King Yama orders your arrest; cease reciting the sutra for now.' When Tuo stopped reciting, the ghosts all advanced. Tuo then fell into a coma, on the verge of death. After a while, another ghost came and said, 'The one who recites the sutra, King Yama orders a temporary reprieve of six months.' Upon awakening, he devoted himself wholeheartedly to reciting, without ceasing day or night. After six months, the ghosts became silent. At night, he heard a voice in the air calling out, 'By the merit of your upholding the sutra, you shall live to ninety years.' This number eventually came to pass (from Taiping Guangji).
During the Tang Dynasty, Tian, a military officer from Yizhou (present-day Yixian, Hebei), was accustomed to raising hawks and dogs for hunting. In the early years of the Tianbao era (742 AD), while releasing hawks in Yizhou, he found a scroll of scripture on a thicket of thorns. It was the Diamond Sutra. He then resolved to uphold and recite it. After several years, he had recited it over two thousand times. He continued to hunt as before. Later, he fell ill and died suddenly. Upon arriving in the underworld, he saw various birds and beasts, covering several acres, demanding his life. King Yama asked him what sins he had committed so many. Tian had nothing to say. He was then sent to the Bureau of Officials for questioning. The officials ordered ten of his companions to open their mouths, and they threw a medicinal pill into their mouths, which ignited a fierce fire, burning their bodies to a crisp. After a while, they turned to ashes and then returned to their original form. This happened to six or seven people. When it came to Tian, three pills were thrown, but no fire appeared. The officials were surprised. They then brought him before King Yama, who explained in detail that he had initially enjoyed hunting and had obtained the Diamond Sutra on a thorn bush in Yizhou, reciting it over two thousand times. King Yama said, 'This alone can extinguish all sins.' He ordered his attendants to check his book of blessings, and it was indeed as he had said. King Yama then ordered him to recite the sutra. After reciting only three pages, the birds and beasts in the courtyard suddenly disappeared. He was then released and granted an additional fifteen years of life. It is said that even if people abstain from killing for one day, they only avoid creating karma for that day. The grievances that have already been created still remain. Only by upholding the sutra can one quell past grievances and plant good seeds for the future, which is of great benefit (from Guang Yi Ji).
During the Tang Dynasty, Li Qiuyi enjoyed hunting with hawks and dogs. In the first year of the Wansui Tongtian era (696 AD), he served as the magistrate of Gaoyou. He suddenly died and saw two people coming to arrest him, one of whom said his surname was Duan.
同被追者。男女百餘人。丘一被鎖前驅。行可十餘里。見數十大槐樹。下有馬槽。段云。五道大神。巡察人間善惡。於此歇馬。丘一方知身死。至王門。段指一胥云。此人姓焦名䇿承行公事。遂被領見。王曰。汝好殺造業。忽見所殺禽獸。皆作人語。乞早處分。䇿進云。丘一未合死。曾造金剛經一卷。王云。冥間號金剛經。為最上功德。即令領向經藏親驗。至一殿。眾經充滿。丘一手。抽一卷。果是所造。既回見王。所殺生類。求造功德。丘一愿。寫金剛經一百卷眾歡喜盡散。王曰。放去。䇿領出城云。盡力如此。何以相報。丘一許。錢三百千。不受。云與造經二十部。至一坑。䇿推之。遂活。身在棺中。已三日矣。惟聞哭聲。驚呼人至。破棺而出。旬日。寫經二十卷。焦䇿復來謝。尋百卷亦畢。揚州刺史奏其事。敕加丘一五品。仍充嘉州招討使(出報應記)。
唐崔文簡先天中。任坊州司馬。屬吐蕃奄至。同被驅掠。鎖械甚嚴。至心念金剛經。三日。鎖忽自開。吐蕃疑有奸。棰撻。具以實對。復鎖之。念未終又解。眾皆嘆異。遂送出境。昔劉公安世。嘗取楞嚴經。謂弟子馬永卿曰。觀音大士。音性圓通。觀聽返入。離諸塵妄。能令眾生。禁系枷鎖。所不能著。謂人得無畏力。則枷鎖不能為害。吾友可以此理諭
【現代漢語翻譯】 現代漢語譯本 和被追捕的人，男男女女有一百多人。丘一被鎖著走在隊伍前面，走了大約十幾里路，看見幾十棵高大的槐樹，樹下有馬槽。段某說：『五道大神（佛教和道教中指掌管天道、人道、畜生道、餓鬼道和地獄道的五位神祇），巡視人間善惡，在這裡讓馬休息。』丘一這才知道自己已經死了。到了閻王殿前，段某指著一個差役說：『這個人姓焦名䇿，承辦公務。』於是丘一就被帶去見閻王。閻王說：『你喜好殺生，造下罪業。』忽然看見被他所殺的禽獸，都說人話，請求閻王早點處置他。焦䇿進言說：『丘一不該死，他曾經抄寫過《金剛經》一卷。』閻王說：『陰間把《金剛經》看作是最上的功德。』立即命令帶他到經藏親自驗證。到了一個殿，裡面堆滿了各種經書，丘一隨便抽出一卷，果然是他所抄寫的。回來見了閻王，那些被他所殺的生靈，請求他造功德。丘一發愿抄寫《金剛經》一百卷，眾生靈歡喜，都散去了。閻王說：『放他回去。』焦䇿領他出城，說：『我盡力幫了你，你拿什麼報答我？』丘一答應給錢三百千，焦䇿不接受，說要他抄寫經書二十部。到了一個坑邊，焦䇿把他推下去，丘一就活了過來，發現自己身在棺材中，已經三天了，只聽見哭聲。他驚叫，人們趕來，打開棺材把他救了出來。十天之內，抄寫了經書二十卷。焦䇿又來感謝他，不久一百卷也抄寫完畢。揚州刺史把這件事上奏朝廷，皇帝下令授予丘一五品官職，仍然擔任嘉州招討使（出自《報應記》）。
唐朝崔文簡在先天年間（712-713年）擔任坊州司馬。當時吐蕃突然來犯，他和眾人一同被俘虜，鎖鏈捆綁得很嚴。他一心念誦《金剛經》，三天後，鎖忽然自己開了。吐蕃人懷疑有姦情，鞭打他，他如實回答。再次被鎖上，經還沒念完，鎖又開了。眾人都驚歎奇異。於是把他送出境。以前劉公安世曾經拿取《楞嚴經》，對弟子馬永卿說：『觀音大士（佛教中具有大慈悲心的菩薩），音性圓融通達，觀聽返入，遠離各種塵世虛妄，能使眾生，禁錮枷鎖，都不能加身。』意思是人得到無畏的力量，那麼枷鎖就不能為害。我的朋友可以用這個道理來開導。
【English Translation】 English version Along with those being pursued, there were over a hundred men and women. Qiu Yi, chained, was led at the front. After walking about ten li, they saw dozens of tall locust trees with troughs underneath. Duan said, 'The Five Great Gods (referring to the five deities in Buddhism and Taoism who govern the realms of heaven, humanity, animals, hungry ghosts, and hell) inspect the good and evil of the human world and rest their horses here.' Only then did Qiu Yi realize he was dead. Arriving at the gate of the King (Yama, the King of the Underworld), Duan pointed to a clerk and said, 'This man, surnamed Jiao, named Ce, is handling official business.' Thereupon, he was led to see the King, who said, 'You are fond of killing and creating karma.' Suddenly, the birds and beasts he had killed all spoke human language, begging the King to punish him quickly. Ce stepped forward and said, 'Qiu Yi should not die; he once transcribed a copy of the Diamond Sutra.' The King said, 'In the underworld, the Diamond Sutra is regarded as the highest merit.' He immediately ordered him to be taken to the scripture repository for verification. Arriving at a hall filled with scriptures, Qiu Yi randomly drew one scroll, and it was indeed the one he had transcribed. Returning to see the King, the beings he had killed requested him to create merit. Qiu Yi vowed to transcribe one hundred copies of the Diamond Sutra. The beings rejoiced and dispersed. The King said, 'Let him go.' Ce led him out of the city and said, 'I have done my best to help you; how will you repay me?' Qiu Yi promised three hundred thousand coins, but Ce refused, asking him to transcribe twenty copies of the scripture. Reaching a pit, Ce pushed him in, and Qiu Yi came back to life, finding himself in a coffin for three days, hearing only weeping. He cried out, and people came, broke open the coffin, and rescued him. Within ten days, he transcribed twenty copies of the scripture. Jiao Ce came again to thank him, and soon the hundred copies were completed. The prefect of Yangzhou reported the matter to the court, and the emperor ordered Qiu Yi to be granted the fifth rank and to continue serving as the Pacification Commissioner of Jia Prefecture (from 'Records of Retribution').
During the Tianbao era (742-756) of the Tang Dynasty, Cui Wenjian served as the Sima of Fang Prefecture. At that time, the Tibetans suddenly invaded, and he and others were captured and heavily chained. He wholeheartedly recited the Diamond Sutra, and after three days, the chains suddenly opened by themselves. The Tibetans suspected treachery and beat him, but he told them the truth. He was chained again, but before he finished reciting, the chains opened again. Everyone marveled at the strangeness. So they sent him out of the territory. Previously, Liu Gong'an Shi had taken the Shurangama Sutra and said to his disciple Ma Yongqing, 'The Bodhisattva Avalokiteshvara (the Bodhisattva of Great Compassion in Buddhism), is perfectly enlightened in sound, listening inwardly, and is free from all worldly delusions, enabling beings to be free from imprisonment and chains.' Meaning that if a person obtains the power of fearlessness, then chains cannot harm them. My friend can use this principle to enlighten others.
人。使後人不至謗佛。夫元城從司馬溫公受學者。其言如是。可開俗學之眼矣(出太平廣記)。
唐吳思玄。天后朝。為太學博士。持金剛經日兩遍。多有靈應。在京有疾。有巫褚細兒。星下祈禱。言事如神。思玄往就見。細兒驚曰。公有何術。鬼見皆走。思玄知。是經力。倍加精勵。日念五遍兒病。醫無效。思玄至。心念經三日愈。又曾於渭橋見一老人。鬚髮皓然。著粗缞服。怪問之。曰為所生母也。因言母年四十三時。有異僧教云。汝欲長壽否。但念金剛經。母發心。日念兩遍。終一百七歲。姨及鄰母誦之。並過百歲。余遵母訓。年業已九十矣(出報應記)。
唐呂文展開元三年。任閬中縣丞。雅好佛典。尤專心持誦金剛經至三萬余遍。靈應奇異。年既衰暮。三牙並落。忽牙生如舊。在閬中。時屬亢旱。刺史劉浚令祈雨。才持一遍。遂獲沛然。又苦霖潦。別駕又令誦經祈晴。應時開霽。前後證驗。不能遍舉(出太平廣記)。
唐劉逸淮在汴時。韓弘為右廂虞候。王某為左廂虞候。與弘相善。或謂二人取軍情。將不利於劉。劉大怒。召詰之。弘即劉甥。控地碎首大言。劉意稍解。王某年老。股戰不能辯。劉叱杖三十。時新造赤棒。頭徑數寸。固以筋漆。受杖必死。弘昏造其家探之。無哭聲。又謂
【現代漢語翻譯】 現代漢語譯本： 有人說，爲了使後人不再誹謗佛法，元城的學者從司馬溫公（司馬光）那裡學習，他的話是這樣的，可以開啟世俗學者的眼界（出自《太平廣記》）。
唐朝的吳思玄，在天后（武則天）朝代擔任太學博士，每天誦讀兩遍《金剛經》，多次顯現靈驗。他在京城生病時，有個巫師褚細兒，通過星象祈禱，說話靈驗如神。吳思玄前去拜見他，褚細兒驚訝地說：『您有什麼法術，鬼見到都跑？』吳思玄知道這是《金剛經》的力量，更加精進努力，每天唸誦五遍，褚細兒的病，醫生都治不好，吳思玄到后，心中默唸經文三天就好了。他又曾在渭橋見到一位老人，鬚髮全白，穿著粗麻喪服，奇怪地詢問他，老人說這是為他去世的母親穿的。老人說他母親四十三歲時，有位奇異的僧人教導她說：『你想長壽嗎？只要唸誦《金剛經》。』他母親發心，每天唸誦兩遍，最終活到一百零七歲。他的姨母和鄰居的母親誦讀此經，也都活過百歲。我遵從母親的教誨，現在年齡也已經九十歲了（出自《報應記》）。
唐朝的呂文展，在開元三年（715年）擔任閬中縣丞，非常喜歡佛經，尤其專心持誦《金剛經》三萬多遍，靈驗非常奇異。年紀衰老時，三顆牙齒都掉了，忽然又長出新牙，和原來一樣。在閬中時，正趕上大旱，刺史劉浚命令他祈雨，才唸誦一遍，就下起了大雨。又趕上連綿陰雨，別駕又命令他誦經祈求晴天，立刻放晴。前前後後的應驗，不能全部列舉（出自《太平廣記》）。
唐朝的劉逸淮在汴州時，韓弘擔任右廂虞候，王某擔任左廂虞候，和韓弘關係很好。有人說這兩人打探軍情，將要對劉逸淮不利。劉逸淮大怒，召來責問他們。韓弘是劉逸淮的外甥，跪在地上磕頭，大聲辯解，劉逸淮的怒氣稍微消解。王某年紀大了，雙腿顫抖不能辯解，劉逸淮斥責用棍子打了他三十下。當時新造的紅棒，頭部直徑幾寸，用筋和漆加固，受了杖刑必死。韓弘偷偷到王某家探望，沒有哭聲，又說
【English Translation】 English version: Someone said that, in order to prevent later generations from slandering the Buddha's teachings, the scholar of Yuancheng learned from Sima Wengong (Sima Guang). His words are like this, which can open the eyes of secular scholars (from Taiping Guangji).
During the Tianhou (Wu Zetian) reign of the Tang Dynasty, Wu Sixuan served as a Doctor of the Imperial Academy. He recited the Diamond Sutra twice a day and experienced many miraculous responses. When he fell ill in the capital, there was a shaman named Chu Xi'er who prayed through astrology and spoke with divine accuracy. Wu Sixuan went to see him, and Chu Xi'er exclaimed in surprise, 'What magic do you possess that makes ghosts run away at the sight of you?' Wu Sixuan knew it was the power of the Diamond Sutra and became even more diligent, reciting it five times a day. Chu Xi'er's illness, which doctors could not cure, was healed three days after Wu Sixuan arrived and silently recited the sutra in his heart. He also once saw an old man on the Wei Bridge with white hair and beard, wearing coarse mourning clothes. He asked him curiously, and the old man said he was wearing them for his deceased mother. The old man said that when his mother was forty-three years old, a strange monk taught her, 'Do you want to live a long life? Just recite the Diamond Sutra.' His mother made a vow to recite it twice a day and eventually lived to be one hundred and seven years old. His aunt and the mother of his neighbor also recited this sutra and lived past one hundred years old. I follow my mother's teachings and am now ninety years old (from Baoying Ji).
During the Kaiyuan (713-741) era, year three (715 AD) of the Tang Dynasty, Lü Wenzhan served as the magistrate of Langzhong County. He was very fond of Buddhist scriptures, especially dedicated to reciting the Diamond Sutra more than 30,000 times, and the miraculous responses were very strange. When he was old and his teeth had fallen out, new teeth suddenly grew, just like the old ones. When he was in Langzhong, there was a severe drought, and the prefect Liu Jun ordered him to pray for rain. After reciting it only once, it rained heavily. Then there was continuous rain, and the Biejia (another official title) ordered him to recite the sutra to pray for clear weather, and it cleared up immediately. The verifications before and after cannot all be listed (from Taiping Guangji).
When Liu Yihuai was in Bianzhou during the Tang Dynasty, Han Hong served as the Right Xiang Yuhou, and Wang Mou served as the Left Xiang Yuhou, and had a good relationship with Han Hong. Someone said that these two were gathering military intelligence and would be detrimental to Liu Yihuai. Liu Yihuai was furious and summoned them to question them. Han Hong was Liu Yihuai's nephew, knelt on the ground and kowtowed, arguing loudly, and Liu Yihuai's anger subsided slightly. Wang Mou was old and his legs trembled and he could not argue. Liu Yihuai scolded him and beat him thirty times with a stick. At that time, the newly made red stick had a head several inches in diameter and was reinforced with tendons and lacquer, and it was certain to die if he was beaten. Han Hong secretly went to Wang Mou's house to visit, but there was no sound of crying, and said
其懼不敢哭。直入臥內。王竟無恙云。我讀金剛經四十年。今方得力。初被杖時。見巨手如簸箕。翕然遮背。因袒示韓。都無撻痕。弘素不好佛。自此與僧來往。日自寫經十紙。積之計數百軸。后在中書。盛暑。有諫官以事謁見。弘方洽汗寫經。怪問之。因具述王某事(出鳩異)。
唐臨安陳哲。家住餘杭。精一練行。持金剛經。廣德初。武康賊宋潭寇餘杭。哲富於財。將移徒避。之賊尋至。哲謂是官軍。問賊今近遠。賊大怒曰。何物老奴。敢辱我。爭以劍刺之。每下一劍。有五色圓光。徑五六尺。蔽哲身不能中。賊驚歎慚悔。舍之去(出廣異記)。
唐開元間。京兆武功丞蘇朗。持金剛經。闔門五十餘口。歷年蔬食。妻崔氏亦誦此經。有親表見其因疾減食。勸崔暫開肉禁。因市羊肉。啖之。才入一臠。忽變為骨。咽塞不下。又不能出。日暮氣絕。以體暖未殮。六日方蘇云。冥王言汝夫是大菩薩。汝因食肉。金剛善神變肉為骨。以此警汝。合年七十。為汝受持金剛般若。今增至九十。放還。氏因悔悟不再犯。帝聞。御注經文。流佈天下。按唐玄宗開元二十三年。親注金剛經。中書令張九齡等。請降御文。內外傳授。帝手詔報曰。偶有所感。疏其所見。今請頒佈。仍慮未愜。檢校沙門恩有。請具幡花。奉迎
【現代漢語翻譯】 現代漢語譯本： 他害怕得不敢哭出聲，直接走進臥室。王竟然安然無恙地說：『我讀《金剛經》四十年，今天才真正得到它的力量。』當初被打的時候，看見一隻巨大的手像簸箕一樣，一下子遮住了後背。於是袒露身體給韓看，竟然沒有一點鞭打的痕跡。弘一向不喜歡佛，從此以後與僧人來往，每天親自抄寫經書十張，積累起來計數百卷。後來在任中書的時候，盛夏時節，有諫官因為公事來拜見。弘正在擦著汗抄寫經書，諫官感到奇怪並詢問原因。弘於是詳細地講述了王某的事情（出自《鳩異記》）。
唐朝臨安人陳哲，家住在餘杭，精進專一地修行，持誦《金剛經》。廣德初年（763年），武康的賊人宋潭侵犯餘杭。陳哲家財很多，打算遷移躲避。賊人隨即趕到。陳哲以為是官軍，問賊人現在離這裡遠不遠。賊人大怒說：『什麼老奴，竟敢侮辱我！』爭著用劍刺他。每刺下一劍，就有五色圓光，直徑五六尺，遮蔽著陳哲的身體，不能刺中。賊人驚歎慚愧，放了他離開了（出自《廣異記》）。
唐朝開元年間（713-741年），京兆武功縣丞蘇朗，持誦《金剛經》，全家五十多口人，常年吃素。他的妻子崔氏也誦讀這部經。有親戚看到她因為生病減少了飯量，勸崔氏暫時開葷。於是買了羊肉，吃了一塊。剛吃下一塊，忽然變成骨頭，嚥不下去，又吐不出來，到傍晚就斷氣了。因為身體還暖和，沒有入殮，六天後才甦醒過來說：『冥王說你丈夫是大菩薩，你因為吃肉，金剛善神把肉變成骨頭，用這個來警示你。你本來應該活到七十歲，因為你受持《金剛般若經》，現在增加到九十歲，放你回去。』崔氏因此悔悟不再犯戒。皇帝聽說后，親自注解經文，流佈天下。按：唐玄宗開元二十三年（735年），親自注解《金剛經》，中書令張九齡等，請求頒降御文，在內外傳授。皇帝手詔回覆說：『偶然有所感悟，疏通了自己所見到的。現在請求頒佈，仍然擔心不夠完善，請檢校沙門恩有，準備幡花，恭敬地迎接。』
【English Translation】 English version: He was so afraid that he dared not cry. He went straight into the bedroom. The king was actually unharmed and said, 'I have been reading the Diamond Sutra for forty years, and today I have finally gained its power.' When he was first beaten, he saw a giant hand like a winnowing fan, suddenly covering his back. So he bared his back to Han, and there were no welts at all. Hong had never liked Buddhism, but from then on he associated with monks, personally copying ten pages of scriptures every day, accumulating hundreds of scrolls. Later, when he was in the Zhongshu (the Secretariat), in the hot summer, an admonishing official came to see him on business. Hong was wiping sweat and copying scriptures, and the official was surprised and asked why. Hong then told him in detail about the matter of Wang (from 'Jiu Yi Ji').
During the Tang Dynasty, Chen Zhe of Lin'an, who lived in Yu Hang, diligently practiced and recited the Diamond Sutra. In the early years of Guangde (763 AD), the bandit Song Tan of Wu Kang invaded Yu Hang. Chen Zhe was wealthy and planned to move to avoid them. The bandits soon arrived. Chen Zhe thought they were government troops and asked how far away the bandits were. The bandits were furious and said, 'What old slave dares to insult me!' They fought to stab him with their swords. Each time a sword was thrust, a five-colored halo, five or six feet in diameter, shielded Chen Zhe's body, preventing the sword from hitting him. The bandits were amazed, ashamed, and repentant, and let him go (from 'Guang Yi Ji').
During the Kaiyuan period (713-741 AD) of the Tang Dynasty, Su Lang, the magistrate of Wugong in Jingzhao, recited the Diamond Sutra. His entire family of more than fifty people ate vegetarian food year-round. His wife, Cui, also recited this sutra. A relative saw that she had reduced her food intake due to illness and advised Cui to temporarily break her vegetarian vow. So she bought mutton and ate a piece. As soon as she swallowed it, it suddenly turned into bone, which she could not swallow or spit out. She died of suffocation by evening. Because her body was still warm, it was not put in a coffin. Six days later, she woke up and said, 'The King of the Underworld said that your husband is a great Bodhisattva. Because you ate meat, the Vajra Good Deities transformed the meat into bone to warn you. You were originally supposed to live to seventy, but because you uphold the Diamond Prajna Sutra, it has now been increased to ninety. I am releasing you back.' Cui repented and never violated the precept again. When the emperor heard about this, he personally annotated the sutra and spread it throughout the land. Note: In the twenty-third year of Kaiyuan (735 AD) of Emperor Xuanzong of the Tang Dynasty, he personally annotated the Diamond Sutra. Zhang Jiuling, the Zhongshu Ling (Head of the Secretariat), and others requested that the imperial text be promulgated and taught both internally and externally. The emperor replied in a handwritten edict: 'I was occasionally inspired and expressed what I saw. Now I request that it be promulgated, but I am still worried that it is not perfect. Please ask the examining monk En You to prepare banners and flowers and respectfully welcome it.'
于敬愛寺。以示天下。宣付史館。從之。豈因蘇武功之事乎(出受持果報)。
唐開元十五年。敕天下佛堂。小者並拆。除功德移入側近佛寺。一時望風希旨。雖大屋大像。亦遭殘毀。敕到豫州。新息令李虛。嗜酒倔強方醉。州符至。勒限三日。虛見大怒。便約胥正。毀拆者死。一界並全。歲余。虛暑月病死。隔宿即殮。明日將殯。母與子。繞棺號哭。夜久。聞棺中若指爪戛棺聲。斯須增甚。妻子驚走。母獨不去。即命開棺。左右曰。溽暑恐壞。母怒促開之而虛生矣。身頗瘡爛。沐浴將養月餘。虛曰。初拘攝至王前王不在。見階前典吏。乃新息吏也。亡經年矣。見虛拜。問長官何得來此。虛曰。被錄至。吏曰。長官素。多殺害。不知罪福。今受報奈何。虛惶懼請救。吏曰。長官界內佛堂獨全。有大功德。雖死。亦不合此間追攝。少間但以此對。虛方憶及往事。而主者已引虛見王。王命索善惡簿來。即有人持一通案到。大至合抱。王命啟牘唱罪。階吏讀曰。專好割羊腳。吏曰。合杖一百。仍割其身肉百斤。王曰可。虛曰。去歲有敕。拆毀佛堂佛像。虛界內獨存。可折罪否。王驚曰。審有此乎。新息吏進曰。有福簿在天堂。王命吏登殿前垣南樓上。檢取未至。有二僧至殿前。王問師何所有。一曰。嘗誦金剛經。一曰
【現代漢語翻譯】 現代漢語譯本：在敬愛寺。以此昭示天下，並交付史館記錄。這是因為蘇武的功績嗎？（出自《受持果報》）。
唐開元十五年（727年），朝廷下令拆除天下佛堂，小型的全部拆除，將拆除功德移入附近的佛寺。一時之間，各地官員紛紛揣摩上意，即使是大型的殿宇和佛像，也遭到破壞。敕令傳到豫州，新息縣令李虛，嗜酒且性格倔強，當時正喝醉。州府的公文送到，勒令三天之內執行。李虛見狀大怒，便與胥正約定，拆毀佛堂者處死。因此，新息縣境內所有的佛堂都得以保全。一年多后，李虛在炎熱的夏天生病去世。停屍一晚后準備入殮，第二天就要出殯。他的母親和兒子，繞著棺材號啕大哭。到了深夜，聽到棺材裡傳來像是指甲抓撓棺材的聲音，聲音越來越大。妻子和兒女驚恐地跑開了，只有母親沒有離開。母親立即命人打開棺材。左右的人說：『天氣悶熱潮濕，恐怕屍體已經腐爛。』母親憤怒地催促他們打開棺材，結果李虛竟然復活了。他的身體有些地方已經潰爛，經過沐浴和調養一個月后，李虛說：『我最初被拘捕到閻王殿前，閻王不在。我看見臺階前的典吏，竟然是新息縣的官吏，已經去世一年多了。他看見我，向我行禮，問：「長官怎麼會到這裡來？」我說：「是被拘捕來的。」官吏說：「長官生前，多有殺害行為，不知罪福，現在要受報應了，怎麼辦？」我非常害怕，請求他救我。官吏說：「長官轄境內，只有佛堂得以保全，有很大的功德。即使死了，也不應該被追捕到這裡來。一會兒你只要這樣回答就行了。」我這才想起以前的事情。這時，主事的人已經引我見閻王。閻王命人拿來善惡簿。立刻有人拿來一個大案卷，像合抱那麼粗。閻王命人打開案卷，宣讀我的罪狀。臺階下的官吏讀道：「生前特別喜歡割羊腳。」官吏說：「應該杖打一百，並割下他身上一百斤的肉。」閻王說：「可以。」我說：「去年朝廷有敕令，拆毀佛堂佛像，我轄境內獨有佛堂得以保全，可以抵罪嗎？」閻王驚訝地說：「真的有這回事嗎？」新息縣的官吏上前說：「有福簿在天堂。」閻王命官吏登上殿前南邊的樓上，去檢視，還沒有取來。這時，有兩個僧人來到殿前。閻王問兩位法師有什麼功德。一個說：「曾經誦持《金剛經》。」另一個說……』
【English Translation】 English version: At Jing'ai Temple. To show the world. Submitted to the historical archives for record. Is this because of Su Wu's merits? (From 'Receiving the Fruits of Actions').
In the fifteenth year of Kaiyuan (727 AD) of the Tang Dynasty, an imperial decree ordered the demolition of Buddhist halls throughout the country. Smaller ones were to be completely demolished, and the merit of demolition was to be transferred to nearby Buddhist temples. For a time, officials everywhere tried to guess the emperor's intentions, and even large halls and statues were destroyed. When the decree reached Yuzhou, Li Xu, the magistrate of Xixi County, who was fond of wine and stubborn, was drunk at the time. The prefectural document arrived, ordering him to execute the decree within three days. Li Xu was furious and made an agreement with the assistant magistrate that anyone who demolished a Buddhist hall would be put to death. As a result, all the Buddhist halls within Xixi County were preserved. More than a year later, Li Xu fell ill and died in the hot summer. After lying in state overnight, he was to be buried the next day. His mother and son wailed around the coffin. Late at night, they heard a sound like fingernails scratching the coffin from inside, and the sound grew louder and louder. His wife and children ran away in terror, but only his mother did not leave. The mother immediately ordered people to open the coffin. The people around said, 'The weather is hot and humid, and the corpse may have already decayed.' The mother angrily urged them to open the coffin, and Li Xu was resurrected. Some parts of his body were ulcerated. After bathing and recuperating for a month, Li Xu said, 'I was first arrested and brought before King Yama, but King Yama was not there. I saw the clerk in front of the steps, who was actually an official from Xixi County who had died more than a year ago. When he saw me, he bowed to me and asked, "How did Your Honor come here?" I said, "I was arrested." The official said, "Your Honor was fond of killing in his lifetime and did not know about merit and demerit. Now you are going to receive retribution. What should we do?" I was very afraid and begged him to save me. The official said, "Within Your Honor's jurisdiction, only the Buddhist halls were preserved, which is a great merit. Even if you die, you should not be arrested here. Just answer like this in a moment." Only then did I remember what had happened before. At this time, the person in charge had already led me to see King Yama. King Yama ordered someone to bring the book of good and evil. Immediately, someone brought a large file, as thick as a hug. King Yama ordered someone to open the file and read out my crimes. The official under the steps read, "In his lifetime, he especially liked to cut off sheep's feet." The official said, "He should be beaten with a stick one hundred times and have one hundred pounds of flesh cut from his body." King Yama said, "Okay." I said, "Last year, there was an imperial decree to demolish Buddhist halls and statues. Only the Buddhist halls within my jurisdiction were preserved. Can this offset my crimes?" King Yama said in surprise, "Is this really the case?" The official from Xixi County stepped forward and said, "The book of blessings is in heaven." King Yama ordered the official to go up to the south building in front of the hall to check, but he had not yet returned. At this time, two monks came to the hall. King Yama asked the two masters what merits they had. One said, "I used to recite the Diamond Sutra." The other said...'
。嘗讀金剛經。王起合掌。請法師登階。王座后。右金座。左銀座。王請誦者坐金。讀者坐銀。開經誦讀將畢。忽有五色云。至金座前。紫雲至銀座前。二僧乘雲。飛去空中遂滅。王謂階下人曰。見二僧乎。皆生天矣。時吏檢福簿至。惟一紙讀曰。十五年敕毀佛堂。新息一縣獨全。合折一生之罪。延年三十。仍生善道。言畢。罪簿中火出焚盡。王敕兩吏送歸。出城南門。見夾道皆高樓大屋。男女雜坐。樂飲笙歌。虛好絲竹。悅之。吏謂曰。急過此無顧。顧當有損。虛佇立觀之。店中人呼曰。來。吏曰。此非善處。既不相信。可任其去。虛未悟。至飲處。人皆起。就坐。奏絲竹。酒至。乃一杯糞汁也。臭穢特甚。虛不肯飲。即有牛頭獄卒。出於床下。叉刺之洞胸。虛連飲數杯。乃出。吏引虛南入荒田小徑中。遙見一燈炯然。旁有一大坑。昏黑不見底。吏推墮之。遂蘇。夫李虛素性兇頑。罔知罪福。以被酒違戾。致全佛堂。原非從佛起見也。然猶身得生天。火焚罪簿。非護法之報乎。若能日夜精勤禮誦。既持僧律。復行佛事。而不脫離生死者。未之有也。二僧生天。誦經勝讀經者何。誦者背也。無經文在前。心逾靜耳(出紀聞)。
唐天寶年中。常州義興人吳逵。每日五更。佛前誦金剛經七卷。禮拜唸佛。有詩曰。
【現代漢語翻譯】 現代漢語譯本： 曾經讀誦《金剛經》。王（指某位國王）合掌，請法師登上臺階。在王座後面，右邊是金座，左邊是銀座。國王請誦經者坐在金座上，讀經者坐在銀座上。開始誦讀經典將要完畢時，忽然有五色祥雲，來到金座前；紫色祥雲，來到銀座前。兩位僧人乘著祥雲，飛向空中隨即消失。國王對臺階下的人說：『你們看見兩位僧人了嗎？他們都昇天了。』當時，官吏檢查福報簿冊，只有一張紙上寫著：『（唐玄宗）天寶十五年（756年）敕令毀壞佛堂，新息縣獨自保全，抵消一生之罪，延長壽命三十年，仍然轉生善道。』說完，罪簿中冒出火焰焚燒殆盡。國王命令兩位官吏送李虛（人名）回去。出城南門，看見道路兩旁都是高樓大屋，男女混雜而坐，快樂地飲酒唱歌，演奏著美妙的音樂。李虛感到高興。官吏對他說：『趕快通過這裡，不要回頭看，回頭看會有損害。』李虛卻佇立觀看。店中的人呼喚他說：『來啊。』官吏說：『這裡不是好地方，既然他不相信，就任憑他去吧。』李虛沒有醒悟，走到飲酒的地方，人們都站起來，讓他就坐，演奏音樂，酒送上來，卻是一杯糞汁，臭穢不堪。李虛不肯飲用，立刻有牛頭獄卒，從床下出來，用叉刺穿他的胸膛。李虛連續喝了幾杯，才出來。官吏引著李虛向南進入荒田小路中，遠遠看見一盞燈明亮地照著，旁邊有一個大坑，昏暗看不見底。官吏把他推了下去，李虛就醒了。李虛原本天性兇頑，不懂得罪過與福報，因為酒後違抗命令，保全了佛堂，原本不是因為信佛的緣故。然而仍然能夠昇天，火燒罪簿，這不是護法的報應嗎？如果能夠日夜精勤地禮拜誦經，既遵守僧人的戒律，又行持佛事，卻不能脫離生死的，是沒有的。兩位僧人生天，誦經勝過讀經的原因是什麼呢？誦經是背誦，沒有經文在眼前，心更加清凈罷了（出自《紀聞》）。
（唐玄宗）天寶年間（742年-756年），常州義興人吳逵，每天五更時分，在佛前誦讀《金剛經》七卷，禮拜唸佛，有詩說：
【English Translation】 English version: Once, someone recited the Diamond Sutra. The king (referring to a certain king) joined his palms and invited the Dharma master to ascend the steps. Behind the throne were a golden seat on the right and a silver seat on the left. The king requested the reciter to sit on the golden seat and the reader to sit on the silver seat. As the recitation was nearing completion, suddenly five-colored clouds appeared before the golden seat, and purple clouds appeared before the silver seat. Two monks rode the clouds, flew into the sky, and then disappeared. The king said to the people below the steps, 'Did you see the two monks? They have all ascended to heaven.' At that time, an official examined the register of blessings and found only one page that read: 'In the fifteenth year of the (Tang Xuanzong) Tianbao era (756 AD), an edict ordered the destruction of Buddhist halls, but Xinxi County alone was preserved, offsetting a lifetime of sins, extending life by thirty years, and still being reborn in a good realm.' After speaking, flames erupted from the sin register and burned it to ashes. The king ordered two officials to escort Li Xu (a personal name) back. Upon exiting the south gate of the city, they saw tall buildings and large houses on both sides of the road, with men and women sitting together, happily drinking, singing, and playing beautiful music. Li Xu felt pleased. The official said to him, 'Pass through here quickly and do not look back, for looking back will bring harm.' But Li Xu stood still and watched. The people in the shop called out to him, 'Come here.' The official said, 'This is not a good place; since he does not believe, let him go.' Li Xu did not awaken and went to the place where they were drinking. The people all stood up, had him sit down, and played music. The wine was brought, but it was a cup of fecal juice, extremely foul-smelling. Li Xu refused to drink it, and immediately a bull-headed jailer emerged from under the bed and pierced his chest with a fork. Li Xu drank several cups in succession before coming out. The official led Li Xu south into a small path in a desolate field, and in the distance, he saw a lamp shining brightly, next to a large pit, dark and bottomless. The official pushed him in, and Li Xu awoke. Li Xu was originally of a fierce and unruly nature, ignorant of sin and blessing, and because of disobeying orders while drunk, he preserved the Buddhist hall, not originally because of faith in Buddhism. Yet he was still able to ascend to heaven, and the sin register was burned by fire. Is this not the retribution for protecting the Dharma? If one can diligently recite the scriptures day and night, both observing the monastic precepts and performing Buddhist deeds, and yet not escape birth and death, it has never happened. Why is reciting the scriptures superior to reading the scriptures for the two monks who ascended to heaven? Reciting is memorizing, without the text in front of one, the mind is more tranquil (from 'Ji Wen').
During the (Tang Xuanzong) Tianbao era (742-756 AD), Wu Kui of Yixing, Changzhou, recited the Diamond Sutra seven times before the Buddha every day at the fifth watch, worshiped, and recited the Buddha's name. There is a poem that says:
五更鐘動莫貪眠。抖搜精神向佛前。一拜一聲彌陀佛。花池已種一枝蓮。年至九十二。無疾告終。引見冥王。自述從。幼至老。專念金剛經。王合掌命坐。逵朗誦一卷。方念至舍衛國。口中即出妙香。見佛顯現。王喜曰。君有般若功。敕送生舍衛國中。承品官后。享富貴。福子孫。逵過舊舍。空中報兒女曰。吾得經力。生舍衛國。汝等宜。受持金剛法華。陰府深敬此二經也。若不能受持。以諸花香。恭敬供養。得福無量。更慎勿殺生。能放生。得長壽報。兒女聞之悲哭。曰不用傷感。人生世間。有一善可憑。命盡如夜眠天曉。還睹日月。一向在惡中行。必入黑闇。勉之。言訖不見(出金剛證果)。
唐王待制。船至漢江。風濤洶涌。檣傾楫斷。人盡驚怖。待制不得已。以平日持誦金剛經投江中。遂爾風息波平。待制深憶此經。鬱鬱不樂。逾兩月。抵鎮江。見舟尾百步許。有物如毬。出沒無時。眾異之。待制命漁人網取。乃螺螄結聚成團。剖之則外濕內干。漢江所投之經在焉。待制嘆曰。漢水會於九江。至南徐。動數千里。舟船不可計數。經得至此。異矣。夫以恒情度之。不過待制憶經一念所感。乃宋清了禪師則曰。螺螄見經不捨。其為名耶。利耶。財耶。色耶。必求脫輪迴生死者也。嗚呼。萬物惟人最靈。有畢
【現代漢語翻譯】 現代漢語譯本： 五更的鐘聲敲響，不要貪睡。振作精神，面向佛前。一拜一聲唸誦彌陀佛（Amitabha，阿彌陀佛）。花池中已經種下一枝蓮花。某人活到九十二歲，沒有疾病安詳離世。被引見到冥王（Yama，閻摩）。他自述從小到老，專心念誦金剛經（Diamond Sutra，金剛般若波羅蜜經）。冥王合掌讓他坐下。他開始朗誦一卷經文，剛唸到舍衛國（Śrāvastī，古印度城市名）時，口中就散發出美妙的香氣，並見到佛顯現。冥王高興地說：『您有般若（Prajna，智慧）的功德。』於是下令送他往生到舍衛國中，託生于品官之後，享受榮華富貴，福澤子孫。他路過以前的住所，在空中告訴兒女們說：『我得到經書的力量，往生到舍衛國。你們應該受持金剛經和法華經（Lotus Sutra，妙法蓮華經）。陰間地府深深敬重這兩部經。如果不能受持，也要用各種鮮花香燭，恭敬供養，就能得到無量的福報。更要謹慎不要殺生，能夠放生，就能得到長壽的果報。』兒女們聽了悲傷地哭泣。他說：『不用傷感。人生在世間，只要有一件善事可以憑藉，壽命終結就像夜晚睡覺天亮，還能見到日月。如果一向在罪惡中行走，必定墮入黑暗。努力吧。』說完就不見了（出自《金剛證果》）。
唐朝的王待制，乘船到達漢江時，遇到狂風巨浪，桅桿傾倒，船槳折斷，人們都驚恐萬分。王待制不得已，將平日持誦的金剛經投入江中。隨即風平浪靜。王待制深深思念這部經，鬱鬱寡歡。過了兩個多月，到達鎮江，看見船尾百步左右的地方，有個像球一樣的東西，時隱時現。眾人都覺得奇怪。王待制命令漁人打撈上來，原來是螺螄結聚成團，剖開后外面濕潤裡面乾燥，漢江中所投的金剛經就在裡面。王待制感嘆道：『漢江匯入九江，到南徐，流動數千里，船隻不可計數，經書竟然能到這裡，真是奇異啊！』如果用常情來推測，不過是王待制思念經書的一念所感。而宋朝的清了禪師卻說：『螺螄見到經書不肯捨棄，是爲了名利財色嗎？必定是尋求脫離輪迴生死啊。』唉，萬物中只有人最靈敏，有終究...
【English Translation】 English version: When the fifth watch bell rings, do not indulge in sleep. Rouse your spirit and face the Buddha. With each bow, recite 'Amitabha' (Amitabha, Infinite Light Buddha). A lotus has already been planted in the flower pond. Someone reached the age of ninety-two, and passed away peacefully without illness. He was led to Yama (Yama, the Lord of Death). He recounted that from youth to old age, he had devotedly recited the Diamond Sutra (Diamond Sutra, Vajracchedikā Prajñāpāramitā Sūtra). Yama joined his palms and offered him a seat. He began to recite a chapter, and as he recited to Śrāvastī (Śrāvastī, an ancient Indian city), a wondrous fragrance emanated from his mouth, and he saw the Buddha appear. Yama rejoiced and said, 'You have the merit of Prajna (Prajna, wisdom).' He then ordered him to be reborn in Śrāvastī, to be born into the family of an official, to enjoy wealth and honor, and to bless his descendants. He passed by his former residence, and in the air, he told his children, 'I have obtained the power of the scriptures and have been reborn in Śrāvastī. You should uphold the Diamond Sutra and the Lotus Sutra (Lotus Sutra, Saddharma Puṇḍarīka Sūtra). The underworld deeply reveres these two scriptures. If you cannot uphold them, you should use various flowers and incense to respectfully make offerings, and you will obtain immeasurable blessings. Moreover, be careful not to kill living beings, and if you can release living beings, you will obtain the reward of longevity.' The children listened and wept sadly. He said, 'Do not be sad. In this life, as long as there is one good deed to rely on, the end of life is like sleeping at night and seeing the sun and moon at dawn. If you always walk in evil, you will surely fall into darkness. Strive for it.' After speaking, he disappeared (from 'Diamond Proof of Fruition').
During the Tang Dynasty (618-907), when Wang Daizhi was traveling by boat to the Han River, they encountered violent winds and waves, the masts collapsed, and the oars broke. Everyone was terrified. Wang Daizhi had no choice but to throw the Diamond Sutra, which he usually recited, into the river. Immediately, the wind subsided and the waves calmed. Wang Daizhi deeply missed this scripture and was depressed. More than two months later, they arrived at Zhenjiang and saw something like a ball about a hundred paces behind the boat, appearing and disappearing intermittently. Everyone found it strange. Wang Daizhi ordered the fishermen to retrieve it with a net. It turned out to be a cluster of snails, wet on the outside and dry on the inside, and the Diamond Sutra that had been thrown into the Han River was inside. Wang Daizhi exclaimed, 'The Han River flows into the Jiujiang, and to Nanxu, flowing for thousands of miles. Countless boats travel on it, yet the scripture was able to reach here. It is truly extraordinary!' If we were to speculate with ordinary reasoning, it was nothing more than Wang Daizhi's thought of missing the scripture that caused this. However, the Chan Master Qingliao of the Song Dynasty (960-1279) said, 'The snails refused to abandon the scripture. Was it for fame, profit, wealth, or lust? It must be seeking to escape the cycle of reincarnation.' Alas, among all things, humans are the most intelligent, and have ultimately...
世不聞是經。有聞而不見。見而不信。信而為名利財色役其心。不能受持者。孰謂之最靈哉。讀此又增一警䇿(出金剛證果)。
唐建德縣令李惟燕。少持金剛經。天寶末。為餘姚郡參軍。秩滿北歸。過五丈店。屬上虞江埭。值水竭難行。中夜晦暝。四曠無人。此路舊多盜。惟燕舟中有吳綾數百疋。懼為賊取。因持一劍。至船前誦經。三更后。見堤上兩炬火。自遠至。去船百步卻回。心頗異之。益厲聲誦經。復念水竭。當得水助。時內塘竭而外塘滿。半夕后。忽聞船頭有流聲。驚曰。塘闊數丈。何繇得破。久之覺船浮。及明河水已滿。對船所一孔大數。尺乃知水火皆金剛神力所助云。惟燕弟惟玉。見任虔州別駕。效兄誦金剛經。后泛舟出峽。水急櫓拆。船將沒。乃力唸經。忽見一櫓隨流而下。遂獲濟(出廣異記)。
唐孫明。鄭州陽武人。世貧賤。為盧氏莊。客絕葷持金剛經。日誦二十遍。經二十年。后正念誦時。忽見二吏來追。明謂是縣吏。便偕往。行可五六里。至一府門。值王出巡。吏因閉明空室中。甚幽暗。經七日。王至。吏引明入見。自陳二十年持金剛經。王言此。大因果也。延算二十年。令吏送還。已殯矣。神雖復體。家人不知。會獵者過其棺前。聞號呼聲。報其家人。剖棺得活。天寶末年事
【現代漢語翻譯】 現代漢語譯本： 世人很少聽聞這部《金剛經》。即使聽聞，也未必能親見。即使親見，也未必能相信。即使相信，也往往被名利財色所役使，不能真正受持。那麼，誰能被稱為最具靈性的人呢？讀到這裡，又增加了一重警醒。（出自《金剛證果》）
唐朝建德縣令李惟燕，年輕時就持誦《金剛經》。唐玄宗天寶年間（742-756），擔任餘姚郡參軍。任期滿后北歸，途經五丈店，屬於上虞江邊。當時正值河水乾涸，難以行船。半夜時分，天色昏暗，四處無人。這條路向來多有盜賊。李惟燕船中有吳綾數百匹，擔心被盜賊搶走，於是手持寶劍，到船前誦經。三更之後，看見堤岸上有兩支火炬，從遠處而來，距離船百步左右卻又返回。他心中感到非常奇怪，更加大聲誦經。又想到河水乾涸，應當得到水的幫助。當時內塘乾涸而外塘水滿。半夜之後，忽然聽到船頭有水流的聲音，他驚呼道：『池塘寬闊數丈，怎麼可能被衝破？』過了很久，感覺船身浮起。等到天亮，河水已經滿了。檢視船底，發現有一個很大的孔洞，大約數尺。這才知道是水火都受到金剛神力的幫助。（出自《廣異記》）
唐朝孫明，是鄭州陽武人。世代貧賤，在盧氏莊做工。他斷絕葷腥，持誦《金剛經》，每天誦讀二十遍，持續了二十年。後來，正在念誦時，忽然看見兩個官吏前來追捕。孫明以為是縣裡的官吏，便跟隨他們前往。走了大約五六里路，到達一座府衙門前。正趕上閻羅王出行巡視，官吏便將孫明關在一間空屋子裡，非常幽暗。過了七天，閻羅王回來，官吏帶領孫明入見。孫明親自陳述自己二十年來持誦《金剛經》的事情。閻羅王說：『這是很大的因果啊。』於是為他延長了二十年的壽命，命令官吏送他還陽。當時他的家人已經將他殯葬了。雖然神識回到了身體里，但家人並不知道。恰好有獵人經過他的棺材前，聽到棺材裡傳出呼叫的聲音，便報告了他的家人。家人剖開棺材，孫明得以復活。這是唐玄宗天寶末年的事情。
【English Translation】 English version: The world rarely hears of this Sutra. Even if they hear it, they may not see it. Even if they see it, they may not believe it. Even if they believe it, they are often enslaved by fame, profit, wealth, and lust, unable to truly uphold it. Then, who can be called the most spiritually intelligent? Reading this adds another layer of warning. (From 'Vajra Proof of Fruition')
During the Tang Dynasty, Li Wei Yan, the magistrate of Jiande County, recited the Diamond Sutra from a young age. In the late Tianbao era (742-756) of Emperor Xuanzong of Tang, he served as a military advisor in Yuyao County. After his term expired, he returned north, passing through Wuzhangdian, which belonged to the Shangyu Riverbank. At that time, the river was dry, making it difficult to travel by boat. In the middle of the night, the sky was dark, and there was no one around. This road had always been prone to bandits. Li Wei Yan had hundreds of bolts of Wu silk in his boat, fearing they would be stolen by bandits, so he held a sword and recited the Sutra in front of the boat. After midnight, he saw two torches on the embankment, coming from afar, but turning back about a hundred steps away from the boat. He felt very strange and recited the Sutra even louder. He also thought that the river was dry and should receive help from the water. At that time, the inner pond was dry while the outer pond was full. After half the night, he suddenly heard the sound of water flowing at the bow of the boat. He exclaimed, 'The pond is several feet wide, how could it be breached?' After a long time, he felt the boat floating. When it dawned, the river was full. Checking the bottom of the boat, he found a large hole, about several feet in size. Only then did he realize that both water and fire were aided by the power of the Vajra deities. (From 'Guang Yi Ji')
Sun Ming of the Tang Dynasty was from Yangwu, Zhengzhou. His family had been poor for generations, and he worked at the Lu family estate. He abstained from meat and recited the Diamond Sutra, reciting it twenty times a day for twenty years. Later, while he was reciting, he suddenly saw two officials coming to arrest him. Sun Ming thought they were county officials, so he followed them. After walking about five or six li, they arrived at the gate of a government office. It happened to be when King Yama was out on patrol, so the officials locked Sun Ming in an empty room, which was very dark. After seven days, King Yama returned, and the officials led Sun Ming in to see him. Sun Ming personally stated that he had been reciting the Diamond Sutra for twenty years. King Yama said, 'This is a great cause and effect.' So he extended his life by twenty years and ordered the officials to send him back to the world. At that time, his family had already buried him. Although his spirit returned to his body, his family did not know. It happened that a hunter passed by his coffin and heard a calling sound from inside, so he reported it to his family. The family opened the coffin, and Sun Ming was revived. This happened in the late Tianbao era of Emperor Xuanzong of Tang.
。冒宗起曰。多才之人。自迷識神。不悟本性。萬緣交擾。八面應酬。一念來。一念去。如空中風。無依止處。如石壓草。旋止旋生。安得志誠持誦。即談經說典者不少。往往功闕行虧。著相隕根。良可痛惜。孫莊客廿年持誦。信心專念。其植果甚深。政在混沌不鑿。故妙喜云。若使聰明伶俐。無擔荷分(出廣異記)。
唐大曆中。夔州推司楊旬。常持金剛經。正直積善。子年二十三。將應試。忽夜夢。金剛神曰。汝子改名楊椿。中第六名。次年赴省試。又夢試題。行王道而王。中九十六名。殿試出。又夢雲。汝子䇿不中主文意。置第三甲。吾于御榻上。換第一名矣。此汝生平來念經積德之報也。夔守聞旬子中殿元。賜坐。令解職。答曰。旬家無資產。惟勉積陰德。留得三囊。乞取開看。第一個有大錢三十九文。第二個有中錢四千余文。第三個計萬數小錢。守問之。旬曰。每年鞠勘死囚。詳其情理可逭。定為流。即投一大錢。有犯流罪者。定為徒。投一中錢。有犯杖罪者。量輕或釋放之。便投一小錢。又效周篪行太上感應篇十種善業。一收遺棄嬰孩。倩人看養。俟年稍長。還其父母。二每仲冬朔。收貧困無依者。六十已上。十五已下。日給升米養之。又與錢十五文。至季春聽其自便。三施應驗湯藥。救人疾苦。
【現代漢語翻譯】 現代漢語譯本： 冒宗起說：『多才之人，往往被自己的意識和感覺所迷惑，不能領悟本來的自性。各種各樣的因緣交織擾亂，要應付各方面的事務，一個念頭來了，一個念頭又去了，就像空中的風一樣，沒有可以依靠的處所，又像石頭壓著草，剛壓下去又會生長出來。這樣怎麼能做到真心誠意地持誦呢？即使是那些談論經書、講解典籍的人也不少，但往往是功德不夠，行為有虧，執著于表象而失去了根本，實在令人痛惜。孫莊客二十年如一日地持誦，信心堅定，專心致志，他所種下的善根非常深厚。關鍵在於不加雕琢，保持自然的狀態。所以妙喜說，如果過於聰明伶俐，反而難以承擔重任。』（出自《廣異記》）
唐朝大曆年間（766-779年），夔州（今重慶奉節）的推司（掌管刑獄的官員）楊旬，經常持誦《金剛經》。他為人正直，積累善行。他的兒子二十三歲，將要參加科舉考試。忽然在夜裡夢見金剛神說：『你的兒子改名為楊椿，會考中第六名。』第二年，他兒子去參加省試，又夢見考題是『行王道而王』。結果考中第九十六名。殿試發榜后，又夢見金剛神說：『你兒子的策論不合主考官的心意，本來要放在第三甲，我已經在皇帝的御榻上，把他換成了第一名了。這是你平生以來念經積德的回報啊。』夔州太守聽說楊旬的兒子中了狀元，賜給他座位，並讓他辭去官職。楊旬回答說：『我家沒有什麼財產，只有勉力積累陰德，留下了三個囊。請您打開看看。』第一個囊里有大錢三十九文，第二個囊里有中錢四千多文，第三個囊里有小錢一萬多文。太守問他這些錢的來歷。楊旬說：『每年審理死刑犯的案件，我都會詳細審查他們的情理，如果可以減輕罪行的，就定為流放，然後投一個大錢。如果犯了流放罪的，就定為徒刑，投一個中錢。如果犯了杖刑的，就衡量情節輕重，或者就釋放了，然後投一個小錢。』他還效仿周篪（chí）奉行《太上感應篇》中的十種善業：一是收養被遺棄的嬰兒，請人照看，等到他們稍微長大一些，就還給他們的父母。二是每年仲冬（十一月）初一，收留貧困無依的人，六十歲以上的和十五歲以下的，每天供給他們一升米來供養他們，另外還給他們十五文錢，到季春（三月）就讓他們各自謀生。三是施捨應驗的湯藥，救治人們的疾病痛苦。
【English Translation】 English version: Mao Zongqi said, 'Talented people are often deluded by their own consciousness and senses, failing to realize their inherent nature. Various causes and conditions intertwine and disturb them, requiring them to deal with affairs from all sides. One thought arises, and another departs, like the wind in the sky, without a place to rest. It's like grass pressed down by a stone, which springs back up as soon as it's released. How can they sincerely recite scriptures in this state? Even among those who discuss scriptures and explain the classics, many fall short in merit and have deficiencies in their conduct, clinging to appearances and losing their roots, which is truly regrettable. Sun Zhuangkè has been reciting scriptures diligently for twenty years, with unwavering faith and focused attention. The roots of goodness he has planted are very deep. The key lies in not being artificial and remaining in a natural state. Therefore, Miaoxi said, 'If one is too clever and astute, it becomes difficult to bear heavy responsibilities.' (From 'Guang Yi Ji')
During the Dali period (766-779 AD) of the Tang Dynasty, Yang Xun, a Tuisi (official in charge of criminal justice) in Kuizhou (present-day Fengjie, Chongqing), often recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). He was upright and accumulated good deeds. His son, at the age of twenty-three, was about to take the imperial examination. Suddenly, in a dream, the Vajra deity said, 'Your son should change his name to Yang Chun, and he will be ranked sixth.' The following year, his son went to take the provincial examination and dreamed of the examination question, 'Governing with the Way of the King to become King.' As a result, he was ranked ninety-sixth. After the palace examination results were announced, he dreamed again that the Vajra deity said, 'Your son's essay did not meet the examiner's intentions and was originally to be placed in the third class, but I have changed it to the first place on the Emperor's throne. This is the reward for your lifelong recitation of scriptures and accumulation of merit.' The governor of Kuizhou, upon hearing that Yang Xun's son had become the top scholar, offered him a seat and asked him to resign from his official position. Yang Xun replied, 'My family has no assets, only striving to accumulate hidden virtues, leaving behind three bags. Please open them and see.' The first bag contained thirty-nine large coins, the second bag contained more than four thousand medium coins, and the third bag contained more than ten thousand small coins. The governor asked him about the origin of these coins. Yang Xun said, 'Every year, when reviewing cases of death row inmates, I would carefully examine their circumstances. If their crimes could be reduced, I would sentence them to exile and then throw in a large coin. If they were sentenced to exile, I would sentence them to penal servitude and throw in a medium coin. If they were sentenced to caning, I would weigh the severity of the crime and either lighten the sentence or release them, and then throw in a small coin.' He also followed Zhou Chi's practice of the ten good deeds from the 'Tai Shang Gan Ying Pian' (Treatise on Actions and Retributions): First, he would take in abandoned infants, hire people to care for them, and return them to their parents when they were a little older. Second, every first day of mid-winter (November), he would take in poor and helpless people, those over sixty years old and those under fifteen years old, providing them with one sheng (a unit of volume) of rice per day to support them, and also give them fifteen coins, allowing them to fend for themselves by the end of the season (March). Third, he would give away effective medicinal soups to relieve people's illnesses and suffering.
四施棺木。周急無力津送之家。五女婢長大。不計身價。量給適人。六持殺生戒遇物買放。七每遇荒年。貴糴賤糶。賑濟貧民。八修造寺觀橋樑。九資助窮旅還鄉。十身任推司。每遇囚犯。無不矜恤。今徼倖得子一第。或亦旬奉公行善所致。豈敢遽爾退職公門。而自求安逸耶。守聞言歎服不已。語云。一命之士。茍存心干利物。必有所濟。況行之不倦耶。以陰騭得殿元。視為兒孫作馬牛者何如(出金剛證果)。
唐政和中。真州石匠孫翁。每日持金剛經三卷。一日同二十餘人。入山鑿石。山崩盡沒。惟孫在石罅處。歷十二年。子孫鑿石穿山。見翁端坐。容貌如故。子驚拜問。何以得生。翁曰嘗持金剛經。問饑否。曰。初啖一酥餅。至今不饑。翁曰。我昔所誦之經。尚在否。子曰。尚在。還家取經視之。經上有一圓孔。恰如餅大(出金剛證果)。
唐坊州宋參軍少。持金剛經。及之官。權寓司士宅。宅素兇。每夕恒誦經。忽見婦人立戶外。宋問非鬼耶。曰然。又問若有冤乎。婦人泣告曰。身是前司士婦。司士奉使。其弟見逼不從。遂被殺。以氈裹屍。投堂西北角溷廁中。久欲陳訴。俗人見形必懼。幽憤難白。執事以持念為功。大庇含識。眷言枉穢。豈不憫之。宋云。吾職卑。當爲白上官。及明。掘地及溷。
【現代漢語翻譯】 現代漢語譯本 一、施捨棺木，幫助那些無力安葬死者、生活困難的家庭。 二、家裡的女兒長大后，不計較身價，為她們尋找合適的歸宿。 三、持不殺生戒，遇到被捕的動物就買來放生。 四、每當遇到荒年，高價買入糧食，低價賣出，賑濟貧困的百姓。 五、修建寺廟、道觀和橋樑。 六、資助貧困的旅客返回家鄉。 七、擔任推司（官職名）時，每當遇到囚犯，沒有不憐憫他們的。 現在僥倖得到一個兒子中了頭名，或許也是因為我長久以來奉公行善所致。怎敢立刻辭去公職，而獨自尋求安逸呢？』 守聞聽后歎服不已，說：『一個有官職的人，如果存心幫助他人，一定能有所成就，何況您持之以恒呢！憑藉陰德而高中狀元，把子孫當成牛馬使喚的人又算什麼呢？』（出自《金剛證果》）
唐朝政和（1111-1118）年間，真州（地名）的石匠孫翁，每天持誦《金剛經》三卷。一天，他和二十多個人一起進山鑿石頭，山崩塌將他們全部掩埋。只有孫翁在石縫中，經歷了十二年。他的子孫鑿石穿山，看見孫翁端坐著，容貌和原來一樣。他的兒子驚訝地跪拜詢問：『您是怎麼活下來的？』 孫翁說：『我曾經持誦《金剛經》。』 兒子問：『餓嗎？』 孫翁說：『當初吃了一塊酥餅，至今不餓。』 孫翁問：『我以前所誦的經書，還在嗎？』 兒子說：『還在。』 回家取來經書檢視，經書上有一個圓孔，恰好像餅那麼大。（出自《金剛證果》）
唐朝坊州（地名）的宋參軍，年輕時就持誦《金剛經》。到任后，暫時住在司士的宅邸。這宅邸向來鬧鬼。每天晚上宋參軍都誦經。忽然看見一個婦人站在門外。宋參軍問：『你是鬼嗎？』 婦人說：『是的。』 又問：『你有什麼冤情嗎？』 婦人哭著說：『我以前是司士的妻子。司士出使在外，他的弟弟見我貌美，強行逼迫我，我不從，就被他殺害了。用氈子裹著屍體，扔在堂屋西北角的廁所里。很久以來就想申訴，但世俗之人見到鬼形必定害怕，我的冤屈難以昭雪。您以持唸經書為功德，能夠廣庇一切有情眾生，可憐我被埋沒在污穢之地，難道不值得同情嗎？』 宋參軍說：『我官職卑微，應當為您稟告上官。』 到了天亮，挖掘地面，挖到廁所。
【English Translation】 English version 1. Providing coffins to families who are unable to afford burials and are in difficult circumstances. 2. When daughters grow up, not being concerned about their monetary value, but finding suitable matches for them. 3. Upholding the precept of not killing, and buying and releasing captured animals. 4. In times of famine, buying grain at high prices and selling it at low prices to provide relief to the poor. 5. Constructing temples, monasteries, and bridges. 6. Providing financial assistance to impoverished travelers returning to their hometowns. 7. When serving as a Tuisi (official title), always showing compassion to prisoners. 'Now, I am fortunate to have a son who has achieved the top rank in the imperial examination, perhaps due to my long-standing dedication to public service and good deeds. How could I dare to resign from my official duties immediately and seek personal comfort?' Upon hearing this, Shou was filled with admiration and said, 'An official, if he is determined to help others, will surely achieve something, especially if he persists in doing so! What about those who rely on hidden virtues to achieve high ranks but treat their descendants like cattle?' (From 'Vajra Proof of Fruition')
During the Zhenghe (1111-1118) period of the Tang Dynasty, Sun Weng, a stonemason from Zhenzhou (place name), recited the Diamond Sutra three times every day. One day, he and more than twenty people went into the mountains to quarry stones. A landslide buried them all. Only Sun Weng was in a crevice, where he remained for twelve years. His descendants quarried the stone and tunneled through the mountain, and saw Sun Weng sitting upright, his appearance unchanged. His son knelt down in surprise and asked, 'How did you survive?' Sun Weng said, 'I used to recite the Diamond Sutra.' The son asked, 'Are you hungry?' Sun Weng said, 'I ate a shortbread cookie at the beginning and have not been hungry since.' Sun Weng asked, 'Are the scriptures I used to recite still there?' The son said, 'They are.' He went home to retrieve the scriptures and examined them. There was a round hole in the scriptures, exactly the size of a cookie. (From 'Vajra Proof of Fruition')
During the Tang Dynasty, Song, a military advisor from Fangzhou (place name), recited the Diamond Sutra from a young age. After taking office, he temporarily resided in the residence of the Sishi (official title). This residence was known to be haunted. Every night, Song recited the scriptures. Suddenly, he saw a woman standing outside the door. Song asked, 'Are you a ghost?' The woman said, 'Yes.' He asked again, 'Do you have any grievances?' The woman cried and said, 'I was formerly the wife of the Sishi. When the Sishi was on a mission, his younger brother, seeing my beauty, forced himself upon me. When I refused, he killed me. He wrapped my body in felt and threw it into the toilet in the northwest corner of the hall. I have wanted to appeal my case for a long time, but ordinary people are afraid of ghosts, and my grievances are difficult to clear. You accumulate merit by reciting the scriptures and can protect all sentient beings. Pity me for being buried in filth, am I not worthy of sympathy?' Song said, 'I am of low rank and should report this to my superiors on your behalf.' At dawn, they dug up the ground and reached the toilet.
不獲尸。宋誦經。婦人又至。曰。西北只差一尺耳。依言獲之。氈內但存余骨。洗濯移之別所。其夕又來拜謝。曰。深恩難答。冥昧有知。君二子。小者有後。且有榮位。兼言宋后改官。當遷桂州別駕。皆驗。宋問何不報仇。云。其弟今尚為官。命未合死。是以未也。冒宗起曰。婦人訴冤于參軍。寧愛此委蛻哉。蓋欲藉經力㧞沉淪也。至於命未合死。是以未報二語。尤堪醒世。每見亂臣賊子。無不以惡因得惡果。而曹阿瞞。秦繆丑輩。兇惡絕世延祚考終。令人致疑于因果之無定。不知特數未盡耳。一旦眼光落地。累劫輪迴。地獄之苦。雷斧之災。牛馬蛇虺之腹。業報政不知何時得滿。此婦余骨雖出廁中。異日未必不索債于地下也(出廣異記)。
唐張鎰相公。先君齊丘。䖍奉空王。每旦更新衣向佛。念金剛經十五遍。積數十年不懈。永泰初。為朔方節度使。衙內有小將負罪。懼事露。乃扇動軍人數百。謀叛。齊丘退衙。閑步廳前。忽有兵數十。露刃突入。齊丘遽奔宅門。過廳數步。回顧無人。疑為鬼也。將及門。其妻女奴婢。復群呼云。有兩甲士。身出廳屋上。時衙隊軍健聞變。持兵直至廳前。見十數人。垂手張口。棄兵于地。遂擒之。五六人喑不能言。餘者具首云。欲上廳。忽見二甲士。長數丈。怒目叱之。
【現代漢語翻譯】 現代漢語譯本：沒有找到完整的屍體。宋某人誦讀佛經。那婦人又來了，說：『往西北方向只差一尺了。』宋某人按照她說的去做，找到了屍骨，但氈子里只剩下一些殘餘的骨頭。他清洗乾淨后，將骨頭移到別的地方安葬。當晚，那婦人又來拜謝，說：『深厚的恩情難以報答，我在陰間也會記住的。你的兩個兒子，小兒子會有後代，而且會有顯貴的地位。』她還說宋某人之後會改官，應當陞遷到桂州擔任別駕。這些後來都應驗了。宋某人問她為什麼不報仇，她說：『他的弟弟現在還在做官，命不該絕，所以還沒報仇。』冒宗起說：『婦人向參軍申訴冤屈，難道會愛惜這具遺蛻嗎？』這大概是想借助佛經的力量，拔出沉淪的苦海。至於『命不該絕，所以還沒報仇』這兩句話，尤其能夠警醒世人。常常看到亂臣賊子，沒有不以惡因而得惡果的。而曹操（曹阿瞞），秦穆公（秦繆）之流，兇惡到了極點，卻能安享晚年，令人懷疑因果報應的不確定性。卻不知道是他們的壽命還沒到頭罷了。一旦眼光落地，就要經歷累劫的輪迴，地獄的苦難，雷劈的災禍，牛馬蛇虺的肚子，業報真不知道什麼時候才能償還完畢。這婦人的殘餘屍骨雖然被埋在廁所里，將來未必不會在地下索取債務啊！（出自《廣異記》） 唐朝張鎰相公，他的父親張齊丘，虔誠地信奉佛，每天早上都更換衣服，面向佛唸誦《金剛經》十五遍，幾十年如一日，從不懈怠。唐永泰初年（765年），張齊丘擔任朔方節度使。衙門裡有個小將犯了罪，害怕事情敗露，就煽動了幾百名士兵，陰謀叛亂。張齊丘退衙后，在廳前閑逛，忽然有幾十個士兵，拿著刀衝了進來。張齊丘急忙跑到宅門，過了廳堂幾步，回頭一看，一個人也沒有，懷疑是鬼。將要到門口時，他的妻子、女兒和婢女，又一起喊道：『有兩名甲士，從廳堂屋頂上現身了！』當時衙門的士兵聽到變故，拿著武器趕到廳前，看到十幾個人，垂著手，張著嘴，把武器丟在地上，於是把他們抓了起來。五六個人啞口無言，其餘的人都招供說，想要上廳堂，忽然看見兩名甲士，身高數丈，怒目呵斥他們。
【English Translation】 English version: The complete corpse was not found. A certain Song recited scriptures. The woman came again and said, 'Only one foot off to the northwest.' Following her words, he found the bones, but only remnants remained within the felt. He washed them and moved them to another place. That evening, she came again to express her gratitude, saying, 'This profound kindness is difficult to repay. Even in the darkness of the underworld, I will remember it. Your two sons, the younger one will have descendants and a position of honor.' She also said that Song would later be reassigned, and should be promoted to the position of Biejia (Assistant Prefect) in Guizhou. All of these predictions came true. Song asked why she did not seek revenge. She replied, 'His younger brother is still an official, and his life is not yet destined to end, so it has not happened yet.' Mao Zongqi said, 'Would a woman who is appealing her grievances to the military advisor cherish this discarded shell?' This is probably to use the power of the scriptures to pull her out of the sea of suffering. As for the words 'His life is not yet destined to end, so revenge has not happened yet,' they are especially capable of awakening the world. We often see treacherous ministers and rebellious sons who invariably reap evil consequences from evil causes. Yet Cao Cao (Cao Aman), Duke Mu of Qin (Qin Mu), and others, whose wickedness was unparalleled, were able to enjoy their old age, causing people to doubt the certainty of cause and effect. Little do they know that their allotted lifespan was simply not yet exhausted. Once their eyes fall to the ground, they will experience countless kalpas of reincarnation, the suffering of hell, the calamity of lightning strikes, and the bellies of oxen, horses, snakes, and vipers. The karmic retribution will not be fulfilled until who knows when. Although this woman's remaining bones were buried in the toilet, she may well demand her debt from the underworld in the future! (From 'Guang Yi Ji') During the Tang Dynasty, Zhang Yi, the Duke, his father Zhang Qiu, devoutly worshipped Buddha. Every morning, he would change his clothes and face the Buddha, reciting the Diamond Sutra fifteen times, without懈怠 for decades. In the early years of Yongtai (765 AD), Zhang Qiu served as the Jiedushi (Military Governor) of Shuofang. In the yamen, there was a junior officer who had committed a crime. Fearing exposure, he incited hundreds of soldiers to plot a rebellion. Zhang Qiu, after leaving the yamen, was strolling in front of the hall when suddenly dozens of soldiers rushed in with knives. Zhang Qiu hurriedly ran to the gate of his residence. After taking a few steps past the hall, he looked back and saw no one, suspecting it was a ghost. As he approached the gate, his wife, daughters, and maids all shouted, 'There are two armored warriors appearing from the roof of the hall!' At that time, the yamen soldiers heard the commotion and rushed to the front of the hall with weapons. They saw a dozen people with their hands hanging down and their mouths open, dropping their weapons on the ground. They were then captured. Five or six of them were unable to speak, while the rest confessed that they wanted to enter the hall, but suddenly saw two armored warriors, several zhang (丈, ancient Chinese unit of length) tall, glaring at them angrily.
忽然中惡。齊丘聞之。感佛神力。遂斷酒肉。持誦終身。凡在家居士。一面誦經。一面應世。跨兩頭馬。操作輟心。即一日數遍者。尚不可得。張節度每旦十五遍。積數十年。每年約有五千余卷。善根熟矣。怒目甲士。即金剛善神。摧伏自其餘事(出鳩異)。
唐陸康成。嘗任京兆府。法曹掾。不避強禦。公退忽見亡吏抱案數百紙請押。問曰。汝去世。何得來此。曰。此幽府文簿。康成視之。但有人姓名。無他事。吏曰。皆來年兵刃死者。問曰。有我乎。吏曰。有。因大駭。曰舊吏得無情乎。曰故來啟明公耳。惟金剛經可解。即失之。康成遂讀金剛經日數十遍。明年。朱泚反。署為御史。康成叱曰。賊臣敢幹國士。泚震怒。命數百騎環射之。康成默唸金剛經。矢不能傷。泚曰。儒以忠信為甲冑。信矣。乃捨去。康成遂隱終南山。不復仕(出太平廣記)。
唐崔寧。大曆初。鎮西蜀時。會楊林反。健兒張國英與戰。射中腹。鏃沒不出。醫曰。一夕必死。家人將備葬具。與同伍泣別。國英常持金剛經。至夜。夢胡僧以一丸藥投之。及旦。瀉箭鏃出。瘡便合瘥(出報應記)。
唐徐[王(厄-廠)]。家巨富。充浙西府吏。每夜五更。誦金剛經三卷。方入公門。有賊百人。劫其家。縛[王(厄-廠)
【現代漢語翻譯】 現代漢語譯本：忽然得了急病。齊丘聽說了這件事，感受到佛的神力，於是戒斷了酒肉，終身堅持誦經。一般的在家居士，一面誦經，一面還要應付世俗事務，就像騎著兩匹馬，心思無法專注。即使一天能誦幾遍的人，尚且很難找到。張節度使每天早上誦十五遍，積累數十年，每年大約有五千多卷，善根已經成熟了。怒目圓睜的甲士，就是金剛善神，降伏邪魔是他們的職責（出自《鳩異》）。 唐朝的陸康成，曾經擔任京兆府的法曹掾，不畏懼權貴。一次辦公退下後，忽然看見已故的下屬抱著幾百張文書來請求蓋章。陸康成問：『你已經去世了，怎麼會來這裡？』下屬回答：『這是幽冥府的文簿。』康成檢視文書，上面只有人的姓名，沒有其他事情。下屬說：『這些人都是明年將死於兵刃的人。』康成問：『有我嗎？』下屬回答：『有。』康成非常害怕，說：『過去的下屬難道沒有一點情分嗎？』下屬說：『所以特來告知您。只有《金剛經》可以化解。』說完就不見了。康成於是每天誦讀《金剛經》數十遍。第二年，朱泚（783-784）謀反，任命康成為御史。康成斥責道：『叛賊竟然敢冒犯國家棟梁！』朱泚大怒，命令數百騎兵包圍射殺他。康成默默唸誦《金剛經》，箭矢無法傷到他。朱泚說：『儒士以忠信為鎧甲，真是可信啊！』於是放了他。康成於是隱居終南山，不再做官（出自《太平廣記》）。 唐朝的崔寧，大曆（766-779）初年，鎮守西蜀時，正趕上楊林造反。勇士張國英與楊林軍作戰，被箭射中腹部，箭頭沒入無法取出。醫生說：『今晚必定會死。』家人準備好了棺材，與同伴哭泣告別。張國英平時持誦《金剛經》。到了晚上，夢見一位胡僧用一顆藥丸投給他。到了早晨，瀉出了箭頭，傷口便癒合了（出自《報應記》）。 唐朝的徐[王(厄-廠)]，家境非常富有，擔任浙西府的官吏。每天晚上五更時分，誦讀《金剛經》三卷，才去衙門上班。有盜賊一百多人，搶劫他的家，捆綁了徐[王(厄-廠)]
【English Translation】 English version: Suddenly, he suffered a severe illness. Qi Qiu, upon hearing this, felt the divine power of the Buddha and consequently abstained from alcohol and meat, maintaining the recitation of scriptures throughout his life. Ordinary lay Buddhists, on one hand, recite scriptures, and on the other hand, deal with worldly affairs, like riding two horses simultaneously, making it difficult to concentrate. Even those who can recite several times a day are hard to find. Zhang Jiedushi (military governor) recited fifteen times every morning, accumulating over decades, approximately five thousand volumes each year, his roots of goodness were well-matured. The glaringly angry armored warriors are the Vajra good deities, subduing demons is their duty (from 'Jiu Yi'). During the Tang Dynasty, Lu Kangcheng once served as the Fa Cao Yuan (legal secretary) of Jingzhao Prefecture, unafraid of the powerful. Once, after leaving the office, he suddenly saw a deceased subordinate holding hundreds of documents, requesting his seal. Lu Kangcheng asked, 'You have already passed away, how can you come here?' The subordinate replied, 'These are the documents from the Netherworld.' Kangcheng examined the documents, which only contained people's names, nothing else. The subordinate said, 'These are all the people who will die by weapons next year.' Kangcheng asked, 'Am I among them?' The subordinate replied, 'Yes.' Kangcheng was greatly alarmed and said, 'Do former subordinates have no compassion?' The subordinate said, 'That's why I came to inform you. Only the 'Diamond Sutra' can resolve this.' Then he disappeared. Kangcheng then recited the 'Diamond Sutra' dozens of times every day. The following year, Zhu Ci (rebelled 783-784) rebelled and appointed Kangcheng as an imperial censor. Kangcheng rebuked, 'You rebel dares to offend the pillars of the state!' Zhu Ci was furious and ordered hundreds of cavalry to surround and shoot him. Kangcheng silently recited the 'Diamond Sutra', and the arrows could not harm him. Zhu Ci said, 'Scholars use loyalty and trustworthiness as armor, it is indeed true!' So he released him. Kangcheng then retired to Zhongnan Mountain and never served as an official again (from 'Taiping Guangji'). During the Tang Dynasty, Cui Ning, in the early years of the Dali era (766-779), when he was stationed in Western Shu, encountered Yang Lin's rebellion. The brave warrior Zhang Guoying fought against Yang Lin's army and was shot in the abdomen with an arrow that could not be removed. The doctor said, 'He will surely die tonight.' The family prepared the coffin and bid farewell with his comrades, weeping. Zhang Guoying usually recited the 'Diamond Sutra'. At night, he dreamed of a foreign monk giving him a pill. In the morning, the arrowhead was discharged, and the wound healed (from 'Bao Ying Ji'). During the Tang Dynasty, Xu [王(厄-廠)], whose family was very wealthy, served as an official in the Zhexi Prefecture. Every night at the fifth watch (around 3-5 am), he recited three volumes of the 'Diamond Sutra' before going to the government office. A hundred bandits robbed his house and tied up Xu [王(厄-廠)]
]箭射。[王*(厄-廠)]云。金剛不壞身。今如之何。須臾。見佛現空中。發箭百無一中。賊驚問。知其為誦經之感。遂釋之。眾賊皆棄兵改行。合觀康成箭猬集而不傷。國英鏃沒腹而得活。乃知在必死中仍有全生之捷徑(出金剛證果)。
唐大曆中。太原偷馬賊。以舊怨誣王孝廉同情。拷掠旬日。苦極強服。推吏疑其冤。未即成獄。孝廉專持金剛經。聲極哀切。晝夜不息。忽空中墮竹一段。兩頭有節。墜獄中。正在王前。他囚爭取之。獄卒驚疑。對眾劈視。乃金剛經中半偈云。法尚應舍。何況非法。書跡甚工。賊首悲悔。孝廉得釋。獄不通風。此竹從何處來。兩頭有節。此經從何處入。豈思議所能及。安得不令賊人悲悔(出鳩異)。
唐大曆十一年。衛州別駕周伯玉。日持念金剛經。公私不易其心。一日忽見梵僧來。問曰。是何尊者。答曰。吾是般若會上須菩提也。汝誦經數年。惜未斷肉。若果至心求佛。非長齋不可。伯玉自此蔬食誦經。后預事前知。至九十坐化(出金剛證果)。
唐任自信。嘉州人。貞元十五年。曾住湖南。常持金剛經。過洞庭湖中。忽有異物如雲冒舟上。俄頃方散。舟中遂失自信。不知所在。久之。乃凌波至云。至龍宮謁王。命升殿。念金剛經。贈珠寶數事。二僧相送
【現代漢語翻譯】 現代漢語譯本： 箭射。[王*(厄-廠)]說：『金剛不壞之身，現在怎麼樣了？』須臾，看見佛出現在空中，發箭百無一中。盜賊驚恐地問，知道這是誦經的感應，於是放了他。眾盜賊都丟棄兵器，改邪歸正。合起來看康成被箭射得像刺猬一樣卻沒有受傷，國英被箭射中腹部卻能活下來，才知道在必死之中仍然有完全生存的捷徑（出自《金剛證果》）。 唐朝大曆年間（766-779年），太原的偷馬賊，因為舊的怨恨誣陷王孝廉同謀，拷打掠奪了十幾天，痛苦到了極點，被迫承認。推事的官吏懷疑其中有冤情，沒有立刻定罪。王孝廉專心持誦《金剛經》，聲音極其哀切，晝夜不停。忽然空中掉下一段竹子，兩頭有節，掉在監獄中，就在王孝廉面前。其他囚犯爭搶它，獄卒驚疑，當著眾人劈開來看，竟然是《金剛經》中的半句偈語：『法尚應舍，何況非法。』字跡非常工整。盜賊首領悲傷後悔，王孝廉得以釋放。監獄不通風，這竹子從哪裡來？兩頭有節，這經文從哪裡進入？難道是思議所能達到的嗎？怎麼能不讓盜賊悲傷後悔（出自《鳩異》）。 唐朝大曆十一年（776年），衛州別駕周伯玉，每天持念《金剛經》，公事私事都不改變他的心。一天忽然看見梵僧來，問：『您是哪位尊者？』回答說：『我是般若會上的須菩提（釋迦摩尼十大弟子之一，解空第一）。』『你誦經數年，可惜沒有斷肉。如果真心求佛，必須長期吃素。』周伯玉從此吃素誦經，後來能預知未來之事，活到九十歲坐化（出自《金剛證果》）。 唐朝任自信，嘉州人。貞元十五年（799年），曾經住在湖南，常常持誦《金剛經》。經過洞庭湖中，忽然有異物像云一樣冒到船上，一會兒才散開。船中就失去了任自信，不知道在哪裡。過了很久，竟然凌波來到云，來到龍宮拜見龍王，龍王命令他升殿，唸誦《金剛經》，贈送珠寶數件，兩個僧人送他。
【English Translation】 English version: An arrow was shot. [王*(厄-廠)] said, 'The indestructible body of Vajra, what will happen now?' In a moment, he saw the Buddha appear in the air, and none of the arrows hit. The thieves were frightened and asked, knowing that it was the response of reciting the scripture, so they released him. All the thieves abandoned their weapons and reformed. Together, they saw that Kang Cheng was shot with arrows like a hedgehog but was not injured, and Guo Ying was shot in the abdomen but survived, and then they knew that there was still a shortcut to complete survival in the midst of certain death (from 'Vajra Proof of Fruition'). During the Dali period (766-779 AD) of the Tang Dynasty, horse thieves in Taiyuan falsely accused Wang Xiaolian of conspiracy due to old grudges, and tortured and plundered him for more than ten days. Suffering to the extreme, he was forced to confess. The investigating official suspected that there was injustice in it and did not immediately convict him. Wang Xiaolian devoted himself to reciting the 'Diamond Sutra', his voice extremely mournful, day and night without stopping. Suddenly, a section of bamboo fell from the air, with knots at both ends, falling into the prison, right in front of Wang Xiaolian. Other prisoners scrambled for it, and the jailer was surprised and suspicious. He split it open in front of everyone, and it turned out to be half a verse from the 'Diamond Sutra': 'Even the Dharma should be abandoned, let alone what is not Dharma.' The handwriting was very neat. The leader of the thieves was sad and remorseful, and Wang Xiaolian was released. The prison was not ventilated, where did this bamboo come from? With knots at both ends, how did this scripture enter? Could it be reached by thought? How could it not make the thieves sad and remorseful (from 'Pigeon Oddities'). In the eleventh year of Dali (776 AD) of the Tang Dynasty, Zhou Boyu, the Biejia of Weizhou, recited the 'Diamond Sutra' every day, and neither public nor private affairs changed his mind. One day, he suddenly saw a Brahman monk coming and asked, 'Who are you, venerable one?' He replied, 'I am Subhuti (one of the ten major disciples of Sakyamuni, foremost in understanding emptiness) from the Prajna assembly.' 'You have been reciting the scripture for several years, but unfortunately you have not given up meat. If you sincerely seek the Buddha, you must be a long-term vegetarian.' From then on, Zhou Boyu ate vegetarian food and recited the scriptures. Later, he could foresee future events and passed away at the age of ninety (from 'Vajra Proof of Fruition'). Ren Zixin of the Tang Dynasty was from Jia Prefecture. In the fifteenth year of Zhenyuan (799 AD), he once lived in Hunan and often recited the 'Diamond Sutra'. When passing through Dongting Lake, suddenly a strange object like a cloud appeared on the boat, and it dispersed after a while. Ren Zixin was lost in the boat, and his whereabouts were unknown. After a long time, he came to the clouds by walking on the waves, and went to the Dragon Palace to visit the Dragon King. The Dragon King ordered him to ascend to the palace and recite the 'Diamond Sutra', and presented him with several pieces of jewelry. Two monks escorted him.
出宮。一僧憑附信。至南嶽觀音臺。付紹真師。云是汝和尚送來。令轉金剛經。比至岳見紹真。知附信和尚滅度。已五六年矣(出太平廣記)。
唐太常卿假成式曰。貞元十七年。先君自荊入蜀。應韋皋。南康王辟命。洎韋暮年。為劉辟讒構。遂攝尉靈池縣。韋尋薨。辟知留後。先君舊與不合。聞之。連夜離縣。至城東門。辟尋有帖。不令諸縣官離縣。其夕陰風昏黑。出郭二里。見火兩炬。夾道百步為導。初意縣吏迎候。且怪其不前。高下遠近不差。將及縣郭方滅。及問縣吏。尚未知府帖也。向先君念金剛經。已五六年。並無虛日。所見導火。乃經所著跡也。后辟逆節漸露。詔袁公滋。為節度使。成式再從叔少從軍。知左營事。懼及禍。與監軍定計。以蠟書通於袁。事發。悉為魚肉。賊謂先君知其計。時先君。唸經夜久。不覺困寐。門戶悉閉。忽覺聞開戶而入。言不畏者三。若物投案。爆然有聲。驚起之際。音猶在耳。顧視左右。吏仆皆睡。俾燭四案。初無所見。向之門扄已開闢矣。先君受持此經十餘萬遍。徴應孔著。成式近觀歷代傳記。足徴感應。又先命受持講解金剛靈驗三卷。日唸書寫。猶希傳照罔極。摭拾流通。以備闕佛事。號金剛鳩異。成式父。諱文昌。心空朱氏曰。唐世豪傑之士。皆去而主法席。蓋
【現代漢語翻譯】 現代漢語譯本：
離開宮殿後，一位僧人帶著一封信，到達南嶽觀音臺，交給紹真法師，說這是你的和尚朋友送來的，讓他轉誦《金剛經》。等到到達南嶽見到紹真法師，才知道送信的和尚已經去世五六年了（出自《太平廣記》）。 唐朝太常卿假成式說：貞元十七年（791年），我的父親從荊州前往蜀地，應韋皋、南康王的邀請。等到韋皋晚年，被劉辟用讒言陷害，於是被委任為靈池縣的縣尉。韋皋不久去世，劉辟得知后擔任了留後。我的父親以前與劉辟不合，聽到這個訊息，連夜離開縣城。到達城東門時，劉辟的公文也到了，不準許各縣的官員離開縣城。那天晚上陰風昏暗，離開城郭兩里路，看見兩團火炬，在道路兩旁一百步遠的地方引導。起初以為是縣裡的官吏來迎接，還奇怪他們為什麼不靠近。火炬的高低遠近沒有絲毫偏差，將要到達縣城郭的時候才熄滅。等到詢問縣裡的官吏，他們還不知道府里的公文已經下達。之前我的父親誦唸《金剛經》，已經有五六年了，沒有一天間斷。所見到的引導的火炬，就是誦經所留下的痕跡啊。後來劉辟的叛逆之心逐漸顯露，朝廷下詔讓袁滋擔任節度使。成式的再從叔叔年輕時從軍，知道左營的事情，害怕受到牽連，與監軍商議，用蠟書與袁滋聯絡。事情敗露，全部被殺害。叛賊認為我的父親知道他們的計劃。當時我的父親，因爲念經時間很長，不知不覺地睡著了，門戶都關著。忽然覺得聽到開門而入的聲音，說了三聲『不要害怕』，好像有什麼東西扔在桌子上，發出爆裂的聲音。驚醒的時候，聲音還在耳邊。看看左右，官吏和僕人都睡著了。點亮蠟燭照亮四周，什麼也沒有看見。剛才的門閂已經打開了。我的父親受持這部經書十多萬遍，徵驗非常顯著。成式近來觀看歷代的傳記，足以證明感應的存在。又先父命令受持講解《金剛經靈驗》三卷，每天唸誦書寫，希望能夠傳照無窮。收集流傳，以備佛事之不足，號為《金剛鳩異》。成式的父親，名諱文昌。心空朱氏說：唐朝的豪傑之士，都離開塵世而出家主持佛法。
【English Translation】 English version:
After leaving the palace, a monk, relying on a letter, arrived at the Guanyin Terrace of Mount Nan, and gave it to Dharma Master Shaozhen, saying that it was sent by your fellow monk, asking him to recite the Vajra Sutra (Diamond Sutra). When he arrived at the mountain and met Shaozhen, he learned that the monk who delivered the letter had passed away five or six years ago (from Taiping Guangji). Jia Chengshi, the Grand Master of Ceremonies of the Tang Dynasty, said: In the seventeenth year of the Zhenyuan era (791 AD), my father went from Jingzhou to Shu, responding to the invitation of Wei Gao, the Prince of Nankang. When Wei Gao was in his later years, he was slandered by Liu Pi, and was appointed as the county magistrate of Lingchi County. Wei Gao soon passed away, and Liu Pi took over as the acting governor. My father had previously disagreed with Liu Pi, and upon hearing this news, he left the county overnight. When he arrived at the east gate of the city, Liu Pi's official document also arrived, forbidding officials of various counties from leaving the county. That night, the wind was dark and gloomy. Two miles outside the city, he saw two torches, guiding the way on both sides of the road for a hundred steps. At first, he thought it was the county officials coming to greet him, and wondered why they didn't come closer. The height and distance of the torches were perfectly consistent, and they disappeared when he was about to reach the city walls. When he asked the county officials, they did not yet know that the government's document had been issued. Previously, my father had been reciting the Vajra Sutra for five or six years, without a single day of interruption. The guiding torches he saw were the traces left by reciting the sutra. Later, Liu Pi's rebellious intentions gradually became apparent, and the court issued an edict appointing Yuan Zi as the military governor. Chengshi's second cousin, who had joined the army at a young age, knew about the affairs of the left camp, and fearing implication, conspired with the supervisor of the army to communicate with Yuan Zi using a wax letter. When the matter was exposed, they were all killed. The rebels believed that my father knew about their plan. At that time, my father, because he had been reciting the sutra for a long time, fell asleep without realizing it, and the doors were all closed. Suddenly, he heard the sound of the door opening and someone entering, saying 'Do not be afraid' three times, as if something was thrown on the table, making a cracking sound. When he woke up in surprise, the sound was still in his ears. Looking around, the officials and servants were all asleep. He lit candles to illuminate the surroundings, but saw nothing. The door bolt had already been opened. My father had received and upheld this sutra more than one hundred thousand times, and the signs were very evident. Chengshi has recently observed the biographies of past dynasties, which are sufficient to prove the existence of such responses. Furthermore, my late father ordered the reception and explanation of the three volumes of Miraculous Experiences of the Vajra Sutra, reciting and writing them daily, hoping to transmit and illuminate endlessly. He collected and circulated them to supplement the deficiencies of Buddhist affairs, calling it Vajra Dove's Oddities. Chengshi's father, whose name was Wenchang. Zhu Shi of Xinkong said: The heroes of the Tang Dynasty all left the world to preside over the Dharma seat.
當其時。內而妖牝貂雄。外則叛藩悍將。皆手懸富貴。以鼻息籠天下士。士之無識者爭趨焉。顧可以笯龍檻象乎。趙州臨濟諸人。皆具王侯將相才。而息心皈佛。大機大用。煞活自由。無俟外學相助也。是以金剛果報記載。自晉迄宋。惟唐最多。因上有太宗玄宗之御注。大轉法輪。故朝野士庶。無不承風向道。雖以傅奕昌黎堅排痛毀。如蚍撼大樹。無損分毫。假太常。文章識力。柱礎一時。據所舉夾道雙炬。自明自滅。門扃忽啟。有言有聲。家庭之實見實聞。詎道聽而耳食者哉。鳩異一書。誠般若金湯矣(出鳩異)。
唐憲宗元和八年。三月。河南節度使吳少陽。出巡各郡。舟行間。遠視一驛夫。足不蹈地。問其姓名。對曰。小人全信。為公差捉充驛夫。問何生理。答曰。夫婦賣酒腐營生。素食三十餘年。每日持誦金剛經三卷。得閑唸佛。又曰。汝所看金剛經肯賣否。信曰。可。吳曰。每月計銀一兩。三十餘年。共與汝三百六十兩何如。即取銀與信。吳再視之。信登岸。足著地矣。至九年。閏月十五日。吳病。被拘執。忽天降一金剛神。叱鬼曰。此人買有般若經功。不得繩縛。既數終。任散行可也。鬼吏跪曰。諾。吳醒。告妻子曰。我生不持齋。罪業甚大。舊年途次。買全信經力。罪減一半。爾等亟宜奉持金剛
【現代漢語翻譯】 現代漢語譯本： 當時，朝廷內部有像妖艷的母獸和雄性的貂一樣的奸佞，外部則有叛亂的藩鎮和兇悍的將領，他們都手握榮華富貴，用權勢控制天下的讀書人。那些沒有見識的讀書人爭相追逐他們，難道能像囚禁龍和像一樣控制他們嗎？趙州（趙州禪師，指趙州從諗 Zhàozhōu Cóngshěn）和臨濟（臨濟義玄 Línjì Yìxuán）這些人，都具備王侯將相的才能，卻能靜下心來皈依佛門，擁有大智慧和大作用，殺生或救生都能自由運用，不需要外來的學問來輔助。因此，《金剛果報》記載，從晉朝（266年-420年）到宋朝（960年-1279年），以唐朝（618年-907年）最多。因為上有唐太宗（李世民 Lǐ Shìmín）和唐玄宗（李隆基 Lǐ Lóngjī）的親自注解，大力弘揚佛法，所以朝廷內外和普通百姓，沒有不順應風氣而向佛的。即使像傅奕（Fù Yì）和韓愈（Hán Yù）這樣的人，極力排斥和詆譭佛教，也像螞蟻撼動大樹一樣，沒有絲毫的損傷。假設太常（官名）的文章和見識，能像柱子的基石一樣支撐一時，但根據他所舉的夾道雙炬的例子，自然會自明自滅。門閂忽然開啟，有言語有聲音，這是家庭的真實所見所聞，難道是道聽途說、人云亦云的人所能理解的嗎？《鳩異》一書，確實是般若智慧的金湯啊（出自《鳩異》）。
唐憲宗元和（806年-820年）八年（813年）三月，河南節度使吳少陽（Wú Shǎoyáng）巡視各郡，在船上遠遠地看見一個驛站的驛夫，腳不沾地。問他的姓名，回答說：『小人全信（Quán Xìn），被官府抓來充當驛夫。』問他靠什麼生活，回答說：『夫妻賣酒糟為生，已經吃素三十多年，每天持誦《金剛經》三卷，有空就念佛。』吳少陽又問：『你所看的《金剛經》肯賣嗎？』全信說：『可以。』吳少陽說：『每月給你一兩銀子，三十多年，一共給你三百六十兩，怎麼樣？』隨即拿銀子給了全信。吳少陽再看他時，全信登上岸，腳已經著地了。到了元和九年（814年）閏三月十五日，吳少陽生病，被拘禁。忽然天降一個金剛神，呵斥鬼說：『這個人買有般若經的功德，不得捆綁他。既然壽命已盡，任他隨意行走就可以了。』鬼吏跪下說：『是。』吳少陽醒來，告訴妻子說：『我一生不持齋戒，罪業很大。去年在路上，買了全信的經書，罪減了一半。你們應該趕快奉持《金剛經》。』
【English Translation】 English version: At that time, internally there were treacherous officials like seductive female beasts and powerful male minks, and externally there were rebellious vassals and fierce generals, all wielding wealth and power, controlling the scholars of the world. Those scholars without discernment vied to curry favor with them. Could they be controlled like dragons caged and elephants fettered? Zhaozhou (Zen Master Zhaozhou Congshen) and Linji (Linji Yixuan) and others all possessed the talents of kings, marquises, generals, and ministers, yet they were able to calm their minds and take refuge in Buddhism, possessing great wisdom and great function, freely wielding life and death, without needing external learning to assist them. Therefore, the Diamond Sutra's record of karmic rewards, from the Jin Dynasty (266-420) to the Song Dynasty (960-1279), was most abundant in the Tang Dynasty (618-907). Because the emperors Taizong (Li Shimin) and Xuanzong (Li Longji) personally annotated it, greatly turning the wheel of Dharma, so that officials and commoners, without exception, followed the trend and turned towards the Way. Even those like Fu Yi and Han Yu, who vehemently rejected and slandered Buddhism, were like ants shaking a great tree, causing no damage whatsoever. Supposing that the writings and insights of the Grand Master of Ceremonies (an official title) could support the times like the foundation stone of a pillar, according to the example he cited of the twin torches on either side of the road, they would naturally illuminate and extinguish themselves. The door latch suddenly opened, there were words and sounds, this was the family's real seeing and hearing, how could it be understood by those who merely listen to rumors and parrot others? The book Jiu Yi is truly the golden soup of Prajna wisdom (from Jiu Yi).
In the third month of the eighth year of the Yuanhe era (813 AD) of Emperor Xianzong of the Tang Dynasty (806-820), Wu Shaoyang, the military governor of Henan, was inspecting the various prefectures. While traveling by boat, he saw from afar a courier at a postal station whose feet did not touch the ground. He asked his name, and the courier replied, 'My name is Quan Xin, and I was seized by the government to serve as a courier.' He asked how he made a living, and the courier replied, 'My wife and I sell wine lees for a living. We have been vegetarian for over thirty years, and I recite the Diamond Sutra three times a day, and recite the Buddha's name whenever I have free time.' Wu Shaoyang then asked, 'Would you be willing to sell the Diamond Sutra that you read?' Quan Xin said, 'Yes.' Wu Shaoyang said, 'How about I give you one tael of silver per month, for a total of three hundred and sixty taels for over thirty years?' He immediately took the silver and gave it to Quan Xin. When Wu Shaoyang looked at him again, Quan Xin stepped onto the shore, and his feet were on the ground. In the intercalary third month of the ninth year of Yuanhe (814 AD), Wu Shaoyang fell ill and was imprisoned. Suddenly, a Vajra deity descended from the sky and scolded the ghosts, saying, 'This person has the merit of buying the Prajna Sutra, and must not be bound. Since his lifespan is exhausted, let him go freely.' The ghost officer knelt down and said, 'Yes.' Wu Shaoyang woke up and told his wife, 'I have not observed the precepts of vegetarianism in my life, and my sins are great. Last year, on the way, I bought Quan Xin's sutra, and my sins have been reduced by half. You should quickly uphold the Diamond Sutra.'
。莫到臨終時悔是遲也。更囑以延僧䖍誦。救我冥中之苦。言訖而終(出金剛證果)。
唐強伯達。元和九年。家房州。世傳惡疾。二百年矣。伯達才冠。即患風癩。囑父兄曰。疾必不起。慮貽後患。父兄裹糧。置之空山巖下。泣而去。絕食未幾。忽有僧過傷之曰。汝可念金剛經內偈四句。或脫斯苦。伯達受教。念不絕口。數日間忽見一虎至。伯達懼甚。但瞑目至誠念偈。虎遍䑛其瘡。冰冷如傅藥。了無他苦。虎去而瘡漸瘥矣。明旦僧復至。于山邊拾青草一握授之。令就澗水浸草洗瘡。伯達嗚咽拜謝。僧推其背去。去後洗之。風癩如脫。歸見父兄親族。無不驚異。從此傳染之疾遂止(出報應記)。
唐嚴司空綬。元和中。在江陵時。涔陽鎮將王沔。常持金剛經。因歸州勘事回。至咤灘船破。五人同溺。沔入水若有人授竹一竿。隨波出沒。三百餘里。至下牢鎮。著岸不死。視手中物。乃受持金剛經也(出鳩異)。
唐吳可久。越人。元和十五年。可久居長安。奉摩尼教。妻王氏。亦從之。歲余。妻暴亡。經三載。見夢其夫曰。某坐邪見為蛇。在皇子陂浮圖下。明旦當死。愿請僧就彼轉金剛經。脫免業報。可久夢中叱之。妻怒。唾其面驚覺。面腫痛不可忍。妻復夢于夫之兄曰。可於園中。取龍舌草搗傅
【現代漢語翻譯】 現代漢語譯本。不要等到臨終時才後悔，那就太遲了。更要囑咐家人延請僧人虔誠誦經，救我于陰間的苦難。說完就去世了（出自《金剛證果》）。
唐朝強伯達，元和九年（814年）時是房州人。他家世代相傳一種惡疾，已經有兩百年了。強伯達才華出衆，卻也患上了風癩病。他囑咐父親和兄長說：『我的病一定好不了了，恐怕會給後代留下禍患。』父親和兄長就用糧食包裹著他，把他安置在空山的巖石下，哭著離開了。斷食沒多久，忽然有個僧人經過，憐憫他說：『你可以唸誦《金剛經》里的四句偈語，或許能擺脫這種痛苦。』伯達接受了教誨，不停地念誦。幾天後，忽然看見一隻老虎來了。伯達非常害怕，只好閉上眼睛至誠地念誦偈語。老虎舔遍了他的瘡，感覺冰冷就像敷了藥一樣，沒有其他痛苦。老虎離開后，瘡也漸漸痊癒了。第二天早上，僧人又來了，在山邊拾起一把青草交給他，讓他到澗水邊浸泡青草清洗瘡。伯達嗚咽著拜謝。僧人推著他的背讓他去。他離開后清洗瘡，風癩就像脫掉了一樣。回家見到父親、兄長和親族，沒有不感到驚訝的。從此，這種傳染的疾病就停止了（出自《報應記》）。
唐朝嚴司空綬，元和年間（806-820年）在江陵時，涔陽鎮的鎮將王沔，經常持誦《金剛經》。因為到歸州勘察事務返回，到達咤灘時船被打翻，五個人一同落水。王沔落入水中，感覺好像有人遞給他一根竹竿，隨著波浪時隱時現，漂流了三百多里，到達下牢鎮，靠岸沒有死。他看手中的東西，原來是自己受持的《金剛經》（出自《鳩異》）。
唐朝吳可久，是越地人。元和十五年（820年），吳可久住在長安，信奉摩尼教。他的妻子王氏，也跟隨他信奉摩尼教。過了一年多，他的妻子突然去世。過了三年，吳可久夢見他的妻子對他說：『我因為邪見而轉生為蛇，在皇子陂的浮屠下面。明天就要死了，希望你能請僧人到那裡轉誦《金剛經》，讓我脫免業報。』吳可久在夢中斥責她。他的妻子很生氣，朝他臉上吐了口唾沫，吳可久驚醒，臉上腫痛得無法忍受。他的妻子又託夢給吳可久的哥哥說：『可以在園中，取龍舌草搗爛敷上。』
【English Translation】 English version. Don't wait until the moment of death to regret, it will be too late. Furthermore, instruct the family to invite monks to sincerely recite scriptures to save me from the suffering in the underworld. After saying this, he passed away (from 'Vajra Proof of Fruition').
During the Tang Dynasty, Qiang Boda, in the ninth year of Yuanhe (814 AD), was from Fangzhou. His family had a hereditary malignant disease for two hundred years. Qiang Boda was talented, but he also suffered from leprosy. He instructed his father and brothers, saying, 'My illness will certainly not get better, and I am afraid it will leave future troubles.' His father and brothers wrapped him in food and placed him under a rock in an empty mountain, weeping as they left. Not long after fasting, a monk passed by and took pity on him, saying, 'You can recite the four-line verse in the Vajra Sutra, perhaps you can escape this suffering.' Boda accepted the teaching and recited it incessantly. After a few days, he suddenly saw a tiger coming. Boda was very afraid, so he closed his eyes and sincerely recited the verse. The tiger licked his sores all over, feeling cold as if applying medicine, without any other pain. After the tiger left, the sores gradually healed. The next morning, the monk came again, picked up a handful of green grass by the mountain and handed it to him, instructing him to soak the grass in the stream and wash the sores. Boda sobbed and thanked him. The monk pushed him on the back to go. After he left, he washed the sores, and the leprosy seemed to be shed. When he returned home and saw his father, brothers, and relatives, none were not surprised. From then on, this infectious disease stopped (from 'Records of Retribution').
During the Tang Dynasty, Yan Sikong Shou, in Jiangling during the Yuanhe period (806-820 AD), Wang Mian, the garrison commander of Cenyang Town, often recited the Vajra Sutra. Because he returned to Guizhou to investigate affairs, when he arrived at Zhata Beach, the boat was overturned, and five people fell into the water together. When Wang Mian fell into the water, he felt as if someone handed him a bamboo pole, which rose and fell with the waves, drifting for more than three hundred miles, and arrived at Xialao Town, reaching the shore without dying. He looked at the thing in his hand, and it turned out to be the Vajra Sutra he had received and held (from 'Pigeon Oddities').
During the Tang Dynasty, Wu Kejiu was a native of Yue. In the fifteenth year of Yuanhe (820 AD), Wu Kejiu lived in Chang'an and believed in Manichaeism. His wife, Wang, also followed him in believing in Manichaeism. After more than a year, his wife suddenly died. After three years, Wu Kejiu dreamed that his wife said to him, 'Because of wrong views, I have been reborn as a snake under the pagoda of Prince Huangzi's Pond. I am going to die tomorrow. I hope you can invite monks to recite the Vajra Sutra there, so that I can escape the retribution of karma.' Wu Kejiu scolded her in the dream. His wife was very angry and spat on his face. Wu Kejiu woke up with a swollen and painful face that he could not bear. His wife also dreamed to Wu Kejiu's brother, saying, 'You can take dragon tongue grass in the garden, mash it and apply it.'
之。兄寤取授其弟。立愈。詰旦兄弟。請僧轉經。有大蛇從塔中出。舉首遍視。經終而斃。可久舉家皈佛。誠奉此經。嗟夫。世亂則邪教繁興。今日之長生無為涅槃等教。通國若狂從之。按可久妻王氏。奉摩尼教而得蛇報。卒以正可治邪。轉誦金剛經。皈依正等正覺。為解脫之門。亦可喚醒謬迷矣(出報應記)。
唐邢行立。陜州人。為商不識一字。長慶初。嘗隨善友。口授金剛經。一年始能背誦。偶販布帛三百貫。出同州。過嶺。遇賊持刀追逼。棄箱篋。投嶺下深澗中。忽見金剛神。以手指行立。便覺身在水上。如履平地。行李僅重五六十斤。賊舉之不能起。相視驚異。招行立扣問。汝果有何法術。對曰。吾生平只䖍誦金剛經。出入不離耳。賊發囊出經。五色光現。眾皆合掌悔過。盡捐兇器。出錢百貫。請經持誦。誓不作賊。天下不識字人讀經。每優於識字人。以其無雜想也。背誦經文。恒優於看本誦經。以其能攝心也。佛門始進工夫。要在攝心一處(出太平廣記)。
唐郭司空釗。離蜀之年。有百姓趙安。嘗念金剛經。行野外。見衣一樸。遺墓側。安以無主。遂持還。鄰人告趙盜物。捕送縣。縣怒安不承。以大關挾脛折三段。后令杖脊。杖下輒折。令疑有他術問之。答云。惟念金剛經。及申郭。郭亦
【現代漢語翻譯】 現代漢語譯本： 之後，哥哥醒來，把經書遞給弟弟，弟弟立刻痊癒。第二天早晨，兄弟二人請僧人誦經。一條大蛇從塔中出來，抬起頭四處張望，誦經完畢后就死了。可久全家因此皈依佛門，虔誠奉持此經。唉！世道混亂，邪教就繁榮興盛。如今的長生、無為、涅槃等教，全國的人都像發狂一樣追隨。按可久的妻子王氏，信奉摩尼教而得到蛇的報應。最終用正法戰勝邪法，通過轉誦《金剛經》，皈依正等正覺，作為解脫之門，也可以喚醒那些謬誤迷惑的人。（出自《報應記》） 唐朝邢行立，是陜州（今陜西省境內）人。做生意，不識一個字。長慶（唐穆宗年號，公元821-824年）初年，曾經跟隨善友，口授《金剛經》，一年後才能背誦。有一次販賣布帛三百貫，出同州（今陜西省大荔縣），過山嶺時，遇到強盜持刀追趕，他丟棄箱子，投到山嶺下的深澗中。忽然看見金剛神，用手指著邢行立，他就覺得身在水上，像走在平地上一樣。行李只有五六十斤重，強盜舉不起來，互相看著，感到驚異。招來邢行立詢問，『你到底有什麼法術？』邢行立回答說：『我平生只虔誠誦讀《金剛經》，出入都不離耳。』強盜打開他的囊袋，取出經書，五色光芒顯現。眾人都合掌悔過，全部丟掉兇器，拿出錢一百貫，請經書來持誦，發誓不再做賊。天下不識字的人讀經，往往勝過識字的人，因為他們沒有雜念。背誦經文，總是勝過看書誦經，因為能夠攝心。佛門開始進步的功夫，關鍵在於攝心一處。（出自《太平廣記》） 唐朝郭司空釗，離開蜀地的那年，有個百姓趙安，曾經唸誦《金剛經》。在野外行走，看見一件衣服，遺落在墳墓旁邊。趙安認為沒有主人，就拿回家。鄰居告發趙安偷東西，被抓送到縣衙。縣令惱怒趙安不承認，用大夾棍夾他的小腿，夾斷了三截。後來命令用棍子打他的脊背，棍子打下去就斷了。縣令懷疑他有其他法術，問他，趙安回答說：『我只會念誦《金剛經》。』於是上報給郭司空釗，郭司空釗也...
【English Translation】 English version: Afterwards, the elder brother awoke, took the scripture and gave it to his younger brother, who was immediately healed. The next morning, the brothers invited monks to recite the scripture. A large snake emerged from the pagoda, raised its head and looked around. After the recitation was finished, it died. The Ke Jiu family then converted to Buddhism and sincerely upheld this scripture. Alas! When the world is in chaos, heretical teachings flourish. Today, teachings such as longevity, non-action, and Nirvana are followed by the whole country as if in a frenzy. According to reports, Ke Jiu's wife, Wang, followed the Manichean religion and received the retribution of the snake. In the end, she used the righteous Dharma to overcome the evil Dharma, reciting the Diamond Sutra and taking refuge in the Samyak-sambuddha (Perfectly Enlightened One), as a gateway to liberation, which can also awaken those who are misled and confused. (From 'Records of Retribution') During the Tang Dynasty, Xing Xingli of Shanzhou (present-day Shaanxi Province) was a merchant who could not read a single word. In the early years of the Changqing era (Emperor Muzong of Tang, 821-824 AD), he once followed a virtuous friend and learned the Diamond Sutra by oral transmission. After a year, he was able to recite it from memory. Once, he was selling three hundred strings of silk fabrics, leaving Tongzhou (present-day Dali County, Shaanxi Province), and crossing a mountain ridge when he encountered bandits who chased him with knives. He abandoned his boxes and threw himself into a deep ravine below the ridge. Suddenly, he saw a Vajra deity pointing at Xing Xingli, and he felt as if he were walking on water, as if on flat ground. The luggage only weighed fifty or sixty pounds, but the bandits could not lift it. They looked at each other in astonishment and summoned Xing Xingli to ask, 'What kind of magic do you possess?' Xing Xingli replied, 'In my life, I have only devoutly recited the Diamond Sutra, and I never leave it from my ears.' The bandits opened his bag and took out the scripture, and five-colored light appeared. They all folded their palms in repentance, discarded their weapons, and took out one hundred strings of cash to request the scripture for recitation, vowing never to be bandits again. In the world, those who do not know how to read scriptures often surpass those who do, because they have no distracting thoughts. Reciting scriptures from memory is always better than reading from a book, because it can concentrate the mind. The initial effort in advancing in the Buddhist path lies in concentrating the mind in one place. (From 'Taiping Guangji') During the Tang Dynasty, Guo Sikong Zhao, in the year he left Shu, there was a commoner named Zhao An who often recited the Diamond Sutra. Walking in the wilderness, he saw a piece of clothing left beside a tomb. Zhao An assumed it had no owner and took it home. A neighbor accused Zhao of stealing and he was arrested and sent to the county office. The magistrate was angry that Zhao would not confess, and used a large clamp to break his shinbones into three pieces. Later, he ordered him to be beaten on the back with a stick, but the stick broke upon impact. The magistrate suspected he had other magic and asked him. Zhao An replied, 'I only know how to recite the Diamond Sutra.' So he reported it to Guo Sikong Zhao, and Guo Sikong Zhao also...
異之。遂判放還。其妻云。某日聞經函中。震裂數聲。懼不敢發。安馳視之。帶斷軸折。紙盡破裂矣(出鳩異)。
唐倪勤。梓州人。以武略稱。太和五年。典涪州興教倉。素持金剛經。倉有廳事面江。稱勝概。勤設佛像。讀經其中。六月九日。江水大漲。不至廳下。勤讀誦益䖍。洎水退。周視數里。墻屋盡以淹沒傾壞。惟此廳與倉無恙(出報應記)。
唐乾符中。兗州節度使崔尚書。法令嚴峻。一軍將衙參不到。即令左右斬之。斬后顏色不變。眾咸驚異。是夜三更歸家。妻子疑為鬼。軍將曰。初被斬時。如醉如夢。不知痛苦。夜覺身倒街中。遂起還家耳。明旦入謝。崔咤曰。爾有幻術耶。答云。素無幻術。但自少至今。讀金剛經日三遍。昨日失曉。誦經過期。故誤衙參。崔問記得斬時否。云初押出戟門外。便如醉夢。都不記憶。崔又問經在何處。云在家中佛龕函內。急令人取到。開函。經已兩斷矣。崔大驚悔。慰諭再三。賜衣一襲。銀書此經一百卷。誦讀供養。仍令于兗州延壽寺門外。圖畫就戮之處。及斬經之像。以顯靈蹟。軍將壽至一百四歲(出太平廣記)。
唐寧勉。雲中人。少勇。善騎射。能力格猛獸。不用兵杖。時北都守壯其勇。署為牙將。繼以兵四千。令守飛狐城。值薊門帥驕悍。棄
【現代漢語翻譯】 現代漢語譯本： 有人對此感到奇怪，於是判決將他釋放。他的妻子說，某天聽到經書盒子裡發出幾聲震裂的聲音，害怕得不敢打開。安馳去看，發現經書的帶子斷了，軸也折了，紙全部破裂了（出自《鳩異》）。 唐朝倪勤，梓州人，以武略著稱。太和五年（831年），主管涪州興教倉。他平時堅持誦持《金剛經》。糧倉有個廳堂面向江面，景色優美。倪勤在廳堂里設定佛像，並在其中誦讀經書。六月九日，江水大漲，但沒有淹到廳堂下面。倪勤更加虔誠地誦讀經書。等到水退去後，環顧四周數里，墻壁房屋全部被淹沒傾倒損壞，只有這個廳堂和糧倉安然無恙（出自《報應記》）。 唐朝乾符年間，兗州節度使崔尚書，法令嚴峻。一個軍將沒有按時參加衙參，崔尚書就命令左右將他斬首。斬首后，軍將的臉色沒有改變，眾人都感到驚異。當天晚上三更時分，軍將回到家中。他的妻子兒女懷疑他是鬼。軍將說，剛被斬首時，就像喝醉了酒一樣，在做夢，不知道痛苦。晚上醒來，發現自己倒在街上，於是就起身回家了。第二天早上，軍將入府謝罪。崔尚書責問道，你有什麼妖術嗎？軍將回答說，我向來沒有妖術，只是從小到現在，每天誦讀《金剛經》三遍。昨天早上睡過了頭，誦經過了時間，所以耽誤了衙參。崔尚書問他是否記得被斬首時的情景。軍將說，剛被押出戟門外，就像喝醉了酒一樣，什麼都不記得了。崔尚書又問經書在哪裡。軍將說在家裡佛龕的盒子裡。崔尚書急忙派人去取來。打開盒子，發現經書已經斷成兩截了。崔尚書大驚，非常後悔，再三慰問軍將，賞賜他一套衣服，用銀子抄寫《金剛經》一百卷，讓他誦讀供養，還在兗州延壽寺門外，畫下軍將被處決的地方，以及被斬斷的經書的畫像，來顯示這件事的靈異。這位軍將活到了一百零四歲（出自《太平廣記》）。 唐朝寧勉，雲中人，年輕時就很勇猛，擅長騎馬射箭，能徒手搏鬥猛獸，不用兵器。當時北都的守將讚賞他的勇猛，任命他為牙將。後來又給了他四千士兵，讓他鎮守飛狐城。當時薊門的主帥驕橫強悍，拋棄了...
【English Translation】 English version: Someone found this strange, so he was ordered to be released. His wife said that one day she heard several cracking sounds from the scripture box, and she was afraid to open it. An Chi went to look and found that the scripture's strap was broken, the axis was broken, and the paper was completely torn (from 'Strange Tales of Jiu'). During the Tang Dynasty, Ni Qin from Zizhou was known for his military strategy. In the fifth year of the Taihe era (831 AD), he was in charge of the Xingjiao granary in Fuzhou. He usually recited the 'Diamond Sutra' ('Vajracchedika Sutra'). The granary had a hall facing the river, with beautiful scenery. Ni Qin set up a Buddha statue in the hall and recited scriptures in it. On June 9th, the river rose sharply, but it did not flood below the hall. Ni Qin recited the scriptures even more devoutly. When the water receded, looking around for several miles, the walls and houses were all submerged, collapsed, and damaged, but only this hall and the granary were safe and sound (from 'Records of Retribution'). During the Qianfu era of the Tang Dynasty, the military commissioner of Yanzhou, Minister Cui, had strict laws. A military general was absent from the morning assembly, so Minister Cui ordered his men to behead him. After being beheaded, the general's face did not change, and everyone was surprised. That night, at the third watch, the general returned home. His wife and children suspected he was a ghost. The general said that when he was first beheaded, it was like being drunk, like a dream, and he did not feel any pain. When he woke up at night, he found himself lying in the street, so he got up and went home. The next morning, the general went to the government to apologize. Minister Cui questioned him, 'Do you have any magic?' The general replied, 'I have never had any magic, but from a young age until now, I have recited the 'Diamond Sutra' ('Vajracchedika Sutra') three times a day. Yesterday morning I overslept, and the time for reciting the scriptures passed, so I was late for the morning assembly.' Minister Cui asked him if he remembered the scene when he was beheaded. The general said that as soon as he was escorted out of the halberd gate, it was like being drunk, and he did not remember anything. Minister Cui then asked where the scripture was. The general said it was in the box in the Buddha shrine at home. Minister Cui hurriedly sent someone to fetch it. When the box was opened, the scripture had been broken into two pieces. Minister Cui was shocked and very regretful. He comforted the general again and again, rewarded him with a set of clothes, and had the 'Diamond Sutra' ('Vajracchedika Sutra') copied in silver in one hundred volumes, so that he could recite and worship it. He also had a painting made outside the gate of Yanzhou Yanshou Temple, depicting the place where the general was executed and the image of the severed scripture, to show the miraculous nature of this event. This general lived to be one hundred and four years old (from 'Taiping Guangji'). During the Tang Dynasty, Ning Mian, a native of Yunzhong, was brave in his youth and skilled in riding and shooting. He was able to fight fierce beasts barehanded without weapons. At that time, the commander of Beidu admired his bravery and appointed him as a Yajiang (a military officer). Later, he gave him four thousand soldiers and ordered him to guard Feihu City. At that time, the commander of Jimen was arrogant and fierce, and abandoned...
天子法。反書聞闕下。文宗詔北都守攻其南。未至而薊門兵。夜襲飛狐。鉦鼓震地。城中人心洶洶。咸求暫退。勉自度兵少。固不能折薊帥之鋒。將聽父老之言。慮得罪天子。欲堅壁自守。又虞一邑之人。盡屠賊手。深憂而䇿未決。忽有諜者告曰。賊潰散矣。勉即登城瞭望。時月頗明。見賊眾馳走。顛躓接踵。若有大軍追擊其後。勉大喜。不知救兵從何處來。開門。縱士卒逐之。生擒數十人。得遺甲器械甚多。先是勉好浮圖氏。嘗閱佛書。喜誦金剛經。既敗薊帥。擒叛黨鞫之。曰是夕望見城上。有大將四人。長二丈餘。雄悍可畏。下城執劍驅殺。眾人驚怖走避。敢有鬥心乎。勉悟四將。乃金剛神也。益自奇之。后官御史中丞。為清塞副使(出宣室志)。
唐張政。邛州人。開成三年七月暴亡。初見四人來拘。行半日。至大江甚廣。度深三尺許。細看皆膿血。便小聲念金剛經。使者色變。入城見僧長八尺餘。罵使者云。汝何得亂捉善人。使者驚拜。及引見王。僧上坐。告曰。政系本家弟子。妄被拘來。王曰。待略勘問。僧色怒。王即判放還。僧自領出城外。不復見所渡之水。僧曰。吾是汝所宗和尚須菩提。始知持經之力。合掌叩禮。僧曰。弟子閤眼。以杖一擊。不覺失聲乃活。死已三日。唯心熱。故家人未就殮也
【現代漢語翻譯】 現代漢語譯本 天子有法度。有匿名信舉報北都守。文宗皇帝(唐文宗，827-840)下詔讓北都守攻打他的南方。還沒到，薊門(地名)的軍隊就在夜裡襲擊了飛狐(地名)。戰鼓聲震天動地。城裡人心惶惶，都想暫時撤退。勉(人名)自己估量兵力很少，確實不能抵擋薊門將帥的鋒芒。將要聽從父老鄉親的建議，又擔心觸犯天子。想要堅守城墻，又擔心全城百姓都被賊人屠殺。他深深憂慮而計策未定。忽然有偵察兵報告說，賊人潰散了。勉立刻登上城墻瞭望。當時月光還算明亮，看見賊兵四處奔逃，跌倒的人一個接一個，好像有大軍在後面追擊他們。勉非常高興，不知道救兵是從哪裡來的。他打開城門，放縱士兵追趕他們，生擒了幾十人，得到遺棄的盔甲兵器很多。在這之前，勉喜歡佛圖氏(佛教)，曾經閱讀佛經，喜歡誦讀《金剛經》。打敗薊門將帥之後，抓獲叛黨審問他們，叛黨說：『這天晚上望見城墻上，有四個大將，身高兩丈多，雄壯兇悍，令人害怕。他們下城拿著劍驅趕殺戮，眾人驚恐害怕地逃跑躲避，誰還敢有戰鬥的心思呢？』勉這才明白這四個大將，是金剛神。更加覺得這件事很神奇。後來官至御史中丞，擔任清塞副使(出自《宣室志》)。
唐朝人張政，是邛州人。開成三年(838)七月突然暴死。起初看見四個人來拘捕他。走了一半路程，到了一條大江，非常寬廣，估計有三尺多深。仔細一看，全是膿血。他就小聲唸誦《金剛經》。使者的臉色變了。進入城裡，看見一個僧人身高八尺多，罵使者說：『你為什麼亂抓好人？』使者驚恐地跪拜。等到被帶去見閻王，僧人坐在上位，告訴閻王說：『張政是本家的弟子，無緣無故被拘捕而來。』閻王說：『等我稍微審問一下。』僧人臉色發怒。閻王立刻判決放他還陽。僧人親自領他出城外，再也看不見之前渡過的那條水。僧人說：『我是你所信奉的和尚須菩提(佛陀的十大弟子之一，以解空第一著稱)。』張政這才知道持誦經書的力量，合掌叩拜。僧人說：『弟子閉上眼睛。』用手杖打了他一下，張政不覺失聲叫了出來，就活了。死了已經三天，只有心還是熱的，所以家人還沒有入殮。'
【English Translation】 English version The Emperor has laws. A secret letter reporting on the governor of Beidu (a place name) was delivered to the imperial court. Emperor Wenzong (Tang Wenzong, 827-840) ordered the governor of Beidu to attack his south. Before he arrived, the Jimen (a place name) troops launched a night attack on Feihu (a place name). The sound of war drums shook the earth. The people in the city were in turmoil, all wanting to retreat temporarily. Mian (a personal name) assessed that his troops were few and indeed could not withstand the vanguard of the Jimen general. He was about to listen to the elders' advice but worried about offending the Emperor. He wanted to defend the city walls but feared that all the people in the city would be slaughtered by the bandits. He was deeply worried and had not decided on a plan. Suddenly, a spy reported that the bandits had collapsed and scattered. Mian immediately ascended the city wall to observe. At that time, the moonlight was quite bright, and he saw the bandits fleeing in all directions, stumbling one after another, as if a large army was chasing after them. Mian was overjoyed but did not know where the reinforcements had come from. He opened the city gate and let his soldiers pursue them, capturing several dozen alive and obtaining many abandoned armors and weapons. Before this, Mian was fond of the teachings of Buddha (Buddhism), had read Buddhist scriptures, and liked to recite the Diamond Sutra. After defeating the Jimen general, he captured the rebel party and interrogated them. The rebels said, 'That night, we saw four great generals on the city wall, more than two zhang (ancient Chinese unit of length, approx. 2.3 meters) tall, fierce and terrifying. They came down from the city, wielding swords and driving us to kill. The crowd was terrified and fled in fear. Who would dare to fight?' Mian then realized that these four great generals were Vajra (Diamond) Gods. He felt even more amazed by this. Later, he became Vice Censor-in-chief and served as the Deputy Envoy of Qingse (an official title) (from 'Xuan Shi Zhi').
Zhang Zheng of the Tang Dynasty, was a native of Qiongzhou. In the seventh month of the third year of Kaicheng (838), he suddenly died violently. Initially, he saw four people coming to arrest him. After walking for half a day, they arrived at a large river, very wide, estimated to be more than three chi (ancient Chinese unit of length, approx. 0.3 meters) deep. Upon closer inspection, it was all pus and blood. He then softly recited the Diamond Sutra. The messenger's expression changed. Upon entering the city, he saw a monk more than eight chi (ancient Chinese unit of length, approx. 0.3 meters) tall, scolding the messenger, 'Why are you arresting good people indiscriminately?' The messenger knelt down in fear. When he was taken to see King Yama (the King of Hell), the monk sat in the upper seat and told King Yama, 'Zhang Zheng is a disciple of our family and has been arrested for no reason.' King Yama said, 'Wait for me to interrogate him briefly.' The monk's expression turned angry. King Yama immediately ordered him to be released and returned to the world. The monk personally led him out of the city, and he could no longer see the water he had crossed before. The monk said, 'I am your revered monk Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness).』 Zhang Zheng then realized the power of reciting scriptures, clasped his hands, and prostrated. The monk said, 'Disciple, close your eyes.' He struck him with his staff, and Zhang Zheng cried out involuntarily and came back to life. He had been dead for three days, and only his heart was still warm, so his family had not yet prepared him for burial.
(出報應記)。
唐房翥。生平崇信覺王。每日唸佛持金剛經。一日暴死。至冥司。主者謂曰。據案簿。君有般若功。且曾勸一老人唸佛。已生凈土。君承此福力。亦合往生。翥曰。余發願誦金剛萬卷。今尚未完。俟畢愿往生可也。主云。誦經滿愿。固為好事。不如早生凈土為佳。知其志決。遣吏送還(出金剛靈應)。
唐陳國竇公夫人盧氏。芮公寬姊。素信罪福。常誦金剛經。未竟。忽頭痛。至夜愈甚。自念儻死。不得終卷矣。力疾索燭。而火悉滅。忽見燭炬。漸升堂陛。直入臥內。去地三尺許。無人執持。光明若晝。夫人驚喜。取經讀誦。有頃。家人鉆燧得火。燭光即滅。自此病痊。日誦五卷。一日芮公將死。謂夫人曰。吾姊誦經精恪。冥司記注姓名。增遐壽矣。後年至九十。無疾終(出法苑珠林)。
唐永泰初。豐州烽子。其母常念金剛經。烽子暮出。為黨項縛入西蕃易馬。蕃將贊普。令穴肩骨貫皮索。以馬數百蹄配之。經半歲馬息一倍。蕃將愛其了事。賞以羊革數百。因轉近牙帳。令執纛左右。有剩肉余酪。輒與之。居半載。因與酪肉。悲泣不食。問之。云有老母。頻夜夢見。贊普聞之悵然。夜召帳中語云。蕃法嚴。無放還例。我與爾有力馬兩匹。于某道縱爾歸。無言我也。烽子得馬極騁
【現代漢語翻譯】 現代漢語譯本： （出自《出報應記》）。
唐朝的房翥，平生崇信覺王（佛的稱號）。每日唸佛，持誦《金剛經》。一日突然暴死，到了冥司。主事者說：『根據案簿記載，您有般若（智慧）的功德，而且曾經勸一位老人唸佛，已經往生凈土。您承蒙這份福力，也應當往生。』房翥說：『我發願誦《金剛經》一萬卷，現在尚未完成。等我完成心願后再往生也可以。』主事者說：『誦經圓滿心願，固然是好事，不如早日往生凈土為好。』知道他心意已決，就派吏卒送他還陽（出自《金剛靈應》）。
唐朝陳國的竇公夫人盧氏，是芮公寬的姐姐，平素相信罪福報應，經常誦讀《金剛經》。尚未讀完，忽然頭痛，到晚上更加嚴重。她心想如果死了，就不能讀完經卷了。於是勉強支撐著病體尋找蠟燭，可是所有的火都滅了。忽然看見一支蠟燭，漸漸升上臺階，直接進入臥室，離地三尺左右，沒有人拿著，光明如同白晝。夫人又驚又喜，拿起經書讀誦。過了一會兒，家人用鉆木取火的方法得到了火，燭光立刻熄滅。從此病就痊癒了，每天誦讀五卷。一天，芮公將要去世，對夫人說：『我的姐姐誦經精誠恭敬，冥司已經記錄了姓名，增加了壽命了。』後來活到九十歲，無疾而終（出自《法苑珠林》）。
唐永泰（765-766）初年，豐州的烽火兵，他的母親經常唸誦《金剛經》。烽火兵傍晚外出，被黨項人抓獲，賣到西蕃換馬。蕃將贊普（吐蕃君主的稱號）命令用鐵鉤穿透他的肩胛骨，用皮索串起來，讓他配養幾百匹馬。過了半年，馬匹繁殖了一倍。蕃將贊普（吐蕃君主的稱號）喜愛他辦事勤勉，賞賜給他幾百張羊皮。因此調到靠近牙帳（遊牧民族君主或首領的營帳）的地方，讓他拿著旗幟站在左右。有剩餘的肉和奶酪，就給他吃。住了半年，因為給了他奶酪和肉，他悲傷哭泣不吃。問他原因，他說有老母親，經常在夜裡夢見他。贊普（吐蕃君主的稱號）聽了悵然若失，夜裡召集帳中人說：『吐蕃的法律很嚴厲，沒有放人回去的先例。我給你兩匹有力的馬，在某條道路放你回去，你不要說是我放的。』烽火兵得到馬後，飛快地奔馳。
【English Translation】 English version: (From 'Records of Retribution').
During the Tang Dynasty, Fang Zhu deeply revered Jue Wang (an epithet for the Buddha). He recited the Buddha's name and chanted the Diamond Sutra daily. One day, he died suddenly and arrived in the underworld. The official in charge said, 'According to the records, you have the merit of Prajna (wisdom) and once encouraged an old man to recite the Buddha's name, who has already been reborn in the Pure Land. By virtue of this blessing, you should also be reborn there.' Fang Zhu said, 'I vowed to recite the Diamond Sutra ten thousand times, but I have not yet completed it. I would like to be reborn after I fulfill my vow.' The official said, 'Completing the recitation of the sutra is certainly a good thing, but it is better to be reborn in the Pure Land sooner.' Knowing that he was determined, he sent a clerk to return him to the world of the living (From 'Miraculous Responses of the Diamond Sutra').
During the Tang Dynasty, Madam Lu, the wife of Duke Dou of Chen State and the sister of Rui Gong Kuan, sincerely believed in karmic retribution and often recited the Diamond Sutra. Before finishing it, she suddenly had a headache, which worsened at night. She thought that if she died, she would not be able to finish the scroll. She struggled to find a candle, but all the lights went out. Suddenly, she saw a candle gradually rising up the steps and entering the bedroom, about three feet above the ground, with no one holding it. The light was as bright as day. The madam was surprised and delighted, and she picked up the sutra and recited it. After a while, the family used a fire drill to get fire, and the candlelight immediately went out. From then on, she recovered from her illness and recited five scrolls a day. One day, Rui Gong was about to die and said to the madam, 'My sister recites the sutra with sincerity and reverence, and the underworld has recorded her name and increased her lifespan.' Later, she lived to be ninety years old and died without illness (From 'Dharma Forest of Pearls').
In the early years of Yongtai (765-766) of the Tang Dynasty, there was a beacon soldier in Fengzhou. His mother often recited the Diamond Sutra. The beacon soldier went out in the evening and was captured by the Dangxiang people and sold to Xifan (Tibet) to exchange for horses. The Tibetan general, Zanpu (title for Tibetan rulers), ordered that his shoulder blades be pierced with iron hooks and strung together with leather ropes, and he was assigned to tend hundreds of horses. After half a year, the horses had doubled in number. The Tibetan general, Zanpu (title for Tibetan rulers), liked his diligence and rewarded him with hundreds of sheepskins. Therefore, he was transferred to a place near the Yaya tent (nomadic ruler's tent) and ordered to hold the flag on the left and right. He was given leftover meat and cheese. After half a year, because he was given cheese and meat, he wept sadly and did not eat. When asked why, he said that he had an old mother who often dreamed of him at night. The Zanpu (title for Tibetan rulers) heard this and was dismayed. He summoned the people in the tent at night and said, 'The Tibetan law is very strict, and there is no precedent for letting people go back. I will give you two strong horses and let you go back on a certain road. Do not say that I let you go.' The beacon soldier got the horses and galloped away.
。俱乏死。晝潛夜走。數日。為刺傷足。倒磧中。忽有風吹物過其前。攬之裹足。不復痛。走如故。及豐州界。歸見其母。母悲且喜。曰自爾被掠。惟念金剛經。以祈見爾。今果如誓。因取經拜之。縫斷亡數幅矣。烽子因道磧中傷足事。母解。視所裹者。乃經也。瘡亦尋愈。凡世間孝慈最能感格幽冥。烽子子母。更益以金剛神力。故能使猛毒蕃漢。如贊普者。倏回惡意。漸轉喜心。假馬縱歸。卒得母子重逢。異矣。然贊普帳中數語。不滅子情。不壞國法。豈非宿因大有慧根者乎(出鳩異)。
唐廖等觀。知善化縣時。有婆。每日誦金剛經于街市乞食。夜則歸宿山阿。忽數日不見。群鴉噪集於其止處。人爭往視之。則懷金剛經傍巖而化。群鴉啣土以覆之。遂名鴉葬婆(出湖廣通志)。
唐何軫妻劉氏。年二十六歲。生一男三歲。一女方周滿。夜夢入冥司。判云。來春三月命終。覺后憂泣。遂繪佛斷葷。晝夜虔持金剛經。惟愿得滿四十五歲。兒女娶嫁。死亦目瞑。至三十八歲娶媳。及四十三歲嫁女。至太和四年冬。恰滿四十五歲矣。劉悉舍衣資供佛。遍告親戚。死期已至。軫以魅語不信。至歲除日。劉自請沙門受戒。沐浴更衣。跏趺一室。高誦金剛經畢。寂然長逝。惟頂上熱氣灼手。軫依僧禮葬。塔在荊州北
【現代漢語翻譯】 現代漢語譯本：全都餓死了。白天潛伏夜晚趕路，過了幾天，因為被刺傷了腳，倒在沙漠中。忽然有風吹著東西從他面前經過，他抓住裹在腳上，就不再疼痛，行走如常。到達豐州境內，回家見到他的母親。母親悲傷又高興，說自從你被掠走，我只唸誦《金剛經》（Vajra-chedika-prajna-paramita Sutra，金剛般若波羅蜜經），祈求能再見到你。現在果然應驗了我的誓願。於是拿起經書拜謝，發現縫線斷了，遺失了好幾幅。烽子於是講述了在沙漠中腳受傷的事情。母親解開他腳上裹著的東西，原來是經書。瘡也很快痊癒了。凡是世間的孝順慈愛最能感動幽冥。烽子的母子情深，再加上《金剛經》（Vajra-chedika-prajna-paramita Sutra，金剛般若波羅蜜經）的神力，所以能夠使兇猛狠毒的吐蕃和漢人，像贊普（btsan-po，吐蕃君主稱號）那樣的人，突然回心轉意，漸漸轉為喜悅之心，借給馬匹放他回去，最終得以母子重逢。真是奇異啊！然而贊普（btsan-po，吐蕃君主稱號）帳中的幾句話，沒有泯滅他的愛子之情，沒有破壞國家的法律，難道不是因為前世就具有很大的智慧根基嗎（出自《鳩異》）。
唐朝（618年-907年）廖等在擔任善化縣令時，有個老婦人，每天在街市上誦讀《金剛經》（Vajra-chedika-chedika-prajna-paramita Sutra，金剛般若波羅蜜經）乞討食物，晚上就回到山坳里住宿。忽然有幾天不見了，一群烏鴉聚集在她棲息的地方。人們爭相前去觀看，發現她懷抱著《金剛經》（Vajra-chedika-prajna-paramita Sutra，金剛般若波羅蜜經）靠著巖石圓寂了。一群烏鴉銜來泥土覆蓋在她身上，於是就叫做鴉葬婆（出自《湖廣通志》）。
唐朝（618年-907年）何軫的妻子劉氏，年齡二十六歲，生了一個兒子三歲，一個女兒剛滿週歲。晚上夢見進入陰間地府，判官說，明年三月壽命將盡。醒來后憂愁哭泣，於是畫佛像，斷絕葷腥，日夜虔誠地持誦《金剛經》（Vajra-chedika-prajna-paramita Sutra，金剛般若波羅蜜經），只希望能夠活到四十五歲，等到兒女娶妻嫁人，死也瞑目。到三十八歲時兒子娶了媳婦，到四十三歲時女兒出嫁。到太和四年（830年）冬天，恰好滿了四十五歲。劉氏把所有的衣服和財物都佈施供養佛，遍告親戚，死期已經到了。何軫認為是妖言不相信。到除夕那天，劉氏自己請求沙門為她授戒，沐浴更衣，跏趺坐在一間屋子裡，高聲誦讀完《金剛經》（Vajra-chedika-prajna-paramita Sutra，金剛般若波羅蜜經），安詳地去世了。只有頭頂上的熱氣灼熱燙手。何軫按照僧人的禮儀安葬了她，塔在荊州北面。
【English Translation】 English version: All were starved to death. They hid during the day and traveled at night. After several days, he was stabbed in the foot and fell in the desert. Suddenly, the wind blew something past him. He grabbed it and wrapped it around his foot, and the pain disappeared, and he walked as before. When he reached the border of Fengzhou, he returned home to see his mother. His mother was sad and happy, saying that since you were captured, I have only recited the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經) to pray to see you again. Now my vow has been fulfilled. So she took the sutra and bowed to it, and found that the stitches were broken and several panels were missing. Fengzi then told about the foot injury in the desert. His mother unwrapped what was wrapped around his foot, and it turned out to be the sutra. The wound also healed quickly. In general, worldly filial piety and compassion can most move the netherworld. Fengzi's mother and son, coupled with the divine power of the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經), were able to make fierce and poisonous Tibetans and Han people, like the btsan-po (贊普, the title of the Tibetan monarch), suddenly change their minds and gradually turn to joy, lend him a horse and let him return, and finally be reunited with his mother and son. How strange! However, the few words in the btsan-po's (贊普, the title of the Tibetan monarch) tent did not extinguish his love for his son, nor did they violate the laws of the country. Isn't it because he had great wisdom roots in his previous life (from 'Juyi')?
During the Tang Dynasty (618-907 AD), when Liao Deng was the magistrate of Shanhua County, there was an old woman who recited the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經) in the streets every day to beg for food, and returned to the mountain valley at night. Suddenly, she was not seen for several days, and a flock of crows gathered at her resting place. People rushed to see it and found that she was holding the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經) and died next to the rock. A flock of crows carried soil to cover her, so she was called the Crow Burial Woman (from 'Huguang Tongzhi').
During the Tang Dynasty (618-907 AD), Liu, the wife of He Zhen, was twenty-six years old. She had a three-year-old son and a one-year-old daughter. At night, she dreamed of entering the underworld, and the judge said that she would die in March next year. After waking up, she was worried and wept, so she painted Buddha images, cut off meat, and recited the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經) day and night, only hoping to live to be forty-five years old, and to see her children marry, and then she would die in peace. When she was thirty-eight years old, her son married a wife, and when she was forty-three years old, her daughter married. In the winter of the fourth year of Taihe (830 AD), she was exactly forty-five years old. Liu gave all her clothes and property to the Buddha, and told her relatives that her death was near. He Zhen thought it was a bewitching word and did not believe it. On New Year's Eve, Liu herself asked a monk to ordain her, bathed and changed her clothes, sat cross-legged in a room, and finished reciting the Vajra-chedika-prajna-paramita Sutra (金剛般若波羅蜜經) in a loud voice, and died peacefully. Only the heat on the top of her head was hot to the touch. He Zhen buried her according to the monk's rites, and the pagoda is north of Jingzhou.
郭。世人暫時發心學道。未幾又復退轉。究其因緣。有三種累。無論男女僧俗。各為身口眷屬家計所累。忙了一世。苦了一世。又因此三累。起了無量貪嗔癡。造種種惡業。只是不悟。那知此臭皮囊。不由你作主。炎天暑月。一個健漢。夜間忽得急癥而死。到天明。便看聞不得。至於眷屬。誰能替代。眼光才合。各不相識。隨他受用家計。一毫也將不去。何不撥轉念頭。一心學道。此善知識一字一血至言也。劉氏欲完婚嫁。持念金剛。是為眷屬所累。非能頓空塵念者。但佛教中。最重一信。故雖見未明瞭。亦生勝處(出荊州志)。
唐康仲戚。于元和十一年。別母往海東。數歲不歸。其母唯一子。日久憶念。有僧化食。母具語之。僧曰。但持金剛經。兒即回矣。母不識字。乞人寫經。乃鑿屋柱以貯之。加漆其上。晨暮敬禮。一夕雷霆大震。拔此柱去。月餘兒果還。攜巨木至家。見母泣拜。母問之。仲戚曰。海中遇風。舟破墜水。忽有雷震。投此木于波上。兒抱浮至岸。得以再生。母驚曰。豈即吾藏經之柱乎。即破柱得經。母子終身誦唸。鑿柱供經。事奇。震木投波。報奇。不識字老媼。勝於三心兩意。干打鬨者百倍(出報應記)。
唐楊氏。江淮人宋衎妻。衎應明經舉。元和初。至河陰縣。因病廢業。為
【現代漢語翻譯】 現代漢語譯本： 郭（人名）。世人暫時發心學道，沒過多久又退轉了。探究其中的原因，有三種牽累。無論是男人女人、出家人還是俗家人，各自被身體、言語、眷屬、家計所牽累，忙碌了一輩子，辛苦了一輩子。又因為這三種牽累，生起了無量的貪嗔癡，造作種種惡業，只是不覺悟。哪裡知道這臭皮囊，不由你作主。炎熱的夏天，一個健壯的漢子，夜間忽然得了急癥而死，到天亮，便讓人看不下去、聞不得了。至於眷屬，誰能替代？眼睛剛剛閉上，就互不相識了。任憑他們享用家計，一毫也帶不走。何不轉變念頭，一心學道？這善知識的一字一句都是用血寫成的至理名言啊。劉氏想要完成婚嫁，卻還持念《金剛經》，這是被眷屬所牽累。不是能夠立刻放下塵世雜念的人。但是佛教中，最重視一個『信』字，所以即使見解還沒有明瞭，也能生到殊勝的地方（出自《荊州志》）。
唐朝康仲戚，在元和十一年（816年）告別母親前往海東，好幾年沒有回來。他的母親只有一個兒子，日久天長思念兒子。有個僧人來化緣，母親把情況告訴了他。僧人說：『只要持誦《金剛經》，你的兒子就會回來了。』母親不識字，請人寫了經文，然後鑿開屋柱把經文藏在裡面，並在外面塗上漆。早晚恭敬地禮拜。一天晚上，雷霆大震，把這根柱子劈走了。一個月后，兒子果然回來了，帶著一根巨大的木頭到家，見到母親哭著拜謝。母親問他原因，仲戚說：『在海中遇到風暴，船破落水，忽然有雷震，把這根木頭投到波浪上，我抱著木頭漂到岸邊，才得以再生。』母親驚訝地說：『難道就是我藏經的柱子嗎？』於是劈開柱子取出經文。母子終身誦唸。鑿柱子供養經文，事情奇異。雷震木頭投到波浪上，報應奇異。不識字的老婦人，勝過三心二意、只會空談的人百倍（出自《報應記》）。
唐朝楊氏，是江淮人宋衎的妻子。宋衎應明經科舉，元和初年（806年），到了河陰縣，因為生病耽誤了學業，爲了...
【English Translation】 English version: Guo (personal name). People temporarily develop the aspiration to study the Dao, but before long, they regress. Investigating the reasons, there are three kinds of burdens. Whether men or women, monks or laypeople, each is burdened by their body, speech, family, and livelihood, busying themselves for a lifetime, suffering for a lifetime. Furthermore, because of these three burdens, they generate limitless greed, anger, and delusion, creating all kinds of evil karma, but they simply do not awaken. How can they know that this stinking skin bag is not under their control? In the hot summer months, a strong man suddenly dies of an acute illness at night, and by dawn, he becomes unbearable to look at and smell. As for family, who can replace him? As soon as the eyes close, they become strangers to each other. They are left to enjoy the family fortune, but he cannot take a single hair with him. Why not change your mind and wholeheartedly study the Dao? These words of wisdom from a wise teacher are written in blood.
Liu wanted to complete her marriage, yet she still recited the Diamond Sutra (Vajra Prajna Paramita Sutra), she is burdened by her family. She is not someone who can immediately let go of worldly thoughts. However, in Buddhism, the most important thing is 'faith,' so even if understanding is not yet clear, one can still be born in a superior place (from Jingzhou Zhi).
During the Tang Dynasty, Kang Zhongqi, in the eleventh year of Yuanhe (816 AD), bid farewell to his mother and went to Haidong, not returning for several years. His mother had only one son, and she missed him day after day. A monk came to beg for alms, and the mother told him the situation. The monk said, 'Just recite the Diamond Sutra, and your son will return.' The mother could not read, so she asked someone to write the sutra, then carved open a pillar of the house to store the sutra inside, and painted it on the outside. She respectfully bowed morning and evening. One night, there was a great thunderstorm, and the pillar was struck away. A month later, the son indeed returned, bringing a huge piece of wood to the house, and he cried and bowed to his mother. The mother asked him the reason, and Zhongqi said, 'In the sea, I encountered a storm, the boat broke and I fell into the water. Suddenly there was a thunderclap, and this piece of wood was thrown onto the waves. I clung to the wood and floated to the shore, and was able to be reborn.' The mother exclaimed, 'Could it be the pillar where I hid the sutra?' Then she split open the pillar and took out the sutra. Mother and son recited it for the rest of their lives. Carving a pillar to enshrine the sutra is a strange thing. The thunder striking the wood and throwing it onto the waves is a strange retribution. An illiterate old woman is a hundred times better than those who are half-hearted and only engage in empty talk (from Bao Ying Ji).
During the Tang Dynasty, Yang, from Jianghuai, was the wife of Song Kan. Song Kan was taking the Mingjing examination. In the early years of Yuanhe (806 AD), he went to Heyin County, and because of illness, he neglected his studies, in order to...
鹽鐵院書手。月錢兩千。娶氏為妻甚賢。安居無事。年餘。有為米綱過三門者。請衎同去。通管簿書。當月給錢八千文。衎以告妻。妻止之曰。三門險惡。利不勝害。衎不納而往。果遇暴風。擊沒群船。惟衎入水。捫得粟藁一束。漸漂至岸。餘數十人皆不救。因祝曰。吾命藁所賜也。誓存沒不捨。抱之疾行數里。投宿于老嫗茶舍。具白其事。嫗憐之。為設粥。明旦于屋南暴衣。解曬其藁。于中得一竹筒。開之。乃金剛經也。愕然不解其故。嫗曰。自汝出門。汝妻蓬頭叩祝。求人寫金剛經。持誦誠切。故能救汝。衎感泣告歸。嫗與米二升。指東南一徑曰。此去二百里。後日可到家。后二日果達河陰。見妻愧謝。妻問何以知之。衎盡述本末。妻益驚異。衎乃出經。與妻涕泣頂禮。又問有記色否。妻曰。寫時執筆者。誤羅漢羅字。維上脫四。遂詣護國寺和尚請添。和尚年老眼昏。半字獨黑。十日來不知所去。驗之悉如所說。越日往謝老嫗。其人及居。皆不見。詰牧豎。曰此處水漲無涯。何人鬻茶。數歲后。鄭相國絪。留守東都。召衎問前事。授其男武職。月給俸五千。因求其經。至今為鄭氏所尊奉。岳州刺史丞相弘農公。睹其事。遂敘之。合觀康母宋妻。一以禮拜為奉持。一以寫念為拯救。經藏屋柱。母所為也。經入竹筒。
【現代漢語翻譯】 現代漢語譯本： 鹽鐵院的書吏衎（人名），每月薪俸兩千文錢。娶的妻子某氏非常賢惠。生活安定平靜。過了一年多，有負責運送米糧的船隊要經過三門峽，邀請衎一同前往，負責管理賬簿文書，當月可以得到八千文錢的報酬。衎把這件事告訴了妻子。妻子勸阻他說：『三門峽地勢險惡，得到的利益抵不上可能遭受的災害。』衎沒有聽從，還是去了。結果遇到了暴風，許多船隻都被擊沉了。只有衎落入水中，摸到了一捆稻草，漸漸漂到了岸邊。其餘幾十個人都沒有獲救。於是他禱告說：『我的性命是稻草所賜予的啊！』發誓無論生死都不放棄。抱著稻草快速走了幾里路，在一位老婦人的茶館裡投宿，詳細地說明了事情的經過。老婦人很同情他，為他準備了粥。第二天早上在屋子的南邊晾曬衣服，解開稻草晾曬，在其中發現了一個竹筒。打開一看，竟然是《金剛經》。衎感到驚訝，不明白其中的緣故。老婦人說：『自從你出門后，你的妻子披散著頭髮，虔誠地祈禱，請求別人抄寫《金剛經》，持誦得非常誠懇，所以才能救你。』衎感動得哭泣，告別老婦人回家。老婦人給了他兩升米，指著東南方向的一條小路說：『從這裡去二百里，後天就可以到家了。』後天，衎果然到達了河陰。見到妻子，慚愧地向她道歉。妻子問他怎麼知道這件事的。衎詳細地敘述了事情的經過。妻子更加驚異。衎於是拿出《金剛經》，和妻子一起流著眼淚，恭敬地頂禮膜拜。衎又問妻子，抄寫經書時有什麼可以記下的特徵嗎？妻子說：『抄寫的時候，執筆的人，把羅漢的『羅』字，『維』字上面的『四』字漏掉了，於是到護國寺請和尚補添。和尚年老眼花，補寫的半個字是黑色的。十天來不知道你去了哪裡。』驗證后，完全如妻子所說。第二天，衎前往感謝老婦人，那個人和住處，都消失不見了。詢問放牛的牧童，牧童說：『這裡漲水時一片汪洋，哪裡有人賣茶呢？』幾年后，鄭絪（人名，相國）以留守的身份在東都，召見衎詢問以前的事情，授予他的兒子武職，每月給予五千文錢的俸祿。鄭絪因此請求得到那部《金剛經》，至今被鄭氏家族所尊重供奉。岳州刺史、丞相弘農公（官名）看到了這件事，於是記錄了下來。合起來看康母（人名）和宋妻（人名）的事蹟，一個以恭敬禮拜為奉持，一個以抄寫唸誦為拯救。經書藏在屋柱里，是康母所做的。經書放入竹筒，
【English Translation】 English version: 衎 (Kan, a personal name), a clerk at the Salt and Iron Commission, received a monthly salary of two thousand coins. He married a virtuous woman, Madam Shi. They lived a peaceful life. After more than a year, a grain transport team passing through Sanmen Gorge invited Kan to join them to manage the accounts and documents, promising a monthly payment of eight thousand coins. Kan told his wife about this. His wife advised him against it, saying, 'Sanmen Gorge is dangerous, and the potential gains are not worth the risks.' Kan did not listen and went anyway. As a result, they encountered a storm, and many ships were sunk. Only Kan fell into the water, grabbed a bundle of straw, and gradually drifted to the shore. The other dozens of people were not rescued. So he prayed, 'My life was given by this straw!' He vowed never to abandon it, whether alive or dead. He hugged the straw and walked quickly for several miles, lodging at an old woman's teahouse, where he explained the whole story. The old woman pitied him and prepared porridge for him. The next morning, he dried his clothes south of the house and untied the straw to dry it. Inside, he found a bamboo tube. When he opened it, it turned out to be the Diamond Sutra (Vajracchedika Sutra). Kan was surprised and did not understand the reason. The old woman said, 'Since you left, your wife has been praying with disheveled hair, asking someone to transcribe the Diamond Sutra, and reciting it with great sincerity, which is why you were saved.' Kan was moved to tears and bid farewell to the old woman to return home. The old woman gave him two sheng (升, a unit of volume) of rice and pointed to a path southeast, saying, 'From here, it is two hundred li (里, a unit of distance), and you can reach home the day after tomorrow.' The day after tomorrow, Kan indeed arrived at Heyin. He met his wife and apologized to her with shame. His wife asked him how he knew about this. Kan recounted the whole story in detail. His wife was even more surprised. Kan then took out the Diamond Sutra, and together with his wife, they tearfully prostrated themselves in reverence. Kan also asked his wife if there were any notable features when copying the scripture. His wife said, 'When copying, the scribe missed the top part of the character 'si' (四, four) in the word luohan (羅漢, Arhat) and went to Huguo Temple to ask the monk to add it. The monk was old and his eyes were dim, and the half-character he added was black. For the past ten days, I didn't know where you had gone.' Upon verification, everything was as his wife had said. The next day, Kan went to thank the old woman, but the person and the dwelling had disappeared. When he asked the cowherd, the cowherd said, 'This place is a vast expanse of water when it floods. Where would anyone sell tea?' Several years later, Zheng Yin (鄭絪, a personal name, a state chancellor) was stationed in the Eastern Capital as a garrison commander. He summoned Kan and asked about the previous events, granting his son a military position with a monthly salary of five thousand coins. Zheng Yin therefore requested to obtain that Diamond Sutra, which is still respected and venerated by the Zheng family. The prefect of Yuezhou, the Prime Minister, Duke of Hongnong (弘農公, a title), saw this event and recorded it. Taken together, the deeds of Madam Kang (康母, a personal name) and Madam Song (宋妻, a personal name), one upheld the scripture through respectful worship, and the other through copying and reciting it. The scripture was hidden in the pillar of the house, which was done by Madam Kang. The scripture was placed in a bamboo tube.
籍誰手乎。柱木投波上。賴有雷神。水門如奔馬。豈客粟藁。自非設室授餐。步步接引。不死於溺。亦死於饑矣(出楊媛徴驗)。
唐貞觀末。僧明度。慈濟為心。勤修凈業。日誦金剛般若為課。有鴿巢于屋楹。乳抱二雛。度每以余粥哺之。復咒曰。乘吾經力。羽翼速成。雛忽學飛。墜地皆殞。度憫瘞畢。旬餘。夢二小兒曰。兒等本受卵生。蒙上人育養。誦持迴向。今幸轉生人道。距此東十里間。某家是也。度默志之。約過歲余。往其家詢視。果雙生二子。度因呼為鴿兒。二子相視嘻笑。如熟識(出金剛靈應)。
唐永徽元年。釋明浚暴死。見二青衣引見冥王。問一生何藝。𤀹答以但誦金剛經。王曰。善哉。若誦十萬遍。明年必生凈土。弟子不見師也。乃放還。𤀹愈加精進。至二年三月坐化。咸聞異香。經云。眾生愚鈍。觀不能解。但令念聲相續。自得往生凈國。明師精進發異香是也(出金剛證果)。
唐乾元年中。廣州僧䖍慧。自幼受持金剛經。無間寒暑。后與十數人泛海。往南安都護府。風濤大作。舟人覆沒。惟䖍慧在浪中。偶遇蓬蒿一叢。以手緊抱。隨浪三日夜。得至岸。解視蒿中。則金剛經一卷也。䖍慧拜持彌進。年至百三十歲。端坐告終。其經本自出香菸。漸成五色雲氣。徐徐上升天界
【現代漢語翻譯】 現代漢語譯本： 是誰的手呢？（將）木頭柱子投向波浪上。幸虧有雷神。（否則）水門就像奔跑的馬一樣（危險）。難道是客人（的食物）像穀子和乾草一樣（粗劣）嗎？如果不是設定房間提供食物，一步步地接引（人們），（人們）不是淹死，也會餓死啊（出自《楊媛徴驗》）。
唐朝貞觀末年（公元649年），僧人明度，以慈悲救濟為心，勤奮地修習凈土法門，每天誦讀《金剛般若經》作為功課。有鴿子在屋檐上築巢，孵化了兩隻小鴿子。明度經常用剩餘的粥餵它們，又唸咒說：『憑藉我的經文力量，羽毛翅膀快速長成。』小鴿子忽然學飛，墜落到地上都死了。明度憐憫地埋葬了它們。十幾天后，夢見兩個小孩子說：『我們本來是受卵生之身，蒙受上人您育養，誦經迴向，現在有幸轉生人道，距離這裡往東十里路的地方，某家就是。』明度默默地記住了。大約過了一年多，到那家詢問檢視，果然生了雙胞胎兒子。明度於是叫他們鴿兒。兩個兒子互相看著嬉笑，好像很熟悉（出自《金剛靈應》）。
唐朝永徽元年（公元650年），釋明浚突然死亡，看見兩個青衣引他去見冥王。冥王問他一生有什麼技藝，明浚回答說只是誦《金剛經》。冥王說：『很好。如果誦滿十萬遍，明年必定往生凈土。弟子就見不到你了。』於是放他還陽。明浚更加精進，到二年三月坐化。大家都聞到奇異的香味。《金剛經》說：眾生愚鈍，看（經文）不能理解，只要讓他們唸誦的聲音相續不斷，自然能夠往生清凈佛國。明浚法師精進修行，示現奇異的香味就是證明（出自《金剛證果》）。
唐朝乾元（公元758-760）年間，廣州僧人䖍慧，從小就受持《金剛經》，無論寒暑都沒有間斷。後來與十幾個人乘船出海，前往南安都護府。遇到大風浪，船上的人都沉沒了，只有䖍慧在浪中，偶然遇到一叢蓬蒿，用手緊緊抱著，隨著波浪漂流了三天三夜，才到達岸邊。解開檢視蓬蒿中，原來是《金剛經》一卷。䖍慧拜謝拿著經書更加精進。活到一百三十歲，端坐著去世。他的經書自然發出香菸，漸漸形成五色雲氣，慢慢上升到天界。
【English Translation】 English version: Whose hand was it? (That) threw the wooden pillar onto the waves. Fortunately, there was the Thunder God. (Otherwise,) the water gate would be like a galloping horse (dangerous). Could it be that the guest's (food) is as coarse as millet and straw? If it weren't for setting up rooms to provide food, guiding (people) step by step, (people) would either drown or starve to death (From 'Yang Yuan's Verification').
During the end of the Zhenguan era of the Tang Dynasty (649 AD), the monk Mingdu, with compassion and relief as his heart, diligently practiced the Pure Land Dharma, reciting the 'Vajra Prajna Sutra' daily as his practice. There were pigeons nesting on the roof beams, hatching two chicks. Mingdu often fed them with leftover porridge, and chanted a mantra saying: 'By the power of my sutra, may your feathers and wings grow quickly.' The chicks suddenly tried to fly, fell to the ground, and died. Mingdu buried them with compassion. More than ten days later, he dreamed of two small children saying: 'We were originally born from eggs, and we were nurtured by you, Superior One. Through your recitation and dedication, we are now fortunate to be reborn into the human realm. About ten miles east of here, a certain family is it.' Mingdu silently remembered it. After about a year, he went to that family to inquire and check, and indeed, they had given birth to twin sons. Mingdu then called them Pigeon Children. The two sons looked at each other and laughed, as if they were familiar with him (From 'Vajra's Spiritual Response').
In the first year of Yonghui of the Tang Dynasty (650 AD), Shishi Mingjun died suddenly. He saw two servants in green robes leading him to see the King of the Underworld. The King asked him what skills he had in his life. Mingjun replied that he only recited the 'Vajra Sutra'. The King said: 'Excellent. If you recite it 100,000 times, you will surely be reborn in the Pure Land next year. Your disciple will not see you again.' Then he was released back to life. Mingjun became even more diligent, and in the third month of the second year, he passed away while sitting in meditation. Everyone smelled a strange fragrance. The Sutra says: Sentient beings are dull and cannot understand (the scriptures) by reading, but if they keep the sound of recitation continuous, they will naturally be reborn in the Pure Land. The Venerable Master Mingjun's diligent practice, manifesting a strange fragrance, is proof of this (From 'Vajra's Proof of Fruition').
During the Qianyuan era (758-760 AD) of the Tang Dynasty, the Guangzhou monk Qianhui, from a young age, upheld the 'Vajra Sutra', without interruption in cold or heat. Later, he and a dozen other people sailed to the Nan'an Protectorate. A great storm arose, and the people on the boat were submerged, only Qianhui was in the waves, and he happened to encounter a clump of artemisia, which he held tightly with his hands. He drifted with the waves for three days and three nights before reaching the shore. When he untied and looked into the artemisia, it turned out to be a volume of the 'Vajra Sutra'. Qianhui bowed and held the sutra, becoming even more diligent. He lived to be one hundred and thirty years old, and passed away while sitting upright. His sutra naturally emitted fragrant smoke, gradually forming five-colored clouds, slowly rising to the heavens.
。僧眾與太守官僚。遠近老幼。咸見之(出金剛證果)。
唐三刀師者。俗姓張。名伯英。乾元中。為壽州健兒。性至孝。以父在潁州。竊取官馬迎省。至淮陰。為邏者所得。刺史崔昭。令押市曹處斬。劊手連斫三刀自折。刺史問曰。汝有何術。答曰。年十五時。即齋食誦金剛經者十餘年。以世亂從軍遂輟。昨罹不測。惟至心念誦爾。遣人開函。經已作三段。遂得釋罪。出家。時人號為三刀和尚。經曰。我若向刀山。刀山自摧折。佛語瞭然。而天性至孝。其種子也。若心作逆而口誦經。何異蒸砂作飯(出廣異記)。
唐長慶初。荊州僧會宗。姓蔡。嘗中蠱。體削骨存。發願念金剛經以待盡。至五百遍。晝夢有人令開口。喉中引出發十餘莖。夜又夢吐大蛔。長一肘余。病尋愈。荊山僧行堅。見其事。姚萇河間王之癥瘕。乃六世餘殃。悟達師之膝痬。為十代冤債。此謂定業。第患不得道耳。得道則何定之有。故河間卒逢玄俗。悟達終遇諾迦也。會宗之業。定否未可知。而能消垂危之蠱毒。通道足勝魔矣(出鳩異)。
唐江陵般若院僧法正。日持金剛經三七遍。長慶初。年六旬。得病卒。至冥司。王詰問。答以嘗念金剛經。王揖上殿。令登繡座。唸經七遍。侍衛悉合掌。階下拷掠論對。皆停息。聽誦畢。
【現代漢語翻譯】 現代漢語譯本：僧眾與太守官僚，遠近老幼，都親眼見到了這一景象（出自《金剛證果》）。
唐朝的三刀師，俗姓張，名伯英，在唐德宗乾元年間（758-760年）是壽州的健兒。他天性至孝，因為父親在潁州，就私自偷取官馬去迎接探望。到了淮陰，被巡邏的人抓獲。刺史崔昭命令在市曹處斬。劊子手連續砍了三刀，刀都折斷了。刺史問他說：『你有什麼法術？』回答說：『我十五歲時，就開始齋戒誦讀《金剛經》十餘年，因為世道混亂才從軍，於是中斷了。昨天遭遇不測，只是至誠懇切地念誦罷了。』派人打開經書，經書已經斷成三段。於是得以釋放免罪，出家為僧。當時的人稱他為三刀和尚。《金剛經》說：『我若向刀山，刀山自摧折。』佛說的話明明白白，而且他天性至孝，這是善根的種子啊。如果心懷不軌卻口誦經文，那和蒸沙子想做成飯有什麼區別（出自《廣異記》）。
唐朝長慶初年（821年），荊州的僧人會宗，姓蔡，曾經中了蠱毒，身體消瘦得只剩下骨頭。他發願唸誦《金剛經》以等待死亡。唸到五百遍時，白天夢見有人讓他張開嘴，從喉嚨裡拉出十幾根頭髮。晚上又夢見吐出大蛔蟲，長一肘多。病很快就好了。荊山僧人行堅，看到了這件事。姚萇（後秦開國皇帝）河間王的癥瘕，是六世以前的業障。悟達國師的膝蓋上的瘡，是十世以前的冤債。這叫做定業。只是擔心不能得道罷了。如果得道了，哪裡還有什麼定業呢？所以河間王最終遇到了玄俗，悟達國師最終遇到了諾迦尊者。會宗的業，是否是定業還未可知，但是能夠消除垂危的蠱毒，相通道的力量足以戰勝邪魔了（出自《鳩異》）。
唐朝江陵般若院的僧人法正，每天持誦《金剛經》三七（二十一）遍。唐穆宗長慶初年（821年），六十歲時，得病去世。到了陰間，閻王詰問他。他回答說曾經唸誦《金剛經》。閻王拱手請他登上殿堂，讓他登上繡座，唸誦《金剛經》七遍。侍衛全都合掌。階下正在拷打審問的，全都停了下來，聽他念誦完畢。
【English Translation】 English version: The monks and the prefectural officials, the old and the young from far and near, all witnessed it (from 'Vajra Proof of Fruition').
The Three-Knife Master of the Tang Dynasty, whose secular surname was Zhang and given name Boying, was a strong soldier in Shouzhou during the Qianyuan era (758-760 AD). He was extremely filial. Because his father was in Yingzhou, he secretly stole an official horse to visit him. When he reached Huaiyin, he was caught by the patrolmen. The prefectural governor, Cui Zhao, ordered him to be executed in the marketplace. The executioner's knives broke after three consecutive strikes. The governor asked, 'What kind of magic do you possess?' He replied, 'When I was fifteen years old, I began to fast and recite the 'Diamond Sutra' for more than ten years. Due to the chaos of the world, I joined the army and discontinued it. Yesterday, when I encountered this unexpected disaster, I only recited it with utmost sincerity.' People were sent to open the case containing the sutra, and the sutra had already broken into three pieces. Consequently, he was released from his crime and became a monk. People at the time called him the Three-Knife Monk. The sutra says, 'If I were to face a mountain of knives, the mountain of knives would collapse on its own.' The Buddha's words are clear, and his innate filial piety is the seed of goodness. If one harbors evil intentions but recites the sutra, how is that different from trying to cook rice by steaming sand? (from 'Guang Yi Ji').
In the early years of the Changqing era (821 AD) of the Tang Dynasty, the monk Huizong of Jingzhou, whose surname was Cai, once suffered from gu poisoning, and his body was so emaciated that only bones remained. He vowed to recite the 'Diamond Sutra' to await his death. When he reached five hundred recitations, he dreamed during the day that someone told him to open his mouth, and more than ten strands of hair were pulled out from his throat. At night, he dreamed of vomiting a large roundworm, more than an elbow's length long. His illness soon healed. The monk Xingjian of Jingshan saw this event. The abdominal mass of Yao Chang (founding emperor of Later Qin) the King of Hejian, was the karmic retribution from six previous lives. The sore on the knee of National Teacher Wuda was the debt from ten generations of grievances. This is called fixed karma. The only concern is not attaining the Dao. If one attains the Dao, what fixed karma is there? Therefore, the King of Hejian eventually met Xuan Su, and National Teacher Wuda eventually met Venerable Nuojia. Whether Huizong's karma was fixed or not is unknown, but he was able to eliminate the deadly gu poisoning, and it is believed that the power of the Dao is sufficient to overcome demons (from 'Jiu Yi').
The monk Fazheng of Jiangling's Prajna Monastery in the Tang Dynasty recited the 'Diamond Sutra' three sevens (twenty-one) times daily. In the early years of the Changqing era (821 AD), at the age of sixty, he fell ill and died. When he arrived in the underworld, the King of Hell questioned him. He replied that he had recited the 'Diamond Sutra'. The King of Hell bowed and invited him to ascend the hall, had him ascend an embroidered seat, and recite the 'Diamond Sutra' seven times. All the guards put their palms together. Those being tortured and interrogated below the steps all stopped and listened until he finished reciting.
遣吏引還。王下階送云。上人更得三十年在人間。勿廢讀誦。勉出生死。隨行數十里。至一大坑。吏自後推之。若隕空焉。死已七日。惟面不冷。今享年八十餘矣。荊州僧常靖。親見其事(出鳩異)。
唐釋靈幽。在京大興善寺出家。長慶二年。暴亡。七日未殯。自見二使者。引見冥王。敕問所作。以一生嘗持金剛經為對。王合掌賜坐。命幽朗誦一遍。地獄諸苦。一時停息。誦畢。又問幽曰。經中尚少一章。師算合終。今增壽十年。歸勸世人受持。真本在濠州鐘離寺石碑上。幽還魂。具表奏聞。敕遣中使往濠州。碑上。無法可說。是名說法后。增爾時慧命須菩提。至如來說非眾生。是名眾生是也。補闕真言。與石碑真本。俱自冥府傳授。世世眾生。有佛引其前。有閻羅鞭其後。始知佛與閻羅。都是慈悲功德主(出巾馭乘續集)。
唐盧弁。有伯任湖城令。自東都赴省。夜宿邸中。夢見黃衣吏攝入冥。將見判官。會有使至出迎。吏領往一所。其屋上有石壁。下無樑柱。內建大磨十數部。傍有婦女百餘人。磨恒自轉。牛頭卒。又擲婦人入孔。隨磨而出。血肉淋漓。骨亦粉碎。號痛之聲。慘不忍聞。弁見湖城伯母亦在其中。驚問此等受罪因何。伯母曰。坐生前妒忌。死受此報。又痛求曰。汝素持金剛經。急為我
【現代漢語翻譯】 現代漢語譯本：官吏帶他返回。國王走下臺階送別，說：『上人還能在人間多活三十年，不要荒廢讀誦佛經，努力了脫生死。』（僧人）隨（官吏）走了數十里，到一個大坑邊。官吏從背後推他，（僧人）好像從空中墜落一般。死後已經七天，只有面部還未冰冷。如今（僧人）享年八十多歲了。荊州僧人常靖，親自見證了這件事（出自《鳩異記》）。
唐朝釋靈幽，在京城大興善寺出家。長慶二年（822年），突然去世。七天沒有入殮，（他）自己看見兩位使者，引他去見冥王。冥王命令詢問他生前所做的事情，（靈幽）回答說一生曾經持誦《金剛經》。冥王合掌，賜予座位，命令靈幽朗誦一遍。（靈幽）朗誦時，地獄中的各種苦難，一時都停止了。誦完后，冥王又問靈幽說：『經中還少一章。你命中註定應該終結，現在增加你十年壽命，回去勸告世人受持（此經）。真本在濠州鐘離寺石碑上。』靈幽還魂后，詳細地寫了奏章上報朝廷。皇帝命令派遣中使前往濠州，（發現）石碑上，（寫著）『無法可說，是名說法』后，『增爾時慧命須菩提，至如來說非眾生，是名眾生』，還有補闕真言。與石碑上的真本，都是從冥府傳授的。世世代代的眾生，有佛在前面引導他們，有閻羅王在後面鞭策他們，這才知道佛與閻羅王，都是慈悲功德主（出自《巾馭乘續集》）。
唐朝盧弁，有個堂兄擔任湖城縣令。盧弁從東都前往省城，夜裡住在旅店中，夢見黃衣小吏把他攝入陰間，將要被帶去見判官。恰好有使者來到迎接，小吏帶領他前往一個地方，那屋子上有石壁，下面沒有樑柱，裡面設定了十幾部大磨。旁邊有一百多名婦女，磨不停地自己轉動。牛頭卒，又把婦女扔進磨孔，隨著磨轉出來，血肉模糊，骨頭也粉碎了，號叫痛苦的聲音，慘不忍聽。盧弁看見湖城縣令的伯母也在其中，驚訝地問這些人受罪的原因。伯母說：『因為生前嫉妒，死後受這種報應。』又痛苦地哀求說：『你平時持誦《金剛經》，趕緊為我（唸經）。』
【English Translation】 English version: The official led him back. The king descended the steps to see him off, saying, 'Venerable monk, you will gain another thirty years in this world. Do not abandon reading and reciting the scriptures, and strive to escape from birth and death.' The monk followed (the official) for dozens of miles to a large pit. The official pushed him from behind, and (the monk) seemed to fall from the sky. Seven days after his death, only his face remained uncold. Now (the monk) has lived to be over eighty years old. The monk Changjing of Jingzhou personally witnessed this event (from Juyi Ji).
During the Tang Dynasty, the monk Lingyou of the Great Xingshan Temple in the capital became a monk. In the second year of Changqing (822 AD), he suddenly died. Seven days passed without burial. He himself saw two messengers leading him to see the King of the Underworld. The king ordered him to be questioned about his deeds in life. (Lingyou) replied that he had recited the Diamond Sutra throughout his life. The king put his palms together, granted him a seat, and ordered Lingyou to recite it once. All the sufferings of hell ceased at once. After the recitation, the king asked Lingyou again, 'There is still one chapter missing in the sutra. Your life was destined to end, but now I will increase your life by ten years. Return and advise the world to uphold (this sutra). The true copy is on a stone tablet at Zhongli Temple in Haozhou.' After Lingyou returned to life, he wrote a detailed memorial to the court. The emperor ordered an envoy to go to Haozhou, (and they found) on the stone tablet, (it was written) 'What cannot be spoken is called teaching the Dharma,' followed by 'Increasing at that time the wisdom-life of Subhuti, to the extent that the Tathagata says that non-sentient beings are called sentient beings,' and the Mantra of Supplementation. Both the true copy on the stone tablet and the Mantra of Supplementation were transmitted from the Underworld. Generation after generation of sentient beings have the Buddha guiding them in front and Yama whipping them from behind. Only then do we know that the Buddha and Yama are both lords of compassion and merit (from Jin Yu Cheng Xu Ji).
During the Tang Dynasty, Lu Bian had an elder cousin who served as the magistrate of Hucheng County. Lu Bian was traveling from Dongdu to the provincial capital. He stayed at an inn for the night and dreamed that a yellow-robed official seized him and took him to the underworld, where he was about to be brought before a judge. Just then, a messenger arrived to greet him, and the official led him to a place with stone walls above and no beams or pillars below. Inside were more than a dozen large millstones. Beside them were more than a hundred women, and the millstones were constantly turning on their own. Ox-headed soldiers threw the women into the mill holes, and they came out with their flesh and blood blurred and their bones crushed. The sounds of their cries of pain were unbearable to hear. Lu Bian saw his cousin's mother, the magistrate of Hucheng County's aunt, among them and asked in surprise why these people were suffering. His aunt said, 'Because of jealousy in life, I suffer this retribution after death.' She pleaded in pain, 'You usually recite the Diamond Sutra, quickly (recite it) for me.'
誦。或得減罪。弁因至誠唸經。磨遂不轉。受罪者俱獲少息。卒持又前向曰。何人來此誦經。轉法度厄。弁對曰。欲救伯母。卒曰。急稟主者。判官仍遣黃衣吏。送弁與伯母還陽。初弁唯小奴同行。見其死已半日。驚惶無措。蘇后至湖城。入門。遇伯方禮懺諷經。伯母迎執其手曰。不遇汝。骸骨已入磨中矣。今得重生。大乘與汝力也(出廣異記此則應入善男子)。
唐天寶間。張無是。居佈政坊。暮歸門閉。蹲伏大橋下。夜半忽數騎至橋。云一騎至佈政坊。取張無是妻。及同曲王叟。又一騎往某處取數人。無是聞之大驚。俄取者至。云諸人盡得。唯無是妻誦金剛經。善神護之。故不得。唱所得人名皆應。無是素識王叟聲。亦應。俄鼓絕急歸。見妻猶端坐誦經。妻曰。吾恐汝犯夜。誦經相待。忽聞南鄰哭聲。則王叟死矣。無是因以所見告妻。夫婦大懼。遂發誓持長齋。日誦般若四十九遍。得不死(出記聞此則應入善女人)。
金剛持驗紀上卷 卍新續藏第 87 冊 No. 1635 金剛經持驗記
歷朝金剛經持驗紀下卷
荊溪周克復重朗纂
男周石校
吳郡陳濟生皇士參
宋紹興二年。宋承信。居秀州華亭縣。患翻胃疾。數年百藥無效。忽夜夢一梵僧。謂曰。汝有
【現代漢語翻譯】 現代漢語譯本：誦讀佛經，或許可以減輕罪過。弁（人名）因為至誠地念誦經文，磨盤竟然停止轉動，受罪的人都獲得了片刻的休息。獄卒又上前問道：『何人在此誦經，以佛法度化解厄？』弁回答說：『想要救我的伯母。』獄卒說：『趕緊稟告主事者。』判官於是派遣黃衣吏，送弁和他的伯母還陽。當初弁只有小奴僕同行，看見他的伯母已經死了半天，驚慌失措。甦醒後到了湖城，入門時，遇到伯父正在禮懺諷誦經文。伯母迎上前握住他的手說：『如果沒有你，我的骸骨已經進入磨盤中了。現在能夠重生，全靠大乘佛法的力量啊！』（出自《廣異記》，這則故事應該歸入善男子一類）。 唐朝天寶年間（742年-756年），張無是（人名）居住在佈政坊。傍晚回家，坊門已經關閉，他便蹲伏在大橋下。半夜忽然有幾騎人馬來到橋邊，說一騎去佈政坊，抓捕張無是的妻子和同坊的王叟（人名），又一騎去某處抓捕幾個人。張無是聽了非常驚恐。不久，抓捕的人來到，說：『所有人都抓到了，只有張無是的妻子誦讀《金剛經》，有善神護佑她，所以抓不到。』唱到被抓捕的人的名字，那些人都應聲。張無是向來熟悉王叟的聲音，也應聲了。不久，鼓聲急促地響起，他們便回去了。張無是看見妻子仍然端坐著誦經。妻子說：『我怕你觸犯宵禁，所以誦經等你。』忽然聽到南邊鄰居家傳來哭聲，原來是王叟死了。張無是因此將所見所聞告訴了妻子，夫婦倆非常害怕，於是發誓持長齋，每天誦讀《般若經》四十九遍，得以不死。（出自《記聞》，這則故事應該歸入善女人一類）。 《金剛持驗紀》上卷 卍新續藏第87冊 No. 1635 《金剛經持驗記》 《歷朝金剛經持驗紀》下卷 荊溪周克復（人名）重新編纂 男 周石（人名）校對 吳郡陳濟生（人名）皇士參（人名） 宋朝紹興二年（1132年），宋承信（人名）居住在秀州華亭縣。患有翻胃病，多年來百藥無效。忽然夜裡夢見一位梵僧，對他說：『你有一部
【English Translation】 English version: Reciting scriptures may reduce sins. Bian (person's name) sincerely recited the scriptures, and the millstone stopped turning, allowing those suffering to rest briefly. The jailer stepped forward and asked, 'Who is reciting scriptures here, using the Dharma to deliver from suffering?' Bian replied, 'I want to save my aunt.' The jailer said, 'Quickly report to the authorities.' The judge then sent a yellow-robed official to send Bian and his aunt back to the world of the living. Initially, Bian only had a young servant with him, and he was distraught to see that his aunt had been dead for half a day. After waking up, he arrived at Lake City and entered the gate, where he encountered his uncle performing repentance rituals and chanting scriptures. His aunt came forward, held his hand, and said, 'If it weren't for you, my bones would already be in the millstone. Now I am reborn, all thanks to the power of the Mahayana Dharma!' (From 'Guang Yi Ji', this story should be classified as a virtuous man). During the Tianbao era (742-756 AD) of the Tang Dynasty, Zhang Wushi (person's name) lived in Büzheng Ward. He returned home in the evening, but the ward gate was already closed, so he squatted under the big bridge. In the middle of the night, several riders suddenly came to the bridge and said that one rider was going to Büzheng Ward to capture Zhang Wushi's wife and Wang Sou (person's name), who lived in the same ward, and another rider was going to a certain place to capture several people. Zhang Wushi was very frightened when he heard this. Soon, the captors arrived and said, 'Everyone has been captured, except for Zhang Wushi's wife, who is reciting the 'Diamond Sutra', and is protected by virtuous deities, so she cannot be captured.' When the names of those captured were called out, they all responded. Zhang Wushi was familiar with Wang Sou's voice, and he also responded. Soon, the drums sounded urgently, and they returned. Zhang Wushi saw that his wife was still sitting upright reciting the scriptures. His wife said, 'I was afraid you would violate the curfew, so I recited the scriptures to wait for you.' Suddenly, they heard crying from the neighbor to the south, and it turned out that Wang Sou had died. Zhang Wushi therefore told his wife what he had seen and heard, and the couple were very frightened, so they vowed to observe a long fast and recite the 'Prajna Sutra' forty-nine times a day, and were able to avoid death. (From 'Ji Wen', this story should be classified as a virtuous woman). 'Diamond Sutra Verification Records' Volume 1 卍 New Continued Collection Volume 87 No. 1635 'Diamond Sutra Verification Records' 'Diamond Sutra Verification Records of Past Dynasties' Volume 2 Jingxi Zhou Kefu (person's name) Recompiled Man Zhou Shi (person's name) Proofread Wujun Chen Jisheng (person's name) Huang Shican (person's name) In the second year of Shaoxing (1132 AD) of the Song Dynasty, Song Chengxin (person's name) lived in Huating County, Xiuzhou. He suffered from stomach upset, and all kinds of medicine had been ineffective for many years. Suddenly, he dreamed of a Brahmin monk who said to him, 'You have a
宿冤。今生受此病苦。凡世間男女。風癱勞臌。盲聾瘖啞。疾病纏身。經年累月。伏枕臥席。求死不得者。其魂多攝在陰司。考較前生今世。所作罪惡。若能奉施金剛經。或自他書寫。或畢世受持。才舉心念。遂感陰府官曹。先放魂魄附體。次遇良醫。其病即愈。承信睡覺省悟。明旦。令妻焚香發願。許施金剛經一千卷。復志心受持。隨夢金剛神賜藥一丸。令吞之。次日病減。月餘全瘳。見者聞者。合掌讚歎。夫眾生從無始以來。起諸無明。造諸罪業。由六根而生三毒。作千惡而感千災。種種栽地獄根。縛冤對結。世豈有種黃連而不苦者哉。承信盡心受持。識消智長。施經千卷。罪滅福生。般若是良藥。如來是大醫王。勿當面錯過(出金剛證果)。
宋蘇州朱進士。平生學舉子業。未聞佛法。偶游虎丘寺。聞佛印講金剛經。至一切有為法四句。喜未曾有因欲參究全經旨義。偶午睡。夢青衣押五人。朱隨其後。行二里許。至一大街。竟入巷門內。掛青布簾人家。至廚房。桶內有湯。五人皆飲。朱亦將飲。青衣喝曰。聽佛法人不得飲。遂驚覺。乃信步行至大街。入巷果有人家。與所夢合。朱扣門入。主人具言廚房。生六犬。內有一死者。朱驚怖流汗。自謂若不聞佛法。入犬胎矣。因專持念金剛經。壽至八十九歲。八
【現代漢語翻譯】 現代漢語譯本： 宿世的冤孽導致今生遭受這樣的病痛。凡是世間的男女，患有風癱、勞病、臌脹，或者盲、聾、喑、啞，疾病纏身，經年累月，臥床不起，求死不能的人，他們的魂魄大多被拘禁在陰間，接受對前生今世所作罪惡的考量。如果能奉獻佈施《金剛經》，或者自己或他人書寫，或者終生受持，只要一舉心念，就會感動陰府的官吏，先釋放魂魄使其附體，再遇到良醫，其病立即痊癒。承信睡覺醒悟后，第二天，讓妻子焚香發願，許願佈施《金剛經》一千卷，又真心受持。夢中金剛神賜予藥丸一顆，讓他吞下。第二天病情減輕，一個月后完全痊癒。見到聽到的人，都合掌讚歎。眾生從無始以來，生起各種無明（佛教術語，指對事物真相的迷惑），造作各種罪業，由六根（眼、耳、鼻、舌、身、意）而生三毒（貪、嗔、癡），作千般惡事而感千般災禍，種種栽種地獄的根源，結下冤仇對頭。世上哪有種黃連而不苦的呢？承信盡心受持，知識消減智慧增長，佈施經書千卷，罪孽消滅福報產生。《般若經》（佛教經典，宣揚般若智慧）是良藥，如來（佛的稱號）是大醫王，不要當面錯過（出自《金剛證果》）。
宋朝（960年-1279年）蘇州的朱進士，平生學習科舉之業，未曾聽聞佛法。偶然遊覽虎丘寺，聽到佛印禪師講解《金剛經》，講到『一切有為法』四句偈時，歡喜前所未有，因此想要參究全經的旨義。偶然午睡，夢見青衣人押著五個人，朱進士跟隨其後，走了二里多路，到了一條大街，竟然進入巷子里的門內，是一家掛著青布簾子的人家。到了廚房，桶裡有湯，五個人都喝了，朱進士也將要喝，青衣人喝止說：『聽佛法的人不得喝。』於是驚醒。於是信步走到大街，進入巷子果然有人家，與夢中所見相合。朱進士叩門進入，主人詳細說了廚房裡，生了六隻小狗，其中有一隻死了。朱進士驚恐流汗，自己認為如果不是聽聞佛法，就要入犬胎了。因此專心持念《金剛經》，壽命活到八十九歲。
【English Translation】 English version: Past grievances caused him to suffer such illness in this life. All men and women in the world who suffer from paralysis, consumption, dropsy, or are blind, deaf, mute, afflicted with diseases, bedridden for years, and unable to die, their souls are mostly detained in the underworld, where their sins committed in past and present lives are examined. If they can offer and donate the Diamond Sutra, either by writing it themselves or having others write it, or by upholding it throughout their lives, as soon as they have this thought, they will move the officials of the underworld, who will first release their souls to re-enter their bodies, and then they will encounter a good doctor, and their illness will be cured immediately. Chengxin (name of a person) woke up from his sleep and realized this. The next day, he had his wife burn incense and make a vow to donate one thousand copies of the Diamond Sutra, and he also sincerely upheld it. In a dream, the Vajra deity (a powerful Buddhist deity) gave him a pill and told him to swallow it. The next day, his illness lessened, and after a month, he was completely cured. Those who saw and heard this all praised with their palms together. From beginningless time, sentient beings have given rise to various ignorance (Avidyā, a Buddhist term referring to delusion about the true nature of reality), committed various sins, generated the three poisons (greed, hatred, and delusion) from the six senses (eye, ear, nose, tongue, body, and mind), committed thousands of evils and suffered thousands of calamities, planting all kinds of roots of hell, and forming bonds of enmity. How can one plant Coptis chinensis (a very bitter herb) and not taste bitterness? Chengxin wholeheartedly upheld the sutra, his knowledge diminished and his wisdom grew, and by donating one thousand copies of the sutra, his sins were extinguished and his blessings arose. The Prajna Sutra (Buddhist scriptures expounding wisdom) is a good medicine, and the Tathagata (title of the Buddha) is the great physician. Do not miss the opportunity when it is right in front of you (from Diamond Sutra Proves Fruition).
During the Song Dynasty (960-1279 AD), Zhu, a Jinshi (successful candidate in the highest imperial examinations) from Suzhou, studied for the imperial examinations all his life and had never heard of the Buddha's teachings. He happened to visit Tiger Hill Temple and heard the monk Foyin lecturing on the Diamond Sutra. When he reached the four-line verse 'All conditioned phenomena', he was overjoyed and wanted to study the meaning of the entire sutra. One day, he took a nap and dreamed that a man in green clothes was escorting five people. Zhu followed behind them for about two li (Chinese mile), until they reached a large street and entered a lane, into a house with a green cloth curtain. In the kitchen, there was soup in a bucket, and all five people drank it. Zhu was about to drink it as well, but the man in green clothes stopped him and said, 'Those who listen to the Buddha's teachings must not drink.' Then he woke up in shock. He walked to the street and entered the lane, and indeed there was a house that matched what he had seen in his dream. Zhu knocked on the door and entered, and the owner explained in detail that six puppies had been born in the kitchen, one of which had died. Zhu was terrified and sweating, and he thought to himself that if he had not heard the Buddha's teachings, he would have been reborn as a dog. Therefore, he devoted himself to reciting the Diamond Sutra and lived to the age of eighty-nine.
月望日。遍請諸山道友晤別。登後園樹枝上。說偈曰。八十九年朱公。兩手劈破虛空。腳踏浮雲粉碎。立化菩提樹東。遂化去。冒宗起曰。人生五濁數十年。一日十二時中。一念一動。作惡造業。剎那間不知凡幾。大約一生之中。貽數世之業。業愈多則劫愈深。朱公若一失足。犬業滿時。又不知復輪何物。語云。一失人身萬劫難。又云。此身不向今生度。更向何生度此身。朱公得聞佛法。在聞佛印講經。故如來最重為人演說(出金剛證果)。
宋淳熙元年。楊州府承局周興。自幼日誦金剛經一卷。太守莫濠。差赍幣千餘貫。往行在壽朝貴。至瓜州渡。郁三店投宿。三與兄郁二。謀財害命。埋離店五里路旁。興因違限。妻子禁責一年矣。及太守被召。赴行在。將抵瓜州。路旁忽見蓮花一朵。令從者折之。斫之不斷。掘地四五尺。見花從死人口中出。眼猶能動。熟視之乃興也。掖歸。次日方能言。具述客店謀害。埋地十八月矣。太守問何以不死不饑。答曰。謀死被埋。昏迷如夢。見一金剛神。將蓮花插口中。沉睡至今。太守嘆曰。嘗聞此經有不可思議功德。自愧禁其妻子。且念平日所理公案。豈盡無枉耶。即移牒楊州府官。釋興妻子。拘郁二弟兄成獄。奏聞。郁二郁三處死。觀此。死埋地中。口內尚生蓮花。則至心
【現代漢語翻譯】 現代漢語譯本 月望日（農曆十五）。廣邀各山道的同修好友，舉行告別儀式。朱公登上後園的樹枝上，說了偈語：『八十九年朱公，兩手劈破虛空，腳踏浮雲粉碎，立化菩提樹東。』說完就圓寂了。冒宗起說：『人生在五濁惡世幾十年，一天十二個時辰中，每一個念頭、每一個舉動，都在作惡造業，剎那間不知有多少。大概一生之中，會留下影響好幾世的業。業障越多，劫難就越深。朱公如果稍微不慎，等到墮入犬道的業報滿了，又不知道會輪迴成什麼。』俗話說：『一失人身萬劫難。』又說：『此身不向今生度，更向何生度此身。』朱公能夠聽聞佛法，是因為聽聞佛印禪師講經，所以如來佛最重視為人演說佛法（出自《金剛證果》）。
宋淳熙元年（1174年），揚州府的承局（官職名）周興，從小每天誦讀《金剛經》一卷。太守莫濠，派遣他攜帶錢幣一千多貫，前往行在（皇帝所在的地方）進貢。到達瓜州渡口，在郁三店投宿。郁三和他的哥哥郁二，圖謀錢財，將周興殺害，埋在距離客店五里路旁。周興因為耽誤了期限，他的妻子兒女被關押責罰了一年。等到太守被召回，前往行在，將要抵達瓜州時，路旁忽然看見一朵蓮花。命令隨從折取，卻怎麼也折不斷。挖掘地面四五尺，看見蓮花是從死人的口中長出來的，眼睛還能動。仔細一看，原來是周興。將他扶回家中。第二天才能說話，詳細敘述了在客店被謀害，埋在地下十八個月的經過。太守問他為什麼沒有死，也沒有飢餓。周興回答說：『被謀害埋葬后，昏迷得像做夢一樣，看見一位金剛神，將蓮花插入口中，一直沉睡至今。』太守感嘆說：『我曾經聽說這部經有不可思議的功德，慚愧我竟然關押了他的妻子兒女，而且想到平日裡處理的案件，難道沒有冤枉的嗎？』立即移交公文給揚州府的官員，釋放了周興的妻子兒女，拘捕了郁二兄弟，判為死罪，上奏朝廷。郁二、郁三被處死。由此可見，死後埋在地下，口中尚且能生出蓮花，那麼至誠
【English Translation】 English version On the full moon day, Zhu Gong widely invited fellow practitioners from various mountains to a farewell gathering. He ascended a tree branch in the back garden and recited a verse: 'For eighty-nine years, Zhu Gong, with both hands shattered the void, his feet crushed floating clouds to dust, and he attained transformation east of the Bodhi tree.' Then he passed away. Mao Zongqi said, 'Life in the five turbidities lasts for decades. Within the twelve hours of a day, every thought and every action creates evil karma, countless in an instant. Generally, in a lifetime, one leaves behind karma that affects several lifetimes. The more karma, the deeper the calamity. If Zhu Gong had slipped even slightly, once the karma for the dog realm was fulfilled, who knows what he would be reborn as.' As the saying goes, 'Losing human form is difficult for myriad kalpas.' And, 'If this body is not liberated in this life, in which life will it be liberated?' Zhu Gong was able to hear the Buddha's teachings because he heard Zen Master Foyin lecturing on the scriptures. Therefore, the Tathagata (Buddha) most valued expounding the Dharma for others (from 'Vajra Proof of Fruition').
In the first year of Chunxi (1174 AD) during the Song Dynasty, Zhou Xing, a Chengju (official title) of Yangzhou Prefecture, recited the 'Diamond Sutra' daily from a young age. The prefect, Mo Hao, dispatched him with over a thousand strings of coins to the Xingzai (where the emperor resided) as tribute. Upon reaching Guazhou Ferry, he lodged at Yu San's shop. Yu San and his elder brother, Yu Er, plotted to steal the money, murdering Zhou Xing and burying him five li (Chinese mile) away from the shop. Because Zhou Xing was overdue, his wife and children were imprisoned and punished for a year. When the prefect was summoned to the Xingzai and was about to reach Guazhou, he suddenly saw a lotus flower by the roadside. He ordered his attendants to pluck it, but they could not break it. Digging four or five chi (Chinese foot) into the ground, they saw the flower growing from the mouth of a dead man, whose eyes could still move. Upon closer inspection, it was Zhou Xing. They helped him home. The next day, he was able to speak, recounting in detail how he was murdered at the shop and buried underground for eighteen months. The prefect asked him why he had not died or starved. Zhou Xing replied, 'After being murdered and buried, I was in a coma like a dream. I saw a Vajra deity insert a lotus flower into my mouth, and I have been sleeping until now.' The prefect sighed, 'I have heard that this sutra has inconceivable merits. I am ashamed that I imprisoned his wife and children, and I wonder if the cases I have handled in the past were all without injustice?' He immediately transferred a document to the officials of Yangzhou Prefecture, releasing Zhou Xing's wife and children, and arrested the Yu brothers, sentencing them to death, and reported it to the court. Yu Er and Yu San were executed. From this, it can be seen that even buried underground after death, a lotus flower can still grow from the mouth, then sincere
持經不亂者。其身坐蓮花臺上。又何疑哉(出金剛證果)。
宋紹興府寄居郭承恩。將之溫州參軍任。詣天寧寺。焚香發願。挈家九口。到任之日。力行方便。設禁宰牛俟考滿回家。金書金剛經一卷。恭入佛殿供養。比三年考滿。與同僚司法元珍。買舟涉海還鄉。參軍眷屬居前艙。司法居後艙。至紹興府界。風濤大作。四面昏黑。見海內鬼神。鑿船為兩段。前艙順風抵岸。後艙沉溺海中。蓋司法受賄狥私。參軍奉公執法。又承金剛力耳。報應之理。善惡既分。禍福立判。一船鑿為兩段。更為奇特。郭參軍。到任三愿。誠風波中大法船也(出感應記)。
宋范文正公。原籍四川成都。仕蘇州府尹。遂寄居焉。母亡三七。夢泣告曰。母以陽世造業。為泰山府君所羈。日夕受苦難言。吾兒素孝順。乞誦功德經一藏。救㧞母罪。幸勿遲疑。使母一入地獄。便永遠不得超生矣。去復回顧囑云。功德經。即金剛般若也。公昧旦驚哭而醒。即沐浴齋戒。躬就玄墓禪林。延僧諷經七日。至第六日夜。又夢母曰。緣兒至誠禮懺。感白衣大士降凡。持經半卷。今母不但消罪。更得生天。皆佛力也。明辰。兒入經堂。詢之自知。公候法事完滿。備䞋厚酬眾僧。因問第六日諷經。內有隻持半卷者。眾俱失色。答曰。所禮經典。俱如
【現代漢語翻譯】 現代漢語譯本 『持經不亂者，其身坐蓮花臺上，又何疑哉』（出自《金剛證果》）。
宋朝紹興府（1127年-1279年）寄居的郭承恩，將要到溫州擔任參軍一職。他前往天寧寺，焚香發願，帶領全家九口人，希望到任后，能夠盡力行方便之事，並禁止宰殺耕牛，等到考評期滿回家后，用金書寫一部《金剛經》，恭敬地供養在佛殿中。等到三年考評期滿，他和同僚司法元珍一起買船涉海回鄉。參軍的家眷在前艙，司法在後艙。到達紹興府（1127年-1279年）境內時，忽然狂風大作，四面一片昏暗。看見海中的鬼神，將船鑿成兩段。前艙順風抵達岸邊，後艙沉沒在海中。這是因為司法受賄徇私，而參軍奉公執法，又承蒙《金剛經》的力量。報應的道理，善惡已經分明，禍福立刻判決。一艘船被鑿成兩段，更是奇特。郭參軍到任時的三個願望，真是在風波中的大法船啊（出自《感應記》）。
宋朝范文正公（范仲淹，989年-1052年），原籍四川成都，在蘇州府尹任上時，便寄居在那裡。母親去世后的第三個七天，他夢見母親哭著告訴他說：『我因為在陽世造業，被泰山府君所拘禁，日夜受苦難以言說。我的兒子一向孝順，希望你能誦讀一部《功德經》，救拔我的罪業，千萬不要遲疑，如果我一旦墮入地獄，便永遠不得超生了。』說完又回頭囑咐說：『《功德經》，就是《金剛般若經》。』范公在黎明時驚哭而醒，立即沐浴齋戒，親自前往玄墓禪林，延請僧人諷誦佛經七天。到了第六天晚上，又夢見母親說：『因為你的至誠禮懺，感動了白衣大士降臨凡間，持誦了半卷經文，現在我不僅消除了罪業，更得以昇天，這都是佛的力量啊。』第二天早晨，你可以進入經堂，詢問便會知曉。范公等到法事圓滿結束，準備了豐厚的禮物酬謝眾僧，於是詢問第六天諷誦佛經時，是否有隻持誦了半卷經文的人。眾僧都驚慌失色，回答說：『所禮誦的經典，都如……』
【English Translation】 English version 『Those who uphold the sutra without confusion will surely sit upon a lotus platform. What doubt is there?』 (From 『Vajra Proof of Fruition』)
During the Song Dynasty (960-1279), Guo Chengen, a resident of Shaoxing Prefecture (1127年-1279年), was about to take up a military post in Wenzhou. He went to Tianning Temple, burned incense, and made a vow. He took his family of nine, hoping that upon arrival, he could do his best to provide convenience and prohibit the slaughter of cattle. After his term was up, he would write a copy of the 『Vajra Sutra』 in gold and respectfully offer it in the Buddha hall. After three years, when his term was up, he and his colleague, Judicial Yuan Zhen, bought a boat to return home by sea. The military advisor's family was in the front cabin, and the judicial officer was in the rear cabin. When they reached the boundary of Shaoxing Prefecture (1127年-1279年), a great storm suddenly arose, and it was dark on all sides. They saw ghosts and spirits in the sea, who chiseled the boat into two sections. The front cabin reached the shore with the wind, and the rear cabin sank into the sea. This was because the judicial officer accepted bribes and bent the law, while the military advisor was honest and enforced the law, and also because of the power of the 『Vajra Sutra』. The principle of retribution is that good and evil are clearly distinguished, and fortune and misfortune are immediately judged. It is even more remarkable that a boat was chiseled into two sections. The three vows of Military Advisor Guo upon taking office were truly a great Dharma boat in the midst of storms (From 『Records of Response』)
During the Song Dynasty (960-1279), Fan Wenzheng Gong (Fan Zhongyan, 989年-1052年), whose ancestral home was Chengdu, Sichuan, resided in Suzhou while serving as the prefect. On the third seventh day after his mother's death, he dreamed that his mother was crying and telling him: 『Because I created karma in the world of the living, I am imprisoned by the Lord of Mount Tai, suffering day and night beyond words. My son has always been filial, and I hope you can recite a 『Merit Sutra』 to save me from my sins. Please do not hesitate, for if I fall into hell, I will never be able to be reborn.』 After saying this, she turned back and instructed: 『The 『Merit Sutra』 is the 『Vajra Prajna Sutra』.』 Duke Fan woke up crying in the dawn, immediately bathed and fasted, and personally went to Xuanmu Chan Forest to invite monks to chant the sutra for seven days. On the sixth night, he dreamed again that his mother said: 『Because of your sincere repentance, the White-Robed Great Being was moved to descend to the mortal realm and chanted half a volume of the sutra. Now, I have not only eliminated my sins but have also been able to ascend to heaven. This is all the power of the Buddha.』 Tomorrow morning, you can enter the sutra hall and inquire, and you will know. Duke Fan waited until the Dharma service was completed and prepared generous gifts to reward the monks. He then asked if there was anyone who had only chanted half a volume of the sutra on the sixth day. The monks were all horrified and replied: 『The sutras we chanted were all as...』
數完。豈有隻持半卷之事。旁有一僧。從容告云。昨日大眾唸經。山僧倚立默看。至第十六分。倏大人至拈香。便歸廚作務。今承問。敢以直對。公即稽手下拜。僧言莫莫。忽騰空不見。緇俗無不瞻仰。公因是創設莫莫禪堂。以志靈異。至今不泯(出靈山勝蹟)。
宋馮侍御。日持誦金剛經三卷。至二十八歲。有他事疏奏。是夜四更。忽見兩使者追入冥府。王曰。汝壽合至七十九。官至樞府。緣汝奏劄損民。當絕祿除算。馮驚愕。告曰。某既陽壽未盡。乞賜再生。誓當畢世持經。力行陰騭。王誡諭曰。凡當權柄。可置一簿。日間作事。夜必書之。既不可書。必不可作。此延年術也。才舉善念。惠民恤物。必增福壽。稍懷刻剝。上帝隨有嚴譴矣。馮既再生。陰德日著。壽至九十八。官拜丞相。忽一日臥疾。其第九子。方十一歲。出廳前。見牛頭馬面無數。駭問何來。鬼吏答曰。吾等特來迎接閻摩天子。子以所見白父。父笑曰。生為上柱國。死作閻摩王。是吾職也。頌曰。休將訟筆逞文華。回禮空王樂出家。已發一心歸大道。不須六賊苦攔遮。歡同妻妾終成疾。位至公卿一似花。從此晚年憑慧劍。愿將名字寄丹霞。索浴更朝衣坐化。又頌曰。大洋海里打鼓。須彌頂上聞鐘。業鏡將來燦破。翻身透出虛空。馮公以宰相
【現代漢語翻譯】 現代漢語譯本： 數完。難道會有隻持誦半卷的情況嗎？旁邊有一位僧人，從容地告訴他說：『昨天大眾唸經，山僧我倚立在一旁默默觀看，到第十六分的時候，忽然大人您來了，拈香禮拜，便回廚房做事務了。現在承蒙您詢問，我敢於如實回答。』馮公聽了，立刻稽首下拜。僧人說：『不要這樣，不要這樣。』忽然騰空不見了。僧俗之人無不仰頭瞻望。馮公因此創設了莫莫禪堂，用來紀念這件靈異的事情，至今沒有泯滅。（出自《靈山勝蹟》） 宋朝的馮侍御（官名），每天持誦《金剛經》三卷。到二十八歲的時候，因為有其他事情上疏奏事。當天晚上四更時分，忽然看見兩位使者追他進入冥府。閻王說：『你本該活到七十九歲，官做到樞府（官署名）。因為你的奏章損害百姓，應當削減俸祿，除去壽命。』馮公驚愕，告訴閻王說：『我既然陽壽未盡，乞求您賜予我再生，我發誓要用一輩子持誦經書，努力行善積德。』閻王告誡他說：『凡是掌握權柄的人，可以設定一個簿子，白天做的事情，晚上一定要記錄下來。既然不能記錄，就一定不要做。這是延年益壽的方法啊。只要產生善念，惠及百姓，體恤萬物，必定增加福壽。稍微懷有刻薄之心，上帝（指天道）就會有嚴厲的譴責了。』馮公既然得以再生，陰德日益顯著，壽命活到九十八歲，官拜丞相。忽然有一天臥病在床，他的第九個兒子，才十一歲，走出廳堂前，看見無數的牛頭馬面，驚駭地問他們從哪裡來。鬼吏回答說：『我們是特來迎接閻摩天子（閻王）。』兒子把所見到的告訴父親，父親笑著說：『活著是上柱國（官名），死後作閻摩王，這是我的職責啊。』頌曰：不要將訴訟的筆墨逞弄文采，回頭禮敬空王（佛）快樂地出家。已經發一心歸向大道，不需要六賊（指色、聲、香、味、觸、法六塵）苦苦攔阻。和妻妾歡同終究會成疾病，位至公卿也像花一樣會凋謝。從此晚年憑藉智慧之劍，願意將名字寄託在丹霞（指佛教聖地）。洗浴后更換朝服坐化。又頌曰：大洋海里打鼓，須彌山頂上聽到鐘聲。業鏡將來燦爛破裂，翻身透出虛空。馮公以宰相
【English Translation】 English version: After counting completely. How could there be a case of only holding half a scroll? A monk beside him calmly said, 'Yesterday, the assembly was reciting scriptures. This mountain monk leaned and watched silently. When it reached the sixteenth section, suddenly the official arrived, offered incense, and then returned to the kitchen to do chores. Now, in response to your question, I dare to answer truthfully.' The official immediately bowed his head and prostrated. The monk said, 'Don't, don't.' Suddenly, he ascended into the sky and disappeared. Both monks and laypeople looked up in admiration. The official then established the Momo Zen Hall to commemorate this miraculous event, which has not been forgotten to this day. (From 'Scenic Spots of Ling Mountain') During the Song Dynasty (960-1279), Vice Minister Feng (official title) recited the Diamond Sutra three times a day. When he was twenty-eight years old, he submitted a memorial due to other matters. That night, at the fourth watch, he suddenly saw two messengers chasing him into the underworld. King Yama (ruler of the underworld) said, 'Your lifespan should have been seventy-nine years, and you should have reached the position of Privy Councilor (name of an official institution). Because your memorial harmed the people, your salary should be reduced, and your lifespan should be shortened.' Vice Minister Feng was shocked and told King Yama, 'Since my lifespan in the mortal world has not ended, I beg you to grant me rebirth. I vow to recite scriptures for the rest of my life and strive to do good deeds.' King Yama warned him, 'Those who hold power can set up a ledger. What you do during the day, you must record at night. If you cannot record it, you must not do it. This is a method to prolong life. As long as you have good thoughts, benefit the people, and care for all things, you will surely increase your blessings and lifespan. If you harbor even a little bit of meanness, the Supreme God (referring to the way of heaven) will have severe condemnation.' Since Vice Minister Feng was reborn, his virtuous deeds became increasingly evident. He lived to be ninety-eight years old and was appointed Prime Minister. One day, he fell ill in bed. His ninth son, who was only eleven years old, went out to the front of the hall and saw countless ox-headed and horse-faced demons. He asked them in horror where they came from. The ghost officer replied, 'We are here to welcome the Yama King (ruler of the underworld).' The son told his father what he had seen. The father smiled and said, 'Living, I am a Pillar of the State (official title); dying, I will be the Yama King. This is my duty.' A verse says: Do not use the pen of litigation to show off literary talent; turn back and pay homage to the Empty King (Buddha) and happily leave home. Having already made up your mind to return to the Great Path, there is no need for the six thieves (referring to the six senses: sight, sound, smell, taste, touch, and thought) to hinder you. Rejoicing with wives and concubines will eventually lead to illness; reaching the position of high officials is like a flower that will wither. From now on, rely on the sword of wisdom in your later years; I wish to entrust my name to Danxia (referring to a Buddhist holy site). After bathing and changing into court clothes, he sat in meditation and passed away. Another verse says: Drumming in the vast ocean, hearing the bell on the summit of Mount Sumeru (mythical mountain). The mirror of karma will be brilliantly shattered, and you will turn around and break through the void. Prime Minister Feng, as a prime minister
為閻摩。固是正報。亦非上果。然每日三卷。金剛不能敵他事損民之一疏。吁。可畏哉(出金剛證果)。
宋柴注。青州人。為壽春郡司理。因鞫謀命獄。一囚言。離城三十里。歇客為生。每過客𢹂囊重獨宿。夜分殺之。投尸于白沙河中。前後不知若干人。惟謀一老嫗不得。注問其故。囚曰。是年老嫗獨來投宿。某與兄弟見其行李不薄。至更深。遣長子推戶。久乃還云。若有人抵戶不可啟。某不信。攜刀自行。及門。穴壁窺之。見紅光中一大人。與房上下等。背門而立。某驚懼失聲。幾於顛仆。天將明。門方啟。嫗理髮誦經不已。問何經。曰。金剛經也。乃知昨夜神人。蓋金剛云(出金剛靈應)。
宋德祐丙子。崇政華家山。華友。常持金剛經。甚有靈驗。是歲大元軍馬至。友以避難密禱于佛。是夜金剛神賜夢雲。爾前生殺人未償。其人今託生和州歷陽。姓王名二。現在軍中。爾當死其手。數不能救。趨避無益。友次日端坐。誦經不輟。近午有二人入。將友縛之。大呼王二相公。我當死汝手。一死不爭。容誦經畢。便就戮。軍問何以知我姓名。友以夢告。王二曰。既金剛神託夢。我與汝解卻宿冤何如。復留衣別去。友遂誦經數卷。忽無疾坐亡。嗟夫。大數已定。雖宿結之冤恨已消。而莫逃一死。然得免首
【現代漢語翻譯】 現代漢語譯本： 是閻摩（佛教中的地獄之主）。這固然是正報（因果報應），但也並非上等的結果。然而，每天誦讀三卷《金剛經》，也抵不過一件損害百姓的奏疏。唉，多麼可怕啊！（出自《金剛證果》）
宋朝柴注，青州人，擔任壽春郡的司理（掌管刑獄的官）。他審訊一件謀殺案時，一個囚犯說：『離城三十里，有人以接待旅客為生。每當有旅客攜帶沉重行李獨自住宿時，就在半夜殺害他們，把屍體投入白沙河中。前後不知殺了多少人。』唯獨一次圖謀一位老婦人沒有得逞。柴注問他原因，囚犯說：『那年老婦人獨自來投宿，我與兄弟見她行李不少，到了深夜，派長子去推門。過了很久，長子回來報告說，好像有人抵著門，無法打開。我不相信，拿著刀親自去。到了門邊，在墻上鑿了個洞偷看，看見紅光中有一個大人，身形與房間上下一樣高，背對著門站立。我驚恐失聲，幾乎跌倒。』天快亮時，門才打開，老婦人正在整理頭髮誦經不停。問她誦的是什麼經，她說：『《金剛經》。』這才知道昨夜的神人，大概就是金剛神。（出自《金剛靈應》）
宋朝德祐丙子年（1276年），崇政華家山，有個叫華友的人，經常持誦《金剛經》，非常靈驗。這年元朝軍隊來到，華友爲了躲避戰亂，秘密地向佛祈禱。當天夜裡，金剛神在夢中告訴他說：『你前世殺人沒有償還，那個人現在投生在和州歷陽，姓王名二，現在就在軍隊中。你應當死在他的手裡，這個定數無法挽救，逃避也沒有用。』華友第二天端坐，誦經不停。快到中午的時候，有兩個人進來，把華友綁了起來，大喊『王二相公，我應當死在你的手裡，一死不爭，容我誦完經再死。』軍人問他怎麼知道自己的姓名，華友把夢中的事情告訴了他。王二說：『既然金剛神託夢，我和你解除這宿世的冤仇怎麼樣？』於是留下衣服告別離去。華友于是誦經數卷，忽然無疾而坐化。唉，大數已定，即使宿世的冤仇已經化解，也無法逃脫一死，然而能夠免於身首異處。
【English Translation】 English version: To Yama (the lord of death in Buddhism). This is indeed retribution, but not a superior result. However, reciting three chapters of the Diamond Sutra daily cannot outweigh a memorial that harms the people. Alas, how dreadful! (From 'Diamond Sutra Proves Fruition')
During the Song Dynasty, Chai Zhu, a native of Qingzhou, served as a judicial officer in Shouchun Prefecture. While investigating a murder case, a prisoner said: 'Thirty miles from the city, someone makes a living by accommodating travelers. Whenever a traveler carries heavy luggage and stays alone, they are killed in the middle of the night, and their bodies are thrown into the White Sand River. I don't know how many people have been killed. ' Only once did they fail to kill an old woman. Chai Zhu asked him why, and the prisoner said: 'That year, an old woman came to stay alone. My brothers and I saw that she had a lot of luggage. Late at night, I sent my eldest son to push the door. After a long time, he came back and reported that someone seemed to be holding the door from the inside, and it couldn't be opened. I didn't believe it, so I took a knife and went myself. When I got to the door, I made a hole in the wall and peeked in. I saw a large figure in a red light, as tall as the room, standing with his back to the door. I was frightened and cried out, almost falling down.' When dawn was breaking, the door finally opened, and the old woman was tidying her hair and chanting scriptures incessantly. When asked what scripture she was chanting, she said, 'The Diamond Sutra.' Only then did I realize that the divine being last night was probably the Vajra deity (Diamond Warrior). (From 'Miraculous Responses of the Diamond Sutra')
In the Bingzi year of the Deyou reign (1276 AD) of the Song Dynasty, in Huajia Mountain in Chongzheng, there was a man named Hua You who often recited the Diamond Sutra, and it was very efficacious. That year, the Yuan army arrived, and Hua You secretly prayed to the Buddha to avoid the war. That night, the Vajra deity told him in a dream: 'You killed someone in a previous life and have not repaid the debt. That person is now reborn in Hezhou Liyang, with the surname Wang and the given name Er, and is now in the army. You should die at his hands; this fate cannot be saved, and there is no use in escaping.' The next day, Hua You sat upright and recited the sutra without stopping. Near noon, two people came in and tied Hua You up, shouting, 'Lord Wang Er, I should die at your hands; I will not resist death, but allow me to finish reciting the sutra before I die.' The soldier asked him how he knew his name, and Hua You told him about the dream. Wang Er said, 'Since the Vajra deity gave you a dream, how about I resolve this karmic debt with you?' Then he left his clothes and departed. Hua You then recited several chapters of the sutra and suddenly passed away without illness while sitting. Alas, the great destiny is fixed; even if the karmic debt from a previous life has been resolved, one cannot escape death, but he was able to avoid being beheaded.
領。安然坐逝。豈非善神救護之功哉(出金剛靈應)。
宋湖州城南。屠戶陸翁。年二十三歲時。見一雲水僧。稱教化有緣人。陸不領解。僧云。汝殺豬羊無數。何不改業。陸曰。承襲祖業。遽難棄捨。僧曰。不改。則後世必墮此類。觀汝宿有善根。何不受持金剛般若。及妙法蓮華經。消除惡業。言訖。忽不見。陸遂省悟。誓不宰殺。素食投師。繪像一軸。每日就佛前誦金剛經懺悔。惟愿所殺眾生。蚤生凈土。未及五年。自能闇誦。年八十一歲。預知卒日。沐浴端坐作頌而化。頌曰。六十餘年專殺業。手提刀秤暗修行。今朝得赴菩提路。水裡蓮華火里生。人生非善即惡。更無別徑。可容參半以行。我輩日嘗間。自安自便。茍且依違。若以為無有大過。即此便足直入迷涂。故狠惡之人。放刀證果。為力反易而習氣薰熟。不陰不陽。似夢似醒者。一刀兩段。為力反難(出金剛證果)。
宋荊州江陵縣。李玄宗女。十三歲時。夢一梵僧。謂曰。汝有善根。何不持念金剛經。又云。世間善男子。善女人。每日凈心能誦一卷。陽間增壽。命終。即生天界。若能究竟般若。直到涅槃彼岸。即或未達經意。死去陰府亦不能拘錄。當生富貴家。受諸勝報。玄宗女信之。遂日誦金剛經三卷。年二十四。不願有家。忽患傷寒。
【現代漢語翻譯】 現代漢語譯本： 領悟，安詳地坐著去世，這難道不是善神救護的功效嗎？（出自《金剛靈應》） 宋朝湖州城南，有個屠戶陸翁，二十三歲時，見到一個雲遊僧人，自稱教化有緣人。陸翁不明白他的意思。僧人說：『你宰殺豬羊無數，為什麼不改行？』陸翁說：『承襲祖業，一下子難以放棄。』僧人說：『不改行，那麼後世必定墮入此類。看你宿世有善根，為什麼不受持《金剛般若》（金剛般若波羅蜜經的簡稱）及《妙法蓮華經》，消除惡業？』說完，忽然不見了。陸翁於是醒悟，發誓不再宰殺，吃素並拜師學佛，畫了一幅佛像，每日在佛前誦《金剛經》懺悔，只願所殺的眾生，早日往生凈土。不到五年，就能背誦《金剛經》。八十一歲時，預知去世的日子，沐浴後端坐，作偈而逝。偈語說：『六十餘年專殺業，手提刀秤暗修行。今朝得赴菩提路，水裡蓮華火里生。』人生不是善就是惡，沒有別的路可以容許參半而行。我們每天常常自安自便，茍且依違，如果認為沒有大的過錯，這樣就足以直接進入迷途。所以兇狠的人，放下屠刀就能證果，因為用力反而容易，而且習氣純熟；不陰不陽，似夢似醒的人，一刀兩斷反而困難。（出自《金剛證果》） 宋朝荊州江陵縣，李玄宗的女兒，十三歲時，夢見一個梵僧，對她說：『你有善根，為什麼不持念《金剛經》（金剛般若波羅蜜經的簡稱）？』又說：『世間的善男子、善女人，每日凈心能誦一卷，陽間可以增壽，命終后，就能生到天界。如果能究竟般若，直到涅槃彼岸，即使未能完全理解經意，死後陰府也不能拘留，應當生於富貴人家，享受各種殊勝的果報。』玄宗的女兒相信了，於是每日誦《金剛經》三卷。二十四歲時，不願嫁人。忽然得了傷寒。
【English Translation】 English version: To understand and pass away peacefully while sitting, isn't this the merit of benevolent deities protecting you? (From 'Miraculous Responses of the Diamond Sutra') During the Song Dynasty (960-1279 AD), in the south of Huzhou city, there was a butcher named Lu Weng. When he was twenty-three years old, he saw a wandering monk who claimed to be enlightening those with affinity. Lu did not understand. The monk said, 'You have slaughtered countless pigs and sheep, why not change your profession?' Lu said, 'Inheriting the family business, it's difficult to abandon it suddenly.' The monk said, 'If you don't change, you will surely fall into such realms in future lives. Seeing that you have good roots from past lives, why not uphold and recite the 'Vajra Prajna' (short for Vajra Prajna Paramita Sutra) and the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) to eliminate evil karma?' After speaking, he suddenly disappeared. Lu then awakened, vowing never to slaughter again, becoming a vegetarian and taking a teacher. He painted an image of the Buddha and repented daily before the Buddha, reciting the Diamond Sutra, wishing that all the beings he had killed would be reborn in the Pure Land soon. In less than five years, he could recite it from memory. At the age of eighty-one, he knew the day of his death in advance, bathed, sat upright, and passed away with a verse. The verse said, 'For over sixty years, I specialized in the killing trade, carrying the knife and scales, secretly cultivating. Today, I attain the path to Bodhi, a lotus flower born from water and fire.' Life is either good or evil, there is no other path that allows for half-and-half. We often live in comfort and convenience, compromising and evading. If we think there are no major faults, this is enough to lead us directly into delusion. Therefore, a fierce person who puts down the knife can attain enlightenment, because the effort is easier and the habits are well-practiced; a person who is neither yin nor yang, half-dreaming and half-awake, finds it difficult to make a clean break. (From 'Diamond Sutra's Proof of Fruition') During the Song Dynasty (960-1279 AD), in Jiangling County, Jingzhou, the daughter of Li Xuanzong, at the age of thirteen, dreamed of a Brahmin monk who said to her, 'You have good roots, why not uphold and recite the Diamond Sutra (Vajra Prajna Paramita Sutra)?' He also said, 'If good men and good women in the world can recite one chapter daily with a pure heart, they can increase their lifespan in this world, and after death, they can be reborn in the heavens. If they can ultimately understand Prajna and reach the shore of Nirvana, even if they have not fully understood the meaning of the sutra, the underworld cannot detain them after death, and they will be born into wealthy families, enjoying all kinds of excellent rewards.' Xuanzong's daughter believed him, and so she recited three chapters of the Diamond Sutra daily. At the age of twenty-four, she did not wish to marry. Suddenly, she fell ill with typhoid fever.
三日卒。冥王照勘無罪。及見女子頭上。有佛顯現。王云。此女有般若功。即放還魂。臨放時。王囑曰。汝父造業。致先減陽壽二紀。不久追來對證。因汝父好取生魚切鲙。今有魚七千餘頭。狀訴索命。歸問汝父。每夜夢落網中。晝則頭痛。此魚求報也。女還魂白父。父驚無措。遂偕女往天寧寺。齋百僧。斷除葷酒。手書金剛經四十九卷。書畢。玄宗忽夢數千青衣童子。向之拜曰。我等被君殺戮。訴冤索命。今蒙寫經功德。咸乘善力。出離苦趣。生善道矣。君既釋冤。又添遐算。后玄宗自此持誦益虔。壽至百二十歲。無疾。沐浴坐逝。十三歲女子。便能信夢中之語。一心受持。不願適人。較之壯夫耄叟。親聆法座演說。尚生疑謗。豈不相隔雲泥。乃玄宗悔過書經。不特切鲙之罪業頓消。已減之原算仍還。而且冤結悉生善道。遐齡更得善終。此又孝女自度度親度物之弘力也(出金剛證果)。
宋王迪功妻。日誦金剛經。至心向善。迪功好鷹獵。害眾生命。一日獵罷歸家。適值其妻唸經。因勸迪功。同誦功德分第十五分。未及終卷。迪功竟詣廚房蒸炮飲啖。后五年。迪功中風。經年臥床。一日自見二使者。追命而卒。見閻摩王。怒責曰。汝受爵祿。何不福上增修。卻好殺害生命。減算絕祿。令獄吏驅入鑊湯。鬼吏檢
【現代漢語翻譯】 現代漢語譯本： 三日後，女子去世。冥王（掌管陰間的神）查明她並無罪過。當看到女子頭上顯現佛像時，冥王說：『此女有般若（智慧）功德。』 於是放她還陽。臨走時，冥王囑咐道：『你父親造業，導致先減陽壽二十四年。不久就會被追來對質。因為你父親喜歡取活魚切魚膾（生魚片），現在有七千多條魚，狀告索命。』 女子還魂后告訴父親。父親驚慌失措，於是和女兒一起去天寧寺，齋僧一百位，斷絕葷腥酒肉，手書《金剛經》四十九卷。書寫完畢，玄宗（人名）忽然夢見數千青衣童子，向他拜謝說：『我們被您殺戮，訴冤索命。現在蒙受寫經功德，都憑藉善力，脫離苦趣，往生善道了。』 您既然化解了冤仇，又增添了壽命。後來玄宗從此持誦更加虔誠，活到一百二十歲，無疾而終，沐浴後坐化。十三歲的女子，便能相信夢中的話語，一心受持，不願嫁人，比起那些身強力壯的老年人，親耳聆聽法座演說，尚且產生懷疑誹謗，豈不是相隔天壤之別。玄宗悔過書經，不僅切魚膾的罪業頓時消解，已經減少的壽命仍然補回，而且冤結都往生善道，高壽而且得到善終。這又是孝女自度度親度物的弘大力量啊（出自《金剛證果》）。
宋朝王迪功的妻子，每日誦讀《金剛經》，至心向善。迪功喜歡用老鷹打獵，殘害眾多生命。一日打獵歸家，正趕上他的妻子唸經，於是勸迪功，一同誦讀《功德分第十五分》。還沒念完一卷，迪功竟然去廚房蒸煮烹炸飲食。五年後，迪功中風，臥床一年。一日自己看見兩位使者，追命而死。見到閻摩王（掌管地獄的神），閻摩王憤怒地責備他說：『你享受爵位俸祿，為什麼不修福增壽，卻喜歡殺害生命，減壽絕祿。』 命令獄吏驅趕他進入鑊湯（地獄刑罰）。鬼吏檢查
【English Translation】 English version: Three days later, the girl died. King Yama (the ruler of the underworld) examined her and found her innocent. When he saw a Buddha appearing above the girl's head, the King said, 'This girl has Prajna (wisdom) merit.' So he released her to return to life. Before she left, the King Yama instructed, 'Your father has created karma, causing his lifespan to be reduced by twenty-four years. He will soon be summoned to face judgment. Because your father likes to take live fish and slice them into sashimi, there are now more than seven thousand fish, suing for their lives.' After the girl returned to life, she told her father. The father was terrified and at a loss, so he went with his daughter to Tianning Temple, offered a vegetarian feast to one hundred monks, abstained from meat and alcohol, and hand-wrote forty-nine copies of the Diamond Sutra. After the writing was completed, Xuanzong (a person's name) suddenly dreamed of thousands of children in green clothes, bowing to him and saying, 'We were killed by you, and we sued for our lives. Now, thanks to the merit of writing the sutra, we have all relied on good karma to escape suffering and be reborn in good realms.' Since you have resolved the grievances, you have also increased your lifespan. Later, Xuanzong became even more devout in his recitation, living to be one hundred and twenty years old, dying without illness, and passing away peacefully after bathing. A thirteen-year-old girl was able to believe the words in a dream, wholeheartedly uphold them, and was unwilling to marry. Compared to those strong old men who hear the Dharma preached from the Dharma seat and still have doubts and slanders, isn't the difference like heaven and earth? Xuanzong repented and wrote the sutra, not only did the karma of slicing fish disappear instantly, but the lifespan that had been reduced was also restored, and the grievances were all reborn in good realms. This is also the great power of a filial daughter saving herself, saving her parents, and saving all beings (from 'Diamond Proof of Fruition').
The wife of Wang Digong of the Song Dynasty recited the Diamond Sutra daily, sincerely aspiring to goodness. Digong liked to hunt with eagles, harming many lives. One day, he returned home from hunting, just as his wife was reciting the sutra, so she advised Digong to recite the fifteenth chapter, 'Merit and Virtue.' Before he finished reciting the chapter, Digong went to the kitchen to steam, boil, fry, and eat. Five years later, Digong suffered a stroke and was bedridden for a year. One day, he saw two messengers who came to take his life. When he saw King Yama (the ruler of hell), King Yama angrily rebuked him, saying, 'You enjoy rank and salary, why don't you cultivate blessings and increase your lifespan, but instead like to kill lives, reducing your lifespan and cutting off your fortune.' He ordered the prison guards to drive him into the cauldron of boiling water (a punishment in hell). The ghost officer checked
簿告王。此人殺業雖重。生前曾與妻同念金剛經一分。雖片紙重如丘山。合免罪放還。王敕于鑊湯內。取一杓湯淋其背。使知警戒。因得再活。後患背疽潰爛痛楚。百藥不治。呼妻佛前代誓。不敢再傷物命。且愿手書金剛。齋素受持。迪功彼夢一僧。手摩其背三匝。天明其疽即痊。彌勒尊佛曰。刀割眾生身上肉。自家面上要添肥。與你黃金千萬兩。誰肯將刀割自皮。王迪功雖有半分經之善因。不得信女為妻。能出鑊湯地獄哉(出金剛證果)。
宋紹興九年。明州王氏。日持念金剛經。懷孕二十八月。多病羸瘦。深憂難產。偶倚門立。一異僧示之曰。汝有善根。何不印施金剛經千卷。王氏印施如數。又齋千僧。念金剛千卷。至夜三更。見金剛神以杵指王氏腹。及覺。已生二男在床矣。相貌圓滿。令人欣羨。王氏遂奉齋受持不輟。年至六十一歲。無疾而卒。見二使者引見冥王。自供從幼持念金剛。經賜金床。命坐殿側。朗誦一遍。地獄辛酸之苦。一時停歇。王又問。何不念咒。答云。世間無本。敕鬼吏。于藏中取咒本付王氏。囑曰。汝至陽間。展轉流通。切勿遺墜。汝向後壽終。徑生極樂世界。不復來此處矣。王氏二七日還魂。后至九十一歲。無疾坐化。其補闕真言曰。唵。呼嚧。呼嚧。社曳。穆契莎訶。一回向。
【現代漢語翻譯】 現代漢語譯本： 簿告王（閻羅王）。此人殺業雖然深重，但生前曾與妻子一同唸誦《金剛經》一遍。即使是片紙隻字，其功德也重如丘山，應當免除其罪，放他回陽間。閻羅王下令獄卒，從鑊湯（沸水鍋）中取出一勺湯，淋在他的背上，使他知道警戒，因此得以再次活過來。後來他患上背疽，潰爛疼痛，百藥無效。他呼喚妻子在佛前發誓，不敢再傷害任何生命，並且願意手抄《金剛經》，終身齋戒素食，受持經典。王迪功在夢中見到一位僧人，用手在他的背上摩挲三圈，天亮時他的背疽就痊癒了。彌勒尊佛（彌勒佛）說：『用刀割眾生身上的肉，卻要使自己的臉上增添肥肉。給你黃金千萬兩，誰肯用刀割自己的皮呢？』王迪功雖然有唸誦《金剛經》這半分善因，如果沒有信女（指其妻）為妻，怎麼能脫離鑊湯地獄呢？（出自《金剛證果》）
宋紹興九年（公元1139年），明州有一位王氏，每天持念《金剛經》。她懷孕二十八個月，身體虛弱消瘦，非常擔心難產。偶然倚靠在門邊站立，一位奇異的僧人向她顯現並說：『你具有善根，為什麼不印施《金剛經》一千卷呢？』王氏印施了足額的經書，又齋僧一千人，唸誦《金剛經》一千卷。到了夜裡三更時分，她看見金剛神用杵指著王氏的腹部。醒來時，發現已經生了兩個男孩在床上，相貌圓滿，令人欣羨。王氏於是奉行齋戒，受持經典，從不間斷。到了六十一歲時，無疾而終。她看見兩位使者引她去見冥王。她親自供述自己從小就持念《金剛經》，冥王賜給她金床，命她坐在殿側。她朗誦《金剛經》一遍，地獄中辛酸的苦楚一時停歇。冥王又問她：『為什麼不念誦真言（咒語）？』她回答說：『世間沒有咒語的原本。』冥王命令鬼吏從藏經中取出咒語的原本交給王氏，囑咐她說：『你到陽間后，要輾轉流通此咒，千萬不要遺失。你將來壽終后，直接往生極樂世界，不再來這裡了。』王氏在二七（十四天）后還魂，後來活到九十一歲，無疾而坐化。其補闕真言（補闕咒）是：唵。呼嚧。呼嚧。社曳。穆契莎訶。一回向。
【English Translation】 English version: Report to King (King Yama). Although this person's karma of killing is heavy, he once recited one section of the Diamond Sutra with his wife during his lifetime. Even a single piece of paper is as heavy as a mountain due to its merit. He should be exempted from punishment and released back to the human realm. The King ordered the prison guards to take a ladle of soup from the cauldron (boiling water pot) and pour it on his back to warn him, so that he could live again. Later, he suffered from carbuncle on his back, which ulcerated and caused severe pain, and no medicine could cure it. He called his wife to make an oath before the Buddha, vowing never to harm any living being again, and willing to hand-copy the Diamond Sutra, observe vegetarianism for life, and uphold the scriptures. Wang Digong dreamed of a monk who stroked his back three times with his hand, and by dawn, his carbuncle had healed. Maitreya Buddha (Maitreya Buddha) said: 'Cutting the flesh of sentient beings, yet wanting to add fat to one's own face. If I give you ten million taels of gold, who would be willing to cut their own skin with a knife?' Although Wang Digong had half the good karma of reciting the Diamond Sutra, if he did not have a faithful woman (referring to his wife) as his wife, how could he escape the cauldron hell? (From 'Diamond Proof of Fruition')
In the ninth year of Shaoxing in the Song Dynasty (1139 AD), there was a Wang family in Mingzhou who recited the Diamond Sutra every day. She was pregnant for twenty-eight months, and her body was weak and thin, and she was very worried about difficult labor. She happened to lean against the door and stand, and a strange monk appeared to her and said: 'You have good roots, why not print and distribute a thousand copies of the Diamond Sutra?' The Wang family printed and distributed the full amount of scriptures, and also offered food to a thousand monks and recited the Diamond Sutra a thousand times. At the third watch of the night, she saw the Vajra deity pointing at Wang's abdomen with a pestle. When she woke up, she found that she had given birth to two boys in bed, with perfect appearances, which were admirable. Therefore, the Wang family observed vegetarianism and upheld the scriptures without interruption. When she was sixty-one years old, she died without illness. She saw two messengers leading her to see King Yama. She personally confessed that she had been reciting the Diamond Sutra since she was a child. King Yama gave her a golden bed and ordered her to sit beside the hall. She recited the Diamond Sutra once, and the bitter suffering in hell stopped for a while. King Yama asked her again: 'Why don't you recite the mantra?' She replied: 'There is no original version of the mantra in the world.' King Yama ordered the ghost officials to take the original version of the mantra from the scriptures and give it to the Wang family, instructing her: 'After you go to the human world, you must circulate this mantra, and never lose it. After you die in the future, you will be directly reborn in the Pure Land of Ultimate Bliss, and you will never come here again.' The Wang family returned to life after fourteen days, and later lived to be ninety-one years old, and passed away without illness. The Mantra for Perfecting Omissions (Mantra for Perfecting Omissions) is: Om. Hulu. Hulu. Sheye. Mukye Svaha. One dedication.
真如實際。心心契合。二回向。無上佛果菩提。唸唸圓滿。三迴向。法界一切眾生。同生凈土。悲哉世人。兩眼睛光落地。渾如大海去撈針。三寸㗋氣才回。依舊西風過驢耳。那得如王氏持經不懈。不負真言傳授。流通至今(出金剛證果)。
宋蔣大士。江華縣人。生熙寧甲寅二月廿七日。所居近舜祠。從幼以親炙聖容為幸。每過竭誠禮叩。既長。孝父母。睦兄弟。日誦金剛經。崇寧癸未五月。豁然頓悟。遂別父母妻子。就浪石寺立壇演法。逾年。回首至期。七日前盡蠲火食。升姹巖。趺坐而化。其徒于寺立塔。至今真身不壞。冒宗起曰。蔣大士。以孝友至性。成金剛不壞真身。較之偏空執見。成斷滅之相者遠矣(出湖廣通志)。
宋道寧禪師者。潭州開福寺僧也。壯為道人。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句。能生信心。以此為實。遂忘所知。忽垂足沸湯中。后祝髮蔣山。依雪竇老良禪師一年。遍歷叢林。參諸名宿。晚至白蓮。聞五祖小參。舉忠國師古佛凈瓶。趙州狗子無佛性話。頓徹法源。大觀中。潭帥席公震。請住開福。衲子景從。政和三年。十一月四日。淨髮沐浴。次日。齋罷小參。勉眾行道。辭語誠切。期初七示寂。至日酉時。跏趺逝。阇維獲舍利五色。歸藏於塔。蓮池師
【現代漢語翻譯】 現代漢語譯本： 真如實際（宇宙萬物的真實本性），心心相契合。二回向（將功德迴向給兩個方面）：迴向無上的佛果菩提（覺悟）。唸唸圓滿。三迴向（將功德迴向給三個方面）：迴向法界一切眾生，同生凈土（沒有痛苦的極樂世界）。可悲啊世人，兩眼一閉就去世了，如同在大海里撈針一樣渺茫無助。即使還有一口氣，也像西風吹過驢耳朵一樣無動於衷，毫無覺醒。哪裡能像王氏那樣持誦佛經不懈怠，不辜負真言的傳授，使佛法流通至今呢（出自《金剛證果》）。
宋朝（960-1279）的蔣大士，是江華縣人。生於熙寧甲寅年二月二十七日（1074年）。他住的地方靠近舜帝的祠堂，從小就以能親近聖人的容貌為榮幸，每次經過都竭誠禮拜。長大后，他孝順父母，友愛兄弟，每天誦讀《金剛經》。崇寧癸未年五月（1103年），他豁然頓悟。於是告別父母妻子，到浪石寺設立壇場演說佛法。過了一年，他算好日子，提前七天斷絕煙火飲食，登上姹巖，盤腿坐化。他的弟子在寺里建塔，至今他的真身沒有腐壞。冒宗起說，蔣大士以孝順友愛的至真本性，成就了金剛不壞的真身，比那些偏執于空，形成斷滅之相的人，境界高遠多了（出自《湖廣通志》）。
宋朝（960-1279）道寧禪師，是潭州開福寺的僧人。年輕時出家為道人，在崇果寺負責洗浴。一天，他將要洗腳，偶然誦讀《金剛經》，讀到『能生信心，以此為實』的章句時，忽然忘記了自己，腳垂到了沸騰的熱水中。後來在蔣山剃度，依止雪竇老良禪師一年，遊歷各個叢林，參訪各位名宿。晚年到了白蓮，聽到五祖說法時，舉了忠國師古佛凈瓶、趙州狗子無佛性的話頭，頓時徹悟了法源。大觀年間，潭州的統帥席公震，請他住持開福寺，僧人紛紛跟隨。政和三年十一月四日（1113年），他剃頭沐浴，第二天，齋飯完畢後進行小參，勉勵大家修行，言辭懇切。預定初七圓寂。到了那天酉時，他跏趺坐逝。火化后得到五色舍利，歸藏於塔中。蓮池大師
【English Translation】 English version: 'Suchness as it actually is, perfectly united in mind and heart. The second dedication: dedicating to the supreme Buddhahood of enlightenment. Every thought is perfectly fulfilled. The third dedication: dedicating to all sentient beings in the Dharma realm, that they may be reborn together in the Pure Land. Alas, worldly people, when their eyes close and they pass away, it is like searching for a needle in the vast ocean, helpless and lost. Even if there is a last breath, it is like the west wind passing over a donkey's ear, indifferent and without awakening. How can they be like Wang Shi, who diligently recites the scriptures without懈怠, not failing the transmission of the true words, so that the Dharma continues to flow to this day? (From 'Vajra Attainment of Fruition').'
'Jiang Dashi of the Song Dynasty (960-1279), was from Jianghua County. He was born on the 27th day of the second month of the Jia Yin year of the Xining era (1074 AD). His residence was near the shrine of Emperor Shun, and from a young age, he considered it fortunate to be close to the sacred image, always sincerely bowing in reverence when passing by. As he grew older, he was filial to his parents, harmonious with his brothers, and recited the Diamond Sutra daily. In the fifth month of the Gui Wei year of the Chongning era (1103 AD), he suddenly had a profound awakening. Thereupon, he bid farewell to his parents and wife, and established a Dharma platform at Langshi Temple to expound the Dharma. After a year, he calculated the date, abstained from cooked food seven days in advance, ascended Chayan Rock, and passed away in a seated meditation posture. His disciples built a pagoda at the temple, and to this day, his true body remains incorruptible. Mao Zongqi said, Jiang Dashi, with his utmost sincerity of filial piety and brotherly love, attained the indestructible Vajra body, which is far superior to those who cling to emptiness and form the appearance of annihilation. (From 'General Records of Huguang').'
'Chan Master Daoning of the Song Dynasty (960-1279), was a monk of Kaifu Temple in Tanzhou. In his youth, he became a Daoist and was in charge of bathing at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra, and when he reached the passage 'able to generate faith, taking this as reality,' he suddenly forgot himself and lowered his foot into the boiling water. Later, he was tonsured at Jiangshan, relying on Chan Master Laoliang of Xuetou for a year, traveling to various monasteries, and visiting various eminent monks. In his later years, he arrived at Bailian, and when he heard the Fifth Patriarch's small assembly, he cited the words of National Teacher Zhong, the ancient Buddha's pure vase, and Zhaozhou's dog having no Buddha-nature, he suddenly thoroughly understood the source of the Dharma. During the Daguan era, Xi Gongzhen, the commander of Tanzhou, invited him to reside at Kaifu Temple, and monks followed him in droves. On the fourth day of the eleventh month of the third year of the Zhenghe era (1113 AD), he shaved his head and bathed, and the next day, after the vegetarian meal, he held a small assembly, encouraging everyone to practice, his words were sincere and earnest. He predicted his passing on the seventh day. On that day, at the hour of You (5-7 pm), he passed away in a seated meditation posture. After cremation, five-colored relics were obtained and enshrined in the pagoda. Master Lianchi'
云。得道人。預知時至。蓋娑婆緣盡。凈土緣熟。自然聖境冥現。如遠公七日。凈觀師二十七日之類。是也。世人生無實德。死欲效顰。扭捏裝點。取笑識者。甚則生身活焚。附鬼著邪。流入惡趣。尤堪憐憫。古人往生。從無活焚其軀者。愿智人普以告世。救諸愚民(出受持果報)。
宋嵩明教。游康山。托跡開光。法席主者。以其少年銳于文學。命掌書記。明教笑曰。我豈為汝一杯姜杏湯耶。去之。居杭西湖三十年。杜門不妄交。嘉祐中。撰輔教編。定祖圖。正宗記。詣闕上之。翰林王公素。權開封。復表薦于朝。仁宗下其書于中書。宰相韓公。參政歐陽公。閱其文。大為讚歎。書賜入藏。遂名聞天下。晚居靈隱。每清旦誦金剛不輟。夜分誦觀世音名號。臨終。安坐微笑。索紙作偈曰。后夜月初明。予將獨自行。不學大梅老。猶貪鼯鼠聲(出金剛靈應)。
宋釋清虛。立性剛決。作事多戾。忽迴心誦金剛經。無有懈怠。嘗于山林持諷。有七鹿馴擾其側。聲息而去。又鄰居失火。連楹灰燼。惟虛屋飆𦦨飛過。略無焦灼。長安二年。游藍田悟真寺北院。舊無井泉。遠取于澗。運致極勞。時華嚴大師法藏。聞虛持經靈驗。乃就請祈泉。即入彌勒閣。誦金剛徹夜不息。至三日後。忽見玉女三人在閣西山腹。以刀
【現代漢語翻譯】 現代漢語譯本： 云：得道之人，能夠預知自己往生的時間。這是因為在娑婆世界（指我們所居住的這個充滿煩惱的世界）的緣分已盡，而在凈土（沒有苦難、清凈安樂的世界）的緣分成熟，自然會有聖境在冥冥之中顯現。例如東晉的慧遠大師往生前七日，以及凈觀法師往生前二十七日，都出現了這樣的情況。世間之人，如果生前沒有真實的德行，卻在臨死時想要模仿這些高僧大德，故意做作，只會讓有見識的人嘲笑。更甚者，有些人還活著就焚燒自己的身體，或者被鬼神附體，走入惡道，實在令人憐憫。古代高僧大德往生，從來沒有活著焚燒自己身體的。希望有智慧的人能夠將這些道理普遍告知世人，救度那些愚昧的人。（出自《受持果報》）
宋朝的嵩明教禪師，遊歷康山，假託在寺廟開光。寺廟的主持因為他年輕時擅長文學，就讓他掌管文書。明教禪師笑著說：『難道我就是爲了給你寫一杯姜杏湯嗎？』於是離開了。在杭州西湖邊住了三十年，閉門謝客，不與人隨便交往。嘉祐年間（1056-1063），撰寫了《輔教編》、《定祖圖》、《正宗記》，進獻給朝廷。翰林學士王公素，代理開封府尹，又上表向朝廷推薦。仁宗皇帝將他的著作交給中書省。宰相韓琦、參政歐陽修閱讀了他的文章，非常讚賞。皇帝下令將他的書收入藏經。於是明教禪師名聞天下。晚年住在靈隱寺，每天清晨都誦讀《金剛經》從不間斷，深夜誦唸觀世音菩薩名號。臨終時，安詳地坐著，面帶微笑，索要紙筆寫下偈語：『后夜月初明，予將獨自行。不學大梅老，猶貪鼯鼠聲。』（出自《金剛靈應》）
宋朝的釋清虛法師，性格剛強果斷，做事常常與人衝突。後來回心轉意，誦讀《金剛經》，沒有絲毫懈怠。曾經在山林中誦經，有七隻鹿馴服地在他身邊，等他停止誦經后才離開。又一次，鄰居家失火，房屋連成一片化為灰燼，只有清虛法師的房屋，火焰從屋頂飛過，卻沒有絲毫燒焦的痕跡。長安二年（702），遊歷藍田悟真寺北院。那裡原來沒有井水，需要從山澗遠處取水，運送非常辛苦。當時華嚴宗大師法藏，聽說清虛法師持誦《金剛經》非常靈驗，就請他祈求泉水。清虛法師就進入彌勒閣，誦讀《金剛經》徹夜不息，到第三天之後，忽然看見三位玉女在閣西的山腹，用刀
【English Translation】 English version: It is said that enlightened individuals can foresee the time of their passing. This is because their karmic connections with the Saha world (the world we live in, filled with suffering) have come to an end, and their karmic connections with the Pure Land (a world without suffering, pure and blissful) have matured. Naturally, sacred realms will appear in the unseen. Examples include the Venerable Huiyuan (334-416) of the Eastern Jin Dynasty, who saw such signs seven days before his passing, and Dharma Master Jingguan, who saw them twenty-seven days before his passing. Worldly people, if they lack genuine virtue in life, try to imitate these eminent monks at the time of death, acting artificially, which only invites ridicule from those with discernment. Worse still, some burn their bodies alive or become possessed by ghosts and spirits, falling into evil realms, which is truly pitiable. In ancient times, eminent monks who attained rebirth in the Pure Land never burned their bodies alive. It is hoped that wise individuals will universally inform the world of these principles, saving those who are ignorant. (From 'Receiving and Maintaining the Fruits of Karma')
During the Song Dynasty, Chan Master Song Mingjiao traveled to Kangshan, falsely claiming to consecrate temples. The abbot of a temple, seeing his talent in literature at a young age, appointed him to manage the documents. Chan Master Mingjiao smiled and said, 'Am I here to write you a prescription for ginger and apricot soup?' So he left. He lived by West Lake in Hangzhou for thirty years, closing his doors and not casually associating with others. During the Jiayou era (1056-1063), he wrote 'Aiding the Teachings,' 'Establishing the Ancestors' Lineage,' and 'Records of the Orthodox Lineage,' which he presented to the court. Hanlin Academician Wang Gongsu, acting as the Prefect of Kaifeng, also submitted a memorial recommending him to the court. Emperor Renzong submitted his works to the Ministry of Central Affairs. Prime Minister Han Qi and Councilor Ouyang Xiu read his writings and greatly praised them. The emperor ordered his books to be included in the Tripitaka. Thus, Chan Master Mingjiao became famous throughout the world. In his later years, he lived at Lingyin Temple, reciting the Diamond Sutra every morning without fail, and chanting the name of Avalokiteshvara Bodhisattva late at night. At the time of his death, he sat peacefully, smiling, and asked for paper and brush to write a verse: 'The moon will be bright in the later night, I shall walk alone. Not learning from old Dàméi, still greedy for the sound of squirrels.' (From 'Miraculous Responses of the Diamond Sutra')
During the Song Dynasty, Dharma Master Shi Qingxu had a resolute and decisive personality, and often clashed with others in his actions. Later, he repented and recited the Diamond Sutra without the slightest懈怠 (xie dai: laxity). Once, while reciting the sutra in the mountains, seven deer docilely stayed by his side, leaving only after he stopped reciting. Another time, a fire broke out in a neighbor's house, and the houses were connected, turning into ashes. Only Dharma Master Qingxu's house, the flames flew over the roof, but there was no sign of scorching. In the second year of Chang'an (702), he traveled to the North Courtyard of Wuzhen Temple in Lantian. There was originally no well there, and water had to be fetched from a distant mountain stream, which was very laborious. At that time, Huayan Master Fazang, hearing that Dharma Master Qingxu's recitation of the Diamond Sutra was very efficacious, asked him to pray for water. Dharma Master Qingxu then entered the Maitreya Pavilion and recited the Diamond Sutra all night long, without stopping. After three days, he suddenly saw three jade maidens in the mountain belly west of the pavilion, using knives
劃地。虛熟記其處掘之。果獲甘泉。四年。少林寺坐夏。山頂有佛室。甚寬敞。人不敢到。云鬼神宅焉。有律師恃其戒行。夜往念律。見一巨人。以矛刺之。狼狽下山。又有僧持火頭金剛咒者。時所推重。令赍香火。入坐持咒。俄而神出。以手握足。投之澗下。七日不語。虛聞之曰。下趣鬼物。縱惡至此。即往彼持十一面觀音咒。夜聞堂東。有聲甚厲。又如兩牛爭鬥。佛像皆振。咒既無效。還誦金剛般若。須臾影響皆絕。自此居者無患。神龍二年。詔入內祈雨。七日雨周千里。溝澮皆盈。屋墻盡沒。其院水至即回。諸異驗不能盡述(出金剛靈應)。
元無聞聰禪師。汝水香山人。至元元年辛巳。資福寺無礙長老。請師註解金剛經。三十二分。時有紫雲覆寺。既畢。法座庭前。連產五色靈芝數本。所注經。流通至今。聰師每分註解外。各綴頌語。開人天眼。透金剛山。宜有紫雲瑞芝之應。亦有刻經。而板中流出舍利者。皆智慧人。自結智慧果。非佛菩薩故現神通(出受持果報)。
明永樂間。楊州如皋縣。城北三十里。有孫公廿二者。長齋建庵。晨昏莊誦金剛經三十卷。如是者四十年。時當草昧。邑瀕於海。無城郭。豺狼為害。或往來村墟。聽經聲。輒俯首去。偶颶風大作。鄰屋皆蕩析。公誦經如嘗。庵巋
【現代漢語翻譯】 現代漢語譯本： 劃定地方。虛公牢記那個地方並挖掘，果然得到了甘泉。唐玄宗開元四年（716年），虛公在少林寺坐禪修行。山頂有一間佛室，非常寬敞，人們不敢去，說那是鬼神的住所。有一位律師仗著自己的戒行，晚上去那裡唸誦戒律，見到一個巨人，用矛刺他，律師狼狽地逃下山。又有一位僧人持誦火頭金剛咒，當時被人們推崇，讓他帶著香火，進入佛室坐禪持咒。不久，神出現，用手抓住他的腳，把他扔到山澗下，七天不能說話。虛公聽說了這件事，說：『下等的鬼物，作惡到這種地步！』於是前往那裡持誦十一面觀音咒。晚上聽到佛堂東邊，有聲音非常厲害，又像是兩頭牛在爭鬥，佛像都震動起來。持咒沒有效果，於是改誦金剛般若經，一會兒，所有的聲響都消失了。從此以後，居住在那裡的人沒有了禍患。唐中宗神龍二年（706年），朝廷下詔讓虛公入宮祈雨，七天後，雨水遍佈千里，溝渠都滿了，房屋墻壁都被淹沒，只有少林寺的院子水到就回流。這些奇異的靈驗事蹟不能全部述說。（出自《金剛靈應》） 元朝無聞聰禪師，是汝水香山人。元世祖至元元年（1264年），資福寺的無礙長老，請禪師註解《金剛經》三十二分。當時有紫色的雲彩覆蓋寺廟。註解完畢后，法座庭前，連續生長出五色靈芝數株。所註解的經書，流傳至今。聰禪師每分註解之外，各附加頌語，開啟人天之眼，穿透金剛山。所以有紫雲瑞芝的應驗。也有刻印經書，而木板中流出舍利子的事情，都是智慧之人，自己結出的智慧果實，不是佛菩薩故意顯現神通。（出自《受持果報》） 明朝永樂年間，揚州如皋縣，城北三十里，有一位名叫孫公廿二的人，長期吃齋並建造庵堂，早晚莊重地誦讀《金剛經》三十卷，像這樣持續了四十年。當時正值草創時期，縣城靠近海邊，沒有城墻，豺狼為害。豺狼有時往來村莊，聽到誦經的聲音，就低下頭離開。偶爾遇到颶風大作，鄰居的房屋都被吹毀，孫公誦經如常，庵堂巍然不動。
【English Translation】 English version: He marked the place. Xu (a monk, meaning 'empty') remembered the spot clearly and dug there, indeed obtaining sweet spring water. In the fourth year of Kaiyuan (716 AD) during the Tang Dynasty, Xu sat in meditation at Shaolin Temple. At the summit of the mountain was a Buddha chamber, very spacious, which people dared not approach, saying it was the dwelling of ghosts and spirits. There was a Vinaya master who relied on his precepts and practices, going there at night to recite the Vinaya. He saw a giant who stabbed him with a spear, and the master fled down the mountain in a panic. There was also a monk who upheld the Fire Head Vajra mantra, highly esteemed at the time. He was instructed to bring incense and fire, enter the chamber, and sit in meditation while reciting the mantra. Soon, a spirit appeared, grabbed his foot, and threw him into the ravine below. He was speechless for seven days. Xu heard of this and said, 'Low-level ghosts and spirits, their wickedness has reached this point!' He then went there to uphold the Eleven-Faced Avalokiteśvara (Guanyin) mantra. At night, he heard a very loud sound east of the hall, like two oxen fighting, and the Buddha statues were shaking. Since the mantra was ineffective, he changed to reciting the Diamond Prajna Sutra (Vajra Prajna Paramita Sutra). In a short while, all sounds disappeared. From then on, those who lived there had no more troubles. In the second year of Shenlong (706 AD) during the Tang Dynasty, an imperial decree summoned Xu to the palace to pray for rain. After seven days, rain fell across a thousand miles, filling all the ditches and streams, and submerging houses and walls. However, the water would recede upon reaching the temple courtyard. These extraordinary and miraculous events cannot all be recounted. (From 'Miraculous Responses of the Diamond Sutra') Zen Master Wuwen Cong of the Yuan Dynasty was a native of Xiangshan in Rushui. In the first year of Zhiyuan (1264 AD) during the Yuan Dynasty, Elder Wuwai of Zifu Temple invited the master to annotate the thirty-two sections of the Diamond Sutra (Vajra Prajna Paramita Sutra). At that time, purple clouds covered the temple. After the annotation was completed, several stalks of five-colored auspicious ganoderma (lingzhi) mushrooms grew in front of the Dharma seat. The annotated sutra has been circulated to this day. Master Cong added a verse to each section of the annotation, opening the eyes of humans and devas (gods), and penetrating the Diamond Mountain. Therefore, there was the auspicious response of purple clouds and ganoderma. There were also cases of printing sutras where sarira (relics) flowed out from the wooden blocks, all due to wise individuals cultivating the fruits of wisdom themselves, not because Buddhas and Bodhisattvas deliberately manifested supernatural powers. (From 'The Fruits of Upholding and Reciting') During the Yongle period (1403-1424 AD) of the Ming Dynasty, in Rugao County, Yangzhou, thirty li north of the city, there was a man named Sun Gong Ershier who observed a long-term vegetarian diet and built a hermitage. Morning and evening, he solemnly recited thirty chapters of the Diamond Sutra (Vajra Prajna Paramita Sutra). He continued this practice for forty years. At that time, it was a period of initial establishment, and the county was near the sea, without city walls, and plagued by jackals and wolves. Sometimes, the jackals and wolves would come and go in the villages, but upon hearing the sound of sutra recitation, they would lower their heads and leave. Occasionally, when a hurricane struck, the houses of the neighbors would be destroyed, but Sun Gong continued to recite the sutra as usual, and the hermitage stood firm.
然無恙。室無扄鑰。諸檀那所施米穀錢帛。勿論僧俗。遇乏概分給之。深得不住佈施之義。逝后。鄉人立祠專祀。二百餘年以來。每值春秋祭賽。巫祝必諷誦金剛經。以妥其神。今郵亭曰孫公鋪者。其遺趾也(出受持果報)。
明宣德間。川西鶴觀道士。陳入玄。志求長生。精思日夜。禱神授法。夜夢一人。形貌異嘗。自稱執金剛神。謂玄曰。爾求長生。速往珉山。禮智融和尚。當授汝法。玄如言。往懇指示。融云。不見金剛經。一切有為法。如夢幻泡影。如露亦如電。應作如是觀乎。玄問云。既如夢幻。何謂長生。融云。若見諸相非相。即見如來。又云。即非如來。是名如來。玄于言下大悟。遂辭隱於瓦屋山。虎踞巖。不廢玄攝。日必誦金剛經。凡滿數藏。歷春秋九十有八。一日集鄰居隱者告曰。吾始求仙長生。今竟幸得佛長生矣。顧諸公得我所得。言訖。瞑目而逝。近山數百家。共建祠肖像祀玄。謂仙宗佛果。兩得之也。苕中許宦。為四川觀察。親紀其事(出巾馭乘續集)。
明嚴江。相城皮工也。中年棄業。于佛寺擔齋飯。在路專持金剛經。並念阿彌陀佛。不絕聲。年六十餘。忽絕粒。飲水一月。乃言曰。我當以某日某時去。至期沐浴更衣。跏趺而化。焚之得舍利數合。其舌堅如金石。扣之有聲。
【現代漢語翻譯】 現代漢語譯本 然無恙。房間沒有門閂和鎖鑰。各位檀越（dàn yuè，梵語Dānapati的音譯，意為施主）所佈施的米糧錢財，無論僧人還是俗人，遇到缺乏都一概分給他們，這深深體現了不住佈施的真義。他去世后，鄉里人建立祠堂專門祭祀他。兩百多年以來，每逢春秋祭祀，巫師和祭祀者必定諷誦《金剛經》，以此來安妥他的神靈。現在郵亭叫做孫公鋪的地方，就是他的遺址（出自《受持果報》）。 明朝宣德年間（1426-1435），川西鶴觀的道士陳入玄，立志追求長生不老，日夜精思，祈禱神靈傳授法術。夜裡夢見一人，形貌與衆不同，自稱是執金剛神。他對陳入玄說：『你要求長生不老，趕快前往珉山，禮拜智融和尚，他會傳授你法術。』陳入玄按照他的話，前往懇求指示。智融和尚說：『不見《金剛經》，一切有為法，如夢幻泡影，如露水也如閃電，應當這樣看待。』陳入玄問道：『既然如夢幻，那又何謂長生不老？』智融和尚說：『若能見到諸相非相，即能見到如來。』又說：『即非如來，是名如來。』陳入玄在言語之下大徹大悟，於是辭別隱居在瓦屋山的虎踞巖，不廢棄玄門攝生之術，每天必定誦讀《金剛經》，凡是滿若干遍。經歷了九十八個春秋。有一天，他召集鄰居隱士們告別說：『我當初追求仙道長生，現在竟然有幸得到佛法長生了。』希望各位能夠得到我所得到的。』說完，閉上眼睛去世了。靠近山的幾百戶人家，共同建立祠堂塑造他的像來祭祀他，認為他仙宗佛果，兩方面都得到了。苕中的許宦，擔任四川觀察使，親自記錄了這件事（出自《巾馭乘續集》）。 明朝嚴江，是相城的一個皮匠。中年時放棄了手藝，在佛寺里承擔齋飯。在路上專心持誦《金剛經》，並且唸誦阿彌陀佛，聲音不絕。六十多歲時，忽然斷絕了糧食，只喝水一個月，於是說：『我應當在某日某時離去。』到了那天，沐浴更衣，跏趺坐化。焚燒后得到舍利數合，他的舌頭堅硬如金石，敲擊時有聲音。
【English Translation】 English version He was safe and sound. The room had no bolts or locks. The rice, grains, money, and silk offered by various Dānapati (檀越, donors) were distributed to all in need, whether monks or laypeople, embodying the true meaning of non-attached giving. After his death, the villagers built a shrine dedicated to him. For over two hundred years, during the spring and autumn sacrifices, shamans and celebrants would chant the Diamond Sutra to appease his spirit. The post station now called Sun Gong Pu is the site of his former residence (from 'The Fruits of Upholding and Reciting'). During the Xuande (宣德) era (1426-1435) of the Ming Dynasty, Chen Ru Xuan, a Taoist priest from He Guan in western Sichuan, aspired to achieve immortality. He meditated diligently day and night, praying for divine instruction. One night, he dreamed of a person with an unusual appearance, who claimed to be the Vajrapani (執金剛神, a Dharma protector) deity. He said to Chen Ru Xuan, 'If you seek immortality, quickly go to Minshan and pay respects to the monk Zhi Rong, who will impart the method to you.' Chen Ru Xuan followed his words and went to earnestly seek guidance. Zhi Rong said, 'Without seeing the Diamond Sutra, all conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' Chen Ru Xuan asked, 'If they are like dreams, what is meant by immortality?' Zhi Rong said, 'If you see all forms as non-forms, then you will see the Tathagata (如來, the thus-gone one).' He also said, 'That which is not the Tathagata, is called the Tathagata.' Chen Ru Xuan had a great awakening upon hearing these words, and then bid farewell to retreat to the Tiger Crouching Rock on Mount Wawu. He did not abandon the Xuan sect's methods of nourishing life, and he would certainly recite the Diamond Sutra every day, completing a certain number of recitations. He lived through ninety-eight autumns. One day, he gathered his hermit neighbors and said goodbye, saying, 'I initially sought immortality through Taoism, but now I am fortunate to have attained the immortality of Buddhism. I hope that you all can attain what I have attained.' After speaking, he closed his eyes and passed away. Several hundred families near the mountain jointly built a shrine to create his image to worship him, believing that he had attained both Taoist and Buddhist fruits. Xu Huan of Shaozhong, who served as an inspector in Sichuan, personally recorded this event (from 'A Continued Collection of Caparisoned Horses'). Yan Jiang of the Ming Dynasty was a leather craftsman from Xiangcheng. In middle age, he abandoned his trade and took on the task of carrying vegetarian meals at a Buddhist temple. On the road, he single-mindedly recited the Diamond Sutra and chanted Amitabha Buddha (阿彌陀佛, the Buddha of Infinite Light), without ceasing. When he was over sixty years old, he suddenly stopped eating grains and only drank water for a month. Then he said, 'I shall depart on such and such day at such and such time.' When the time came, he bathed, changed his clothes, and sat in the lotus position, passing away peacefully. After cremation, several containers of śarīra (舍利, relics) were obtained. His tongue was as hard as gold and stone, and it made a sound when struck.
時正德十三年事也。至柔莫如舌。心堅則舌堅。此金剛不壞之實證(載相城志)。
明正嘉間。滇南周廷璋。號楚峰。性淳樸。歸依佛乘。生不識衡量。治家不計生產有無。而雅好施。有輒散之貧者。人與語多笑。或謔之。或至詈辱之。亦笑。每晨起。必誦金剛彌陀觀音經各一卷。時欣然自得曰。吾豈藉是為行資哉。吾不離日用。不涉貪愛。庶幾如是而已。嘗晝寢疾。有胡僧入室。合掌作禮。倏不見。家人憂之。謂翁且逝矣。俄而疾愈。年八十七。以清明日上冢訣辭祖考。還謂其婦唐孺人曰。彌陀迎我。觀音室利亦至矣。又明日曰。觀音食我一芋。謂我勿茹葷。齋五日可西行也。自是每食一粥一蔬。至期沐而冠。令子弟誦七寶如來名號。自誦經端坐而逝。翊日體香潔如生(出金剛靈應)。
明嘉靖間。少保戚公繼光。為副總時。以倭亂。提兵守禦三江。素虔持金剛經。雖在行間不廢。一夕夢陣亡親兵某云。明日當令妻詣公。乞為誦金剛經一卷。以資度脫。旦日兵妻果來吁。如夢中語。公次晨齋素為誦經訖。是夜。兵妻夢夫語曰。感主帥為我誦經。但其中夾雜不用二字。功德不全。尚未得脫苦耳。兵妻明旦。復以夢吁。公大訝。因憶誦經時。夫人遺婢送茶餅至。公遙見揮手卻之。口雖不言。而意中雲不用也
【現代漢語翻譯】 現代漢語譯本： 這是明朝正德十三年（1518年）發生的事情。最柔順的莫過於舌頭。內心堅定，則舌頭也堅定。這是金剛不壞的真實證明（記載於《相城志》）。
明朝嘉靖年間（1522-1566年）。滇南的周廷璋，號楚峰，天性淳樸，歸依佛法。生來不認識衡量工具，治理家業不計算生產的有無，但非常喜歡施捨。有了錢財就散給貧困的人。別人和他說話多是嘲笑，或者戲弄他，甚至辱罵他，他也只是笑笑。每天早晨起來，必定誦讀《金剛經》、《彌陀經》、《觀音經》各一遍。這時他欣然自得地說：『我難道是憑藉這些來作為修行的資本嗎？我不離開日常生活，不涉及貪婪和愛慾，大概就是這樣而已。』曾經白天睡覺時生病，有胡僧進入房間，合掌作禮，忽然不見了。家人擔心他，說老翁快要去世了。不久，他的病就好了。八十七歲時，在清明節那天去上墳，告別祖先。回來后對他的妻子唐孺人說：『彌陀佛來迎接我，觀音菩薩和室利菩薩也來了。』又過了一天說：『觀音菩薩給我吃了一個芋頭，告訴我不要吃葷，齋戒五天就可以往生西方了。』從此以後，每天只吃一碗粥和一些蔬菜。到了約定的日子，沐浴后戴上帽子，讓子弟誦唸七寶如來的名號，自己誦經端坐而逝。第二天，身體香潔如活著一樣（出自《金剛靈應》）。
明朝嘉靖年間（1522-1566年）。少保戚繼光，擔任副總兵時，因為倭寇作亂，率領軍隊守衛三江。他平時虔誠地持誦《金剛經》，即使在行軍途中也不間斷。一天晚上，他夢見陣亡的親兵某人說：『明天應當讓我的妻子去拜見您，請求您為我誦讀一卷《金剛經》，用來資助我超脫。』第二天早上，士兵的妻子果然來訴說，和夢中說的一樣。戚繼光第二天早晨齋戒素食，為他誦經完畢。當天晚上，士兵的妻子夢見丈夫說：『感謝主帥為我誦經，但其中夾雜了「不用」二字，功德不圓滿，還不能脫離苦難。』士兵的妻子第二天早上，又把夢中的情況告訴了戚繼光。戚繼光非常驚訝，因此回憶起誦經時，夫人的婢女送茶餅來，他遠遠地看見了，揮手拒絕了她，口裡雖然沒有說，但心裡想著「不用」二字。
【English Translation】 English version: This happened in the thirteenth year of the Zhengde reign (1518) of the Ming Dynasty. Nothing is more flexible than the tongue. If the heart is firm, the tongue is firm. This is the true proof of the indestructible Vajra (recorded in the Xiangcheng Chronicle).
During the Jiajing reign (1522-1566) of the Ming Dynasty, Zhou Tingzhang of Yunnan, whose alias was Chufeng, was simple and honest by nature and took refuge in Buddhism. He was born without knowledge of measuring tools, and when managing his household, he did not calculate whether there was production or not, but he was very fond of giving alms. Whenever he had money, he would distribute it to the poor. People often laughed when talking to him, or ridiculed him, or even cursed him, but he would just smile. Every morning, he would recite one chapter each of the 'Diamond Sutra' (Vajra Sutra), the 'Amitabha Sutra' (Amitabha Sutra), and the 'Avalokiteshvara Sutra' (Avalokiteshvara Sutra). At this time, he would happily say to himself, 'Am I relying on these as capital for practice? I do not depart from daily life, and I do not involve myself in greed and desire. It is probably just like this.' Once, he fell ill while napping during the day. A Hu (non-Han) monk entered the room, put his palms together in salute, and suddenly disappeared. His family worried about him, saying that the old man was about to pass away. Soon after, he recovered from his illness. At the age of eighty-seven, on the Qingming Festival, he went to the grave to bid farewell to his ancestors. Upon returning, he said to his wife, Madam Tang, 'Amitabha (Amitabha) is coming to welcome me, and Avalokiteshvara (Avalokiteshvara) and Shri (Shri) are also here.' The next day, he said, 'Avalokiteshvara (Avalokiteshvara) fed me a taro and told me not to eat meat. After five days of fasting, I can be reborn in the Western Paradise.' From then on, he only ate one bowl of porridge and some vegetables each day. On the appointed day, he bathed and put on his hat, and had his children recite the names of the Seven Treasures Tathagatas (Saptaratna-tathāgata). He himself recited sutras and passed away while sitting upright. The next day, his body was fragrant and clean as if he were alive (from 'Miraculous Responses of the Diamond Sutra').
During the Jiajing reign (1522-1566) of the Ming Dynasty, Shao Bao (Junior Guardian) Qi Jiguang, when he was the Deputy Commander, led troops to defend the Sanjiang area due to the Wokou (Japanese pirates) disturbances. He usually devoutly upheld the 'Diamond Sutra' (Vajra Sutra), and did not stop even while on the march. One night, he dreamed that a deceased soldier who was close to him said, 'Tomorrow, you should have my wife visit you and request you to recite a chapter of the 'Diamond Sutra' (Vajra Sutra) for me, to help me be liberated.' The next morning, the soldier's wife indeed came to plead, just as in the dream. Qi Jiguang fasted and ate vegetarian food the next morning, and finished reciting the sutra for him. That night, the soldier's wife dreamed that her husband said, 'I am grateful to the commander for reciting the sutra for me, but the word 'no need' was mixed in, so the merit is incomplete, and I have not yet been able to escape suffering.' The soldier's wife told Qi Jiguang about the dream the next morning. Qi Jiguang was very surprised, and then recalled that when he was reciting the sutra, his wife's maid brought tea cakes, and he saw her from afar and waved her away, although he did not say it, he was thinking 'no need' in his mind.
。公時以語幕客。事遂傳焉。滇徹庸禪師曰。予病中作夢。神人持一簿云。此是錄誦經雜念者罪過。余接按之。皆書誦經攙雜俗念人等姓字。並罪過也。余亦在末篇。讀已凜然。又謂余曰。若一卷經。攙雜兩個念頭。試思一生所誦經。應攙雜多少念頭。忽然夢醒。汗流浹背。吁。此僧俗持經之炯戒也。屠長卿曰。通州顧少司馬養謙。為人高才倜儻。夫人先卒。廣修佛事。數年後。公有妾暴亡。經宿蘇。哭不止。公問之。答曰。妾死入冥府。見夫人閉一暗室云。我在此苦不可言。急作功德救我。妾曰。夫人亡后。相公大作善事。都無益耶。夫人曰。經懺薦度。在主者齋戒至誠。乃能滅罪增福。曏者沙門持誦堂上。相公飲奕室中。何益之有。公聞之亦大哭。擇聘戒德名僧。清凈嚴肅。作道場三晝夜。此長卿目睹而筆之者。飲奕且不可。況酒肉乎。近北京鷲峰寺僧濟舟。一日有青衣者訪之。告曰。我地府無常也。某老嫗受地獄苦。不得脫。生前供養老師。今托求念法華經一部。舟許之。隨於七月十五日。在佛前。跪諷法華經。至第五卷。渴甚。覓茶不得。廚有冷酒。舟飲數口。仍至佛前。唸完三卷。十六日。無常復來云。老嫗承師經力。金光已射至地府。正將離獄。忽五卷經中。滿地獄皆作酒氣。仍不能出。舟聞之。毛骨竦
【現代漢語翻譯】 現代漢語譯本 當時，有人把這件事告訴了他的幕僚，事情就傳開了。滇徹庸禪師說：『我生病時做了一個夢，有神人拿著一個簿子說，這是記錄誦經時雜念者的罪過的。』我接過簿子檢視，上面都寫著誦經時攙雜俗念的人的姓名和罪過。我也在最後一篇。讀完后非常害怕。神人又對我說：『如果一卷經書，攙雜兩個念頭，試想一生所誦的經，應該攙雜多少念頭？』忽然夢醒，汗流浹背。唉！這是僧人和俗人持經的深刻警戒啊！ 屠長卿說：『通州的顧少司馬養謙，為人高才灑脫。他的夫人先去世了，他廣做佛事。幾年后，顧養謙的一個小妾突然暴亡，過了一夜又甦醒過來，哭個不停。顧養謙問她原因，她回答說：『我死後進入冥府，看見夫人在一個黑暗的房間里，她說：『我在這裡受苦不堪，快做功德來救我。』我說：『夫人在去世后，相公做了很多善事，都沒有用嗎？』夫人說：『經懺薦度，在於主持者齋戒至誠，才能滅罪增福。之前沙門在堂上持誦經文時，相公在房間里飲酒下棋，有什麼用呢？』顧養謙聽了也大哭起來，選擇聘請戒行高尚的名僧，清凈嚴肅地做了三晝夜的道場。』這是屠長卿親眼所見並記錄下來的。飲酒下棋尚且不可以，更何況是酒肉呢？ 近來北京鷲峰寺的僧人濟舟，有一天有穿青衣的人來拜訪他，告訴他說：『我是地府的無常。有一個老婦人受地獄的苦，無法脫身，她生前供養過老師您，現在托您念一部《法華經》。』濟舟答應了。於是在七月十五日，在佛前跪著諷誦《法華經》。到第五卷時，他非常口渴，找不到茶，廚房裡有冷酒，濟舟喝了幾口，仍然回到佛前，唸完了三卷。十六日，無常又來了，說：『老婦人承蒙老師的經力，金光已經射到地府，正要離開地獄，忽然第五卷經中，滿地獄都變成了酒氣，仍然不能出去。』濟舟聽了，毛骨悚然。
【English Translation】 English version At that time, someone told his staff about this matter, and it spread. Zen Master Dian Cheyong said: 'I had a dream when I was sick, in which a divine person held a book and said, 'This is a record of the sins of those who have distracting thoughts while reciting scriptures.' I took the book and examined it, and it contained the names and sins of people who mixed secular thoughts while reciting scriptures. I was also in the last chapter. After reading it, I was very frightened. The divine person also said to me: 'If one scripture contains two distracting thoughts, think about how many distracting thoughts you should have mixed in your life?' Suddenly I woke up from the dream, covered in sweat. Alas! This is a profound warning for monks and laypeople who uphold the scriptures!' Tu Changqing said: 'Gu Yangqian, the Junior Secretary of Tongzhou, was a man of great talent and unrestrained spirit. His wife passed away first, and he performed many Buddhist rituals. Several years later, one of Gu Yangqian's concubines suddenly died and revived after a night, crying incessantly. Gu Yangqian asked her the reason, and she replied: 'After I died, I entered the underworld and saw the lady in a dark room, she said: 'I am suffering here, please do merits to save me.' I said: 'After the lady passed away, the master has done many good deeds, are they of no use?' The lady said: 'The merit of repentance and offering depends on the host's fasting and sincerity to eliminate sins and increase blessings. Before, when the monks were reciting scriptures in the hall, the master was drinking and playing chess in the room, what use was it?' Gu Yangqian cried loudly after hearing this, and chose to hire famous monks with high moral conduct to perform a pure and solemn ritual for three days and nights.' This is what Tu Changqing saw and recorded. Drinking and playing chess are not allowed, let alone alcohol and meat? Recently, a monk named Ji Zhou from Jiufeng Temple in Beijing was visited by a person in green clothes one day, who told him: 'I am a ghost messenger from the underworld. An old woman is suffering in hell and cannot escape. She used to make offerings to you when she was alive, and now she asks you to recite a copy of the Lotus Sutra (Fǎ Huá Jīng).' Ji Zhou agreed. So on the fifteenth day of the seventh month, he knelt in front of the Buddha and chanted the Lotus Sutra. When he reached the fifth volume, he was very thirsty and could not find tea. There was cold wine in the kitchen, Ji Zhou took a few sips and returned to the Buddha, finishing the three volumes. On the sixteenth day, the ghost messenger came again and said: 'The old woman has received the power of your scriptures, and the golden light has shone into the underworld, and she is about to leave hell, but suddenly the entire hell in the fifth volume has turned into the smell of wine, and she still cannot get out.' Ji Zhou was horrified when he heard this.
立。發願至誠。為彼補誦。然則飲酒食肉持經。適增業耳(出新異錄)。
明嘉靖間。歸安茅鹿門傭僕馮勤。日者佔其天。問一老僧。何以延年。老僧曰。若為下人。無力積德。惟拾焚字紙。並念續命經。庶免短折。勤問續命經。老僧曰。即金剛經也。乃置竹鑷竹簏兩事。日間遍歷街巷。凡穢惡字紙。悉鑷簏中。滌以香水。曝干焚灰。包送清流。雖隻字不敢遺忽。夜歸跪念金剛經一卷迴向。歲以為嘗。后漸知書。通文義。鹿門禮貌之。家道豐裕。子二孫四。壽九十五。無疾化。書同文。天下通行易便。三教經典。無不賴此。作踐者。既有惡報。敬惜者。自獲福因。老僧教馮勤以延年。舍拾字唸經。別無他法。道理實為真切。工夫尤為捷徑(出新異錄)。
明顏光裕。世襲業儒。一日同鄉紳耆老。入金剛會聽經講論。至暮而歸。踴躍歎服。欲究其旨。以赴銓未暇。後任太和縣事。忽病。夢二青衣。拘入陰府。景象晦冥。森嚴悽慘。少頃。見王。執簿吏曰。光裕陽壽已盡。在生業重好殺。恣意烹炙。且好食牛犬。即有無數生靈。對執索命。王判押赴油火煎煉。牛頭又入沸鼎。祇見蓮花遮體。滾沸澄清。鬼判稟王。合掌請見。果何功德化斯罪業。令察善簿。祇有持論般若一日之功。植此金剛不壞之體。王曰。善
【現代漢語翻譯】 現代漢語譯本： 立誓發願要至誠，為他補誦經文。如果飲酒食肉還誦經，只會增加罪業。（出自《新異錄》） 明朝嘉靖年間（公元1522年-1566年），歸安的茅鹿門僱傭了一個僕人叫馮勤。有算命先生說他短命，他去問一個老和尚，怎樣才能延年益壽。老和尚說：『你身為下人，沒有能力積德，只有撿拾焚燒字紙，並唸誦《續命經》，或許可以免於短命。』馮勤問什麼是《續命經》，老和尚說：『就是《金剛經》啊。』於是馮勤就準備了竹鑷子和竹筐兩樣東西，白天走遍街巷，凡是骯髒污穢的字紙，都用鑷子夾到筐里，用香水洗乾淨，曬乾后燒成灰，包好送到清澈的河流中，即使是一個字也不敢遺漏疏忽。晚上回家跪著唸誦《金剛經》一卷，以此迴向。年復一年，後來漸漸識字，通曉文義。茅鹿門對他很禮貌，家道也變得富裕。他生了兩個兒子，四個孫子，活到九十五歲，無疾而終。書籍文字，是天下通行方便的工具，三教經典，沒有不依賴它的。作踐字紙的人，自然會有惡報；敬惜字紙的人，自然會獲得福報。老和尚教馮勤延年益壽的方法，除了撿字紙唸經，沒有其他辦法。道理實在真切，功夫尤其便捷。（出自《新異錄》） 明朝的顏光裕，世代以儒學為業。有一天，他與同鄉的鄉紳耆老一起，參加金剛法會，聽經講論，直到傍晚才回家，高興地歎服。他想探究其中的旨意，但因為要赴吏部選官而沒有時間。後來他擔任太和縣的縣令，忽然生病，夢見兩個青衣人，把他拘禁到陰間地府。景象昏暗不明，森嚴悽慘。一會兒，他看見閻王，閻王對拿著簿子的判官說：『顏光裕的陽壽已經盡了，他在世時罪業深重，喜歡殺生，肆意烹飪燒烤，而且喜歡吃牛肉和狗肉，因此有無數的生靈，對他進行控訴索命。』閻王判決把他押送到油鍋里煎炸，牛頭也被放入沸騰的鼎中。只見蓮花遮住他的身體，滾沸的油鍋變得清澈。鬼判稟告閻王，合掌請求檢視，到底是什麼功德化解了這些罪業。檢視善簿，只有他聽講《般若經》一天的功德，種下了金剛不壞之體。閻王說：『好！』
【English Translation】 English version: To make a vow with utmost sincerity and recite scriptures on their behalf. However, drinking wine and eating meat while reciting scriptures only increases negative karma. (From 'New Strange Records') During the Jiajing period (1522-1566 AD) of the Ming Dynasty, Mao Lumen of Guian hired a servant named Feng Qin. A fortune-teller predicted that he would have a short life, so he asked an old monk how to prolong his life. The old monk said, 'As a servant, you have no means to accumulate merit. Only by collecting and burning written paper, and reciting the 'Life-Extending Sutra', can you possibly avoid a short life.' Feng Qin asked what the 'Life-Extending Sutra' was, and the old monk said, 'It is the 'Diamond Sutra'.' So Feng Qin prepared two things: bamboo tweezers and a bamboo basket. During the day, he went through the streets and alleys, and all the dirty and filthy written paper, he would pick up with the tweezers into the basket, wash it with fragrant water, dry it in the sun, burn it into ashes, and wrap it up to send it into the clear river, not daring to neglect even a single word. When he returned home at night, he would kneel and recite one volume of the 'Diamond Sutra', dedicating the merit. Year after year, he gradually learned to read and understand the meaning of the text. Mao Lumen treated him with respect, and his family became wealthy. He had two sons and four grandsons, and lived to be ninety-five years old, dying without illness. Books and writing are convenient tools for communication throughout the world, and the classics of the three religions all rely on them. Those who desecrate written paper will naturally receive bad retribution; those who cherish written paper will naturally obtain blessings. The old monk taught Feng Qin the method to prolong his life, and there was no other way besides picking up written paper and reciting the sutra. The reasoning is truly sincere, and the effort is especially convenient. (From 'New Strange Records') During the Ming Dynasty, Yan Guangyu was a scholar by hereditary profession. One day, he and the local gentry elders attended a Diamond Sutra assembly to listen to lectures on the sutra. He returned home in the evening, joyfully admiring it. He wanted to investigate its meaning, but he did not have time because he was going to the Ministry of Personnel to be selected for an official position. Later, he served as the magistrate of Taihe County. Suddenly, he fell ill and dreamed of two men in green robes who took him into the underworld. The scene was dark and gloomy, solemn and desolate. After a while, he saw King Yama, who said to the clerk holding the register, 'Yan Guangyu's lifespan has ended. During his life, he committed heavy sins, enjoyed killing, and indulged in cooking and roasting, and he liked to eat beef and dog meat, so countless living beings are accusing him and demanding his life.' King Yama sentenced him to be sent to the oil cauldron to be fried, and the head of an ox was also put into the boiling cauldron. Only a lotus flower was seen covering his body, and the boiling oil became clear. The ghost judge reported to King Yama, clasping his hands and requesting to see what merit had dissolved these sins. Checking the book of good deeds, there was only the merit of listening to the Prajna Sutra for one day, which planted the indestructible body of the Diamond. King Yama said, 'Good!'
哉。延爾壽祿還魂。普勸世人奉持。返魂已經七日。自後課誦不輟。刻施金剛六千卷。官曆大參。年至七十。臨終香聞里巷。苦口囑戒子孫。世代受持最上經典。言畢而逝。顏子六十六代孫。博士伯廉記(出金剛靈應)。
明崑山周少岳。諱之程。五十喪明。其瞳子反背碧色。晝如黑夜。自以為廢於世矣。一心歸依佛氏。以消宿愆。每日清晨。莊誦金剛經三卷。誦則高聲讚揚。客至不為禮。積十五年。忽一日炯然見物。旋見旋晦。驚疑未定。令家人視之。見左目眸子搖動。露光一發。二月餘。碧瞳漸轉。兩眼清光盡復。比之少年。更能視遠。少岳感念金剛神力。誦經益虔。年至八十考終。其先代百十六歲翁。號壽誼者。多有隱德。太祖召見便殿。詔天下行鄉飲禮。自翁始。少岳其八世孫也。孫日隆百拜志。顧伯唸曰。此余邑中近事。童年即聞之。今因集靈應。恐語焉而不詳。乃躬叩其的孫隆甫。出此授余。采入以傳信云(出金剛靈應)。
明陳明遠。興化軍人。嘗舉進士。過泗州。游普照寺。見老僧敝衣。倚樹讀青紙書。書有光射百步許。就視則金字金剛經。系以梁朝傅大士之頌者。僧顧明遠曰。子亦樂此耶。遂以授之。明年從父鑄官海陵。忽病死。將大殮。體復溫。移刻乃蘇。自言見四卒。深目虎喙。
【現代漢語翻譯】 現代漢語譯本： 啊。延長你的壽命和福祿，使你還魂。普遍勸告世人奉行。還魂已經七天。自此以後，每天的功課誦讀不停止。刻印佈施《金剛經》六千卷。官職做到大參。年齡到七十歲。臨終時，整個里巷都聞到香味。苦口婆心地囑咐子孫，世代受持這最上的經典。說完就去世了。顏回第六十六代孫，博士伯廉記錄。（出自《金剛靈應》）
明朝崑山的周少岳，名之程。五十歲時失明。他的瞳孔反轉成碧色，白天如同黑夜。自己認為已經成了廢人。一心皈依佛門，以消除前世的罪過。每天清晨，莊重地誦讀《金剛經》三卷。誦讀時高聲讚揚，客人來了也不行禮。積累了十五年。忽然有一天，眼睛明亮能看見東西了。看見后又立即變得昏暗。驚疑不定。讓家人看他的眼睛，看見左眼的瞳孔在搖動，露出一道光芒。兩個多月后，碧色的瞳孔漸漸轉正，兩隻眼睛的清光完全恢復。比少年時，更能看清遠處的東西。少岳感念《金剛經》的神力，誦經更加虔誠。年齡到八十歲時去世。他的先祖一百一十六歲的老翁，號壽誼，有很多不為人知的德行。明太祖（1368年-1398年）召見他在便殿。下詔天下推行鄉飲禮，從壽誼開始。少岳是他的八世孫。孫日隆百拜記錄。顧伯念說，這是我縣中最近發生的事情，我童年時就聽說了。現在因為收集靈驗事蹟，恐怕說得不夠詳細。於是親自拜訪了他的嫡孫隆甫，從他那裡得到這些資料，採錄下來以傳達真實情況。（出自《金剛靈應》）
明朝的陳明遠，是興化軍人。曾經考中進士。路過泗州時，遊覽普照寺。看見一位老和尚穿著破舊的衣服，靠著樹讀青色的紙書。書上有光芒照射出一百步左右。走近一看，是金字書寫的《金剛經》，附有梁朝傅大士（497年-569年）的頌詞。老和尚看著陳明遠說，你也喜歡這個嗎？於是就把經書交給了他。第二年，陳明遠跟隨父親到海陵做官，忽然生病死了。將要入殮時，身體又變得溫暖。過了一會兒就甦醒了。自己說看見四個士兵，深眼窩，長著老虎一樣的嘴。
【English Translation】 English version: Ah. Prolong your life and fortune, and restore your soul. Universally exhort people to uphold it. The soul has been restored for seven days. From then on, the daily recitation never ceased. He had six thousand copies of the Diamond Sutra engraved and distributed. He served as a high-ranking official. He reached the age of seventy. At the time of his death, the entire neighborhood smelled fragrance. He earnestly exhorted his descendants to uphold this supreme classic for generations. After saying this, he passed away. Recorded by Bo Lian, the 66th generation descendant of Yan Hui (from Jin Gang Ling Ying).
During the Ming Dynasty, Zhou Shaoyue of Kunshan, whose given name was Zhi Cheng, lost his sight at the age of fifty. His pupils turned backward and became blue, and daytime was like night. He thought he was useless to the world. He wholeheartedly took refuge in Buddhism to eliminate past sins. Every morning, he solemnly recited the Diamond Sutra three times. He recited loudly and praised it. He did not greet guests. After fifteen years, suddenly one day, he could see things clearly. He saw and then immediately became dim again. He was surprised and doubtful. He asked his family to look at his eyes and saw the pupil of his left eye shaking, revealing a ray of light. After more than two months, the blue pupils gradually turned back, and the clear light of both eyes was completely restored. Compared to his youth, he could see farther. Shaoyue was grateful for the divine power of the Diamond Sutra and recited the sutra more devoutly. He died at the age of eighty. His ancestor, an old man of one hundred and sixteen years old, named Shouyi, had many hidden virtues. Emperor Taizu of Ming (1368-1398) summoned him to the side hall. He issued an edict to promote the village drinking ceremony throughout the country, starting with Shouyi. Shaoyue was his eighth-generation descendant. Sun Rilong recorded with a hundred bows. Gu Bonian said, 'This is a recent event in my county. I heard about it in my childhood. Now, because I am collecting miraculous events, I am afraid that I have not described it in detail.' So he personally visited his direct grandson Longfu and obtained these materials from him, which I have recorded to convey the truth (from Jin Gang Ling Ying).
During the Ming Dynasty, Chen Mingyuan was a native of Xinghua Army. He once passed the imperial examination. When he passed by Sizhou, he visited Puzhao Temple. He saw an old monk wearing tattered clothes, leaning against a tree reading a blue paper book. The book had a light that shone about a hundred steps away. Upon closer inspection, it was the Diamond Sutra written in gold letters, with the eulogy of Fu Dashi (497-569) of the Liang Dynasty attached. The monk looked at Chen Mingyuan and said, 'Do you also like this?' So he gave the sutra to him. The following year, Chen Mingyuan followed his father to Hailing to serve as an official and suddenly fell ill and died. When he was about to be placed in the coffin, his body became warm again. After a while, he woke up. He said that he saw four soldiers with deep-set eyes and tiger-like mouths.
驅之西北行。勢甚暴。所經皆廣野。塵埃撲面。如在霧中。漸逼大河。府署嚴密。三卒先入。一守明遠。須臾一僧。乘空而來。即泗州所遇授經者。府主趨出迎之。旁睨明遠。僧呼明遠前。使自懺悔。主乃詔吏放還。僧前導遊兩廡。見囚繫數百。更有禽獸諸蟲。悉能人言。與囚對辯。又坐沙門五六人。前列敗壞飲食數十甕。途中所遇。又見里中向日威勢孔灼。到此不勝狼狽諸狀。俄及前所過廣野。溪水漲甚。僧執杖端。以末授明遠。挈之行。始涉亦淺。中忽深陷。因驚呼而蘇(出明遠再生傳)。
明錢塘李時英。為南海欽州守。恒誦金剛經。隆慶丁卯。為分考官。于闈中病死三日。初見金甲神。欲鎖去見泰山府君。城隍土地咸在。土地以李誦金剛經故。堅不肯押字。金甲神怒。袖出火釘。長三尺餘。從土地頂門釘入。立見焚燒盡。俄複本形。堅執不押如故。金甲神曰。當同鎖汝往泰山。旋見數鬼。稱冤索命。呵時英前世為九江守。受賕殺人。正急怖間。憶誦金剛經。忽見呂祖師乘雲而下。鬼俱奔逝。時英伏地乞哀。呂祖曰。還我老君丹來。熟視曰。業重業重。可惜丹俱壞盡矣。汝誦金剛。可求救六祖。忽然間。六祖至。睹時英伏地。亦曰業重業重。待與五祖商量來。時英出一手。曳六祖袈裟。片片飛金光。少頃
【現代漢語翻譯】 現代漢語譯本： （士兵）驅趕著他向西北方向走去，（那些士兵）氣勢非常兇暴。所經過的地方都是廣闊的原野，塵土撲面而來，好像身處霧中。漸漸逼近大河，（那裡）府署守衛森嚴。三個士兵先進入，其中一個叫明遠（人名）。不久，一個僧人乘空而來，就是泗州（地名）遇到的傳授經書的人。府主快步出來迎接他，（又）斜眼看著明遠（人名）。僧人叫明遠上前，讓他自己懺悔。府主於是命令官吏放他還家。僧人在前面引導他遊覽兩邊的廂房，看見囚犯有幾百人，更有禽獸各種蟲子，都能說人話，與囚犯對辯。又看見坐在那裡的沙門（和尚）五六人，前面擺著幾十甕已經腐敗變質的飲食。他還看到了（以前）在途中所遇到的，又看見里中（村裡）向日（人名）威勢很盛，到這裡卻狼狽不堪的各種情形。不久到了先前經過的廣闊原野，溪水漲得很大。僧人拿著手杖的一端，把另一端遞給明遠，拉著他行走。開始下水時還很淺，中間忽然深陷下去，明遠因此驚叫一聲就醒了。（出自《明遠再生傳》）
明朝錢塘（地名）人李時英（人名），擔任南海（地名）欽州（地名）的太守，經常誦讀《金剛經》。隆慶（明穆宗年號，1567-1572）丁卯年，擔任分考官。在考場中生病死了三天。起初看見金甲神，要鎖著他去見泰山府君（泰山神）。城隍（城神）土地（土地神）都在場。土地因為李時英誦讀《金剛經》的緣故，堅決不肯簽字。金甲神大怒，從袖子里拿出火釘，有三尺多長，從土地的頭頂釘進去，立刻看見土地被焚燒殆盡，一會兒又恢復了原來的樣子，仍然堅持不肯簽字。金甲神說，應當一同鎖著你前往泰山。隨即看見幾個鬼，聲稱是來報仇索命的，呵斥李時英前世是九江（地名）的太守，接受賄賂殺人。正在緊急害怕的時候，（李時英）回憶起誦讀《金剛經》，忽然看見呂祖師（呂洞賓）乘雲而下，鬼都奔逃離去。李時英趴在地上哀求。呂祖說，還我老君（老子）的丹藥來。仔細看了看（李時英）說，罪孽深重啊，罪孽深重。可惜丹藥都壞完了。你誦讀《金剛經》，可以求救於六祖（慧能）。忽然之間，六祖（慧能）到了，看到李時英趴在地上，也說罪孽深重啊，罪孽深重，等我和五祖（弘忍）商量一下再來。李時英伸出一隻手，拉著六祖的袈裟，（袈裟）片片飛出金光，一會兒... English version: He was driven northwest. The momentum was very violent. All the places passed were vast wildernesses. Dust hit his face, as if he were in a fog. Gradually approaching the Great River, the prefectural government was heavily guarded. Three soldiers entered first, one of whom was named Mingyuan (personal name). After a while, a monk came through the air, the one who taught the scriptures when they met in Sizhou (place name). The prefectural lord hurried out to greet him, glancing sideways at Mingyuan (personal name). The monk called Mingyuan forward and made him repent. The lord then ordered the officials to release him and let him return home. The monk led him to tour the two cloisters, where he saw hundreds of prisoners, as well as birds, beasts, and insects, all of whom could speak human language and argue with the prisoners. He also saw five or six monks sitting there, with dozens of urns of spoiled food in front of them. He also saw those he had met on the way, and saw Xiangri (personal name) in the village, who used to be very powerful, in a state of utter embarrassment. Soon they reached the vast wilderness they had passed earlier, and the stream had risen greatly. The monk held one end of his staff and handed the other end to Mingyuan, pulling him along. At first, the water was shallow, but suddenly it became deep, and Mingyuan cried out in alarm and woke up. (From 'The Rebirth of Mingyuan')
Li Shiying (personal name) of Qiantang (place name) in the Ming Dynasty, served as the prefect of Qinzhou (place name) in the South China Sea (place name), and constantly recited the Diamond Sutra. In the Dingmao year of the Longqing (Emperor Muzong of Ming Dynasty's reign, 1567-1572) era, he served as a sub-examiner. He fell ill and died in the examination hall for three days. At first, he saw a golden-armored god who wanted to lock him up to see the Lord of Mount Tai (Taishan God). The City God (City God) and the Earth God (Earth God) were both present. The Earth God, because Li Shiying recited the Diamond Sutra, firmly refused to sign. The golden-armored god was furious and took out a fire nail from his sleeve, more than three feet long, and nailed it into the Earth God's head. He immediately saw the Earth God being burned to ashes, but after a while, he returned to his original form and still refused to sign. The golden-armored god said, 'I should lock you up together and go to Mount Tai.' Immediately, he saw several ghosts claiming to be seeking revenge for their lives, scolding Li Shiying for being the prefect of Jiujiang (place name) in his previous life, accepting bribes and killing people. In the midst of urgent fear, Li Shiying recalled reciting the Diamond Sutra, and suddenly saw Master Lu (Lu Dongbin) descending on a cloud, and the ghosts all fled away. Li Shiying prostrated himself on the ground and begged for mercy. Master Lu said, 'Return my Laozi's (Laojun) elixir.' He looked closely at Li Shiying and said, 'Your karma is heavy, your karma is heavy. It's a pity that all the elixirs are ruined. You recite the Diamond Sutra, you can seek help from the Sixth Patriarch (Huineng).' Suddenly, the Sixth Patriarch (Huineng) arrived, and seeing Li Shiying prostrate on the ground, he also said, 'Your karma is heavy, your karma is heavy. Wait for me to discuss it with the Fifth Patriarch (Hongren) and come back.' Li Shiying stretched out a hand and pulled the Sixth Patriarch's kasaya, and pieces of golden light flew out, and after a while...
【English Translation】 English translation line 1 English translation line 2
。倏異香滿鼻。聞空中五祖六祖敕曰。誦經人且放還。隨見前金甲神復至。提時英一擲。汗下如雨而蘇。時英出場。即棄官歸湖南凈慈寺焚修。晨起必誦金剛。超度冤鬼。無疾終(出新異錄)。
明萬曆初。侍中鐘公復秀。徐公遵壽。俱住京城羅家巷。奉佛念金剛經。別院凈室數間。二公聯坐誦持。鐘家有二白鵝。聞經聞唸佛。輒尾二公后。作聲而行。逐之不去。昂首若聽。行止皆隨木魚聲。逾數年。二鵝並對經案立化。二公為瘞于凈業寺后地。號聽經鵝冢。昔凈影老沙門慧遠。初在鄉。養一鵝。相隨聽經。及遠入京。鵝留寺中。晝夜長鳴。其徒送入京。至寺門放之。自能知遠房。入馴狎。每講經。入室伏聽。泛說他事。則鳴翔而出。合觀二案。鵝之靈慧如此。彼誦經生雜想。聞經若充耳者。誠異類不若矣(出新異錄)。
明萬曆間。蘇州楓橋盛在德。從講師懸明。受金剛經。偶病歿。追赴冥司。則被仇鬼盛之化。告郡城隍逮對也。在德理直。得觀冥獄。釋還時。見城隍降階諭曰。我生前。荊州人。姓曹。自登神箓。我母張太君。轉世三度矣。咸女身不育。若代我懇懸明師。虔誦金剛經。月上女經各五百部。我母轉男必矣。在德再生。禮請懸明。誦滿牒告。管東溟作序紀之。彌勒偈曰。即今現在雙親。就
【現代漢語翻譯】 現代漢語譯本：突然，一股奇異的香味撲鼻而來。聽到空中五祖（指禪宗五祖弘忍）和六祖（指禪宗六祖慧能）敕令說：『誦經人且放他回去。』隨即看見之前的金甲神再次出現，提起時英一扔，時英嚇得汗如雨下，隨即甦醒。時英出獄后，立即辭官回到湖南凈慈寺焚香修行。每天早晨必定誦讀《金剛經》，超度冤鬼，最終無疾而終（出自《新異錄》）。
明朝萬曆初年（公元1573年），侍中鐘公復秀、徐公遵壽，都住在京城羅家巷。信奉佛教，唸誦《金剛經》，另設幾間清凈的房間。二位一起端坐誦讀。鐘家有兩隻白鵝，聽到誦經和唸佛的聲音，總是跟在二位身後，發出叫聲行走，驅趕它們也不離開，昂著頭好像在聽經。行動和停止都隨著木魚的聲音。過了幾年，兩隻鵝都對著經案站立而死。二位將它們埋葬在凈業寺後面的土地上，稱為『聽經鵝冢』。從前凈影寺的老沙門慧遠，最初在鄉下時，養了一隻鵝，跟隨他聽經。等到慧遠進入京城，鵝留在寺中，白天黑夜不停地鳴叫。慧遠的弟子將鵝送到京城。到達寺門放開它，鵝自己能找到慧遠的房間，進入后變得馴服親近。每次講經，鵝都進入房間趴著聽講，如果講到其他事情，就鳴叫著飛出。綜合來看這兩個事例，鵝的靈性和智慧竟然如此。那些誦經時雜念叢生，聽經像沒聽見一樣的人，真是連異類都不如啊（出自《新異錄》）。
明朝萬曆年間（公元1573-1620年），蘇州楓橋的盛在德，跟隨講師懸明學習《金剛經》。偶然生病去世，被追到陰間，被仇鬼盛之化告到郡城隍那裡。盛在德據理力爭，得以參觀陰間的監獄。釋放還陽時，看見城隍走下臺階告訴他說：『我生前是荊州人，姓曹。自從登上神位，我的母親張太君，已經轉世三次了，都是女兒身而且沒有生育。如果代替我懇請懸明法師，虔誠誦讀《金剛經》和《月上女經》各五百部，我的母親一定可以轉世為男子。』盛在德復生后，禮請懸明法師，誦經圓滿后寫成文牒告知，管東溟作序記錄這件事。彌勒菩薩的偈語說：『即今現在雙親，就』
【English Translation】 English version: Suddenly, a strange fragrance filled the air. I heard the Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Zen Buddhism) and the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen Buddhism) in the air issuing an order: 'Let the sutra-reciter be released.' Immediately, the golden-armored god reappeared, picked up Shi Ying and threw him. Shi Ying sweated like rain and then woke up. After Shi Ying was released, he immediately resigned from his official position and returned to Jingci Temple in Hunan to burn incense and cultivate himself. Every morning, he would recite the Diamond Sutra to liberate wronged ghosts, and eventually died without illness (from New Tales of the Unusual).
In the early years of the Wanli reign (1573 AD) of the Ming Dynasty, Zhong Gong Fuxiu and Xu Gong Zunshou, both serving as Attendants, lived in Luo Jia Lane in the capital city. They were devoted to Buddhism and recited the Diamond Sutra, setting aside several clean rooms for this purpose. The two would sit together and recite. The Zhong family had two white geese, which, upon hearing the sutra recitation and the chanting of Buddha's name, would always follow behind the two, making sounds as they walked. Even when driven away, they would not leave, but would raise their heads as if listening to the sutra. Their movements and pauses followed the sound of the wooden fish. After several years, both geese died standing in front of the sutra desk. The two men buried them in the land behind Jingye Temple, calling it the 'Tomb of the Sutra-Listening Geese.' Formerly, the old Shramana Huiyuan of Jingying Temple raised a goose in his hometown, which followed him to listen to the sutras. When Huiyuan entered the capital, the goose remained in the temple, crying day and night. Huiyuan's disciples sent the goose to the capital. Upon arriving at the temple gate, it was released, and it was able to find Huiyuan's room on its own, entering and becoming tame and friendly. Every time he lectured on the sutras, it would enter the room and lie down to listen. If he spoke of other matters, it would cry and fly out. Considering these two cases together, the spirituality and wisdom of geese are such. Those who have distracting thoughts while reciting sutras and hear the sutras as if they were deaf are truly inferior to even animals (from New Tales of the Unusual).
During the Wanli period (1573-1620 AD) of the Ming Dynasty, Sheng Zaide of Fengqiao, Suzhou, studied the Diamond Sutra with the lecturer Xuanming. He died of illness and was summoned to the underworld, where he was accused by the vengeful ghost Sheng Zhihua before the city god of the prefecture. Sheng Zaide argued his case with reason and was allowed to visit the prisons of the underworld. When he was released and returned to life, he saw the city god descending the steps and saying: 'In my previous life, I was a man from Jingzhou, surnamed Cao. Since ascending to the ranks of the gods, my mother, Zhang Taijun, has been reincarnated three times, all as women and without offspring. If you could ask Master Xuanming to sincerely recite the Diamond Sutra and the Moon Above Woman Sutra, five hundred times each, my mother will surely be reincarnated as a man.' After Sheng Zaide was reborn, he respectfully invited Master Xuanming, and after the sutras were recited to completion, he wrote a memorial to inform the authorities. Guan Dongming wrote a preface to record this event. A verse by Maitreya Bodhisattva says: 'The parents who are here and now, are'
是釋迦彌勒。若能供養得他。何用別求功德。故睒魔菩薩。割目救親。沉疴即愈。慈心童子。發願代苦。火輪立消。黃梅養母有堂。載諸方冊。蓮池師云。世間之孝三。出世之孝一。城隍已登神位。猶然度母轉男。人子欲報劬勞。何不歸依大道(出愓若齋續集)。
明王泮。山陰人。萬曆甲戌進士。其伯父。抱幼兒戲于門。兒臂帶銀鐲。忽失之。時泮父適在傍。疑為所竊。泮父不平。引神明為咒。取金剛經足踐之。泮為諸生。屢試高等。不得第。一日曉出城外。見兩白鬚翁。相語曰。大善寺前秀才王泮。應登上第。為其父褻污金剛經。今削籍矣。泮不知何故。歸問父。父語以前事。泮大驚。懺悔于佛前。手書經一部。是年登賢書。歸欲再書一部。未訖。上春官被放。至甲戌續書完經。始得第。赤水屠隆。目擊傳其事(出巾馭乘續集)。
明萬曆間。四明屠公隆。代推異才。知青浦縣。獄中驟有厲鬼亂獄囚。囚有因而斃者。獄吏以聞。屠為文以諭獄神曰。神在。鬼安得爾。獄有冤死者。官之罪。囚何尤。乃爇燎火庭內。密焚金剛經一部。而身坐獄。至夜分。明日問獄吏卒。鬼杳然。遂絕跡。冒宗起曰。囚即未死之鬼。鬼即已死之囚。鬼復斃囚。業中造業。且撓亂。是在動處簸弄。密焚金剛。卻在不動處降伏
【現代漢語翻譯】 現代漢語譯本： 是釋迦彌勒（未來佛）。如果能夠供養他，何必另外尋求功德呢？所以睒魔菩薩（過去世的釋迦牟尼）割下自己的眼睛來救助父母，嚴重的疾病立刻痊癒。慈心童子（過去世的釋迦牟尼）發願代替眾生受苦，燃燒的火輪立刻消失。黃梅縣令贍養母親的事蹟記載在各種書籍中。蓮池大師說，世間的孝有三種，出世間的孝有一種。城隍神已經位列神位，仍然通過度母（觀世音菩薩的化身）轉變男身。為人子女想要報答父母的養育之恩，為什麼不皈依大道呢？（出自愓若齋續集）
明朝王泮，是山陰人，萬曆甲戌年（1574年）的進士。他的伯父抱著幼兒在門前玩耍，幼兒手臂上帶著銀鐲，忽然丟失了。當時王泮的父親恰好在旁邊，懷疑是被他偷了。王泮的父親感到不平，就引神明發誓，並把《金剛經》踩在腳下。王泮作為諸生，多次考試都名列前茅，卻無法考中進士。有一天早上他出城外，看見兩個白鬍子老翁在交談，說：『大善寺前的秀才王泮，本應考中進士，因為他的父親褻瀆了《金剛經》，現在已經被削去功名了。』王泮不知道是什麼原因，回家問父親，父親告訴了他以前的事情。王泮非常震驚，在佛前懺悔，親手抄寫了一部《金剛經》。當年就考中了進士。回家后想要再抄寫一部，還沒有完成，上報給禮部后被除名。直到甲戌年（1574年）續寫完成經書，才得以考中進士。赤水屠隆親眼目睹並記錄了這件事。（出自巾馭乘續集）
明朝萬曆年間，四明屠公隆，被舉薦為傑出人才，擔任青浦縣的縣令。監獄中突然有厲鬼騷擾囚犯，有囚犯因此而死。獄吏將此事稟告給屠公隆。屠公隆寫了一篇文章來告誡獄神說：『有神在，鬼怎麼敢這樣？監獄裡有冤死的人，是官員的罪過，囚犯有什麼罪過？』於是點燃火把在庭院裡，秘密地焚燒了一部《金剛經》，自己則坐在監獄裡。到了半夜，第二天詢問獄吏，鬼已經消失得無影無蹤，從此絕跡。冒宗起說：『囚犯就是還沒死的鬼，鬼就是已經死了的囚犯。鬼又殺死囚犯，這是在業中造業，而且擾亂秩序，這是在動處折騰。秘密地焚燒《金剛經》，卻是在不動處降伏了鬼。』
【English Translation】 English version: It is Śākyamuni Maitreya (the future Buddha). If one can make offerings to him, why seek merit elsewhere? Therefore, Bodhisattva Śyāma (Śākyamuni in a past life) cut out his own eyes to save his parents, and the severe illness was immediately cured. The Prince of Compassion (Śākyamuni in a past life) vowed to suffer on behalf of all beings, and the burning wheel of fire immediately disappeared. Huangmei Magistrate's nurturing of his mother is recorded in various books. Master Lianchi said that there are three types of filial piety in the world and one type of transcendent filial piety. The City God has already ascended to divine status, yet he still transforms men through Tārā (manifestation of Avalokiteśvara). If a son or daughter wishes to repay the kindness of their parents, why not take refuge in the Great Path? (From Continued Collection of Yangruo Zhai)
During the Ming Dynasty, Wang Pan, a native of Shanyin, was a Jinshi (successful candidate in the highest imperial examinations) in the Jiaxu year (1574) of the Wanli reign. His uncle was playing with a baby in front of the door. The baby had a silver bracelet on his arm, which suddenly went missing. At that time, Wang Pan's father happened to be nearby and suspected that he had stolen it. Wang Pan's father felt indignant, so he invoked the gods to swear an oath and stepped on the Diamond Sutra with his feet. Wang Pan, as a student, repeatedly ranked high in the examinations but could not pass the Jinshi examination. One morning, he went outside the city and saw two white-bearded old men talking, saying, 'Wang Pan, the scholar in front of the Great Good Temple, should have passed the Jinshi examination, but because his father desecrated the Diamond Sutra, he has now been stripped of his qualifications.' Wang Pan did not know why, so he went home and asked his father, who told him about the previous incident. Wang Pan was very shocked and repented before the Buddha, personally writing out a copy of the Diamond Sutra. That year, he passed the Jinshi examination. After returning home, he wanted to write another copy, but before he could finish, he was removed from his post after reporting to the Ministry of Rites. It was not until the Jiaxu year (1574) that he completed the sutra and was able to pass the Jinshi examination. Tu Long of Chishui witnessed and recorded this event. (From Continued Collection of Jin Yu Cheng)
During the Wanli reign of the Ming Dynasty, Tu Gonglong of Siming was recommended as an outstanding talent and served as the magistrate of Qingpu County. Suddenly, a fierce ghost disturbed the prisoners in the prison, and some prisoners died as a result. The prison warden reported this to Tu Gonglong. Tu Gonglong wrote an article to admonish the prison god, saying, 'With a god present, how dare the ghost do this? If there are people who died unjustly in prison, it is the fault of the officials, what crime have the prisoners committed?' So he lit torches in the courtyard and secretly burned a copy of the Diamond Sutra, while he himself sat in the prison. By midnight, the next day he asked the prison warden, and the ghost had disappeared without a trace and never appeared again. Mao Zongqi said, 'The prisoner is a ghost who has not yet died, and the ghost is a prisoner who has already died. The ghost kills the prisoner again, this is creating karma within karma, and it is also disturbing order, this is tossing about in a state of activity. Secretly burning the Diamond Sutra, however, is subduing the ghost in a state of stillness.'
。鬼杳然而囚無恙。幽顯俱度。非赤水那能具此卓識(出受持果報)。
明海鹽漁戶。張元。與弟貞。撒網夜歸。至青松塘。見水面有異光。掩映星月。疑其下有蚌珠。遂沒水取焉。得石匣一枚。啟之。乃金書金剛經。光彩異嘗。元置之家堂中。夜夢金甲神。語曰。汝前生為長水法師講壇作務人。因無道心。退墮至此。然夙因未泯。賜汝大法。當精進持誦。元以不識字為辭。神令開口。以金丸投之。香暖入腹。遂驚而覺。明旦啟誦。熟如久習矣。時萬曆甲申年。元叩達觀大師。具陳其事。師更勉以誦經。必迴向西方。至丁丑七月。元謂親識曰。我殺業除。蓮臺現矣。無疾。端坐而化。世間具有根器之人。悟亦易入。喚亦易醒。譬之以黍作飯。火候何難。又古來得道者。多在愚鈍樸魯。而聰明伶俐者。反失之。張元兄弟。得手在不識字上(出巾馭乘續集)。
明大司𡨥姜公寶丹陽縣人。在書室中。忽被二使。追入地府。一官峨冠博帶。侍衛森嚴。問姜在生所作。寶未對。旁出一官對曰。此人惡多善少。當爲異類。鬼使遂攜牛皮披其身。三披三不能覆。王怪之。官對曰。此人但聞金剛經題。余無善業。姜哀懇求脫。如還陽世。終身持經。王因其悔悟。遂放回生。寶自此持齋誦經。折節緇門。講究金剛大義。與
【現代漢語翻譯】 現代漢語譯本：鬼魂消失了，囚犯卻安然無恙，幽冥與顯世都得到救度，不是像赤水這樣有卓識的人，誰能具備這樣的見識呢？（出自受持果報）
明朝海鹽的漁民張元，與弟弟張貞一起撒網夜歸，到了青松塘，看見水面有奇異的光芒，與星月交相輝映，懷疑下面有蚌珠，於是潛入水中去取。得到一個石匣，打開一看，竟然是用金書寫的《金剛經》，光彩異常。張元將石匣供奉在家堂中，夜裡夢見金甲神，對他說：『你前生是長水法師講壇的作務人，因為沒有道心，所以墮落到這裡。然而宿世的因緣還沒有泯滅，賜予你大法，應當精進持誦。』張元以不識字為理由推辭，金甲神令他張開口，用金丸投入他的口中，香暖的感覺進入腹中，於是驚醒。第二天早上開始誦讀，熟練得好像已經練習了很久一樣。當時是萬曆甲申年（1644年），張元拜見達觀大師，詳細陳述了這件事。達觀大師更加勉勵他誦經，一定要回向西方。到了丁丑年（1637年）七月，張元對親戚朋友說：『我的殺業已經消除，蓮臺已經顯現了。』沒有疾病，端坐而逝。世間具有根器的人，領悟也容易進入，呼喚也容易醒悟，譬如用黍米做飯，掌握火候有什麼困難呢？而且自古以來得道的人，大多是愚鈍樸實的人，而聰明伶俐的人，反而會失去機會。張元兄弟，得益於不識字。（出自巾馭乘續集）
明朝大司寇姜公寶，是丹陽縣人。在書房中，忽然被兩個使者追入地府。一個官員頭戴高帽身穿寬袍大袖的官服，侍衛森嚴。問姜公在世時所做的事情，姜公沒有回答。旁邊一個官員回答說：『這個人惡多善少，應當變為異類。』鬼使於是拿牛皮披在他的身上，披了三次都不能蓋住。閻王感到奇怪，官員回答說：『這個人只是聽聞過《金剛經》的題目，沒有其他的善業。』姜公哀懇請求脫離，如果能還回陽世，終身持誦經文。閻王因為他悔悟，於是放他回生。姜公從此持齋誦經，折節向佛，講究《金剛經》的大義，與
【English Translation】 English version: The ghost disappeared, but the prisoner was safe and sound. Both the netherworld and the manifest world were saved. If it were not for someone with such insight as Chishui, who could possess such vision? (From Receiving and Maintaining the Fruits of Karma)
During the Ming Dynasty, Zhang Yuan, a fisherman from Haiyan, and his younger brother Zhang Zhen were returning home at night after casting their nets. When they reached Qingsong Pond, they saw a strange light on the water surface, reflecting the stars and moon. Suspecting there were pearls underneath, they dove into the water to retrieve them. They obtained a stone box, and upon opening it, it turned out to be the Diamond Sutra written in gold, with extraordinary radiance. Zhang Yuan placed the stone box in his family hall. At night, he dreamed of a golden-armored god who said to him, 'In your previous life, you were a worker at the lecture hall of Dharma Master Changshui. Because you lacked the aspiration for enlightenment, you have fallen to this state. However, the karmic connections from your past life have not been extinguished. I bestow upon you the great Dharma. You should diligently recite it.' Zhang Yuan declined, saying he was illiterate. The god ordered him to open his mouth and threw a golden pill into it. A fragrant and warm sensation entered his abdomen, and he awoke in surprise. The next morning, he began to recite, as if he had been practicing for a long time. At that time, it was the year Jia Shen of the Wanli reign (1644 AD). Zhang Yuan visited Master Daguan and recounted the matter in detail. Master Daguan further encouraged him to recite the sutra and dedicate the merits to the West. In the seventh month of Ding Chou year (1637 AD), Zhang Yuan said to his relatives and friends, 'My karmic debts from killing have been eliminated, and the lotus platform has appeared.' He passed away without illness, sitting upright. People in the world with the capacity for enlightenment can easily enter into understanding and are easily awakened. It is like cooking rice with millet; how difficult is it to control the heat? Moreover, those who have attained the Tao since ancient times are mostly those who are foolish and simple, while those who are clever and quick-witted often miss the opportunity. The Zhang Yuan brothers benefited from being illiterate. (From Continued Collection of Towel and Carriage)
During the Ming Dynasty, Grand Secretary Jiang Gongbao, a native of Danyang County, was suddenly pursued by two messengers into the underworld while in his study. An official wearing a tall hat and wide-sleeved robe, with solemn guards, asked what Jiang Gong had done in his lifetime. Jiang Gong did not answer. An official beside him replied, 'This person has more evil than good and should be transformed into a different kind of being.' The ghost messenger then took an oxhide and draped it over him, but it could not cover him even after three attempts. King Yama was surprised, and the official replied, 'This person has only heard the title of the Diamond Sutra and has no other good deeds.' Jiang Gong pleaded to be released, promising to recite the sutra for the rest of his life if he could return to the world. King Yama, seeing his repentance, released him back to life. From then on, Jiang Gong observed a vegetarian diet, recited the sutra, and devoted himself to Buddhism, studying the profound meaning of the Diamond Sutra, and with
人衍說不懈。一日告諸親曰。明午我當去矣。至期。果聞天樂異香。合掌而逝。萬曆戊子。普門居士曹奉記。凡人誦經時。著一念夾雜心。著一念退惰心。便終身不能得力。姜公從墮落儆惕后。其諷持衍說。必有大過恒人者。故不特無明罪業消隕。而且預知回寂。香樂來迎。般若之靈應何如(出巾馭乘續集)。
明萬曆間。金壇王公方麓。病篤時煩躁。其子肯堂進曰。大人平日存養功夫。正於此際得力。愿澄心聽兒轉金剛經。方麓首頷頤解。命取經朗誦。聽至無我相。無人相四句。輒笑曰。煩惱本無。我相誰戀。遂合掌長逝。古德有云。至人唸唸定慧。臨終安得而亂。凡人唸唸散亂。臨終安得而定。方麓先生。宿稱有養。病篤。尚爾煩躁不免。然能一撥便轉。其從前之識力可知。至損庵公。于至尊彌留之際。毫不手忙腳亂。從容勸親聽經。其終事大孝。迥出俗情。足為人子法也。昔文忠歐陽公。易簧時。呼子弟誡曰。吾少以文章名世。力詆浮圖。邇來忽聞奧義。方將研究正果。不料赍志以歿。汝等勉旃。無蹈後悔。令老兵于近寺。借華嚴經。誦至八卷。安然坐逝。又袁公宗道。暮年深悔所學所行。無關生死。遂純提唸佛往生以示人。二公可謂終悟故鄉訊息者矣(出受持果報)。
明沉濟寰。居嘉興北麗橋
【現代漢語翻譯】 現代漢語譯本： 人衍（Ren Yan，人名）說法不知疲倦。一天，他告訴各位親屬說：『明天中午我就要走了。』到了那天，果然聽到天樂和奇異的香氣，他合掌而逝。萬曆戊子年（1648年），普門居士曹奉記述。凡人誦經時，只要有一念夾雜的念頭，有一念退縮懈怠的念頭，便終身不能從中得力。姜公從墮落中警醒后，他諷誦和衍說佛經，必定有超過常人的地方。所以不僅沒有消除不明的罪業，而且預知將要離世，香樂來迎接。般若（Prajna，智慧）的靈驗是何等的神奇啊！（出自《巾馭乘續集》）。 明朝萬曆年間（1573-1620年），金壇的王公方麓（Wang Fanglu，人名），病重時煩躁不安。他的兒子肯堂（Kentang，人名）勸慰說：『父親平日的修養功夫，正可以在此時發揮作用。希望您能澄心靜聽兒子為您誦讀《金剛經》。』方麓點頭同意，命人取來經書朗誦。聽到『無我相，無人相』這四句時，便笑著說：『煩惱本來就是虛無的，我相又有什麼可留戀的呢？』於是合掌長逝。古德有言：『至人唸唸都在定慧之中，臨終怎麼會慌亂？凡人唸唸都在散亂之中，臨終怎麼能安定？』方麓先生，向來以有修養著稱，病重時，尚且煩躁不安，但能立刻轉變心念，可見他從前的見識和能力。至於損庵公（Sun'an Gong，人名），在至親彌留之際，毫不慌亂，從容勸說親人聽經，他盡終身大事的孝道，遠遠超出世俗的情感，足以成為人子的榜樣。從前文忠歐陽公（Ouyang Gong，人名），臨終時，呼喚子弟告誡說：『我年輕時以文章聞名於世，極力詆譭佛教。近來忽然聽聞佛法的奧義，正要研究正果，不料帶著這個志向而去世。你們要努力啊，不要重蹈我的覆轍。』於是命令老兵從附近的寺廟借來《華嚴經》，誦讀到第八卷，安然坐逝。還有袁公宗道（Yuan Zongdao，人名），晚年深感後悔所學所行，與生死無關。於是純粹提倡唸佛往生來教導世人。這兩位先生可以說是最終領悟了故鄉的訊息啊！（出自《受持果報》）。 明朝的沉濟寰（Shen Jihuan，人名），居住在嘉興北麗橋（Jiaxing Beili Bridge，地名）。
【English Translation】 English version: Ren Yan (a person's name) spoke tirelessly. One day, he told his relatives, 'I will be leaving tomorrow at noon.' When the time came, they indeed heard heavenly music and smelled strange fragrances. He passed away with his palms together. Recorded by Cao Feng, a lay Buddhist of Pumen, in the year Wuzi of the Wanli reign (1648). When ordinary people recite scriptures, if they have even one thought of distraction or one thought of retreat and laziness, they will not be able to benefit from it for their entire lives. After Jiang Gong (a person's name) awakened from his fall, his recitation and explanation of the scriptures must have surpassed ordinary people. Therefore, not only were his unclear sins eliminated, but he also knew in advance when he would pass away, and fragrant music came to greet him. How miraculous is the spiritual response of Prajna (wisdom)! (From 'Continued Collection of Towel and Carriage'). During the Wanli reign (1573-1620) of the Ming Dynasty, Wang Fanglu (a person's name) of Jintan was irritable when he was seriously ill. His son, Kentang (a person's name), advised him, 'Father, your usual cultivation can be put to good use at this moment. I hope you can calm your mind and listen to your son reciting the Diamond Sutra for you.' Fanglu nodded in agreement and ordered someone to bring the scripture to recite aloud. When he heard the four sentences 'no self-image, no person-image,' he smiled and said, 'Afflictions are inherently empty, what is there to be attached to in the self-image?' Then he passed away with his palms together. An ancient virtuous person said, 'An accomplished person is always in Samadhi and wisdom, how can they be confused at the time of death? Ordinary people are always in distraction, how can they be stable at the time of death?' Mr. Fanglu was known for his cultivation, yet he was still irritable when he was seriously ill, but he was able to change his mind immediately, which shows his previous knowledge and ability. As for Sun'an Gong (a person's name), he was not flustered at all when his close relative was dying, and calmly persuaded his relative to listen to the scriptures. His filial piety in fulfilling the important matter of his life far exceeded worldly emotions and is worthy of being a model for sons. In the past, Ouyang Gong (a person's name), posthumously named Wenzhong, called his children and warned them when he was about to die, 'I was famous in the world for my writing when I was young and strongly criticized Buddhism. Recently, I suddenly heard the profound meaning of Buddhism and was about to study the right fruit, but I died with this ambition. You must work hard and not repeat my mistakes.' So he ordered an old soldier to borrow the Avatamsaka Sutra from a nearby temple and recited it to the eighth volume, and then he passed away peacefully while sitting. Also, Yuan Zongdao (a person's name) deeply regretted in his later years that what he had learned and done was irrelevant to life and death. Therefore, he purely advocated reciting the Buddha's name for rebirth to teach people. These two gentlemen can be said to have finally realized the message of their homeland! (From 'The Fruit of Receiving and Holding'). Shen Jihuan (a person's name) of the Ming Dynasty lived in Jiaxing Beili Bridge (a place name).
。開青果店。每晨起。必持金剛經。或出外。則一袋貯經懸胸前。不曠持誦。萬曆癸巳冬。往洞庭山販橘。太湖中流。陡遇龍風。湖面昏黑。沉船漂盪如葉。櫓楫盡失。巨浪如屋。高出于船丈餘。已陷沒水底矣。呼號間。忽有巨力。提船而起。拔出波間。夾送如飛。頃刻達翁家嘴。登岸。則岸人共見有兩金甲神行水中。左右擎船而來。船中人。知為金剛拯救。共感沉德。號為青果沈佛家。昌宗起曰。黃檗枝頭。有甚蜜果。沈翁業果證果。救己救人。才不是自了漢(出新異錄)。
明萬曆間。嘉禾沈公光華。嘗判兩淮鹽鐵。歸田日。偶與同郡運同吳公淞。閑坐。從容遞問日間所為。沈云。晨朝茹素。持誦金剛經。積二十年。已逾二藏。吳亦漫然置之。居無何。吳忽晨起。疾馳詣沈。賀云。郎君南闈必第矣。沈問何據。吳云。夜夢神言。郡中一士夫。以持金剛經功德。其子應得雋。覺來。惟憶公當酬是夢。是秋沈公子應明。果登應天鄉薦。傳聞沈公持金剛經極䖍。行住坐臥不息。嘗往返東郭季子家。涂間一心持誦。又以無四相心。修一切善法。累世積德。故子孫蟬聯科第。為禾郡冠族(出新異錄)。
明嘉興莫晴虹。于經坊遇一晉陵人請經。口中喃喃誦金剛經。觀其面目。甚是可畏。因問公何因緣。在路誦經
【現代漢語翻譯】 現代漢語譯本： 有人開了一家青果店。每天早晨起床，必定手持《金剛經》誦讀。如果外出，就用一個袋子裝好經書，懸掛在胸前，從不間斷地持誦。萬曆癸巳年（1633年）冬天，他前往洞庭山販賣橘子。在太湖中央，突然遭遇龍捲風，湖面昏暗，沉沒的船隻像樹葉一樣漂盪，船槳全部丟失，巨浪像房屋一樣高，高出船身一丈多，船已經快要沉入水底了。在呼喊求救的時候，忽然有一股巨大的力量，把船提了起來，從波浪中拔出，像飛一樣地夾著船前進。頃刻間到達翁家嘴。上岸后，岸上的人都看見有兩位金甲神在水中行走，左右托著船而來。船中的人，知道是《金剛經》顯靈拯救了他們，共同感恩沈翁的恩德，稱他為青果沈佛家。昌宗起說：『黃檗樹枝頭，有什麼蜜果？沈翁以其行業之果證得佛果，救己救人，才不是只顧自己的自了漢。』（出自《新異錄》）。
明朝萬曆年間（1573年-1620年），嘉禾（地名）的沈公光華，曾經擔任兩淮鹽鐵的官員。退休回家后，偶爾與同郡的運同（官名）吳公淞閑坐，吳公淞從容地詢問他每天做些什麼。沈公說：『早晨吃素，持誦《金剛經》，已經堅持了二十年，誦讀超過了兩藏（佛教經典單位）。』吳公淞也只是隨便聽聽，沒有放在心上。過了不久，吳公淞忽然早晨起來，急忙趕到沈公家，祝賀說：『您的兒子在南闈（科舉考試）必定高中。』沈公問他有什麼根據。吳公淞說：『夜裡夢見神仙說，郡中有一位士大夫，因為持誦《金剛經》的功德，他的兒子應該能夠考中。醒來后，只記得您應該應驗這個夢。』這年秋天，沈公的兒子沈應明，果然考中了應天府的鄉試。傳說沈公持誦《金剛經》非常虔誠，行走坐臥都不間斷。曾經往返東郭季子家，路途中一心持誦。又以沒有四相（我相、人相、眾生相、壽者相）的心，修一切善法，累世積德，所以子孫接連考中科舉，成為嘉禾郡的顯赫家族（出自《新異錄》）。』
明朝嘉興的莫晴虹，在經坊（售賣經書的地方）遇到一位晉陵人請購經書，口中喃喃地誦讀《金剛經》。觀察他的面容，很是可怕。於是問他有什麼因緣，在路上誦經？
【English Translation】 English version: Someone ran a green fruit store. Every morning upon waking, he would invariably hold and recite the Diamond Sutra (Vajracchedika Sutra). If he went out, he would store the scripture in a bag, hanging it in front of his chest, never ceasing his recitation. In the winter of Wanli (Ming Dynasty reign, 1573-1620) Gui Si year (1633), he went to Dongting Mountain to sell oranges. In the middle of Tai Lake, he suddenly encountered a dragon wind (tornado), the lake surface darkened, and sunken boats drifted like leaves, all oars were lost, huge waves were like houses, more than ten feet above the boat, and the boat was about to sink to the bottom. While shouting for help, suddenly a huge force lifted the boat up, pulled it out of the waves, and carried it like flying. In an instant, he reached Wengjia Mouth. Upon landing, the people on the shore all saw two golden-armored gods walking in the water, carrying the boat from left and right. The people in the boat knew that it was the Diamond Sutra that had saved them, and they were all grateful for Shen Weng's kindness, calling him Qingguo Shen Buddha's family. Chang Zongqi said: 'On the branches of the Chinese cork tree, what kind of honey fruit is there? Shen Weng attained the fruit of Buddhahood through the fruit of his karma, saving himself and others, and is not a selfish person who only cares about himself.' (From New Strange Records).
During the Wanli period (1573-1620) of the Ming Dynasty, Shen Guanghua of Jiahe (place name), once served as an official in charge of salt and iron in Lianghuai. After retiring and returning home, he occasionally sat idly with Wu Song, a fellow official from the same county. Wu Song leisurely asked him what he did every day. Shen Gong said: 'I eat vegetarian food in the morning and recite the Diamond Sutra, which I have persisted in for twenty years, reciting more than two 藏 (zang, a unit of Buddhist scriptures).' Wu Song just listened casually and didn't take it to heart. Not long after, Wu Song suddenly got up early in the morning and rushed to Shen Gong's house to congratulate him, saying: 'Your son will surely be successful in the southern examination (imperial examination).' Shen Gong asked him what the basis was. Wu Song said: 'I dreamed at night that a god said that a scholar in the county, because of the merit of reciting the Diamond Sutra, his son should be able to pass the examination. When I woke up, I only remembered that you should fulfill this dream.' That autumn, Shen Gong's son, Shen Yingming, indeed passed the provincial examination in Yingtian Prefecture. It is said that Shen Gong recited the Diamond Sutra very piously, without interruption whether walking, standing, sitting, or lying down. He once traveled back and forth to the home of Ji Zi in Dongguo, reciting wholeheartedly on the way. Moreover, with a mind free from the four forms (self, person, sentient being, and life), he cultivated all good deeds, accumulating merit for generations, so his descendants successively passed the imperial examinations and became a prominent family in Jiahe County (From New Strange Records).'
Mo Qinghong of Jiaxing in the Ming Dynasty, met a person from Jinling at a scripture shop (a place selling scriptures) who was purchasing scriptures, murmuring the Diamond Sutra. Observing his face, it was very frightening. So he asked him what the reason was for reciting scriptures on the road?
。其人曰。我善刀筆。久為代書。一日病死。至閻羅王所。究問生前過惡。逞辯不服。王命獄卒。帶仇對悉至。質云。諸人被你狀詞累死。更有何言。我見無可抵飾。遂高聲念金剛經。王肅然起立。愈連聲誦唸不止。王即命且放回。仇對盡呼號曰。受冤幾載。無繇相報。今既追到。決放不得。王曰。彼陽數尚未。因造惡拘來。今高聲誦最上乘法。冥府如何處置。姑放回陽。彼是惡人。待其貫滿。追償汝命未晚也。以此因緣。改行從善。且懼終逢仇對。故日誦金剛經。迴向以超度之耳。萬曆庚子秋九月。晴虹筆記。訟獄之害不小。刀筆之業最大。世多細事參差。片言拂戾。彼此負氣不平。幸遇好人。從中勸解。忿恨便消。或投包訟扛訟之家。便爾瞞天布謊。希圖立準立差。因之取利。那顧原被破鈔傾家。且致訟中生訟。連歲牽纏。鬻妻賣子。不能了事。性命從此結果。悔無及矣。訟師構禍之慘毒如是。陽法陰法。毋容輕貸。晉陵代書。幸以誦經再生。若非迴心向善。即金剛經。能常作護身符耶(出新異錄)。
明崑山鄒軏。生而樸實。未常識字。雖小本營生。好行方便。凡遇饑人殘疾。盞飯數文。樂施不吝。一日途遇化緣行者。誦金剛經。軏停腐擔聽之。牢記無我相。無人相。無眾生相。無壽者相四句。出入不忘
【現代漢語翻譯】 現代漢語譯本： 那人說：『我擅長書寫，長期替人代筆。』一天因病去世，到了閻羅王那裡，追問他生前的罪過，他卻強詞狡辯不肯認罪。閻羅王命令獄卒，把所有與他有仇的人都帶來，當面對質說：『這些人都是被你的訴狀害死的，你還有什麼話說？』我見無法抵賴，於是高聲唸誦《金剛經》。閻羅王肅然起立，更加連聲誦唸不止。閻羅王就命令暫且放他回去。那些仇家都呼號說：『我們受冤幾年，沒有辦法報仇。現在好不容易追到他，決不能放了他！』閻羅王說：『他陽壽未盡，因為作惡才被拘來。現在他高聲誦唸最上乘的佛法，冥府如何處置？姑且放他回陽間，他是個惡人，等他罪惡貫滿，再來追償你們的性命也不晚。』因為這個因緣，他改行從善，並且害怕最終會遇到仇家，所以每天誦唸《金剛經》，迴向給他們以超度他們。萬曆庚子年（1600年）秋九月，晴虹的筆記。訴訟的禍害不小，代寫訴狀的行業危害最大。世上很多細小的事情出現差錯，一句話不合心意，彼此生氣不平。幸好遇到好人，從中勸解，憤怒怨恨便消除了。或者投靠包攬訴訟、教唆訴訟的人家，就瞞天過海、編造謊言，希望能夠立即立案、立即派差。因此從中取利，哪裡顧得上原告被告因此破費錢財、傾家蕩產，而且導致訴訟中又生出新的訴訟，連年牽連，賣妻賣子，也不能了結。性命從此完結，後悔也來不及了。訟師製造禍患的慘毒就是這樣。陽間的法律、陰間的法律，都不能輕易饒恕。晉陵的代書人，幸虧因為誦經而再生。如果不是迴心向善，即使是《金剛經》，又能常常作為護身符嗎？（出自《新異錄》）。
明朝崑山的鄒軏，生性樸實，不識字。雖然做小本生意，卻樂於助人。凡是遇到飢餓的人、殘疾的人，即使是一碗飯、幾文錢，也樂於施捨，毫不吝嗇。一天在路上遇到化緣的和尚，誦唸《金剛經》。鄒軏停下賣腐的擔子聽他念誦，牢牢記住了『無我相（沒有執著于自我的表象）』、『無人相（沒有執著於他人的表象）』、『無眾生相（沒有執著于眾生的表象）』、『無壽者相（沒有執著于壽命的表象）』這四句，無論出入都不忘記。
【English Translation】 English version: The man said, 'I am skilled in writing and have been a scribe for a long time.' One day, he died of illness and arrived at the court of King Yama (the judge of the underworld). He was questioned about the sins he had committed during his lifetime, but he stubbornly refused to admit his guilt. King Yama ordered the jailers to bring all those who held grudges against him to confront him, saying, 'These people were all killed by your lawsuits. What else do you have to say?' Seeing that he could not deny it, I loudly recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). King Yama stood up solemnly and recited along with me incessantly. King Yama then ordered him to be released temporarily. The enemies all cried out, 'We have suffered injustice for years and have no way to avenge ourselves. Now that we have finally caught him, we must not let him go!' King Yama said, 'His lifespan in the world has not yet ended, and he was only brought here because of his evil deeds. Now he is loudly reciting the supreme Dharma (teachings of Buddhism), how can the underworld deal with him? Let him return to the world for now. He is an evil person, and it will not be too late to pursue him for your lives when his sins are full.' Because of this, he changed his ways and became a good person, and he feared that he would eventually encounter his enemies, so he recited the Diamond Sutra every day, dedicating the merit to them to help them transcend. In the autumn of the Gengzi year (1600 AD) of the Wanli (1573-1620 AD) reign, recorded by Qinghong. The harm of litigation is not small, and the profession of writing lawsuits is the greatest harm. In the world, many small things go wrong, and a single word can cause discord, leading to anger and resentment. Fortunately, if good people intervene and mediate, the anger and resentment will dissipate. Or, if people turn to those who specialize in soliciting lawsuits and instigating litigation, they will deceive and fabricate lies, hoping to have the case filed and officials dispatched immediately. They profit from this, without regard for the fact that the plaintiffs and defendants are spending money and losing their fortunes, and that litigation leads to more litigation, dragging on for years, selling wives and children, and never being able to resolve the matter. Lives end as a result, and it is too late to regret. The cruelty of lawsuit instigators is like this. The laws of the living world and the laws of the underworld cannot be easily forgiven. The scribe of Jinling (a place in ancient China) was fortunate to be reborn because of reciting the sutra. If he had not repented and turned to good, could even the Diamond Sutra have always served as a protective amulet? (From 'New Strange Records').
Zou Yue of Kunshan (a place in ancient China) in the Ming Dynasty (1368-1644 AD) was born simple and honest and was illiterate. Although he ran a small business, he was happy to help others. Whenever he encountered hungry or disabled people, he would gladly give them a bowl of rice or a few coins, without being stingy. One day, he met a monk begging for alms on the road, reciting the Diamond Sutra. Zou Yue stopped his tofu-selling cart to listen to him, and he firmly remembered the four phrases: 'no perception of self (anatta)', 'no perception of person (pudgala)', 'no perception of living beings (sattva)', and 'no perception of lifespan (jiva)', and he never forgot them wherever he went.
。一日偶病。延僧誦金剛經。其胞弟軫。讀書穎敏。有文名。放僻不信鬼神。行多刻薄。是日以代兄禮懺。勉強從事。聞誦經至第十五分。心忽有悟。合掌稱讚。吾儒未嘗有此。自此信心三寶。萬曆十一年十月初十。軫患時疫沉迷。不省人事。旬日餘。獨胸前未冷。突于床上霍然而起。告家人曰。我被冥卒。押至閶門外。李作坊家為牛。身盡白色。見金甲神云。軫得聞最上乘法。大有信心。安得入此畜胎。以寶杵擊首一下而醒。軫回陽。猶覺頂門痛甚。遂與兄。日夕持齋諷經。逾十三年。軫無疾先卒。七終。軏忽謂家人曰。明午聖人迎我往西方矣。次日至午。異香騰空。沐浴更衣。端坐而逝。此案因傳聞之誤。冒宗起刻與王載生稍異。余參顧伯念靈應本定之。
明萬曆辛丑。順城門內監張愛。晚年受持金剛經。屆易簀。家人囑曰。莫忘持經念頭。愛心服膺。口不能答。睹二青衣押之。曰汝當往山東投胎。其行若飛。日中已到山東。見彼土山水。及受生父母。愛一心惟持經。隨押至一殿宇。心疑是東嶽。而無牛頭獄卒。殿上一人。冠平頂冠。迎愛使前曰。汝合到此地投胎。愛稱某一生持金剛經。但願往生。不願投胎。冠者曰。汝持經功少。愛云。曾聞十念成就。況某持經已歷數年乎。冠者因顧兩青衣曰。且送回持
【現代漢語翻譯】 現代漢語譯本：有一天，他偶然生病了，請僧人誦讀《金剛經》。他的弟弟軫（人名），讀書聰明敏捷，很有文采，但行為放蕩，不相信鬼神，行為多有刻薄之處。這天他代替哥哥禮懺，勉強從事。聽到誦經至第十五分時，心中忽然有所領悟，合掌稱讚說：『我們儒家未曾有這樣的教義。』從此信奉三寶。萬曆十一年（1583年）十月初十，軫（人名）患時疫，昏迷不醒，十多天後，只有胸前還未冷卻。突然在床上猛然起身，告訴家人說：『我被冥府的卒吏押送到閶門外，李作坊家轉世為牛，全身白色。見到金甲神說：「軫（人名）得聞最上乘佛法，有很大的信心，怎麼能讓他進入畜生的胎里？」用寶杵敲擊我的頭一下，我就醒了。』軫（人名）還陽后，仍然覺得頭頂很痛。於是和哥哥一起，日夜持齋誦經。過了十三年，軫（人名）無病先去世。七七祭日後，軏（人名）忽然對家人說：『明天中午聖人要來迎接我往生西方極樂世界了。』第二天中午，奇異的香味瀰漫天空，他沐浴更衣，端坐而逝。這個案例因為傳聞的錯誤，冒宗起刻印的版本與王載生的版本稍有不同，我參考顧伯唸的靈應版本才確定下來。
明朝萬曆辛丑年（1601年），順城門內的太監張愛（人名），晚年受持《金剛經》。臨終時，家人囑咐他說：『不要忘記持經的念頭。』張愛（人名）心中牢記，口不能回答。看見兩個青衣人押著他，說：『你應該往山東投胎。』他行走如飛，中午已經到了山東，看見了那裡的山水，以及將要投生的父母。張愛（人名）一心只想著持經，隨著他們被押到一座殿宇。他心裡懷疑是東嶽廟，但是沒有牛頭獄卒。殿上有一個人，戴著平頂冠，迎接張愛（人名）上前說：『你應當到這裡投胎。』張愛（人名）稱自己一生持誦《金剛經》，只希望往生西方極樂世界，不願意投胎。戴平頂冠的人說：『你持經的功德還不夠。』張愛（人名）說：『我曾聽聞十念成就，何況我持經已經有數年了呢？』戴平頂冠的人於是回頭對兩個青衣人說：『暫且送他回去持經。』
【English Translation】 English version: One day, he fell ill and invited a monk to recite the Diamond Sutra. His younger brother, Zhen (person's name), was intelligent and quick-witted in his studies, and had literary talent, but he was dissolute and did not believe in ghosts and gods, and his behavior was often刻薄 (kè bó, mean and unkind). On this day, he performed the ritual of repentance on behalf of his brother, reluctantly engaging in it. When he heard the sutra recited to the fifteenth section, he suddenly had an epiphany in his heart, put his palms together and praised, 'Our Confucianism has never had such teachings.' From then on, he believed in the Three Jewels. On the tenth day of the tenth month of the eleventh year of Wanli (1583), Zhen (person's name) suffered from an epidemic and fell into a coma, unconscious. After more than ten days, only his chest was not yet cold. Suddenly, he sat up abruptly in bed and told his family, 'I was escorted by the officers of the underworld to outside Changmen, to be reincarnated as a cow in the Li Zuofang's family, with a completely white body. I saw a golden-armored god say, "Zhen (person's name) has heard the supreme Dharma and has great faith, how can he be allowed to enter the womb of an animal?" He struck my head once with a precious pestle, and I woke up.' After Zhen (person's name) returned to life, he still felt a severe pain in the top of his head. So he and his brother fasted and recited sutras day and night. After thirteen years, Zhen (person's name) died of illness. After the seventh seven-day memorial, Yue (person's name) suddenly said to his family, 'Tomorrow at noon, the saint will come to welcome me to be reborn in the Western Pure Land.' The next day at noon, a strange fragrance filled the sky, he bathed and changed his clothes, sat upright and passed away. This case, due to errors in the transmission, the version engraved by Mao Zongqi differs slightly from the version of Wang Zaisheng. I consulted Gu Bonian's version of spiritual responses to confirm it.
In the Xin Chou year of the Wanli period of the Ming Dynasty (1601), Zhang Ai (person's name), a eunuch inside the Shuncheng Gate, upheld the Diamond Sutra in his later years. When he was about to die, his family instructed him, 'Do not forget the thought of upholding the sutra.' Zhang Ai (person's name) kept it firmly in his heart, but could not answer with his mouth. He saw two people in green clothes escorting him, saying, 'You should be reincarnated in Shandong.' He walked as if flying, and by noon he had arrived in Shandong, seeing the mountains and rivers there, as well as the parents he was to be born to. Zhang Ai (person's name) focused solely on upholding the sutra, and was escorted with them to a palace. He suspected in his heart that it was the Dongyue Temple, but there were no ox-headed jailers. A person in the palace, wearing a flat-topped hat, greeted Zhang Ai (person's name) and said, 'You should be reincarnated here.' Zhang Ai (person's name) claimed that he had upheld the Diamond Sutra throughout his life, and only hoped to be reborn in the Western Pure Land, and did not want to be reincarnated. The person wearing the flat-topped hat said, 'Your merit from upholding the sutra is not enough.' Zhang Ai (person's name) said, 'I have heard that even ten recitations can lead to accomplishment, how much more so since I have been upholding the sutra for several years?' The person wearing the flat-topped hat then turned to the two people in green clothes and said, 'Send him back to uphold the sutra for now.'
經。愛死已九日。心尚暖未殮。復甦遂離家住西山碧雲寺。專誦金剛。又十一年。一日集眾云。我以持經力。今西去矣。端坐逝。佛能知群有性。窮億劫事。不能化導無緣。張監持經愿往生。卒得西去。固願力相資。亦是因緣成就(出新異錄)。
明嘉興府。報忠坊。范氏仆。失記姓名。居士王載生幼時。見其每日肩菜擔。行市中。喃喃唸誦不休。聞其蚤起營趁。必先於佛前。焚香跪誦金剛數卷始出。晚必赴金明寺佛殿。禮佛迴向乃歸。途次遇生命。每減錢買放。逢丐乞病者。減口食施之。家主與之妻不願。遂聽出家。投三塔大乘禪師。剃髮為弟子。數年。辛勤作務。凡禪堂苦役。悉身任之。未嘗告倦。忽一日示疾。告眾曰。我夙生以誦金剛怠慢。故罰作人奴。今限滿。當往善地受生矣。遽瞑。凡人誦經。切須齋肅焚香。專志諷持。供奉經典。必用錦袱瑤函。潔凈幾案。毋得放葷酒雜處。並攜入婦女房中。褻瀆之罪。冥律最重。范仆因怠慢金剛。而罰作人役。必其前生猶有善根。故能畢世禮誦。以勤易怠。以虔易慢。往生善地。感應信不誣也。又每見常人忽然雷擊神誅。不惟旁觀莫知所以。即本家亦未悉其罪狀。不知皆夙業有以取之。或云。既是夙業。何不當時現報。而遺之來世。是則甲作乙受。茫無干涉。奈
【現代漢語翻譯】 現代漢語譯本： 經中記載，愛死後已經九日，但心臟仍然溫暖，沒有入殮。後來復甦，於是離開家，住在西山碧雲寺，專門誦讀《金剛經》。又過了十一年，有一天召集眾人說：『我憑藉持誦經書的力量，現在要往生西方極樂世界了。』說完端坐而逝。佛能夠知曉一切眾生的本性，窮盡億萬劫的事情，但不能化導沒有緣分的人。張監持誦經書，發願往生，最終得以西去。這確實是願力互相資助，也是因緣成就。（出自《新異錄》） 明朝嘉興府的報忠坊，有一位范姓人家的僕人，姓名已經失記。居士王載生小時候，看見他每天挑著菜擔，在市場中不停地喃喃唸誦。聽說他早起做工，必定先在佛前焚香跪誦幾卷《金剛經》才出門。晚上必定去金明寺佛殿，禮佛迴向后才回家。在路上遇到生命，每次都省下錢買來放生。遇到乞丐或病人，就省下自己的口糧施捨給他們。家主和他的妻子不願意，於是聽任他出家，投奔三塔大乘禪師，剃髮為弟子。幾年中，辛勤地做各種事務，凡是禪堂里的苦役，都親自承擔，從不叫苦。忽然有一天生病了，告訴眾人說：『我前世因為誦讀《金剛經》時怠慢，所以被懲罰做人家的奴僕。現在期限已滿，應當往生到善地去受生了。』說完就閉上了眼睛。凡是誦經的人，一定要齋戒、恭敬、焚香，專心致志地諷誦持念。供奉經典，必須用錦緞包裹，用美玉裝飾的盒子盛放，放在潔凈的幾案上。不得與葷腥酒肉混放在一起，也不得帶入婦女的房間中。褻瀆的罪過，在陰間的法律中是最重的。范姓僕人因為怠慢《金剛經》，而被懲罰做人役，必定是他前生還有善根，所以能夠終生禮誦，以勤奮代替怠慢，以虔誠代替輕慢，往生到善地，這種感應是真實不虛的。又常常看見普通人忽然被雷擊或被神誅殺，不只是旁觀的人不知道原因，就連本家的人也不清楚他的罪狀。不知道這都是前世的業力所導致的。或者有人說，既然是前世的業力，為什麼不當時就現世報應，而要遺留到來世？這樣豈不是甲作孽乙受報，毫無關係？這又不對了。
【English Translation】 English version: The Sutra records: Ai had been dead for nine days, but her heart was still warm, and she had not been placed in a coffin. Later, she revived and left home to live in Biyun Temple (Temple of Azure Clouds) in the Western Hills, where she devoted herself to reciting the Diamond Sutra. After another eleven years, one day she gathered the people and said, 'By the power of upholding the Sutra, I am now going to the Western Pure Land.' After speaking, she sat upright and passed away. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas (eons), but cannot guide those without affinity. Zhang Jian upheld the Sutra and vowed to be reborn in the Pure Land, and finally attained rebirth in the West. This is indeed the mutual assistance of vows and the accomplishment of causes and conditions. (From 'New Strange Records') In Jiaxing Prefecture (ZhiZhi era) of the Ming Dynasty (1368-1644 AD), in Baozhongfang, there was a servant of the Fan family whose name has been forgotten. When layman Wang Zaisheng was young, he saw him carrying vegetable burdens every day, constantly chanting in the market. He heard that when he got up early to work, he would first burn incense before the Buddha and kneel to recite several volumes of the Diamond Sutra before going out. In the evening, he would definitely go to the Buddha Hall of Jinming Temple (Golden Brightness Temple), pay homage to the Buddha, and dedicate the merits before returning home. On the way, he would encounter living beings and always save money to buy and release them. When he encountered beggars or sick people, he would save his own food to give to them. The master and his wife were unwilling, so they allowed him to become a monk, taking refuge with Chan Master Dacheng (Great Vehicle) of the Three Pagodas, who shaved his head and made him his disciple. For several years, he diligently performed various tasks, and he personally undertook all the hard labor in the Chan hall, never complaining. Suddenly one day he fell ill and told the people, 'I was negligent in reciting the Diamond Sutra in a previous life, so I was punished to be a servant. Now the term is over, and I should be reborn in a good place.' After speaking, he closed his eyes. All those who recite the Sutras must be vegetarian, respectful, and burn incense, and recite with focused attention. To enshrine the Sutras, they must be wrapped in brocade and placed in boxes decorated with jade, on clean desks. They must not be mixed with meat and wine, nor brought into women's rooms. The sin of desecration is the most serious in the laws of the underworld. The Fan servant was punished to be a servant because of his negligence of the Diamond Sutra, but it must be that he still had good roots from a previous life, so he was able to recite and pay homage throughout his life, replacing laziness with diligence, and irreverence with piety, and was reborn in a good place. This response is truly not false. Moreover, one often sees ordinary people suddenly struck by lightning or killed by the gods, and not only do bystanders not know the reason, but even their own families do not know their crimes. They do not know that all of this is caused by the karma of previous lives. Or someone may say, since it is the karma of a previous life, why not have immediate retribution at that time, but leave it to the next life? Wouldn't that be like A committing evil and B receiving the punishment, with no connection at all? That is not right.
何。曰現報為花。來報為果。或福報未盡。業力尚遲。或現報難償。世世受罰。若白起李林甫諸人是也。知即不知。受則實受。形骸雖換。神識不改。陰府固不分甲乙彼此耳(出新異錄)。
明萬曆辛亥間。淮北大商。胡燃。關中人。妻吳氏。挾貲數十萬。年四十。好善而無子。有僧化之曰。爾能刻金剛經施捨一藏。定產麟兒。燃慨如其言。又施棺木一藏。並掩骴骼之暴露者。如是者十餘年。功行圓滿。延僧四十九眾。建七晝夜道場。忽夢神人告曰。爾無憂子之遲也。上帝細察爾愿誠否。始終無替念否。將擇福壽俱全者以升之。越一載。姬妾連舉三子。皆聰穎。夫婦年逾七十。家道益隆。天下修善人。最怕退轉滲漏。胡公願力雖弘。上帝猶嚴體察。善行純久。自獲如意福因也(出巾馭乘續集)。
明憲副項希憲。初名德棻。夢己為辛卯鄉科。以污兩少婢。被主科名籍神乙去。遂力行種德事。捐貲懇友高松聲。精楷金剛經。刊板歲施之。凡十餘年。夢至一所。見黃紙第八名。項姓。中字饃糊。下為原字。傍一人曰。審視。此汝天榜名次也。因易名夢原。萬曆壬子中順天鄉試廿九名。己未會試第二名。共疑名次不合。迨殿試為二甲第五名。方悟合鼎甲數之。恰是第八鄉會榜紙俱白。殿榜獨黃。尤為冥定云。按
【現代漢語翻譯】 現代漢語譯本： 問：什麼是（果報）？答：現世的報應是『花』，未來的報應是『果』。有的人是因為福報還沒有享盡，業力還沒有成熟；有的人是因為現世的罪報難以償還，所以要世世代代受到懲罰，就像白起、李林甫這些人一樣。自以為知道，其實並不知道；承受果報，卻是實實在在的承受。形體雖然改變，但是神識不會改變。陰間地府本來就不會因為身份地位不同而有所區別（出自《新異錄》）。
明朝萬曆辛亥年（1581年）間，淮北有個大商人叫胡燃，娶了關中的吳氏為妻。吳氏帶著幾十萬的家產嫁過來，當時胡燃四十歲，喜歡行善卻膝下無子。有個和尚勸化他說：『你如果能刻印《金剛經》施捨一藏，一定能生個好兒子。』胡燃慨然應允，照著和尚說的話做了。他又捐獻棺木一藏，並且掩埋那些暴露在荒野的屍骨。像這樣做了十多年，功德圓滿。他延請了四十九位僧人，建造了七天七夜的道場。忽然夢見神人告訴他說：『你不用擔心沒有兒子。上帝仔細考察你是否真心誠意，是否始終沒有改變念頭。將要選擇福壽雙全的人來投胎。』過了一年，他的姬妾接連生了三個兒子，都很聰明。胡燃夫婦年過七十，家道更加興隆。天下修行善事的人，最怕退轉和有疏漏。胡燃的願力雖然宏大，上帝還要嚴格考察。善行純正而持久，自然會獲得如意的福報（出自《巾馭乘續集》）。
明朝的憲副項希憲，最初名叫德棻。他夢見自己考中辛卯科的鄉試，但是因為玷污了兩個年輕的婢女，被主管科名的神靈從榜上除名。於是他努力行善積德，捐獻錢財懇請朋友高松聲，用工整的楷書書寫《金剛經》，刻印完成的書每年施捨。這樣做了十多年。他夢見自己來到一個地方，看見一張黃紙，上面寫著第八名，姓項，中間的字模糊不清，下面是『原』字。旁邊有個人說：『仔細看，這是你天榜上的名次。』於是他改名為夢原。萬曆壬子年（1612年）考中順天鄉試第二十九名，己未年（1619年）會試第二名。大家都懷疑名次不符。等到殿試時考中二甲第五名，才明白是合了鼎甲的數。恰好鄉試和會試的榜單都是白色的，只有殿試的榜單是黃色的，這更是冥冥之中註定的（按：）。
【English Translation】 English version: Question: What is (karma)? Answer: Present retribution is the 'flower,' and future retribution is the 'fruit.' Some people have not exhausted their blessings, and their karmic forces have not matured; others have committed sins in this life that are difficult to repay, so they must be punished for generations, like Bai Qi and Li Linfu. They think they know, but they don't; they bear the consequences, but they truly bear them. Although the physical body changes, the consciousness does not change. The underworld does not distinguish between high and low status (from 'New Strange Records').
During the Xin Hai year of the Wanli reign (1581 AD) in the Ming Dynasty, there was a wealthy merchant in Huaibei named Hu Ran, who married a woman from Guanzhong named Wu. Wu brought hundreds of thousands in dowry. Hu Ran was forty years old, fond of doing good deeds but had no children. A monk advised him, 'If you can engrave and donate a collection of the Diamond Sutra (Vajra Prajna Paramita Sutra), you will surely have a fine son.' Hu Ran readily agreed and did as the monk said. He also donated a collection of coffins and buried the exposed bones in the wilderness. After doing this for more than ten years, his merits were complete. He invited forty-nine monks and built a seven-day and seven-night altar. Suddenly, he dreamed that a divine being told him, 'You don't have to worry about not having a son. God has carefully examined whether your wishes are sincere and whether you have always maintained your intention. He will choose someone with both blessings and longevity to be reborn.' A year later, his concubines gave birth to three sons in succession, all of whom were intelligent. Hu Ran and his wife were over seventy years old, and their family became even more prosperous. People who cultivate good deeds in the world are most afraid of regression and leakage. Although Hu Ran's vows were grand, God still strictly examined them. Pure and lasting good deeds will naturally bring about desired blessings (from 'Continued Collection of巾馭乘').
Xiang Xixian, the vice censor of the Ming Dynasty, was originally named Defen. He dreamed that he passed the provincial examination in the Xinmao year, but because he defiled two young maids, he was removed from the list by the god in charge of examinations. Therefore, he worked hard to do good deeds and accumulate virtue, donating money to ask his friend Gao Songsheng to write the Diamond Sutra (Vajra Prajna Paramita Sutra) in meticulous regular script, and had it printed and distributed every year. He did this for more than ten years. He dreamed that he came to a place and saw a yellow paper with the eighth name written on it, surnamed Xiang, with the middle character blurred, and the character 'Yuan' below. A person next to him said, 'Look carefully, this is your ranking on the heavenly list.' So he changed his name to Mengyuan. In the Renzi year of Wanli (1612 AD), he passed the Shuntian provincial examination as the twenty-ninth, and in the Jiwei year (1619 AD), he passed the metropolitan examination as the second. Everyone suspected that the rankings did not match. When he passed the palace examination as the fifth in the second class, he realized that it matched the number of the top three. Coincidentally, the lists of the provincial and metropolitan examinations were white, only the list of the palace examination was yellow, which was even more predestined (Note:).
冒公宗起。萬曆丙午。年十七。即信持太上感應篇。朔望莊誦無間。戊午臨場。病痬幾殆。比入闈。昏昏如夢。夜燃燭。目迷卷格不知從何處下筆。出闈沉臥竟日。不記一字。榜后。例赴學院親供。墨卷字字端楷。不似憒時筆。信神助哉。己未下第。始發願增注感應篇。每注一段付梓。稿則焚之神前。因念好色損德尤甚。文人故犯者更多。特於見他色美。起心私之條下。備陳報應。以助猛省。當日佐公繕寫。則辟疆之塾師南昌羅憲岳者。辛酉歸入泮。相別八年。戊辰新正二日。羅夜夢仙流三人。一翁蒼顏黃服。中立。二少年披紫衣。左右侍。老者出一冊左顧曰。爾讀來。左立者朗誦過。老者曰。該中。旋顧右立者曰。試詠一詩。即應聲云。貪將折桂廣寒宮。那信三千色是空。看破世間迷眼漢。榜花一到滿城紅。老翁笑而去。羅竊聽。知此為嵩少感應篇內。見他色美二句注也。醒作書寄辟疆。榜發公果中。但未解榜花二字。及閱類書云。唐大中禮部放榜。姓僻者。號榜花。今合觀項公事。始信功名予奪。皆從色關分別。可不慎哉。大抵殺盜淫三案。淫根尤為難拔。鋒刃在前。肉胸知惻。穿窬充類。自好不為。一溺慾海波中。便爾沒頂甘心。縱有紅顏白髮。恩情露水。與夫破產敗名。少衰中病。追悔無及。亦復不少。惟最
易失足。魄攝魂飛。在艷冶目前。勃然難制之一刻。此一刻內。王法不及加。清議不足畏。名節不必顧。獨有因果二字。庶幾足以制之。就因果中。又止功名一途。足以奪之。不過片念忍持。遂能感孚天帝。較之半世黃卷青燈。與他途累仁積德。事半功倍如是。人非至愚。胡不痛加悔勵耶。否則獨擅風流。自稱情種。由此減祿。由此奪算。由此殺身。由此墮劫。又何苦以俄頃之歡娛。博生死之禍害乎。淫報既重。則防淫之功。與導淫之業。其報自當不輕。近如煙鬟穢史。早登鬼箓。金瓶媟編。顯受譴罰。實事彰彰。深足令人思且怖也(出受持果報)。
明蘇郡五峰文伯仁。工於詩畫。待詔徴明之侄。偶訴逃仆詣縣。少憩民家。夢兩青衣逮之。意縣役也。隨行。至一公府。殿宇弘廠。似非人間。始懼。上有王者。呵曰。訟汝者眾。奈何。文訴平生乃學究。無罪。王笑曰。忘之矣。即令判官以一青丸摩其頂。寒沁徹心。恍悟前身為正統年間管長陵宦者。冬鑿池。殺蟄蛇百餘。俄有群蛇攢嚙焉。王又顧一判官曰。此一人耳。那能償此無數生命。查彼多生。豈無一善。判官出書數帙。閱之。良久曰。有之矣。永樂中。彼曾向雞鳴山廊。畫羅漢二尊。又寫金剛經一部。王曰可矣。囑云。汝數未盡。亟歸寫經贖罪。度脫眾生
【現代漢語翻譯】 現代漢語譯本 容易失足。魂魄驚散。在美色當前，難以抑制的一刻。在這一刻內，王法難以制裁，清議不足畏懼，名節不必顧及，只有因果報應，或許足以制止。在因果報應中，只有功名利祿這一條途徑，足以讓人放棄。不過是片刻的忍耐堅持，就能感動天帝。相比於半生的苦讀，以及其他途徑的累積仁德，真是事半功倍。人如果不是極其愚蠢，為什麼不痛加悔改勉勵呢？否則，如果自詡風流，自稱為情種，因此而減少俸祿，因此而減損壽命，因此而喪命，因此而墮入惡道，又何苦爲了短暫的歡娛，去換取生死的大禍害呢？淫邪的報應既然如此嚴重，那麼防止淫邪的功德，與引導淫邪的罪業，其報應自然也不輕。近如那些描寫煙花女子和污穢歷史的書籍，早已被記錄在鬼籍上。《金瓶梅》之類的淫穢小說，明顯受到譴責和懲罰。這些真實的事情，足以讓人深思和恐懼（出自《受持果報》）。
明朝蘇州府的文伯仁（1502-1575），擅長詩畫，是待詔徴明（文徴明，1470-1559）的侄子。一次，他到縣衙控告逃走的僕人，在一家民宅稍作休息。夢見兩個青衣人逮捕他，他以為是縣衙的差役。跟隨他們前行，來到一座官府，殿宇宏偉寬廣，不像人間。他開始害怕。上面坐著一位王者，呵斥道：『控告你的人很多，怎麼辦？』文伯仁辯解說自己一生都是讀書人，沒有罪過。王者笑著說：『我忘了這件事了。』隨即命令判官用一顆青色的藥丸摩擦他的頭頂，寒冷徹骨。他恍然大悟，想起前世是正統年間（1436-1449）管理長陵的宦官，冬天鑿池，殺死了百餘條冬眠的蛇。不久，有一群蛇聚集起來咬他。王者又回頭對一位判官說：『只有他一個人，怎麼能償還這麼多生命？查查他多生以來，難道沒有一點善行嗎？』判官拿出幾卷書，翻閱了很久，說：『有了。永樂年間（1403-1424），他曾經在雞鳴山廊下，畫了兩尊羅漢，又寫了一部《金剛經》。』王者說：『可以了。』囑咐他說：『你的罪孽還沒有完全消除，趕快回去寫經贖罪，度脫眾生。』
【English Translation】 English version It is easy to stumble. The soul is frightened and scattered. In the face of beauty, at the moment when it is difficult to restrain oneself. Within this moment, the king's law is difficult to sanction, public opinion is not to be feared, and reputation need not be considered. Only the law of cause and effect may be enough to restrain it. Among the causes and effects, only the path of fame and fortune is enough to make people give up. However, a moment of patience and persistence can move the Heavenly Emperor. Compared with half a lifetime of hard study, and the accumulation of benevolence through other paths, it is truly twice the result with half the effort. If a person is not extremely foolish, why not repent and encourage himself? Otherwise, if one boasts of being romantic, calling oneself a 'seed of love,' thereby reducing one's salary, thereby diminishing one's lifespan, thereby killing oneself, thereby falling into evil realms, why bother to exchange the great disaster of life and death for a moment of pleasure? Since the retribution for lust is so severe, then the merit of preventing lust, and the karma of guiding lust, their retribution will naturally not be light. Recently, books describing courtesans and filthy history have long been recorded in the ghost register. Obscene novels such as 'Jin Ping Mei' are clearly condemned and punished. These real events are enough to make people think deeply and fear (from 'Receiving and Upholding the Fruits of Retribution').
Wen Boren (1502-1575) of Suzhou Prefecture in the Ming Dynasty, was skilled in poetry and painting, and was the nephew of the Hanlin academician Zhengming (Wen Zhengming, 1470-1559). Once, he went to the county government to accuse a runaway servant, and rested briefly in a civilian's house. He dreamed that two men in green robes arrested him, and he thought they were runners from the county government. He followed them forward, arriving at an official residence, the halls of which were magnificent and vast, unlike anything in the human world. He began to fear. Above sat a king, who scolded him, 'Many people are accusing you, what is to be done?' Wen Boren argued that he had been a scholar all his life and had committed no crime. The king laughed and said, 'I had forgotten about this.' He then ordered a judge to rub the top of his head with a blue pill, which was chilling to the bone. He suddenly realized that his previous life was that of an eunuch managing the Changling Mausoleum during the Zhengtong era (1436-1449), who dug a pond in winter and killed more than a hundred hibernating snakes. Soon, a group of snakes gathered to bite him. The king then turned to a judge and said, 'There is only this one person, how can he repay so many lives? Check if he has any good deeds from his many lives.' The judge took out several volumes of books, read them for a long time, and said, 'There is. During the Yongle era (1403-1424), he once painted two Arhats in the corridor of Jiming Mountain, and also wrote a copy of the 'Diamond Sutra'.' The king said, 'That will do.' He instructed him, 'Your sins have not been completely eliminated, hurry back and write sutras to atone for your sins, and deliver sentient beings.'
。乃寤。五峰素不信佛。自是發願寫經唸佛。寒暑不怠。馮具區載之快雪堂集。顧伯唸曰。五峰寫經僅一卷耳。且在數世之前。而數世后猶賴以再生。經曰果報不可思議。如是如是(出金剛靈應)。
明萬曆甲寅年。二月。徽庠吳奕德。隨叔闇生。讀書臨塘寺。因叩普門大師有省。發願齋素。書金剛經三十部傳施。才書三部。五月念九日。偶浴琴溪。得暴疾。一夜氣絕。因心熱。家人不敢入棺。闇生為誦金剛經。越八日。忽復活。起捧其腰。連呼跌痛不止。徐氣定。詢之。云。我昨日浴溪中。忽見二青衣押我去。漸向幽暗處。同行罪人甚眾。冥卒各執鐵棒笞其背。惟我生前誦金剛經得不笞。漸至黑海邊。海中似人似畜。奇形怪狀。頭出頭沒。驚怖異嘗。入一城。城內旁列柵欄。犯人皆在柵內。引領外望。隨見亡過弟妹。並來借銀分用。更乞金剛經一卷。曰家中為兄誦經送銀來矣。頃果至。遂分與之。二青衣促我前行。又進一小城。視城外益狼狽。刑用刀鋸。非人間所有。須臾。至閻君殿前。殿左曰四生司。右曰四死司。忽見一百八十餘人。向我索命。茫然不省。鬼判引至清水潭。以水洗胸。五臟皆見。方知是前生為將所誤殺也。仍赴殿前辨理。言陣頭誤殺。豈能償還。閻君震怒。呼取極刑。劃然地裂。有火面碧
【現代漢語翻譯】 現代漢語譯本：於是醒悟。五峰原本不信佛，自此發願抄寫佛經、唸佛，寒暑不懈。馮具區將此事記載在《快雪堂集》中。顧伯念說，五峰抄寫的佛經僅有一卷罷了，而且在數世之前，而數世之後仍然依賴它而再生，佛經上說果報不可思議，正是這樣啊！（出自《金剛靈應》）。
明朝萬曆甲寅年（1614年）二月，徽州府學學生吳奕德，跟隨他的叔叔闇生，在臨塘寺讀書。因為請教普門大師而有所領悟，發願吃齋素食，抄寫《金剛經》三十部用來傳播施捨。才抄寫了三部，五月二十九日，偶然在琴溪洗澡，得了急病，一夜氣絕。因為心口還有熱氣，家人不敢放入棺材。闇生為他誦讀《金剛經》。過了八天，忽然復活，起來抱著他的腰，連聲呼喊跌得很痛。慢慢氣息平定，問他發生了什麼事，他說：『我昨天在溪中洗澡，忽然看見兩個青衣人押著我走，漸漸走向幽暗的地方。一同行走的罪人很多，冥府的卒子各自拿著鐵棒抽打他們的背，只有我因為生前誦讀《金剛經》而免於捱打。漸漸到了黑海邊，海中似人似獸，奇形怪狀，頭出頭沒，驚恐異常。進入一座城，城內旁邊排列著柵欄，犯人都被關在柵欄內，伸著脖子向外張望。隨後看見死去的弟弟妹妹，都來借銀子分用，還乞求一卷《金剛經》，說家中已經為哥哥誦經送銀子來了。』一會兒果然送到了，於是分給他們。兩個青衣人催促我前行，又進入一座小城，看見城外更加狼狽，刑罰使用刀鋸，不是人間所有的。一會兒，到了閻羅王的殿前，殿的左邊叫做四生司，右邊叫做四死司。忽然看見一百八十餘人，向我索命，茫然不知所措。鬼判官引我到清水潭，用水洗我的胸膛，五臟六腑都看得見，才知道是前生做將軍時誤殺的。仍然到殿前辯理，說陣前誤殺，怎麼能夠償還？閻羅王大怒，呼喊要用極刑。突然地面裂開，出現火面碧
【English Translation】 English version: Then he awoke. Wu Feng had not believed in Buddha before. From then on, he vowed to write scriptures and recite Buddha's name diligently, regardless of the weather. Feng Juqu recorded this in the 'Kuai Xue Tang Ji' collection. Gu Bonian said that Wu Feng only wrote one volume of scripture, and it was many generations ago, yet many generations later, he still relied on it to be reborn. The scripture says that the retribution of karma is inconceivable, so it is! (From 'Golden Scripture Miraculous Response').
In the second month of the Jia Yin year (1614) of the Wanli reign of the Ming Dynasty, Wu Yide, a student of the Huizhou Prefecture School, was studying at Lintang Temple with his uncle Ansheng. After consulting with Master Pumen, he had an epiphany and vowed to eat vegetarian food and copy thirty copies of the 'Diamond Sutra' (Vajra Prajna Paramita Sutra) to distribute. After copying only three copies, on the twenty-ninth day of the fifth month, he accidentally bathed in the Qinxi Stream and contracted a sudden illness, dying overnight. Because his chest was still warm, his family did not dare to put him in a coffin. Ansheng recited the 'Diamond Sutra' for him. After eight days, he suddenly revived, got up, hugged his waist, and repeatedly cried out in pain from falling. After his breathing calmed down, he was asked what had happened. He said, 'Yesterday, while bathing in the stream, I suddenly saw two men in green robes escorting me away, gradually heading towards a dark place. There were many criminals walking with me, and the hell guards were each beating their backs with iron rods. Only I was spared from being beaten because I had recited the 'Diamond Sutra' in my previous life. Gradually, we reached the edge of the Black Sea, where there were creatures in the sea that looked like humans and animals, with strange shapes, heads appearing and disappearing, causing extreme fear. We entered a city, and inside the city, there were rows of fences, with prisoners confined within the fences, craning their necks to look out. Then I saw my deceased younger siblings, who all came to borrow silver to share and also begged for a copy of the 'Diamond Sutra', saying that the family had already sent silver by reciting scriptures for their brother.' A moment later, it indeed arrived, so he distributed it to them. The two men in green robes urged me to move forward, and we entered another small city, where I saw even more miserable scenes outside the city, with punishments using knives and saws, unlike anything in the human world. After a while, we arrived in front of the palace of King Yama (King of the Underworld). To the left of the palace was the Office of the Four Births, and to the right was the Office of the Four Deaths. Suddenly, I saw more than one hundred and eighty people demanding my life, and I was at a loss. The ghost judge led me to the Clear Water Pond and washed my chest with water, revealing all my internal organs. Only then did I realize that I had mistakenly killed them when I was a general in my previous life. I still went to the palace to argue, saying that it was a mistaken killing on the battlefield, how could I repay it? King Yama was furious and ordered extreme punishment. Suddenly, the ground split open, and a fire-faced, green-
身者。從中躍出。捧一大鐺沸滾油。束我將投之。忽聞誦金剛經聲。有金光一道。照至森羅殿上。鬼判跪云。西方到。閻君出迎。見空中二巨人。舉杵入鐺。皆金蓮華沸起。我發念若得生還。即償書金剛經愿。又發念三十卷外。更書一百八十卷。資度冤對。聞堂上呼兩黃幘者。送歸。所行皆異前路。漸達光明。忽行一峻嶺。兩黃幘撲我下。覺跌腰大痛而起。自是奕德全家茹素。寫施金剛。吳本如中丞記。王載生新異錄與唐宜之巾馭乘。稍殊。按優婆塞戒經云。若人以紙墨。令人書寫。若自書寫如來正典。施人誦讀。是名法施。吳奕德發願書經。即得西方救免油鐺之苦。所謂功不唐捐也。或曰。陣頭誤殺。豈能一一償還。昔禪師宿生誤傷蚯蚓。果熟時。欣然償以一命。大兵所過。玉石俱焚。慈慘一念分頭。動關生靈千萬。慎之念之(出巾馭乘續集)。
明天臺王立轂。字伯無。領萬曆丙午鄉薦。夢其父大中丞公士性諭之。有十年五死之期。已而事稍驗。作紀夢詩。乃于嘉禾三寶前。誓奉長齋。受天臺殺盜淫妄四戒。後任江西新淦縣令。此事都廢。戊午入覲。啟行之夕。復夢其父。儆戒叮嚀。心甚憂之。一日舟次荻港。漏下二鼓。忽有二青衣持符。攝至一處。莊嚴若帝居。同攝人數千。滿庭中。有著械者。有衣冠者
【現代漢語翻譯】 現代漢語譯本： 一人說，『我從身體里跳出來，捧著一大鍋沸騰的油，準備把你扔進去。』忽然聽到誦讀《金剛經》的聲音，一道金光照到森羅殿上。鬼判跪下說：『西方來人了！』閻王出來迎接，看見空中兩個巨人，舉著杵放入油鍋，都變成了金蓮花沸騰而起。我發願如果能夠生還，就償還書寫《金剛經》的願望，又發願在三十卷之外，再書寫一百八十卷，資助超度冤親債主。』聽到堂上呼喚兩個戴黃頭巾的人，送我回去。所走的路都與之前不同，漸漸到達光明之處。忽然走過一個陡峭的山嶺，兩個戴黃頭巾的人把我推下去，覺得腰部劇痛而醒來。從此吳奕德全家吃素，書寫施捨《金剛經》。吳本如中丞記錄。王載生的《新異錄》與唐宜之的《巾馭乘》略有不同。按照《優婆塞戒經》所說，如果有人用紙墨，請人書寫，或者自己書寫如來的正典，施捨給別人誦讀，這叫做『法施』。吳奕德發願書寫經書，就得到西方救免油鍋之苦，這就是所謂的『功不唐捐』啊。有人說，『戰場上誤殺，難道能一一償還嗎？』從前有禪師前世誤傷蚯蚓，果報成熟時，欣然償還一條命。大兵所過之處，玉石俱焚，慈悲慘痛的一念分頭，動輒關係到千千萬萬的生靈，謹慎啊，謹慎啊！』（出自《巾馭乘續集》）。
明天臺王立轂（人名），字伯無，領萬曆丙午年（1582年）鄉試薦舉。夢見他的父親大中丞公士性（人名）告誡他說，『有十年五死的期限。』不久事情稍微應驗。作了《紀夢詩》。於是在嘉禾三寶前，發誓奉行長齋，受天臺殺盜淫妄四戒。後來擔任江西新淦縣令，此事都荒廢了。戊午年（1588年）入朝覲見，啟程的晚上，又夢見他的父親，告誡叮嚀，心中非常憂慮。一天，船停靠在荻港，夜裡二更時分，忽然有兩個青衣拿著符，把他攝到一個地方，莊嚴得像帝王的居所。一同被攝來的人有數千，滿庭院都是，有戴著刑具的，有穿著官服的。
【English Translation】 English version: A voice said, 'I jumped out from your body, holding a large pot of boiling oil, ready to throw you in.' Suddenly, the sound of reciting the Diamond Sutra was heard, and a ray of golden light shone upon the Senluo Hall (the palace of Yama, the King of Hell). The ghost judges knelt down and said, 'The West is coming!' Yama (the King of Hell) came out to greet them, and saw two giants in the air, lifting pestles into the oil pot, which all turned into golden lotuses bubbling up. I vowed that if I could return to life, I would fulfill my vow to write the Diamond Sutra, and further vowed to write one hundred and eighty more copies in addition to the thirty copies, to help deliver my karmic creditors.' I heard someone in the hall calling two people wearing yellow turbans to send me back. The road they took was different from before, gradually reaching the light. Suddenly, we passed a steep mountain ridge, and the two people wearing yellow turbans pushed me down, and I woke up feeling a sharp pain in my waist. From then on, the entire Wu Yide (person's name) family became vegetarian and wrote and donated the Diamond Sutra. Recorded by Wu Benru (person's name), the Central Secretariat. Wang Zaisheng's (person's name) New Anecdotes and Tang Yi's (person's name) Towel and Carriage Collection are slightly different. According to the Upasaka Precept Sutra, if someone uses paper and ink to ask others to write, or writes the Tathagata's (another name of Buddha) orthodox scriptures themselves, and donates them to others to recite, this is called 'Dharma donation'. Wu Yide (person's name) vowed to write scriptures and was saved from the suffering of the oil pot by the West. This is what is meant by 'merit is never in vain'. Someone said, 'Can accidental killings on the battlefield be repaid one by one?' In the past, a Zen master accidentally injured an earthworm in a previous life. When the karmic result matured, he gladly repaid it with a life. Where the army passes, jade and stones are burned together. A compassionate and tragic thought, divided into many parts, involves tens of millions of living beings. Be careful, be careful!' (From Supplement to the Towel and Carriage Collection).
In the Ming Dynasty, Wang Ligu (person's name) of Tiantai, courtesy name Bowu, received the recommendation for the provincial examination in the Wanli Bingwu year (1582). He dreamed that his father, the Grand Secretary Gong Shixing (person's name), warned him, 'There is a period of ten years and five deaths.' Soon, the events slightly came true. He wrote a Dream Record Poem. Therefore, in front of the Three Treasures of Jiahe, he vowed to observe a long fast and receive the four precepts of Tiantai against killing, stealing, sexual misconduct, and lying. Later, he served as the magistrate of Xingan County in Jiangxi, and these matters were all abandoned. In the Wuwu year (1588), he went to court for an audience. On the evening of his departure, he dreamed of his father again, warning and exhorting him, and he was very worried. One day, the boat docked at Digang. At the second watch of the night, suddenly two men in green clothes, holding talismans, took him to a place that was as solemn as the emperor's residence. Thousands of people were taken there together, filling the courtyard. Some were wearing shackles, and some were wearing official robes.
。主者冕旒正坐。左右二宰官。各據案側坐。傍侍者。狀甚獰惡。主者。呼王名。厲聲叱曰。若陽算盡丙辰八月矣。延至今者。齋戒力也。爾奈何棄之。命取簿以示。見名下年月皆有注。至丙辰八月輒空。轂覽畢。叩首曰。居官勢不得不爾。主者曰。固然。奈算盡何。命驅入獄。即有獰狀鬼來。若捽縛狀。左坐宰官起立請曰。試取破戒後事稽之。須臾侍者肩兩巨簏至。皆令淦卷宗也。凡一揭一柬。並平日偶書。方寸之紙俱在。皆有氣騰上。有黑色者。青色者。赤白色者。主者命各檢一處。先檢黑與青成聚。次檢白聚赤聚。已而青者漸隱。黑者縮小如箸。而赤者赫然獨盛。轂旁睨聚中。見所刻金剛般若。及好生編。社倉卷。俱在。主者覽畢。聲稍和。顧左官曰。是尚知植德者。損五官。全其軀命可乎。乃命前獰卒。抉其目置殿柱上。有光炯炯。轂念目已被抉。安能複視。忽然昏暗。宮殿吏卒。皆無所睹。第覺有人拍其背曰。速去速去。少頃。一跌而寤。時已雞鳴。聞家人環救聲哄。問之。云自二更。遂魘不寤。至今手足冰冷。口齒堅合。醫曰中寒厥。灌藥凡七度矣。轂張目見燈火如刺。了不可開。次日醫進明目藥。其夜夢有人。復以釘釘目。痛楚滋甚。遂卻醫藥。決意乞休歸里。後日誦金剛法華經。棄家修凈業。庚申年
【現代漢語翻譯】 現代漢語譯本：主審者頭戴冕旒，端正地坐在上面。左右兩邊各有一位宰官，各自靠著案幾側身而坐。旁邊侍立的人，面貌非常猙獰兇惡。主審者呼喊王轂的名字，厲聲斥責說：『你的陽壽本應在丙辰年（1676年）八月終結，能夠延續到今天，都是因為你齋戒的力量。你為什麼還要拋棄它？』命令取來簿冊給他看，只見名字下面的年月都有記錄，到丙辰年（1676年）八月就空了。王轂看完后，叩頭說：『身居官位，有些事情不得不這樣做。』主審者說：『確實是這樣。但陽壽已盡，又該怎麼辦呢？』命令將他驅趕入獄。立刻就有面貌猙獰的鬼卒前來，好像要捆綁他一樣。左邊的宰官起身請求說：『不妨取來他破戒后的事情來查對。』一會兒，侍者扛來兩個巨大的竹筐，裡面都是令史王轂的案卷宗。凡是一張揭帖、一封書信，甚至平日裡偶爾寫的，小小的紙片都在裡面，都散發著氣。有的呈現黑色，有的呈現青色，有的呈現赤白色。主審者命令各自檢查一處。先檢查黑色和青色的聚在一起，然後檢查白色和紅色聚在一起。不久，青色的漸漸隱去，黑色的縮小得像筷子一樣，而紅色的卻非常旺盛。王轂在一旁偷看聚集中，看到他所刻的金剛般若（《金剛般若波羅蜜經》），以及好生編（勸人愛護生物的書籍），社倉卷（關於社會糧倉的記錄）都在裡面。主審者看完后，聲音稍微緩和，回頭對左邊的官員說：『這個人還算知道積德。減去他的五官，保全他的軀體和性命可以嗎？』於是命令前面的猙獰鬼卒，挖出他的眼睛放在殿柱上，眼睛裡有光芒閃耀。王轂心想眼睛已經被挖出，怎麼還能再看東西。忽然一片昏暗，宮殿里的吏卒，都什麼也看不見。只覺得有人拍他的背說：『快走快走。』一會兒，一跤跌倒就醒了。這時已經雞叫了，聽到家人圍著他呼救的聲音。問他們，說是從二更（晚上九點到十一點）開始，就魘住了沒有醒來。到現在手腳還冰冷，牙齒緊緊咬合。醫生說是中了寒厥，灌藥已經七次了。王轂睜開眼睛，看到燈火像針刺一樣，完全睜不開。第二天，醫生給他開了明目的藥。當天晚上夢見有人，又用釘子釘他的眼睛，疼痛非常厲害。於是拒絕吃藥，決定告假回家。後來誦讀金剛經（《金剛般若波羅蜜經》）、法華經（《妙法蓮華經》），拋棄家庭，修習凈土法門。庚申年（1680年）
【English Translation】 English version: The chief judge sat upright, wearing a冕旒(mianliu, a type of crown) . On either side were two high officials, each leaning against a desk, sitting sideways. The attendants nearby looked extremely ferocious. The chief judge called out Wang Gu's name and sternly rebuked him, saying, 'Your lifespan was originally supposed to end in the eighth month of 丙辰(Bingchen) year (1676), but you have been able to extend it to this day because of your fasting and abstinence. Why did you abandon it?' He ordered the ledger to be brought for him to see. Under the name, the months and years were all recorded, but it was blank in the eighth month of 丙辰(Bingchen) year (1676). After Wang Gu finished looking at it, he kowtowed and said, 'Being an official, I had no choice but to do some things.' The chief judge said, 'That is indeed the case. But what can be done when your lifespan is exhausted?' He ordered him to be driven into prison. Immediately, ferocious-looking demons came, as if to bind him. The official on the left stood up and requested, 'Why not bring his deeds after breaking the precepts to check?' After a while, attendants carried two huge bamboo baskets, all of which were the documents of the clerk Wang Gu. Every notice, every letter, even the small pieces of paper he occasionally wrote on weekdays were all there, all emitting氣(qi, energy). Some were black, some were blue, and some were red and white. The chief judge ordered each to be inspected in one place. First, the black and blue ones were gathered together, and then the white and red ones were gathered together. Before long, the blue ones gradually disappeared, the black ones shrank to the size of chopsticks, while the red ones were very strong. Wang Gu peeked at the gathering and saw the 金剛般若(Jingang Bore, Diamond Sutra) he had engraved, as well as the 好生編(Haosheng Bian, books that encourage people to protect living things), and 社倉卷(Shecang Juan, records about social granaries) were all there. After the chief judge finished reading, his voice softened slightly, and he turned to the official on the left and said, 'This person still knows how to accumulate virtue. Is it possible to reduce his five senses and preserve his body and life?' So he ordered the ferocious soldiers in front to gouge out his eyes and place them on the palace pillars, where the eyes shone brightly. Wang Gu thought that his eyes had been gouged out, how could he see anything again. Suddenly, it was dark, and the officials and soldiers in the palace could not see anything. He only felt someone patting his back and saying, 'Go quickly, go quickly.' After a while, he fell and woke up. It was already dawn, and he heard his family members crying for help around him. When he asked them, they said that he had been魘(yanzhu, nightmare) since the second watch (9 pm to 11 pm) and had not woken up. His hands and feet are still cold, and his teeth are clenched tightly. The doctor said that he had suffered from cold syncope and had been given medicine seven times. Wang Gu opened his eyes and saw the lights like needles, unable to open them completely. The next day, the doctor prescribed medicine to improve his eyesight. That night, he dreamed that someone was nailing his eyes again, and the pain was very severe. So he refused to take the medicine and decided to ask for leave to return home. Later, he recited the 金剛經(Jingang Jing, Diamond Sutra) and 法華經(Fahua Jing, Lotus Sutra), abandoned his family, and practiced the Pure Land method. 庚申(Gengshen) year (1680).
一夕。夢觀世音以楊枝甘露點其睛。晨起禮懺。豁然見物。兩目復明。歷游云棲博山之門。再生又十二年。號璧如大師。冒宗起曰。此一事可為懲鑒者三。一知破戒之必蒙譴。一知植善之可續命。一知居官者片言寸動。皆為冥吏所錄。其青黑赤白之氣。不可不時時在念也(出回生自記)。
明閬州民龍義。傭力自給。偶省親疾。見寫金剛經。義無故毀斥之。忽瘖啞不能言。醫禱無驗。后又聞鄰人有念此經者。痛自責曰。我前謗經。得此啞病。今悔罪愿終身敬奉。未知復能言否。自此每聞經聲。即倚壁而聽。專心月餘。一日入寺。逢一老僧。敬而禮焉。僧問何來。義指口啞。僧曰。吾為汝治之。以刀括舌下數次。便能語。因與誦經。聲同鄰人無二。再過候之不遇矣。壁有畫像甚肖焉。寺僧曰。此須菩提也。義始悟菩薩顯應。遂立誓終身捧持大乘。畫像禮拜(出筆乘)。
明蔡槐庭。楚人。守嘉興。潔己愛民。長齋奉佛。公暇惟持金剛經。署內毫無長物。公體素羸。自言為諸生時。遘危疾。貧無醫藥。與死為鄰。發願盡形誦持是經。漸次痊癒。得發科甲。今以餘生作官。誓願攜此經而來。亦攜此經而去。故竟任。不畏強禦。視民如傷。食惟菜腐。未嘗市肉。衣但布袍。未嘗市絹。每以是經。並戒殺文。刊行勸
【現代漢語翻譯】 現代漢語譯本： 有一天晚上，（他）夢見觀世音（Avalokiteśvara，佛教菩薩名）用楊枝甘露點在他的眼睛上。早晨起來禮拜懺悔，忽然能夠看見東西，兩隻眼睛恢復了光明。他遊歷了云棲（Yunqi，地名）和博山（Boshan，地名）的門下，又活了十二年，號稱璧如大師（Biru Dashi，稱號）。冒宗起（Mao Zongqi，人名）說，這件事可以作為三個方面的警戒：一是知道破戒必定會遭受譴責，二是知道種植善根可以延續生命，三是知道為官者的一言一行，都會被冥府的官吏記錄下來，那青黑赤白的氣息，不可不時時放在心上啊（出自《回生自記》）。
明朝（1368-1644）閬州（Langzhou，地名）的百姓龍義（Long Yi，人名），靠出賣勞力維持生計。一次，他回家探望生病的親人，看見有人書寫《金剛經》（Diamond Sutra，佛教經典名），龍義無緣無故地毀壞並斥責它。忽然就瘖啞不能說話，請醫生祈禱都沒有效果。後來又聽見鄰居有人唸誦這部經，他痛恨自己，責備自己說：『我以前誹謗經書，才得了這個啞巴病。現在我後悔自己的罪過，願意終身恭敬奉行這部經，不知道還能不能說話。』從此以後，每當聽到唸經的聲音，就靠在墻壁上聽，專心致志地聽了一個多月。有一天，他進入寺廟，遇到一位老和尚，恭敬地向他行禮。和尚問他從哪裡來，龍義指著自己的嘴巴表示自己是啞巴。和尚說：『我為你治療。』用刀颳了他的舌頭下面幾次，他便能說話了。於是和尚為他誦經，聲音和鄰居的一模一樣。龍義再次去拜訪那位和尚，卻沒有遇到。墻壁上有一幅畫像非常像那位和尚。寺廟裡的和尚說：『這是須菩提（Subhuti，佛陀的弟子）。』龍義這才明白是菩薩顯靈應驗，於是立下誓言，終身捧持大乘佛法，禮拜畫像（出自《筆乘》）。
明朝（1368-1644）蔡槐庭（Cai Huaiting，人名），是楚地人，擔任嘉興（Jiaxing，地名）的太守，廉潔自律，愛護百姓，長期吃齋奉佛。公務之餘，只誦持《金剛經》。官署內沒有任何多餘的物品。蔡槐庭身體一直很虛弱，他說自己還是讀書人的時候，得了重病，家裡貧窮沒有錢醫治，與死亡為鄰。他發誓要用一生的時間誦持這部經，（病）漸漸痊癒，得以考中科舉。現在用餘生做官，發誓帶著這部經而來，也要帶著這部經而去。所以在任期間，不畏懼強權，看待百姓如同對待自己的傷口一樣。吃的只是蔬菜和豆腐，從來不買肉。穿的只是布袍，從來不買絲綢。他經常用這部經，以及戒殺的文章，刊印發行，勸導世人。
【English Translation】 English version: One night, he dreamed that Avalokiteśvara (Avalokiteśvara, a Bodhisattva in Buddhism) touched his eyes with a willow branch dipped in sweet dew. He arose in the morning to perform repentance rituals, and suddenly he could see things; both eyes regained their sight. He traveled to the gates of Yunqi (Yunqi, a place name) and Boshan (Boshan, a place name), and lived another twelve years, known as Master Biru (Biru Dashi, a title). Mao Zongqi (Mao Zongqi, a person's name) said that this event can serve as a warning in three aspects: first, to know that breaking precepts will inevitably incur condemnation; second, to know that planting good roots can extend life; third, to know that the words and actions of officials are recorded by the officials of the underworld, and the aura of blue, black, red, and white must be constantly kept in mind (from 'Records of Returning to Life').
During the Ming Dynasty (1368-1644), Long Yi (Long Yi, a person's name), a commoner from Langzhou (Langzhou, a place name), supported himself by selling his labor. Once, he returned home to visit his sick relatives and saw someone writing the Diamond Sutra (Diamond Sutra, a Buddhist scripture). Long Yi destroyed and denounced it for no reason. Suddenly, he became mute and unable to speak. Doctors and prayers were ineffective. Later, he heard a neighbor reciting this scripture and bitterly blamed himself, saying, 'I slandered the scripture before, which caused me to have this mute disease. Now I repent of my sins and am willing to respectfully uphold this scripture for the rest of my life. I wonder if I can speak again.' From then on, whenever he heard the sound of reciting the scripture, he would lean against the wall and listen attentively for more than a month. One day, he entered a temple and met an old monk, whom he respectfully greeted. The monk asked him where he came from, and Long Yi pointed to his mouth to indicate that he was mute. The monk said, 'I will cure you.' He scraped under his tongue several times with a knife, and he was able to speak. Then the monk recited the scripture for him, and his voice was exactly the same as the neighbor's. Long Yi visited the monk again, but did not find him. There was a portrait on the wall that looked very much like the monk. The monks in the temple said, 'This is Subhuti (Subhuti, a disciple of the Buddha).' Long Yi then realized that it was the manifestation of the Bodhisattva, and he vowed to uphold the Mahayana Buddhism for the rest of his life and worship the portrait (from 'Brush Records').
During the Ming Dynasty (1368-1644), Cai Huaiting (Cai Huaiting, a person's name), a native of Chu, served as the prefect of Jiaxing (Jiaxing, a place name). He was honest and self-disciplined, loved the people, and observed a vegetarian diet and worshiped the Buddha for a long time. In his spare time, he only recited the Diamond Sutra. There were no superfluous items in his official residence. Cai Huaiting had always been physically weak. He said that when he was a student, he contracted a serious illness, and his family was poor and had no money for treatment, so he was close to death. He vowed to recite this scripture for the rest of his life, and (the illness) gradually healed, allowing him to pass the imperial examination. Now he uses the rest of his life to serve as an official, vowing to come with this scripture and to leave with this scripture. Therefore, during his tenure, he was not afraid of the powerful, and he treated the people as if they were his own wounds. He ate only vegetables and tofu, never buying meat. He wore only cloth robes, never buying silk. He often used this scripture, as well as articles on abstaining from killing, to print and distribute, and to persuade the world.
化。夫士方埋頭雪案時。矢志潔己愛民者有之。一行作吏。便落應酬賄賂之中。上有所需。勢不能不取之下。貪以酷濟。欲則不剛。鞭撲呼號。竭百姓售婦賣兒之錢。曾不能博當途之色喜。可泣也。可嘆也。蔡公惟署無長物。故能視民如傷。不畏強禦。良足為後人服官之法。至蒞任去任。只攜金剛一卷。以視琴鶴相隨。止供娛樂者。更為實際課程(出新異錄)。
明萬曆中。黃梅汪公可受。于舟中禮梁皇懺。至第五日。夜半有一石匣觸舟。舟人以報公。取之啟視。內有三十二分金剛經。篆法各體。目所未睹。公攜至北都。戊午勒。石摩訶庵壁。每分后各系正書一段。俱一時名筆。如黃慎軒焦弱侯董思白米友石邢子愿諸公。妙楷精鏤。備極莊嚴。士紳敲榻無虛日。碑遂漫漶。庵住僧募貲構石。思乞名筆重刊。泰昌九月。李少宗伯騰芳。教習庶吉士。夜忽夢伽藍神云。摩訶庵有金剛經勝緣。乞公及門弟子完成。李公次日詣庵。見精石二十板。已磨礱在禪室矣。時館中三十二人。如侯蒙澤何象岡劉蓬玄陳居一姚孟嘗顧九疇孔玉橫陳秋濤諸公。皆善書。公特以夢語諸公。各就石楷書一分。捐俸募名手刻完。移置壁間。復還舊觀。昔東坡䟦勾通道書金剛經曰。乙巳至今。二十八年。書經三十二人。逝者幾三之一。惟一念歸
【現代漢語翻譯】 現代漢語譯本： 唉！當讀書人埋頭苦讀時，有的人立志廉潔奉公、愛護百姓。可一旦做了官，便陷入應酬送禮的泥潭。上面有所需，勢必從下面搜刮。貪婪又用嚴酷來彌補，慾望強烈卻又不夠剛強。鞭打怒罵，榨取百姓賣兒賣女的錢財，卻不能博得當權者的歡心。真是可悲啊，可嘆啊！蔡公（蔡襄）因為官署里沒有多餘的財物，所以能夠體恤百姓的疾苦，不畏懼強權。這實在是後人做官的榜樣。至於上任離任，只帶著一本《金剛經》，像帶著琴和鶴一樣，只供自己娛樂的人，就更應該學習蔡公這種務實的做法了（出自《新異錄》）。
明朝萬曆年間（公元1573-1620年），黃梅縣的汪公可受，在船上禮拜《梁皇懺》。到第五天，半夜有一個石匣撞到船。船伕報告給汪公，汪公取來打開一看，裡面有三十二份《金剛經》，篆書的字型各不相同，都是他從未見過的。汪公將這些經書帶到北都（北京），在戊午年（具體年份待考）刻在石摩訶庵的墻壁上。每份經文後面都附有一段正楷，都是當時名家的手筆，如黃慎軒、焦弱侯、董思白、米友石、邢子愿等諸位先生。精妙的楷書，精美的雕刻，極其莊嚴。士紳們每天來庵里觀賞，以至於石碑都磨損了。庵里的僧人募集資金，建造石碑，想請名家重新刊刻。泰昌九月（公元1620年），李少宗伯騰芳，擔任教習庶吉士。一天晚上，忽然夢見伽藍神說，摩訶庵有《金剛經》的殊勝因緣，希望他和門下弟子能夠完成此事。李公第二天到庵里，看到二十塊精美的石板，已經在禪房裡磨好了。當時館中有三十二人，如侯蒙澤、何象岡、劉蓬玄、陳居一、姚孟嘗、顧九疇、孔玉橫、陳秋濤等諸位先生，都擅長書法。李公特意將夢中的話告訴大家，每人就在石板上楷書一份，捐出俸祿，請名家刻完，移到墻壁上，恢復了原來的樣子。以前蘇東坡在題跋勾通道所書寫的《金剛經》時說：從乙巳年到現在，已經二十八年了。書寫經書的三十二人，去世的已經快三分之一了。只有一心歸向……
【English Translation】 English version: Alas! When scholars bury themselves in their studies, some aspire to be honest officials who love the people. But once they become officials, they fall into the mire of social engagements and bribery. When superiors demand something, they inevitably extort it from below. Greed is compensated with cruelty, and desire is strong but not firm. Whipping and shouting, they squeeze the money from the people who sell their children, yet they cannot win the favor of those in power. It is truly lamentable and regrettable! Because Cai Gong (Cai Xiang) had no extra possessions in his office, he was able to empathize with the suffering of the people and not fear the powerful. This is truly a model for later generations of officials. As for those who bring only a copy of the 'Diamond Sutra' with them when they take office and leave office, like bringing a zither and cranes, only for their own entertainment, they should learn from Cai Gong's practical approach even more (from 'New Strange Records').
During the Wanli reign (1573-1620 AD) of the Ming Dynasty, Wang Gong Ke Shou of Huangmei County was performing the 'Emperor Liang Repentance Ceremony' on a boat. On the fifth day, in the middle of the night, a stone box bumped into the boat. The boatman reported it to Wang Gong, who took it and opened it. Inside were thirty-two copies of the 'Diamond Sutra', each in a different style of seal script, all of which he had never seen before. Wang Gong took these sutras to Beidu (Beijing) and, in the year of Wu Wu (year to be determined), had them engraved on the walls of the Shi Maha Temple. Each copy of the sutra was followed by a section in regular script, all written by famous calligraphers of the time, such as Huang Shenxuan, Jiao Ruohou, Dong Sibai, Mi Youshi, and Xing Ziyuan. The exquisite regular script and beautiful carvings were extremely solemn. Scholars and gentry came to the temple every day to admire them, so much so that the stone tablets became worn. The monks of the temple raised funds to build stone tablets and wanted to invite famous calligraphers to re-engrave them. In the ninth month of the Taichang reign (1620 AD), Li Shaozongbo Tengfang, who was serving as a teaching fellow, suddenly dreamed one night that the Qielan God said that the Maha Temple had a special connection with the 'Diamond Sutra' and hoped that he and his disciples could complete this matter. The next day, Li Gong went to the temple and saw twenty exquisite stone slabs that had already been polished in the meditation room. At that time, there were thirty-two people in the academy, such as Hou Mengze, He Xianggang, Liu Pengxuan, Chen Juyi, Yao Mengchang, Gu Jiuchou, Kong Yuheng, and Chen Qiutao, all of whom were skilled in calligraphy. Li Gong specially told everyone about the dream, and each person wrote a copy in regular script on a stone slab, donated their salaries, and hired famous craftsmen to complete the engraving, moved them to the wall, and restored the original appearance. Previously, Su Dongpo, in his postscript to the 'Diamond Sutra' written by Gou Xindao, said: 'From the year of Yi Si to now, it has been twenty-eight years. Of the thirty-two people who wrote the sutra, almost one-third have passed away. Only with one thought returning to...'
向之善。歷劫不磨。又幼子過。書金光明經。資母往生。泣告東坡曰。書經之勞微矣。敢望豐報。要當口誦而心通。手書而躬踐。乃能感孚佛祖。濟拔冥幽。此皆得書經之大義者。吾輩又不可不知也(出受持果報)。
明萬曆間。衛輝二府文襄南元發。長洲人。素性耿直。不信釋氏。后因病。夢遊冥府。始知地獄非虛。遂留心內典。尤篤信金剛。每日早起。莊誦一過。家人伺其誦至二十分后。即為具餐。如是為常。與老友王公洪岡。同在林下。相聚即背金剛經差一字。罰銀一兩。故兩公唸誦極熟。日或數十卷。長君湛持公震孟為大魁。亦嘗手隸金剛勒石。有嘉定吳生者。一日臥于館室。夢入幽冥。惶怖無措。俄有人指入一小門。見殿宇嚴麗中列龍藏。旁有甲士守護。啟視梵帙莊嚴。卷卷標文元發名字。詢之云。皆文某平日所誦也。覺而述其夢于同館文先生。乃襄南之叔。方信靈異如此。自是吳與文。亦持誦不輟。吳庾生曰。天下極信心之人。必從不信心始。大抵大根器人。一撥便轉。永不退墮。如襄南是也(出吳庾生金剛果報馴)。
明吳門朱恭靖公。家居時。有游僧乞食。斗粟一餐。是辰僧連受三齋。市人駭之。聲聞于公。公延入與語。僧善談因果。公曰。不知吾輩可免否。僧曰。冥報不擇貴賤智愚。
【現代漢語翻譯】 現代漢語譯本：向之善經歷無數劫難而不被磨滅。又有幼子為已故母親書寫《金光明經》，以資助母親往生。他哭著告訴東坡說：『書寫經書的勞累微不足道，怎敢期望豐厚的回報？重要的是口誦心通，手書躬行，才能感動佛祖，濟拔幽冥。』這些都是懂得書寫經書大義的人，我們這些人也不可以不知道（出自《受持果報》）。
明朝萬曆年間（公元1573-1620年），衛輝、懷慶二府的文襄南元發，是長洲人。他生性耿直，不相信佛教。後來因為生病，夢遊冥府，才知道地獄並非虛構，於是開始留心佛經，尤其篤信《金剛經》。每天早起，莊重地誦讀一遍。《金剛經》。家人等他誦讀到二十分鐘后，就為他準備飯食，像這樣成為常例。他和老朋友王公洪岡，一同隱居山林，相聚時就背誦《金剛經》，如果差一個字，就罰銀一兩。所以兩位先生唸誦得非常熟練，每天或許能唸誦數十卷。《金剛經》。他的長子湛持公震孟中了狀元，也曾經親手書寫《金剛經》並刻在石頭上。有個嘉定的吳生，一天躺在館舍里，夢見進入幽冥，惶恐不安。忽然有人指引他進入一個小門，看見殿宇莊嚴華麗，中間排列著龍藏（佛教經書的總稱），旁邊有甲士守護。打開一看，梵文經卷莊嚴，每一卷都標有元發的名字。詢問后得知，這些都是文元發平日所誦讀的《金剛經》。醒來后，他把夢告訴了同在館舍的文先生，也就是文襄南的叔叔，這才相信靈異之事確實存在。從此以後，吳生和文先生也堅持誦讀《金剛經》不間斷。吳庾生說，天下極有信心的人，必定是從不相信開始的。大概大根器的人，一旦被點撥，就會轉變，永遠不會退墮，就像文襄南一樣（出自《吳庾生金剛果報馴》）。
明朝吳門朱恭靖公在家時，有個遊方僧人來乞食，他給了一斗米和一頓飯。那天，僧人連續接受了三次齋飯，市裡的人都感到驚訝，這件事傳到了朱恭靖公那裡。朱恭靖公請僧人進來與他交談。僧人善於談論因果報應。朱恭靖公說：『不知道我們這些人可以避免惡報嗎？』僧人說：『冥界的報應不選擇貴賤智愚。』
【English Translation】 English version: Xiang Zhishan endured countless kalpas (aeons) without being diminished. Furthermore, a young son transcribed the Golden Light Sutra for his deceased mother, to assist her rebirth in a better realm. He tearfully told Dongpo: 'The labor of transcribing the sutra is insignificant; how dare I expect a generous reward? The important thing is to recite it with the mouth and understand it with the heart, to transcribe it by hand and practice it personally, only then can one move the Buddhas and ancestors, and deliver those in the dark realms.' These are all people who understand the great meaning of transcribing sutras; we should also be aware of this (from Receiving the Fruits of Practice).
During the Wanli period (1573-1620 AD) of the Ming Dynasty, Wen Xiangnan Yuanfa of Weihui and Huaiqing prefectures, was a native of Changzhou. He was by nature upright and did not believe in Buddhism. Later, due to illness, he dreamed of traveling to the underworld, and only then did he realize that hell was not a fabrication. Consequently, he began to pay attention to Buddhist scriptures, especially believing in the Diamond Sutra. Every morning, he would solemnly recite it once. His family would wait until he had recited for twenty minutes before preparing his meal, and this became a regular practice. He and his old friend Wang Gong Honggang, lived in seclusion in the mountains together, and when they met, they would recite the Diamond Sutra; if they missed a single word, they would be fined one tael of silver. Therefore, the two gentlemen were extremely proficient in reciting it, perhaps reciting dozens of scrolls a day. His eldest son, Zhan Chi Gong Zhenmeng, became the top scholar in the imperial examination, and he also personally transcribed the Diamond Sutra and had it engraved on stone. There was a Wu Sheng from Jiading, who one day lay down in his study and dreamed of entering the underworld, feeling terrified and helpless. Suddenly, someone pointed him to a small door, where he saw magnificent halls and pavilions, with the Dragon Treasury (a collection of Buddhist scriptures) arranged in the middle, guarded by armored soldiers. Upon opening it, he saw solemn Sanskrit scriptures, each scroll labeled with Yuanfa's name. Upon inquiring, he learned that these were all the Diamond Sutras that Wen Yuanfa recited daily. When he woke up, he told the dream to Mr. Wen, who was also in the study, and who was Wen Xiangnan's uncle. Only then did he believe that such spiritual phenomena truly existed. From then on, Wu Sheng and Mr. Wen also persisted in reciting the Diamond Sutra without interruption. Wu Yusheng said, 'People with extreme faith in the world must start from disbelief. Generally, people with great potential, once guided, will transform and never regress, like Wen Xiangnan' (from Wu Yusheng's Diamond Fruit Retribution Training).
When Zhu Gongjing of Wumen in the Ming Dynasty was at home, a wandering monk came to beg for food. He gave him a dou (a unit of dry measure) of millet and a meal. That day, the monk received three meals, which surprised the people in the city. The matter was reported to Zhu Gongjing. Zhu Gongjing invited the monk in to talk with him. The monk was good at discussing cause and effect. Zhu Gongjing said, 'I wonder if we can avoid bad retribution?' The monk said, 'Retribution in the underworld does not discriminate between the noble and the lowly, the wise and the foolish.'
而平施者也。公欲知身後因果。合禱于所信鬼神。祈一夢。公留僧宿。如其言。有異兆。公夙興告僧。僧曰。必持金剛經。方可釋也。公乃勤誦此經不懈。屢有靈驗。易簀前數日。告親曰。吾受金剛經益。此行翛然轉生貴戚矣。八十一翁魯川曹胤儒志(出金剛靈應)。
明鄧少峰。江西人。生於嘉靖己酉。每逢推命者。皆謂。其少子少壽。遂發心誦金剛經。祈壽並祈子。至崇禎壬午壽終九十五歲。生十三子。三十六孫(出受持果報)。
明萬曆間桐鄉吳君平。童年能孝。早失怙恃。館靈隱寺韜光房。累試不第。每念親恩難報。痛泣不已。有僧言人子欲報親恩。寫經為最。君平遂發心茹淡齋四十九日。刺血寫金剛經一卷。兩臂胸前。共刺十一刀。僧俗齊集觀血經。莫不嘆曰。先生誠心苦行。諸佛靡不鑒馨。以此而酬罔極。勝功名之顯揚萬萬也。但補闕真言未寫。君平復于胸前。刺一刀書訖。夜即夢見父母在雲端謂曰。賴爾刺血寫經。孝心感格。我二人超生凈土矣。爾本無子。佛又遣一善童子繼爾嗣。其年果生一男。數月后。試以葷物。閉口不食。君平亦誓畢生持齋誦經。身上刀痕。班班現在也(出靈隱寺紀事)。
明吳縣至德鄉計仲偉。裔出舊家。幼即志超塵俗。年十二。父欲為訂姻。力辭至十七歲
【現代漢語翻譯】 現代漢語譯本： 而平等佈施的人。您想知道身後的因果報應，應該向您所信仰的鬼神祈禱，求一個夢。您留下僧人住宿，正如他所說的，會有奇異的預兆。您一大早起來告訴僧人，僧人說，必須持誦《金剛經》，才可以解釋這些預兆。您於是勤奮誦讀此經不懈怠，屢次有靈驗。在臨終換草蓆的前幾天，告訴親人說，我受到《金剛經》的益處，這次離去會輕鬆地轉生到富貴人家。八十一歲的魯川曹胤儒記錄。（出自《金剛靈應》）
明朝鄧少峰，江西人，生於嘉靖己酉年（1549年）。每次遇到算命的人，都說他小兒子會短命。於是他發心誦讀《金剛經》，祈求延壽並祈求得子。到崇禎壬午年（1642年）壽終，享年九十五歲，生了十三個兒子，三十六個孫子。（出自《受持果報》）
明朝萬曆年間，桐鄉的吳君平，童年時就很孝順，早年喪失父母。住在靈隱寺的韜光房，多次參加科舉考試都沒有考中。他常常想到親恩難以報答，痛苦地哭泣不已。有僧人說，做子女的想要報答親恩，抄寫佛經是最好的方法。吳君平於是發心吃素齋四十九天，刺血抄寫《金剛經》一卷。兩臂胸前，一共刺了十一刀。僧人和俗人都聚集觀看血經，無不感嘆說，先生誠心苦行，諸佛沒有不感受到您的虔誠。用這種方式來報答父母的恩情，勝過功名顯揚萬萬倍。但補闕真言還沒有寫，吳君平又在胸前刺了一刀寫完。當晚就夢見父母在雲端說，依靠你刺血寫經，孝心感動了上天，我們二人超生到凈土了。你本來沒有兒子，佛又派一個善良的童子來繼承你的後代。那年果然生了一個男孩，幾個月后，用葷腥食物給他吃，他閉口不吃。吳君平也發誓終生持齋誦經。身上的刀痕，現在還清晰可見。（出自《靈隱寺紀事》）
明朝吳縣至德鄉的計仲偉，是舊家的後代，從小就志向超脫世俗。十二歲時，父親想為他訂婚，他極力推辭到十七歲。
【English Translation】 English version: And those who give equally. If you wish to know the cause and effect of your afterlife, you should pray to the ghosts and gods you believe in, asking for a dream. You let the monk stay overnight, and as he said, there will be strange omens. You got up early and told the monk, who said that you must recite the Diamond Sutra to interpret these omens. So you diligently recited this sutra without懈怠, and it was repeatedly effective. A few days before changing the mat before death, he told his relatives that he had benefited from the Diamond Sutra, and this departure would be easy to be reborn into a wealthy family. Recorded by Cao Yinru of Luchuan, eighty-one years old. (From 'Miraculous Responses of the Diamond Sutra')
Deng Shaofeng of the Ming Dynasty, a native of Jiangxi, was born in the year of Ji You (1549) of the Jiajing era. Every time he met a fortune teller, they all said that his youngest son would be short-lived. Therefore, he vowed to recite the Diamond Sutra, praying for longevity and for a son. He died in the year of Renwu (1642) of the Chongzhen era, at the age of ninety-five, and had thirteen sons and thirty-six grandsons. (From 'The Fruits of Upholding and Reciting')
During the Wanli era (1573-1620) of the Ming Dynasty, Wu Junping of Tongxiang was filial in his childhood and lost his parents early. He lived in the Taoguang Room of Lingyin Temple and repeatedly failed the imperial examinations. He often thought that his parents' kindness was difficult to repay, and he wept bitterly. A monk said that if a child wants to repay his parents' kindness, copying scriptures is the best way. Wu Junping then vowed to eat vegetarian food for forty-nine days and pricked his blood to copy a volume of the Diamond Sutra. He pricked eleven knives on his arms and chest. Monks and laypeople gathered to watch the blood scripture, and all sighed and said, 'Sir, your sincerity and ascetic practice, all Buddhas have felt your sincerity. To repay your parents' kindness in this way is a million times better than the glory of fame.' But the Mantra for Perfecting Omissions had not been written, so Wu Junping pricked another knife on his chest and finished writing it. That night, he dreamed that his parents were in the clouds, saying, 'Thanks to your blood-written scriptures, your filial piety has moved the heavens, and we two have been reborn in the Pure Land. You originally had no son, but the Buddha has sent a virtuous boy to inherit your lineage.' That year, a boy was indeed born. A few months later, he was given meat, but he closed his mouth and refused to eat it. Wu Junping also vowed to observe vegetarianism and recite scriptures for the rest of his life. The knife marks on his body are still clearly visible. (From 'Records of Lingyin Temple')
Ji Zhongwei of Zhide Township in Wuxian County in the Ming Dynasty, a descendant of an old family, had aspirations to transcend the mundane from a young age. At the age of twelve, his father wanted to arrange a marriage for him, but he strongly refused until he was seventeen.
。擇日將娶。復避入山中。勵志苦修。信持般若金剛經。父母不得已。捐聘吐親。偉乃奉親命而歸。孑然一身。築室供佛。惟諷誦大乘經三十餘年。順治壬辰。里有巨惡李禹吾。捏人命誣偉。縣令誤斷議絞。聞者冤之。方審時若聾若憒。絕不辨答一言。次日親友進監問故。曰我于彼時。竟不省在堂審事。又問夾打痛否。曰我全不知痛苦。眾視其足。毫無所傷。但隱隱有金剛二字在上。人莫不讚為誦經之力。直指李森先按蘇。母氏控冤得白。禹吾反坐斃于獄。今著有金剛解。現付梓(浙徐斗明記授)。
明太倉高貴。居道觀巷。業褙硬襯。賣製鞋鋪。天啟五年六月。壁間所褙之襯。劃然聲如裂帛。飛入半空。觀者如堵。漸次墮落。更有數片。直飄向北城外普同塔始下。僧取視之。悉為金剛經紙。蓋因貴不識字。收取雜紙舊布。不分凈穢。以之作襯。為人踐履。圖利而不知造罪。故天神示儆如此。當今人奉惜字之訓。吳門社中舉行更力。然而珍惜者少。褻慢者多。溝渠糞壤之中。棄擲狼藉。不以為怪。不以為罪。稍有識人睹之。心神俱惻。家大人曾作十勸以導世。今節略其文云。一勸讀書有力之家。延師肄業有資。食報詩書倍易。如量力糾集同心。拾遺焚化。所費不多。植福更大。一勸讀書無力之家。貧賤乃士之常
【現代漢語翻譯】 現代漢語譯本： 選擇吉日準備迎娶。但他再次避入山中，立志苦修，虔誠地信奉《般若金剛經》。父母無奈，退還了聘禮，斷絕了親事。偉於是遵從父母的命令回家，獨自一人建造房屋供奉佛像，只是誦讀大乘經典三十餘年。順治壬辰年（1652年），鄉里有個大惡人李禹吾，捏造人命案誣陷偉，縣令誤判要將他絞死。聽到的人都為他鳴冤。當時審問時，他好像又聾又糊塗，始終不辯解一句話。第二天，親友到監獄探望，問他緣故。他說：『我當時，竟然不知道自己在公堂上受審。』又問夾棍打得痛嗎？他說：『我完全不知道痛苦。』眾人看他的腳，毫無傷痕，但隱隱約約有『金剛』二字在上面。人們無不讚嘆是誦經的力量。直指使李森先巡按江蘇，偉的母親申訴冤情得以昭雪，李禹吾反坐，死在獄中。現在著有《金剛解》，現已付梓（浙徐斗明記授）。
明朝太倉人高貴，住在道觀巷，以裱糊硬襯為業，在賣鞋鋪里工作。天啟五年六月（1625年），墻壁上裱糊的襯紙，突然發出像撕裂布帛的聲音，飛入半空。觀看的人很多，像堵墻一樣。襯紙漸漸地墜落，更有幾片，直接飄向北城外的普同塔才落下。僧人撿起來看，全部都是《金剛經》的紙。原來是因為高貴不識字，收取雜紙舊布，不分乾淨和污穢，用它們來做鞋襯，供人踐踏，只圖謀利益而不知道是在造罪，所以天神這樣示警。當今人們奉行珍惜字紙的教訓，吳門社中更加努力地舉行。然而珍惜的人少，褻瀆的人多，在溝渠糞堆之中，丟棄得亂七八糟，不以為怪，不以為罪。稍微有點見識的人看到，都會感到心神不安。家父曾作《十勸》來引導世人，現在節錄其中的文字說：一勸讀書有能力的人家，延請老師學習有資金，得到詩書的回報更容易，如果能盡力糾集志同道合的人，拾撿遺棄的字紙焚燒，花費不多，植福更大。一勸讀書沒有能力的人家，貧賤乃是讀書人的常態。 English version: He chose an auspicious day to get married. However, he retreated into the mountains again, determined to cultivate diligently, and faithfully believed in the Prajna Vajra Sutra (般若金剛經, The Diamond Sutra). His parents had no choice but to return the betrothal gifts and break off the engagement. Wei then obeyed his parents' orders and returned home, building a house alone to enshrine the Buddha, only reciting the Mahayana scriptures for more than thirty years. In the Ren Chen year of Shunzhi (順治壬辰, 1652 AD), a great evildoer in the village, Li Yuwu, fabricated a murder case to frame Wei, and the county magistrate mistakenly sentenced him to be hanged. Those who heard about it all冤 for him. At the time of the trial, he seemed deaf and muddled, and never defended himself with a single word. The next day, relatives and friends visited him in prison and asked him the reason. He said, 'At that time, I didn't even know that I was being tried in court.' They also asked if the caning hurt. He said, 'I didn't feel any pain at all.' The crowd looked at his feet and saw no injuries, but faintly saw the two characters 'Vajra' (金剛, diamond) on them. People all praised the power of reciting the scriptures. The imperial inspector Li Senxian patrolled Jiangsu, and Wei's mother appealed for justice, which was redressed, and Li Yuwu was convicted and died in prison. Now he has written Vajra Explanation (金剛解), which has now been published (recorded and taught by Xu Douming of Zhejiang).
Gao Gui of Taicang in the Ming Dynasty, lived in Daoguan Lane, and worked as a bookbinder and in a shoe store. In June of the fifth year of Tianqi (天啟五年, 1625 AD), the lining paper he was pasting on the wall suddenly made a sound like tearing silk, and flew into the air. Many people watched, like a wall. The lining paper gradually fell, and several pieces even floated directly to the Putong Pagoda outside the north city before falling. The monks picked them up and looked at them, and they were all papers from the Vajra Sutra (金剛經, Diamond Sutra). It turned out that because Gao Gui was illiterate, he collected miscellaneous paper and old cloth, without distinguishing between clean and dirty, and used them to make shoe linings for people to trample on, seeking profit without knowing that he was creating sin, so the gods showed a warning like this. Nowadays, people follow the teaching of cherishing written words, and the Wu Men Society is holding it even more vigorously. However, there are few who cherish it, and many who desecrate it, discarding it in ditches and dung heaps in a mess, without thinking it strange or sinful. Anyone with a little knowledge who sees it will feel uneasy. My father once wrote Ten Exhortations to guide the world, and now I excerpt the words from it: One exhortation to families with the ability to study, to have the funds to hire teachers to study, and to get the rewards of poetry and books more easily, if they can try their best to gather like-minded people, pick up discarded written paper and burn it, it will not cost much, and it will plant even greater blessings. One exhortation to families without the ability to study, poverty is the norm for scholars.
【English Translation】 English version: He chose an auspicious day to get married. However, he retreated into the mountains again, determined to cultivate diligently, and faithfully believed in the Prajna Vajra Sutra (般若金剛經, The Diamond Sutra). His parents had no choice but to return the betrothal gifts and break off the engagement. Wei then obeyed his parents' orders and returned home, building a house alone to enshrine the Buddha, only reciting the Mahayana scriptures for more than thirty years. In the Ren Chen year of Shunzhi (順治壬辰, 1652 AD), a great evildoer in the village, Li Yuwu, fabricated a murder case to frame Wei, and the county magistrate mistakenly sentenced him to be hanged. Those who heard about it all冤 for him. At the time of the trial, he seemed deaf and muddled, and never defended himself with a single word. The next day, relatives and friends visited him in prison and asked him the reason. He said, 'At that time, I didn't even know that I was being tried in court.' They also asked if the caning hurt. He said, 'I didn't feel any pain at all.' The crowd looked at his feet and saw no injuries, but faintly saw the two characters 'Vajra' (金剛, diamond) on them. People all praised the power of reciting the scriptures. The imperial inspector Li Senxian patrolled Jiangsu, and Wei's mother appealed for justice, which was redressed, and Li Yuwu was convicted and died in prison. Now he has written Vajra Explanation (金剛解), which has now been published (recorded and taught by Xu Douming of Zhejiang).
Gao Gui of Taicang in the Ming Dynasty, lived in Daoguan Lane, and worked as a bookbinder and in a shoe store. In June of the fifth year of Tianqi (天啟五年, 1625 AD), the lining paper he was pasting on the wall suddenly made a sound like tearing silk, and flew into the air. Many people watched, like a wall. The lining paper gradually fell, and several pieces even floated directly to the Putong Pagoda outside the north city before falling. The monks picked them up and looked at them, and they were all papers from the Vajra Sutra (金剛經, Diamond Sutra). It turned out that because Gao Gui was illiterate, he collected miscellaneous paper and old cloth, without distinguishing between clean and dirty, and used them to make shoe linings for people to trample on, seeking profit without knowing that he was creating sin, so the gods showed a warning like this. Nowadays, people follow the teaching of cherishing written words, and the Wu Men Society is holding it even more vigorously. However, there are few who cherish it, and many who desecrate it, discarding it in ditches and dung heaps in a mess, without thinking it strange or sinful. Anyone with a little knowledge who sees it will feel uneasy. My father once wrote Ten Exhortations to guide the world, and now I excerpt the words from it: One exhortation to families with the ability to study, to have the funds to hire teachers to study, and to get the rewards of poetry and books more easily, if they can try their best to gather like-minded people, pick up discarded written paper and burn it, it will not cost much, and it will plant even greater blessings. One exhortation to families without the ability to study, poverty is the norm for scholars.
。攻苦希圖上進。凡遇廢文。逐日收置器中。即道途隨見。遺棄污穢。亦不容當面錯過。器滿付之烈炬。投灰清流。是謂不費功德。一勸發達縉紳之家。一介已登仕籍。書香福澤已綿留神惜字。須塞其源。宜捐貲收買殘書散帙。勿令誤落愚人。必遭狼戾。一勸現任服官之家。疏表啟牘既繁。呈揭文移更廣。隨處禁諭書役。不許隻字輕拋一切改抹諸稿。並考試文卷。事畢即升炎火。母為下人竊。市敬字而更憐憫腹笥。尤為大德。一勸公門吏書之家。一管得充效力。半命亦可榮身。所掌招詳案冊。汗牛充棟。作踐終遭天譴。敬崇日積陰功。欲為身與子孫計者。所宜時刻醒惕也。一勸教授生徒之家。達以是道為卿為相。窮以是道為師為友。義理固為道脈。文字亦代聖言。門以內人。尚爾不知珍重。乃欲責之悠悠行路者乎。拭幾席。抹簡器。悉應禁諭弟子。一勸釋道修行之侶。二氏設教倍尊。片楮流通加毖。經懺符錄。出自西方法寶。太上靈章。非莊肅焚香。不敢披閱捧持。乃恣供蠹殘鼠嚙。漫不經心。動稱戒行精嚴。即此懈忽已甚。如行者道人。隨緣募食。不若化眾捐貲拾字。人己均沾福益。一勸經坊書肆各店舖戶。覓利可以興家。積德方能裕后。每見經坊褁經。即以殘經。書肆包書。動用廢書。字紙褁物。唯南貨藥材尤甚
【現代漢語翻譯】 現代漢語譯本 努力用功希望能夠上進。凡是遇到廢棄的文字，每天都收集放置在器物中。即使在道路上看到，被遺棄或污穢的字紙，也不允許當面錯過。器物裝滿后就用猛烈的火焚燒，將灰燼投入清澈的河流。這叫做不費力氣的功德。 我勸告那些發達顯貴的官宦人家，只要有一人已經登上仕途，書香帶來的福澤就已經綿延不絕，務必留心愛惜字紙，必須從源頭上杜絕浪費。應該捐出錢財來收購殘破的書籍和散落的篇章，不要讓它們落入愚昧之人的手中，否則必定會遭到粗暴的對待。 我勸告那些現在擔任官職的人家，因為奏疏、表章、啟事、文牘很多，呈文、揭帖、文移更加廣泛，要隨時告誡手下的書吏，不許輕易丟棄一個字，一切修改塗抹的稿件，以及考試的卷子，事情完畢后就用火焚燒，不要被下人偷去。敬惜字紙而更加憐憫自己肚子里墨水不多的人，更是大功德。 我勸告那些在官府衙門當差的書吏之家，只要有一人能夠充當效力，半條命也可以光榮自身。所掌管的招供、詳細案卷、冊籍，數量極多。隨意糟蹋最終會遭到天譴，敬重崇拜日積月累會有陰功。想要為自身和子孫後代著想的人，應該時刻警醒。 我勸告那些教授學生的老師之家，用這些道理來教導學生，使他們將來可以成為卿相，即使不能，也可以成為老師和朋友。義理固然是道統的命脈，文字也代表聖人的言論。自己家裡的人，尚且不知道珍重，又怎麼能責怪那些來來往往的普通人呢？擦拭幾案，整理筆墨紙硯，都應該告誡學生。 我勸告那些釋家道家修行的同伴，佛道兩家設立教義，更加尊重文字，對於片紙隻字的流通都要加以謹慎。經書、懺悔文、符箓，出自西方的佛法寶典，太上老君的靈驗文章，不是莊重嚴肅地焚香，不敢披閱捧持。卻放縱地讓蟲蛀鼠咬，漫不經心。動不動就說自己戒律精嚴，僅僅是這種懈怠疏忽就已經很過分了。像那些行者道人，隨緣募捐食物，不如勸化眾人捐出錢財來拾撿字紙，人己雙方都能沾染福報。 我勸告那些經書作坊、書店以及各家店舖，追求利潤可以興家，積累功德才能使後代富裕。經常看到經書作坊用殘經來包裹經書，書店用廢書來包裹書籍，用字紙來包裹物品，特別是南貨藥材店尤其嚴重。
【English Translation】 English version Strive diligently, hoping to advance. Whenever encountering discarded writings, collect and place them in a container daily. Even if seen on the road, abandoned or soiled, do not allow them to be missed. Once the container is full, burn it with a fierce flame, and cast the ashes into a clear stream. This is called effortless merit. I advise those prosperous and prominent official families, as long as one person has ascended to officialdom, the blessings of literary fragrance will be continuous. Be sure to cherish written paper and stop waste at its source. Donate funds to buy up fragmented books and scattered chapters, and do not let them fall into the hands of ignorant people, or they will surely be treated roughly. I advise those currently holding official positions, because memorials, reports, petitions, and documents are numerous, and submissions, notices, and official papers are even more extensive, to constantly warn the scribes under their command not to discard a single word lightly. All revised and amended drafts, as well as examination papers, should be burned after completion, and not be stolen by subordinates. Respecting written paper and having compassion for those with limited knowledge is a great virtue. I advise the families of scribes serving in government offices, if one person can serve effectively, half a lifetime can be glorified. The confessions, detailed case files, and registers under their control are numerous. Reckless waste will eventually be punished by Heaven, while respect and reverence will accumulate hidden merit. Those who wish to plan for themselves and their descendants should be vigilant at all times. I advise the families of teachers who instruct students, use these principles to teach students, so that they may become ministers and chancellors in the future, or if not, they may become teachers and friends. Righteousness is the lifeline of the Tao, and writing also represents the words of the sages. If people in your own family do not know how to cherish it, how can you blame the ordinary people who come and go? Wipe the desks and chairs, tidy up the writing instruments, and instruct the students. I advise those Buddhist and Taoist practitioners, the two religions establish doctrines and respect writing even more, and should be cautious about the circulation of every piece of paper. Sutras, repentance texts, and talismans come from the Western Buddhist treasures, and the efficacious writings of Taishang Laojun (Lord Lao), one would not dare to read and hold them without solemnly burning incense. Yet they are allowed to be moth-eaten and gnawed by rats, and are treated carelessly. They often claim to be strict in their precepts, but this negligence is already excessive. Like those wandering monks and Taoists who beg for food, it is better to persuade people to donate money to pick up written paper, so that both people and themselves can benefit from the blessings. I advise those scripture workshops, bookstores, and various shops, seeking profit can prosper the family, and accumulating merit can enrich future generations. It is often seen that scripture workshops use damaged scriptures to wrap scriptures, bookstores use discarded books to wrap books, and use written paper to wrap items, especially in the shops selling southern goods and medicinal materials.
。更有製造爆竹。糊窗覆甕。墮落污泥。省費幾何。作孽重大。一勸書刻刷印等人。衣食所由仰賴。精神亦宜護持。往往騰梓樣稿。捐棄如遺。割補差訛。踐踏無忌。印板穢地雜投。陳編久拋腐朽。藉以資生。不思愛惜。問心何忍。業報奚辭。一勸景德蜀山窯戶。置器以供世用。堅緻毋取虛文。近造磁器。內外描寫花鳥人物不已。益以年號齋名。又有采錄詞賦。福壽佛字。時壺摹勒詩句更精。砂缽刻寫心經。以為觀美。日久譭棄。永遠褻瀆。可不慎哉。今觀高氏褙䞋之儆。前勸詳矣。猶未及此。益見天下為善無窮。造業亦無窮。斯家大人同善錄法戒書。所由校梓不倦。殷殷問世也。男石附記(出金剛靈應)。
明嘉定李繩之。字受伯。給諫玉海公子也。素茹齋。虔信空王。日誦金剛經。持準提咒。不怠。崇禎辛未九月廿二日。偕友人汪仲起。游城曲小徑。突遇一人。持巨斧至前。扼其吭。斫十數斧。方走去。已而受伯故無恙。止左臂兩淺痕耳。時仲起及夾徑居人。皆驚睹之。少頃。家丁集縳其人至官。乃莊仆甘寵。負租稅百金。度不能還。而謀害之者。邑令蕭山來公方煒廷鞫時。問寵何不直劈其首。曰我是時第見蓮花數朵。不見其首。連斫不著花。只得斫其莖。不知僅傷臂也(出金剛靈應)。
明嘉興府
【現代漢語翻譯】 現代漢語譯本 更有製造爆竹，糊窗覆甕，墮落污泥，省費幾何？作孽重大。勸告刻書、刷印等人，衣食所仰賴，精神也應該護持。往往騰梓樣稿，捐棄如遺，割補差訛，踐踏無忌，印板穢地雜投，陳編久拋腐朽。憑藉這些來維持生計，卻不思愛惜，捫心自問怎能忍心？業報又該如何推脫？ 勸告景德鎮、蜀山的窯戶，製作器物以供世人使用，要堅固耐用，不要追求虛華。現在製造的瓷器，內外都描繪花鳥人物，還加上年號（公元紀年）和齋名。又有采錄詞賦、福壽佛字，有時壺上摹刻的詩句更加精美，砂缽上刻寫心經，用以觀賞。但日子久了就會譭棄，永遠褻瀆，怎能不謹慎呢？現在看高氏褙䞋的警戒，前面已經詳細勸告過了，但還沒有涉及到這些。可見天下為善的事情無窮無盡，造孽的事情也無窮無盡。因此斯家大人同善錄法戒書，校對刊印不倦，殷切地問世啊。男石附記(出金剛靈應)。 明嘉定李繩之，字受伯，是給諫玉海的公子。平時吃齋，虔誠信仰空王（佛），每天誦讀金剛經，持準提咒，從不懈怠。崇禎辛未九月二十二日（公元1631年），和友人汪仲起一起，在城郊小路上游玩。突然遇到一個人，拿著大斧頭來到他面前，扼住他的喉嚨，砍了十幾斧頭，然後逃走了。但李繩之卻安然無恙，只是左臂上有兩道淺淺的傷痕。當時汪仲起和夾道居住的人，都驚恐地看到了這一幕。不久，家丁們抓住了那個人送到官府。原來是莊仆甘寵，欠了地租一百兩銀子，估計無法償還，所以謀害李繩之。邑令蕭山來公方煒廷審問時，問甘寵為什麼不直接劈他的頭。甘寵說：『我當時只看到幾朵蓮花，看不到他的頭。連續砍了幾斧頭都砍不著蓮花，只好砍他的莖，不知道僅僅傷了他的手臂。』(出金剛靈應)。 明嘉興府
【English Translation】 English version Moreover, there are those who manufacture firecrackers, paste paper on windows and cover urns, letting them fall into the mud. How much is saved? The sin committed is great. I advise those who carve and print books, whose livelihood depends on this, that they should also cherish their craft. Often, engraved printing blocks are discarded as if they were trash, corrections are carelessly made, and they are trampled on without restraint. Printing plates are thrown into dirty places, and old books are discarded and left to rot. Relying on these for a living, yet not thinking to cherish them, how can one bear to ask oneself? How can one evade the karmic retribution? I advise the kiln owners of Jingdezhen and Shushan to make utensils for the use of the world, to be sturdy and durable, and not to pursue superficial beauty. The porcelain made nowadays is decorated inside and out with flowers, birds, and figures, and is also inscribed with reign titles (A.D.) and studio names. There are also those who record lyrics, poems, and the characters for 'fortune,' 'longevity,' and 'Buddha.' Sometimes the poems engraved on teapots are even more exquisite, and the Heart Sutra is inscribed on sand pots for aesthetic appreciation. But after a long time, they will be destroyed and discarded, forever desecrated. How can one not be careful? Now, considering the warning of Gao's mounting of paintings, which was advised in detail earlier, but did not address these issues, it is evident that there is no end to doing good in the world, and there is also no end to creating evil. Therefore, the adults of the Si family tirelessly proofread and publish the 'Tongshan Lu Fajie Shu' (Record of Shared Goodness and Dharma Precepts), earnestly presenting it to the world. Recorded by Nan Shi (from the Miraculous Responses of the Diamond Sutra). Li Shengzhi of Jiading, Ming Dynasty, whose courtesy name was Shoubo, was the son of the remonstrating official Yuhai. He was a vegetarian and devoutly believed in Kong Wang (Buddha), reciting the Diamond Sutra and holding the Cundi mantra daily without懈怠. On the twenty-second day of the ninth month of the Xinwei year of Chongzhen (1631 A.D.), he was strolling along a small path outside the city with his friend Wang Zhongqi. Suddenly, he encountered a man who came before him with a large axe, grabbed his throat, and struck him more than ten times before running away. However, Li Shengzhi was unharmed, with only two shallow marks on his left arm. At that time, Wang Zhongqi and the residents along the path were all terrified to witness this scene. Soon after, the servants caught the man and brought him to the authorities. It turned out to be the estate servant Gan Chong, who owed one hundred taels of silver in land rent and, estimating that he could not repay it, plotted to harm Li Shengzhi. When the magistrate of Xiaoshan, Lai Gong Fang Weiting, interrogated him, he asked Gan Chong why he did not directly chop his head. Gan Chong said, 'At that time, I only saw several lotus flowers and could not see his head. I struck several times but could not hit the lotus flowers, so I had to chop his stem, not knowing that I only injured his arm.' (from the Miraculous Responses of the Diamond Sutra). Jiaxing Prefecture, Ming Dynasty
角里街。施嶧陽。平日與東塔寺僧有恒交契。嶧陽年六十五。雖老且病。跪誦金剛經。日必數卷為嘗課。崇禎丙子。正月初八。跪誦未終卷遽卒。家人開喪受吊。已三日將釘棺矣。嶧陽忽。還魂言曰。我死去以誦金剛力。不歷冥王所。竟留地藏王菩薩處。適菩薩。謂我有一卷。經未竟誦。放回急完。可來此也。嶧陽氣息奄奄。勢不能自誦。復語家人。必請有恒上人代誦。他人無益。偶恒赴別請。停一日須之。及恒至。嶧陽自掙起。聽誦終卷。舉手謝恒已。笑化去(出新異錄)。
明杭城人。張守誠。字不易。晝夜虔誦金剛經。每出入以囊貯經。懸佩胸前。崇禎壬午年。隨伴北上貿易。途遇響馬。同伴受傷。張被一箭。正中胸前經袋。不致透心。因得全命。此黃心符參軍。語舍桴庵僧慧雨者。心符。一號定通禪老。少讀三教書。寄跡于商旅仕宦者。二十餘年。晚修禪行。生平持誦金剛。屢遭大難。染危癥。悉得化脫(出受持果報)。
明蘇州衛揮使朱壽增。字叔高。持金剛經。每日無間運糧入黃河。巫言必宰牲賽河神。否則有譴責。壽增不可。但日誦經。必迴向河神而已。一日大風雨。龍斗空中。桅篷葦蓆卷盡。萬艘簸盪不可。制壽增焚香誦經益虔須臾。風止雨霽。簡較所部。數十百艘。無一破漏者。至通
州寓舍。每飯後。必酣寢一室中。一日偶不成寐。甫步出梁壞室。傾床亦碎矣。壽增每向人說。此余誦金剛經之驗。
明唐宜之。諱時。湖州人。以明經別駕壽陽。繼輔襄國。崇禎辛巳。二月初二日。闖賊破襄陽。宜之投端禮門左井中。家人掖而出。氣絕復甦。竊傷剿撫誤國。負痛上疏。娓娓數千言。時銀臺徐公寶摩。以字逾格。令汰之本懷未暢。致奉提究。屬余讞。余謂輔國與守疆異。應末減未幾三臺覆奏。悉為昭雪。乞從寬典。宜之隨請假還里。而襄陽于季冬五日再陷矣。蓋宜之精。通般若。證不二果。舉家眷屬。皆能背誦金剛普門品。晝則各持。夜則共集佛前。善氣薰蒸。貫達幽顯。初不死於𡨥。繼不死於井。而終亦不死於法。則詎可思議者耶。冒宗起記(出受持果報)。
明如皋冒起宗。字宗起。崇禎戊辰進士。童年列子衿時。輒喜誦金剛經。辛巳調補襄陽。當獻闖灰燼之餘。降兵窟穴于肘腋。驕帥嵎負于腹心。羽書日儆。夜不解帶。宗起亦自分終隕絕地。猶然纂刻金剛受持果報。乃以奄奄病骨。支撐三百六旬。瀕死者數四倖免乃解綬甫三月。襄陽復陷。當時共事者。非膏涂鋒刃。即法吏囊頭。公獨得生全歸里。豈非金剛之慈蔭哉余輯持驗紀。閱嵩少自敘。采入集中。
明江都庠生高孝纘
【現代漢語翻譯】 現代漢語譯本： 州寓舍。每次飯後，必定在房間里酣睡。一天偶然沒有睡著，剛走出破損的房屋，傾斜的床也碎了。壽增經常對人說，這是我誦讀《金剛經》（Vajra Sutra）的驗證。
明朝唐宜之，字時，湖州人。以明經的身份擔任壽陽別駕，後來輔佐襄國。崇禎辛巳年（1641年）二月初二日，闖賊攻破襄陽，唐宜之投身於端禮門左邊的井中。家人把他救出來，但已經氣絕，後來又甦醒。他深感剿撫政策的錯誤導致國家危難，於是懷著悲痛上疏，洋洋灑灑數千言。當時銀臺徐公寶摩認為他的奏疏字數超格，讓他刪減，唐宜之本意未能充分表達，導致被提審追究。我負責審理此案，我認為輔佐國家和守衛邊疆不同，應該不會有太大的減損，不久三臺復奏，全部都得到了昭雪，請求從寬處理。唐宜之隨後請假回到家鄉，而襄陽在季冬（十二月）初五日再次陷落。唐宜之精通《般若》（Prajna），證悟了不二果。全家眷屬都能背誦《金剛經》（Vajra Sutra）和《普門品》（Universal Gate Chapter）。白天各自持誦，夜晚則聚集在佛前。善良的氣息薰陶，貫通幽冥和顯明。起初沒有死於兵刃之下，後來沒有死於井中，最終也沒有死於刑法，這難道不是不可思議的事情嗎？冒宗起記（出自《受持果報》）。
明朝如皋人冒起宗，字宗起，崇禎戊辰年（1628年）進士。童年時還是學生的時候，就喜歡誦讀《金剛經》（Vajra Sutra）。辛巳年（1641年）調補襄陽，當時正值獻闖之後的一片灰燼，投降的士兵潛藏在身邊，驕橫的將領心懷叵測，軍情告急的文書每天都傳來，夜晚也不敢解開衣帶。冒起宗也自認為終將死於絕地，仍然纂刻《金剛受持果報》。於是以奄奄一息的病體，支撐了三百六十天，瀕臨死亡數次，倖免於難，才解除官職。剛離職三個月，襄陽再次陷落。當時一起共事的人，不是死於刀刃之下，就是被法吏逮捕。只有冒起宗得以保全性命回到家鄉，這難道不是《金剛經》（Vajra Sutra）的慈悲庇佑嗎？我編輯《持驗紀》，閱讀嵩少的自敘，採納並收入集中。
明朝江都庠生高孝纘
【English Translation】 English version: In the state lodging house, after each meal, he would always sleep soundly in a room. One day, he happened to be unable to sleep, and as soon as he stepped out of the dilapidated house, the leaning bed also collapsed. Shou Zeng often told people that this was the proof of my reciting the Vajra Sutra (Diamond Sutra).
During the Ming Dynasty, Tang Yizhi, styled Shi, was from Huzhou. He served as the Biejia (Assistant Prefect) of Shouyang due to his knowledge of the classics, and later assisted Xiangguo. On the second day of the second month of the Xin Si year of Chongzhen (1641 AD), the rebel Chuang broke through Xiangyang. Tang Yizhi threw himself into a well to the left of Duanli Gate. His family pulled him out, but he had already stopped breathing, only to revive later. Deeply saddened by the disastrous consequences of the pacification policy, he submitted a memorial filled with thousands of words. At that time, Xu Gong Baomo of the Silver Terrace (referring to a high-ranking official) considered his memorial to be too long and ordered him to shorten it. Tang Yizhi's original intention was not fully expressed, leading to his interrogation. I was in charge of reviewing the case. I argued that assisting the country and defending the border were different, and there should not be much reduction. Soon after, the Three Terraces (referring to the central government) re-submitted the memorial, and everything was cleared up. They requested lenient treatment. Tang Yizhi then requested leave to return to his hometown, but Xiangyang fell again on the fifth day of the twelfth month. Tang Yizhi was proficient in Prajna (wisdom), and attained the fruit of non-duality. His entire family could recite the Vajra Sutra (Diamond Sutra) and the Universal Gate Chapter (of the Lotus Sutra). During the day, they each recited, and at night, they gathered before the Buddha. The virtuous atmosphere permeated, connecting the unseen and the seen. He initially did not die by weapons, then did not die in the well, and ultimately did not die by law. How could this not be considered inconceivable? Recorded by Mao Zongqi (from Receiving and Upholding the Fruit of Retribution).
During the Ming Dynasty, Mao Zongqi of Rugao, styled Zongqi, was a Jinshi (successful candidate in the highest imperial examinations) in the Wu Chen year of Chongzhen (1628 AD). As a student in his childhood, he often enjoyed reciting the Vajra Sutra (Diamond Sutra). In the Xin Si year (1641 AD), he was transferred to Xiangyang. At that time, it was the aftermath of the surrender to Chuang, with surrendered soldiers lurking nearby and arrogant generals harboring ulterior motives. Urgent military reports arrived daily, and he did not dare to loosen his belt at night. Mao Zongqi also resigned himself to dying in a desperate situation, yet he still compiled Receiving and Upholding the Fruit of Retribution. Thus, with a dying body, he endured for 360 days, narrowly escaping death several times, and was fortunate to be relieved of his duties. Just three months after leaving office, Xiangyang fell again. Those who worked together at that time either died by the blade or were arrested by legal officials. Only Mao Zongqi was able to preserve his life and return to his hometown. Was this not the compassionate protection of the Vajra Sutra (Diamond Sutra)? I edited Records of Upholding and Verification, read Shao Song's autobiography, and included it in the collection.
Gao Xiaozuan, a student of the Jiangdu school during the Ming Dynasty.
。字子高。號申伯。乙酉。清兵破楊。史閣部殉難。子高從容服衣巾。縊死於大成殿。順治十三年。又五月。其同庠黃忠藎子。自西門夜飲歸。過學前。偶見一人從學中出。二絳紗燈前導。黃揖與語。則宛然明時巾服也。初利其燈。與偕行。既而疑清時焉得著明服。心悸之。辭別至再不許。因問黃曰。乃尊安乎。黃曰。安敘生平甚款曲。黃既及門。詢其姓名。曰子高某也。黃憶其已死。懼益甚。急欲叩扉自匿。高曰。兄毋懼也。予與乃翁為密契。今有所託。煩為傳語吾族人。黃問所託云何。曰求為吾多誦金剛經耳。言訖而去。黃因告其親族及同社。皆樂助之。為延僧誦經一藏迴向焉。夫以高公大節昭著。謂宜超證人天。而猶滯冥途。資誦大乘。后得解脫。則金剛經之功德為何如丙申。余客廣陵。胥浦友人路之謙記其事以相授者。
明繡水錢永明室張氏。素誠心奉佛。日織一布。于布機中。誦金剛經十卷以為嘗課。一日正織間誦至不。於一佛二佛三四五佛。而種善根。已於無量千萬佛所種諸善根句。忽停梭合掌。子婦覺其有異。呼之則已瞑目坐脫。曾無一日疾病。時萬曆庚申年七月初四日也。王載生曰。正織布時。一心念經。如此織布。便是織經。時時念念。只在般若之中。張氏允稱純修凈信者矣。忽焉坐脫。不
【現代漢語翻譯】 現代漢語譯本： 字子高（字：子高，名：申伯）。乙酉年（1645年），清兵攻破揚州，史可法閣部殉難。子高從容地穿戴好衣帽，在大成殿自縊而死。順治十三年（1656年）五月，他的同窗黃忠藎，從西門夜飲歸來，路過學宮前，偶然看見一人從學宮中走出，有兩盞絳紗燈在前面引路。黃忠藎向他作揖問候，那人的衣著打扮宛如明朝人。起初黃忠藎貪圖他的燈光，想和他一起走，後來又懷疑清朝怎麼會有穿著明朝服飾的人，心中害怕起來，再三告辭，那人不許。於是問黃忠藎：『你父親安好嗎？』黃忠藎回答說：『安好。』那人敘述生平，非常親切。黃忠藎到家門口時，詢問他的姓名，那人說：『我是子高某。』黃忠藎想起他已經死了，更加害怕，急忙想要敲門躲藏。子高說：『兄長不要害怕。我和你父親是好朋友，現在有事相托，麻煩你替我轉告我的族人。』黃忠藎問他要託付什麼事，子高說：『請為我多誦讀《金剛經》罷了。』說完就離開了。黃忠藎因此告訴了他的親族和同社的人，大家都樂意幫助他，為他延請僧人誦經一藏，迴向給他。以子高公如此大節昭著，本應超脫證入人天境界，卻還滯留在陰間，需要憑藉誦讀大乘佛經才能得到解脫，那麼《金剛經》的功德是何等巨大啊！丙申年（1656年），我客居廣陵，胥浦友人路之謙記錄這件事告訴我。
明朝繡水（地名）錢永明的妻子張氏，一向誠心奉佛，每天織一匹布，在織布機旁誦讀《金剛經》十卷作為日常功課。一天，正在織布時，誦讀到『不於一佛二佛三四五佛，而種善根，已於無量千萬佛所種諸善根』這句時，忽然停下梭子，合掌。她的兒媳婦覺得她有些異常，呼喚她，她已經瞑目坐化，沒有生過一天疾病。時間是萬曆庚申年（1620年）七月初四日。王載生說，正在織布時，一心念經，這樣織布，就是織經。時時刻刻，唸唸不離般若之中。張氏確實可以稱得上是純修凈信的人了。忽然坐化，不是
【English Translation】 English version: Zi Zigao (字: Zigao, name: Shenbo). In the year Yiyou (1645), the Qing troops broke through Yangzhou, and Grand Coordinator Shi Kefa died for his country. Zigao calmly put on his clothes and hat, and hanged himself in the Dacheng Hall. In the fifth month of the thirteenth year of Shunzhi (1656), his classmate Huang Zhongjin returned from drinking at night from the West Gate. Passing by the school palace, he accidentally saw a person coming out of the school palace, with two crimson gauze lanterns leading the way. Huang Zhongjin bowed and greeted him, and the person's clothing was just like that of the Ming Dynasty. At first, Huang Zhongjin coveted his lantern light and wanted to walk with him, but later he suspected how there could be someone wearing Ming Dynasty clothes in the Qing Dynasty, and he became afraid. He repeatedly bid farewell, but the person did not allow it. So he asked Huang Zhongjin: 'Is your father well?' Huang Zhongjin replied: 'He is well.' The person recounted his life, very kindly. When Huang Zhongjin arrived at his door, he asked his name, and the person said: 'I am Zigao Mou.' Huang Zhongjin remembered that he was already dead, and became even more afraid, and hurriedly wanted to knock on the door to hide. Zigao said: 'Brother, do not be afraid. I am a good friend with your father, and now I have something to entrust to you, please trouble you to tell my clansmen.' Huang Zhongjin asked what he wanted to entrust, and Zigao said: 'Please recite the 'Diamond Sutra' more for me.' After saying that, he left. Huang Zhongjin therefore told his relatives and colleagues, and everyone was happy to help him, and hired monks to recite a collection of scriptures for him, dedicating the merit to him. With Zigao Gong's great integrity so obvious, he should have transcended and attained the realm of humans and gods, but he was still滯留(zhiliu: lingering) in the underworld, and needed to rely on reciting the Mahayana Buddhist scriptures to be liberated, so how great is the merit of the 'Diamond Sutra'! In the year Bingshen (1656), I was a guest in Guangling, and my friend Lu Zhiqian from Xupu recorded this matter and told me.
Zhang, the wife of Qian Yongming of Xiushui (place name) in the Ming Dynasty, sincerely believed in Buddhism. She wove a piece of cloth every day, and recited ten volumes of the 'Diamond Sutra' by the loom as her daily homework. One day, while weaving, she recited the sentence 'not from one Buddha, two Buddhas, three, four, five Buddhas, but planted good roots, already planted all kinds of good roots in countless thousands of Buddhas', she suddenly stopped the shuttle and put her palms together. Her daughter-in-law felt that she was a little strange, and called her, but she had already closed her eyes and passed away while sitting, without having been ill for a single day. The time was the fourth day of the seventh month of the year Gengshen of Wanli (1620). Wang Zaisheng said that while weaving, she recited the scriptures with one mind, and weaving like this was weaving scriptures. At all times, her thoughts were only in Prajna. Zhang can indeed be called a person of pure cultivation and pure faith. Suddenly passing away while sitting, is not
沾疾苦。豈一梭一縷之所能致哉(出受持果報)。
明劉道隆母李氏。年四十發。心長齋奉佛。不解文字。不能誦經。修整靜室一間。供奉觀音大士。及金剛經。朝夕焚香禮拜。唸佛千聲為課。雖酷暑隆冬不輟也。冬天寒甚。家人以炭火置桌下。必揮使去之。捐資刻。施金剛經。聽人禮請。每遇誕日。誡子婦。母置酒席。惟禮懺一日。或三日。如此者二十有五年。將終之前一歲。用督紡所餘。延僧誦金剛經。大修功德。夢所奉大士。持素珠一串示之曰。以此授汝。珠數乃汝往生凈土之期。夢中數之。得五十三顆。不解其義。至庚子五月十三日。忽告家人曰。吾今日往西矣。可舉家大聲唸佛。助我西行。子婦輩。皆坐榻前唸佛。面西端坐而逝。道隆志曰。西方杳渺。愚何敢知。乃大士告期於一載之前。定而有徴。斯亦可為奉佛誦經之勸(出金剛靈應)。
明湖州府。唐別駕時侄女。歸海寧楊云。云能文蚤逝。夫家零替。別駕有老妾馬氏。善繡佛。女相依為命。天啟甲子。隨至鳳陽官舍。女嘗繡花鳥。別駕曰。汝既長齋。宜繡佛繡經。攝心三寶。女發願繡金剛經。未果。乙丑正月。十三日之夕。陡然昏絕。馬氏進湯水不納。遍體如冰。鼻無出息者竟夜矣。至天將曉。忽自云。我要繡。馬問故。女云。黃昏就枕
【現代漢語翻譯】 現代漢語譯本 遭受疾病痛苦。難道是一梭一縷所能造成的嗎（出自受持果報）？ 明朝劉道隆的母親李氏，四十歲時開始，內心長期吃齋信奉佛。她不識字，不能誦讀佛經，便修整了一間安靜的房間，供奉觀音大士（觀音菩薩）及《金剛經》。早晚焚香禮拜，唸佛一千聲作為功課，即使在酷暑嚴冬也不停止。冬天非常寒冷時，家人把炭火放在桌子下面，她一定揮手叫人拿走。她捐出資金刻印、施捨《金剛經》。聽人邀請禮懺，每逢誕辰日，告誡兒子媳婦：不要置辦酒席，只禮懺一日或三日。這樣持續了二十五年。臨終前一年，用督促紡織剩餘的錢，延請僧人誦讀《金剛經》，大做功德。夢見所供奉的觀音大士（觀音菩薩），手持一串素珠給她看，說：『用這個授予你，珠子的數目就是你往生凈土的日期。』夢中數了數，得到五十三顆，不明白其中的含義。到了庚子年（1600年）五月十三日，忽然告訴家人說：『我今天就要往生西方極樂世界了。』可以全家大聲唸佛，幫助我往生。兒子媳婦們，都坐在床前唸佛。她面向西方端坐而逝。道隆記載說：『西方極樂世界遙遠渺茫，我怎麼敢妄自揣測。乃是大士（觀音菩薩）在一年前告知往生的日期，確定而且有徵兆，這也可以作為奉佛誦經的勸誡（出自金剛靈應）。』 明朝湖州府唐別駕的侄女，嫁給海寧的楊云。楊云很有文采，但早逝，夫家也衰落了。別駕有個老妾馬氏，擅長刺繡佛像。侄女和她相依為命。天啟甲子年（1624年），跟隨來到鳳陽的官舍。侄女曾經刺繡花鳥，別駕說：『你既然長期吃齋，應該刺繡佛像和佛經，收攝心神於三寶。』侄女發願刺繡《金剛經》，但沒有完成。乙丑年（1625年）正月十三日的晚上，突然昏迷不醒。馬氏餵她湯水，她也不喝，全身像冰一樣寒冷，鼻子沒有氣息，整夜都是這樣。到了天快亮的時候，忽然自己說：『我要繡。』馬氏問她原因，侄女說：『黃昏睡下……』
【English Translation】 English version Suffering from illness and hardship. How could it be caused by just a shuttle and a thread? (From Receiving and Maintaining the Fruit of Retribution). Li, the mother of Liu Daolong of the Ming Dynasty, began to observe a long-term vegetarian diet and believe in Buddhism at the age of forty. She was illiterate and unable to recite scriptures, so she renovated a quiet room to enshrine Guanyin Dashi (Avalokiteśvara) and the Diamond Sutra. She burned incense and worshiped morning and evening, reciting the Buddha's name a thousand times as her daily practice, even in the sweltering heat and severe winter. When it was very cold in winter, her family would place charcoal fire under the table, but she would wave them away. She donated funds to print and distribute the Diamond Sutra. Listening to people's invitations to perform repentance rituals, she would advise her sons and daughters-in-law not to prepare banquets on her birthday, but only to perform repentance rituals for one or three days. This continued for twenty-five years. In the year before her death, she used the money left over from supervising weaving to invite monks to recite the Diamond Sutra and perform great meritorious deeds. She dreamed that the Guanyin Dashi (Avalokiteśvara) she enshrined was holding a string of rosary beads and showing it to her, saying, 'I will give this to you. The number of beads is the date of your rebirth in the Pure Land.' In the dream, she counted them and got fifty-three beads, but she did not understand the meaning. On the thirteenth day of the fifth month of the Gengzi year (1600), she suddenly told her family, 'I am going to be reborn in the Western Pure Land today.' The whole family can recite the Buddha's name loudly to help me be reborn. Her sons and daughters-in-law all sat in front of the bed and recited the Buddha's name. She sat upright facing west and passed away. Daolong recorded, 'The Western Pure Land is distant and vast, how dare I speculate. It was Dashi (Avalokiteśvara) who informed her of the date of rebirth a year in advance, which was certain and had signs. This can also serve as an exhortation to worship the Buddha and recite the scriptures (From Miraculous Responses of the Diamond Sutra).' The niece of Tang Biejia of Huzhou Prefecture in the Ming Dynasty married Yang Yun of Haining. Yang Yun was very talented but died early, and his family declined. Biejia had an old concubine, Ma, who was skilled at embroidering Buddha images. The niece depended on her for life. In the Tianqi Jiazi year (1624), she followed her to the official residence in Fengyang. The niece used to embroider flowers and birds. Biejia said, 'Since you have been observing a long-term vegetarian diet, you should embroider Buddha images and scriptures, and focus your mind on the Three Jewels.' The niece vowed to embroider the Diamond Sutra, but did not complete it. On the evening of the thirteenth day of the first month of the Yichou year (1625), she suddenly fell into a coma. Ma fed her soup, but she did not drink it. Her whole body was as cold as ice, and there was no breath in her nose all night. When it was almost dawn, she suddenly said, 'I want to embroider.' Ma asked her why, and the niece said, 'I fell asleep at dusk...'
時。自覺耳目口鼻。無不流血。血流遍地。身臥其中。又見從傍拯救者。都無措手處。忽金甲大神。振錫一聲。蘧然作響問我云。汝還能記繡經之愿否。答曰能記。又振錫一聲。問云。汝能繡經否。答云我要繡。遂得醒。即至心。刺繡金剛經。女素羸弱。自是雖針工勤敏。諸病不侵。至崇禎壬申歲。始得圓滿。精巧密緻。如筆寫綾上。觀者驟難辨其為繡也。普賢廣無邊愿海。彌陀有六八愿門。上古諸佛先賢。皆因願力成就。然發願必須滿愿。唐氏繡經未果。雖非退轉。已涉因循。故昏瞆中。陡現惡相。錫聲一振。我慢頓除。從此針針相續。能從有像悟無相矣。不得春風花不開。花榮須感春風力。請參斯語(出巾馭乘續集)。
明崇禎間譚工部貞默母。嚴太夫人。持家有法。課諸子。凜凜義方。夫貴子貴。布衣蔬食。好浮圖言。于金剛。妙法蓮華。晨夕禮誦。晚歲則持華嚴。日必一卷。能為子婦。講解大意。生平無病。忽得疾。即知垂歿。但時值壬申暑月。起更衣沐浴。禮佛曰。某一生敬佛。果有佛緣。當令遺體氣息不穢。隨跏趺端坐。合掌而逝。逝后七日。顏色含笑如生。喪次無一飛蠅。時時香氣飄拂。弔奠之眾。莫不嘆異。工部自作傳紀。天下最貴者珍寶猶有視為身外之物者。只此數尺色軀。盡男婦智愚。無
【現代漢語翻譯】 現代漢語譯本：當時，我自覺耳、目、口、鼻，無不流血，血流遍地，我身臥其中。又看見從旁邊想要拯救我的人，都無從下手。忽然金甲大神，振錫杖一聲，發出巨大的聲響，問我說：『你還能記得繡經的誓願嗎？』我回答說：『能記得。』又振錫杖一聲，問：『你能繡經嗎？』我回答說：『我要繡。』於是就醒了。立即至誠專心，刺繡《金剛經》。我原本身體虛弱，自從開始繡經后，雖然針工繁重，各種疾病都不再侵擾。直到崇禎壬申年（1632年）才得以圓滿完成。繡品精巧細密，如同用筆寫在綾上一般，觀看的人很難分辨出是用刺繡完成的。普賢菩薩有廣無邊際的愿海，阿彌陀佛有四十八愿的愿門。上古的諸佛先賢，都是因為願力而成就的。然而發願必須滿愿。唐氏繡經沒有完成，雖然不是退轉，但也已經涉及因循拖延。所以在昏暗迷糊中，陡然顯現惡相。錫杖聲一振，我慢之心頓時消除。從此針針相續，能從有相中領悟無相的真諦了。不得春風，花朵不會開放，花朵的榮盛須要感念春風的力量。請參悟這句話（出自《巾馭乘續集》）。 明朝崇禎年間（1628-1644）譚工部貞默的母親嚴太夫人，持家有道，教導兒子們，凜然有義理和規範。丈夫顯貴，兒子也顯貴，但她仍然穿著布衣，吃著粗茶淡飯，喜好佛家的言論，對於《金剛經》、《妙法蓮華經》，早晚都禮拜誦讀。晚年則持誦《華嚴經》，每天必定讀一卷，還能為兒媳婦講解經文的大意。她一生沒有生過什麼疾病，忽然得了病，就知道自己將要去世。當時正值壬申年（具體年份需要根據上下文判斷）的炎熱月份，她起身更換衣服，沐浴乾淨，禮拜佛說：『我一生敬佛，如果真有佛緣，應當讓我的遺體氣息沒有污穢。』隨後就跏趺端坐，合掌而逝。去世后七天，臉色含笑如同活著一般。喪事期間沒有一隻蒼蠅，時時有香氣飄拂。前來弔唁的人，沒有不嘆息稱奇的。工部親自為母親作傳記，認為天下最貴重的是珍寶，但還有人把它們看作身外之物，唯獨這幾尺長的軀體，無論是男人女人，聰明愚笨，沒有不看重的。
【English Translation】 English version: At that time, I felt that my ears, eyes, mouth, and nose were all bleeding, blood flowing all over the ground, and I was lying in it. I also saw people trying to save me from the side, but they were all helpless. Suddenly, a golden-armored great deity shook his staff, making a loud sound, and asked me, 'Do you still remember your vow to embroider the Sutra?' I replied, 'I remember.' He shook his staff again and asked, 'Can you embroider the Sutra?' I replied, 'I want to embroider.' Then I woke up. Immediately, with utmost sincerity and concentration, I began to embroider the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). I was originally weak, but since I started embroidering the Sutra, although the needlework was heavy, all kinds of diseases no longer plagued me. It was not until the year Renshen (1632) of the Chongzhen (1628-1644) reign that I was able to complete it perfectly. The embroidery was exquisite and meticulous, like writing on silk with a pen, and viewers could hardly distinguish it as embroidery. Samantabhadra (普賢) has a boundless ocean of vows, and Amitabha (彌陀) has forty-eight gates of vows. The ancient Buddhas and sages all achieved success through the power of vows. However, vows must be fulfilled. Tang's failure to complete the embroidery of the Sutra, although not a regression, was already a matter of procrastination. Therefore, in the dimness and confusion, an evil appearance suddenly appeared. The sound of the staff shook, and the arrogance was immediately eliminated. From then on, stitch after stitch, I was able to understand the true meaning of non-form from form. Without the spring breeze, flowers will not bloom; the prosperity of flowers must be grateful for the power of the spring breeze. Please understand this saying (from 'Continued Collection of Towel and Carriage'). During the Chongzhen (1628-1644) reign of the Ming Dynasty, the mother of Tan Zhenmo, the Minister of Works, Madam Yan, managed the household with skill, teaching her sons with righteousness and norms. Although her husband was noble and her sons were also noble, she still wore cloth clothes and ate simple meals, and she liked Buddhist teachings. She recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) and the Lotus Sutra (Saddharma Pundarika Sutra) morning and evening. In her later years, she recited the Avatamsaka Sutra (華嚴經), one volume every day, and she could also explain the main ideas of the Sutra to her daughters-in-law. She had no illnesses throughout her life, but suddenly she fell ill and knew that she was about to die. It was during the hot month of Renshen (year needs context), she got up to change clothes, bathed cleanly, and bowed to the Buddha, saying, 'I have respected the Buddha throughout my life. If I truly have a connection with the Buddha, may my remains not be defiled.' Then she sat in the lotus position, with her palms together, and passed away. Seven days after her death, her face was smiling as if she were alive. There were no flies during the funeral, and there was a fragrance floating in the air at all times. Those who came to mourn were all amazed and praised her. The Minister of Works personally wrote a biography for his mother, believing that the most precious thing in the world is treasure, but there are still people who regard them as external things, only this few feet of body, whether men or women, smart or stupid, no one does not value it.
不加意修飾。晨夕濯水焚香。頂蘭佩𦶜。更金珠錦繡。極華麗以潤色之。不以為費。不以為疲。果得長留在世。庶幾不負初心。誰料一旦無常。頃刻都成臭穢。誠可嘆可悲也。必如譚母臨終。囑付數言。方為愛身榜樣。寧直閨閣女子。所當奉為法座。即鬚眉丈夫。亦宜頂禮則效(出新異錄)。
明秀水庠生濮可重妻王氏。子女各一。相繼痘殤。氏哭之過哀雙目成瞽。遂專心持念金剛經。凡數歲。忽誦經次。左目流水。痛割如裂。則豁然明矣。右目過數日。亦然。因誦持愈篤。夜夢佛語曰。汝本無子。以誦經故。賜汝一子。氏後果生子。因名經賜。冒宗起曰。誦經一門。懺悔一法。消除五苦。超越四生。王氏子女雙殤。自是先世罪業。菩提回向。破瞽添丁。金經即金針也(出受持果報)。
明湖州雙林鎮。沈春郊者。宦裔也。妻費氏少寡。織紡自膳。持齋四十餘年。供養三世佛像一軸。檀香大士一尊。晨昏功課。必誦金剛經一卷。持諸品咒。唸佛千聲。炎寒不輟。崇禎戊寅年。其地疫癘盛行。婿張世茂接氏往居其家。止攜大士偕行。佛像仍留舊居。氏每日課誦迴向。注念虔切。祝願此香。直達佛所。嗣母女相依。迅速三載。辛巳春。氏所居樓。忽空中香繞數日。粉墻突現世尊三像。莊嚴精妙。畫工摹勒不及
【現代漢語翻譯】 現代漢語譯本：不加任何刻意修飾，早晚只是洗漱焚香，佩戴簡單的蘭花和玉珮，卻花費大量的金銀珠寶和綾羅綢緞來裝飾自己，不覺得花費巨大，也不覺得疲憊。如果真的能夠長久地留在世上，或許才不辜負當初的心意。誰料到一旦面臨無常，頃刻間都會變成臭穢之物，實在可嘆可悲啊！一定要像譚母臨終時囑咐的那些話，才是愛惜身體的榜樣，不僅是閨閣女子應該奉為圭臬，即使是男子漢大丈夫，也應該頂禮膜拜並傚法。（出自《新異錄》）
明朝秀水縣的生員濮可重的妻子王氏，生有一兒一女，但都因出痘夭折。王氏哭得過於悲傷，雙目失明。於是專心持念《金剛經》，持續數年。忽然有一次誦經時，左眼流出水，疼痛如刀割般，隨即豁然開朗，恢復了光明。幾天後，右眼也同樣如此。因此她誦經持咒更加虔誠。夜裡夢見佛告訴她說：『你本來沒有兒子的命，因為誦經的緣故，賜給你一個兒子。』王氏後來果然生了一個兒子，因此取名為經賜。冒宗起說：誦經這一法門，懺悔這一方法，能夠消除五種痛苦，超越四種生命形態。王氏的子女雙雙夭折，這本是前世的罪業，通過菩提心的迴向，破除了眼盲，增添了兒子，金剛經就是金針啊！（出自《受持果報》）
明朝湖州雙林鎮，有個叫沈春郊的人，是做官人家的後代。他的妻子費氏年輕守寡，靠織布紡紗自給自足，持齋四十多年，供養一軸三世佛像和一尊檀香觀音大士像，早晚的功課必定誦讀《金剛經》一卷，持誦各種咒語，唸佛千聲，無論嚴寒酷暑從不間斷。崇禎戊寅年（1638年），當地瘟疫盛行，女婿張世茂接費氏去他家居住，只帶了觀音大士像一同前往，佛像仍然留在舊居。費氏每日課誦迴向，心念專注虔誠，祝願這香能夠直達佛所。後來母女相依為命，迅速過了三年。辛巳年（1641年）春天，費氏所居住的樓房，忽然空中香氣繚繞數日，粉刷的墻壁上突然顯現出世尊的三尊佛像，莊嚴精妙，即使是畫工也難以描摹。
【English Translation】 English version: Without adding intentional embellishments, only washing and burning incense in the morning and evening, wearing simple orchids and jade pendants, yet spending large amounts of gold, silver, jewels, and fine silk to adorn oneself, not feeling it is a great expense, nor feeling tired. If one could truly remain in the world for a long time, perhaps one would not betray the original intention. Who would have thought that once facing impermanence, in an instant everything would become foul and putrid, truly lamentable and sad! One must be like the words that Mother Tan entrusted at her deathbed, which are the example of cherishing the body. Not only should women in their boudoirs regard it as a guiding principle, but even men should prostrate themselves and emulate it. (From 'New Strange Records')
During the Ming Dynasty, Wang, the wife of Pu Kezhong, a student of Xiushui County, had a son and a daughter, but both died of smallpox. Wang cried so excessively that she became blind. Therefore, she devoted herself to reciting the 'Diamond Sutra' for several years. Suddenly, while reciting the sutra, water flowed from her left eye, and the pain was like a knife cutting, and then she suddenly became clear and regained her sight. After a few days, her right eye was the same. Therefore, she recited the sutra and held the mantra even more devoutly. At night, she dreamed that the Buddha told her: 'You were originally destined to have no son, but because of reciting the sutra, I will grant you a son.' Wang later gave birth to a son, so she named him Jingci (Sutra-given). Mao Zongqi said: The method of reciting the sutra, the method of repentance, can eliminate the five sufferings and transcend the four forms of life. Wang's children both died young, which was originally the sin of previous lives, but through the dedication of Bodhicitta, she broke through blindness and added a son. The Diamond Sutra is the golden needle! (From 'The Fruit of Receiving and Holding')
During the Ming Dynasty, in Shuanglin Town, Huzhou, there was a man named Shen Chunjiao, who was a descendant of officials. His wife, Fei, became a widow at a young age and supported herself by weaving and spinning. She observed vegetarianism for more than forty years, and worshiped a scroll of the Three Worlds Buddha image and a sandalwood Guanyin (Avalokiteśvara) Bodhisattva statue. Her morning and evening homework always included reciting one volume of the 'Diamond Sutra', holding various mantras, and reciting the Buddha's name a thousand times, never stopping regardless of severe cold or heat. In the year of Wuyin during the Chongzhen reign (1638), a plague was prevalent in the area. Her son-in-law, Zhang Shimao, took Fei to live in his house, only taking the Guanyin Bodhisattva statue with her, and the Buddha image remained in the old residence. Fei dedicated her daily homework with focused and devout thoughts, wishing that this incense could directly reach the Buddha's place. Later, the mother and daughter depended on each other and quickly passed three years. In the spring of Xinsi (1641), the building where Fei lived suddenly had incense swirling in the air for several days, and three images of the World Honored One (Buddha) suddenly appeared on the plastered wall, solemn and exquisite, even painters could not imitate them.
。遠邇詫傳。瞻禮日眾。或以凈巾擦之。色愈光明。乙酉春二月。氏忽告婿曰。吾欲返故居將往西方矣。入門。即灑掃焚香。參佛誦經。至第三日早。沐浴更衣端坐唸佛。午刻大呼佛來。我已登蓮舟。今西行矣。別眾而逝。年七十有三。迄今現像巍然。今古未有。余親睹其事。
明弘治間。嘉興府真如塔圮。僉議大修。時一頭陀僧。名懷林曳。三丈長鐵鏈。募二十餘年。塔工始畢。即回首于塔中。至今肖像祀之。頭陀初為蘇州承天寺僧。飲酒茹葷。蔑視戒律。于暑月乘涼。忽睹兩冥卒。入系其頸。則牌拘十餘人。頭陀名亦列焉。懷林許賂二卒楮錠。各若干。幸稍緩期七日。俟諸人拘齊偕往。二卒許諾。頭陀泣告徒眾。市楮錠焚之。處分待盡。或曰。真如某禪師。道行高。水路僅一日程。曷往求救。頭陀如言詣師。痛哭陳乞。禪師曰。此間塔將頹矣。汝肯誠任募化修葺。我當授汝法門。保鬼不能拘。也頭陀即對佛發願。禪師手數珠與之曰。汝七日內勿睡。但住我房轉誦金剛經中。當知此處。即為是塔。二句足矣。頭陀如言。轉誦。逾七日。兩冥卒踉蹌至禪師處。吁曰。有合死僧逃此間。求指示方便。禪師曰。渠在房中。任汝拘之。冥卒入。即驚出曰。房中止見一座寶塔。赫奕光明。目謎不能略。開禪師曰。渠誦最
上乘法。又發勇猛大愿。雖天龍鬼神。奈之何。汝但回覆冥君。某僧某師留之修塔。幽明功德分受。必不汝罪。兩卒不得已去。頭陀遂制鐵鏈自鎖。曳于道途。不憚隆冬酷暑。叩求善信。竟得以再生餘年。完此大功德云。凡世頑狠造業者無論。多有見善欲為之人。今日待明日。今年待明年。悠悠忽忽。到老終無成就。直到眼光垂盡。喉氣欲絕之時。懊悔而歿。懷林方七日間。便能跳出人鬼關頭。因其一心怕死。求生甚迫。故能專勤諷經不寐。現光明塔。寧直冥使踉蹌無奈。即閻羅天子。亦應肅容頂禮。所謂誠能動物。不誠未有能動者也。天下善果圓熟。不問歲月多寡。只在發願勇猛。嚮往直前做去。毫不遲疑顧戀。隨其一念一事。自然感格佛祖帝天。此古人今人。持驗不爽之符節也(出新異錄)。
明南嶽有大德僧楚石。博通三藏。專持金剛經為業。人有禮之。乞佛法者。無賢愚貴賤。輒大聲曰。好持金剛經去。年一百七十一歲。始化。同時有白藤和尚。無極和尚。亦專勸化持金剛經。白藤終一百三十歲。無極終一百二十四歲。俱正德間事。經云。祈壽命得壽命。祈大涅槃得大涅槃。豈誑語耶(出受持果報)。
明嘉靖四十三年。東南郡縣大荒。蘇州洞庭山某寺。有唐白樂天所書金剛全卷。為鎮寺至寶。
【現代漢語翻譯】 現代漢語譯本： 上乘佛法。又發起勇猛的大愿。即使是天龍鬼神，又能把我怎麼樣呢？你只管回覆冥府的官吏，說某僧某師留下我來修建佛塔，幽冥兩界共同分受這份功德，他們必定不會怪罪你。兩個陰差沒有辦法，只好離開了。頭陀於是用鐵鏈把自己鎖住，拖著鐵鏈在道路上行走，不畏懼寒冷的冬天和酷熱的夏天，叩求善男信女。最終得以延長壽命，完成這項大功德。凡是世上頑固兇狠、造作惡業的人暫且不論，多數人都有見善欲為的心，只是今日推到明日，今年推到明年，悠悠忽忽，到老最終也沒有成就。直到眼睛快要閉上，喉嚨氣息將要斷絕的時候，才懊悔而死。懷林僅僅七天時間，便能跳出人鬼的關頭，因為他一心害怕死亡，求生的願望非常迫切，所以能夠專心勤奮地誦經不睡覺，顯現出光明塔。寧願讓冥府的使者踉蹌無奈，即使是閻羅天子，也應該嚴肅地頂禮膜拜。這就是所謂的誠心能夠感動萬物，不誠心就沒有能夠感動的。天下善果的成熟，不問歲月多少，只在于發願勇猛，向著目標勇往直前，毫不遲疑顧戀。隨著他一念一事的付出，自然能夠感應到佛祖和帝釋天。這是古人和今人，屢試不爽的符節（出自《新異錄》）。 明朝南嶽有位大德高僧楚石（法號），博通經、律、論三藏，專門以持誦《金剛經》為修行功課。有人向他頂禮，乞求佛法，無論賢愚貴賤，他總是大聲說：『好好地持誦《金剛經》去。』活到一百七十一歲才圓寂。同時代的還有白藤和尚、無極和尚，也專門勸人持誦《金剛經》。白藤活到一百三十歲，無極活到一百二十四歲，都是正德年間（1506-1521）的事情。《金剛經》上說，祈求壽命就能得到壽命，祈求大涅槃就能得到大涅槃，難道是虛妄之語嗎？（出自《受持果報》）。 明朝嘉靖四十三年（1564），東南地區的郡縣發生大饑荒。蘇州洞庭山的某座寺廟裡，藏有唐朝白樂天（白居易）所書寫的《金剛經》全卷，作為鎮寺之寶。
【English Translation】 English version: The supreme Dharma. Furthermore, he made a courageous and great vow. Even if it were gods, dragons, ghosts, and spirits, what could they do to me? You just need to reply to the officials of the netherworld that a certain monk or teacher has kept me here to build a pagoda, and both the visible and invisible realms will share in this merit. They will certainly not blame you. The two Yamas had no choice but to leave. The ascetic then used iron chains to lock himself, dragging them along the road, not fearing the cold winter or the scorching summer, begging from virtuous men and women. Eventually, he was able to extend his life and complete this great merit. As for those stubborn and wicked people in the world who create evil karma, let's not discuss them for now. Most people have the desire to do good, but they postpone it from today to tomorrow, from this year to next year, drifting along until old age without ever achieving anything. It is only when their eyes are about to close and their breath is about to cease that they regret and die. Huai Lin, in just seven days, was able to escape the realm of humans and ghosts because he was so afraid of death and his desire for life was so urgent. Therefore, he was able to concentrate diligently on reciting scriptures without sleeping, manifesting the luminous pagoda. He would rather make the messengers of the netherworld stagger helplessly, and even Yama, the King of Hell, should respectfully bow. This is what is meant by sincerity being able to move all things; without sincerity, nothing can be moved. The ripening of good fruit in the world does not depend on the number of years, but only on making courageous vows, moving forward towards the goal without hesitation or attachment. With each thought and action, one will naturally be able to resonate with the Buddha and Indra. This is a proven talisman for both ancient and modern people (from 'New Strange Records'). During the Ming Dynasty, in Nanyue, there was a virtuous monk named Chushi (Dharma name), who was well-versed in the Tripitaka (three collections of Buddhist texts) and specialized in reciting the Diamond Sutra as his practice. When people bowed to him and asked for the Dharma, whether they were wise or foolish, noble or lowly, he would always say loudly, 'Diligently recite the Diamond Sutra.' He lived to be one hundred and seventy-one years old before passing away. At the same time, there were also the monks Baiteng and Wuji, who also specialized in encouraging people to recite the Diamond Sutra. Baiteng lived to be one hundred and thirty years old, and Wuji lived to be one hundred and twenty-four years old. These events all occurred during the Zhengde period (1506-1521). The Sutra says, 'Pray for longevity and you will obtain longevity; pray for great Nirvana and you will obtain great Nirvana.' Are these false words? (From 'The Fruit of Receiving and Upholding'). In the forty-third year of the Jiajing reign (1564) of the Ming Dynasty, there was a great famine in the southeastern counties. In a certain temple on Dongting Mountain in Suzhou, there was a complete scroll of the Diamond Sutra written by Bai Letian (Bai Juyi) of the Tang Dynasty, which was regarded as the treasure of the temple.
是年寺眾饑。主僧不得已。取此經。質山塘王宦米五十石。為食。越歲。王宦呼主僧至家。愿舍前米作齋僧用。以經還寺。僧歸過湖。對眾稱揚王宦大德。舟眾共求一看。才展開時。風大作。竟揭經前數幅。飄空入云而去。僧懊悔不已。三年後。忽有一上官。聞此經名。陷主僧以他事。禁獄逼獻。經至。以非全卷不愜意。釋僧罪。仍以經還之。僧過湖。風又大作。昏黑艤舟。入一深村避風。登岸索火。詣一老漁戶家。壁間粘前所失經數幅。毫無傷損。漁戶姓姚。詢之。但云。前三年。有火光一道墮田中。驚視之。是字紙。因粘于壁。僧向經悲泣頂禮。呼護法韋䭾不休曰。非兩番神風顯異。此經必入權門。不得完壁鎮寺矣。因備述顛末。漁戶驚感。遂改業務農。又出重貲裝裹。每歲遇得經還經之日。必往寺展禮。壽八十二。無疾終。此視螺螄千里送經還。更為神異。漁戶具有夙根。故得始終最上因果。彼陷僧逼經者。冥報又不足言矣(出受持果報)。
明廬山僧普靜。年十餘歲。便思出家。夜夢金剛神撫其背曰。爾後當成善知識。獲正果報。自此投師剃度。漸通內典。朝夕䖍念金剛經。數十年如一日。忽夢神人告曰。經非如是誦。遂說一偈曰。有相相非真。無法法亦墜。撇卻舊窠臼。即已了大義。師豁然醒悟。二
六時中。止於晨昏朗誦一遍。默將三十二分。趺坐靜參。四十年。未嘗下榻。神復來告曰。是在箇中矣。年逾九十示寂。芳香竟夕。緇眾皆見幡幢導引。披紫袈裟。持木槵。翔空西去。冒宗起曰。佛有密度有顯度。顯度者。幢蓋來臨是。密度者。使人心開目明是。然臨了到底。幢蓋定來。龍華有期。靈山未散。又聞一僧。誦金剛甚虔。發願不記遍數。不限歲月。但求誦經時。返心內照。耳無聞。目無見。念無夾雜。如是一卷。即為滿愿。歷誦多時。目即不別視。耳終不能無他聞。此僧哀痛自責。持誦不已。一夕夢觀音大士云。汝誦經甚䖍。然耳根何能頓塞。隨以手摩僧頂。以二丸塞其耳。自後誦經。耳目別無聞見。此余中表宗彥先。聞之一講師者。大士從耳根圓通證道。故應有是因緣。此與金剛神之告普師。同一靈應(出受持果報)。
明杭城有野僧廣澈。號通天。向金省吾中丞。丐凈地誦經唸佛。時張元洲尚書。有家廟。名資福。頗凈。省吾代求得之。廣澈日則誦金剛經。夜則攜燈籠。繞街唸佛。省吾一夕夜歸。遇之。為書其燈籠曰。沙門廣澈。唸佛通天。數年。于萬曆某年月日。回首廟中。湖廣某藩王。是夕夢一僧闖宮入曰。我杭州資福廟僧。來為王子。王視其手執燈籠。有八字瞭如。驚寤。報生世子矣。
【現代漢語翻譯】 現代漢語譯本 六個時辰中，除了早晨和傍晚朗誦一遍（經文）外，其餘時間都默默地將（精神）集中於三十二分（觀想），盤腿靜坐參悟。四十年間，未曾離開過禪床。神再次來告訴他說：『（道）就在其中了。』（普師）年過九十歲時圓寂，芳香整夜不散。僧眾都看見幡幢引導，（普師）身披紫色袈裟，手持木槵（一種念珠），飛翔于空中向西而去。冒宗起說：『佛有密度和顯度。顯度，就是幡幢來臨；密度，就是使人心開目明。』然而臨終到底，幡幢必定會來。龍華（彌勒佛的道場）有期，靈山（釋迦牟尼佛的道場）未散。又聽說有一位僧人，誦讀《金剛經》非常虔誠，發願不記誦讀的遍數，不限定歲月，只求誦經時，反觀內心，耳朵聽不到任何聲音，眼睛看不到任何東西，念頭沒有夾雜。像這樣誦完一卷，就算圓滿願望。經過長時間的誦讀，眼睛仍然不能不看其他東西，耳朵最終也不能沒有其他聲音。這位僧人哀痛自責，堅持誦讀不停止。一天晚上，夢見觀音大士說：『你誦經非常虔誠，然而耳根怎麼能立刻堵塞呢？』隨即用手摩僧人的頭頂，用兩個丸塞住他的耳朵。自此以後誦經，耳朵和眼睛再也沒有聽到或看到任何東西。這是我的遠房表親宗彥先，從一位講師那裡聽說的。大士從耳根圓通證道，所以應該有這樣的因緣。這件事與金剛神告訴普師（的事情），是同樣的靈驗（出自《受持果報》）。
明朝（1368年-1644年）杭城有一位野僧，法號廣澈，自號通天。向金省吾中丞，乞求一塊清凈的土地誦經唸佛。當時張元洲尚書，有一座家廟，名叫資福，非常清凈。省吾替他求得了這塊地。廣澈白天誦讀《金剛經》，晚上則提著燈籠，繞著街道唸佛。省吾一天晚上回家，遇到了他，為他在燈籠上寫道：『沙門廣澈，唸佛通天。』幾年后，在萬曆（1573年-1620年）某年某月某日，（廣澈）回頭在廟中（圓寂）。湖廣某藩王，當天晚上夢見一位僧人闖入宮中說：『我是杭州資福廟的僧人，來做您的王子。』王看見他手裡拿著燈籠，上面有八個字清清楚楚。驚醒后，（得知）世子出生了。
【English Translation】 English version During the six periods of the day, besides reciting (the scripture) once in the morning and evening, he silently concentrated his (spirit) on the thirty-two aspects (of contemplation), sitting in meditation. For forty years, he never left his meditation seat. The deity came again and told him, 'It is within this.' When (Master Pu) passed ninety years of age, he entered nirvana, with fragrance lingering throughout the night. The monastic community all saw banners and canopies leading the way, (Master Pu) wearing a purple kasaya, holding a wooden rosary, flying westward in the sky. Mao Zongqi said, 'The Buddha has both subtle and manifest aspects. The manifest aspect is the arrival of banners and canopies; the subtle aspect is that which opens the heart and brightens the eyes.' However, in the end, the banners and canopies will surely come. The Dragon Flower Assembly (of Maitreya Buddha) is scheduled, and the Vulture Peak Assembly (of Shakyamuni Buddha) has not dispersed. It is also said that a monk recited the Diamond Sutra with great devotion, vowing not to count the number of recitations, nor to limit the years, but only to seek, when reciting the scripture, to reflect inwardly, so that the ears hear nothing, the eyes see nothing, and the thoughts are without any admixture. Reciting one scroll in this way would be considered fulfilling his vow. After reciting for a long time, his eyes still could not help but see other things, and his ears ultimately could not be without other sounds. This monk grieved and blamed himself, continuing to recite without stopping. One night, he dreamed that the Great Bodhisattva Guanyin said, 'You recite the scripture with great devotion, but how can your ears be blocked immediately?' Then, with her hand, she stroked the monk's head and used two pills to plug his ears. From then on, when reciting the scripture, his ears and eyes no longer heard or saw anything. This is what my distant relative Zong Yanxian heard from a lecturer. The Great Bodhisattva attained enlightenment through perfect penetration of the ear-root, so there should be such a cause and condition. This matter is the same miraculous response as the Vajra deity's message to Master Pu (from 'The Fruits of Receiving and Upholding').
During the Ming Dynasty (1368-1644), in Hangzhou, there was a wild monk named Guangche, who called himself Tongtian. He begged from Vice Minister Jin Shengwu for a clean place to recite scriptures and chant the Buddha's name. At that time, Minister Zhang Yuanzhou had a family temple named Zifu, which was very clean. Shengwu obtained this place for him. Guangche recited the Diamond Sutra during the day and carried a lantern around the streets chanting the Buddha's name at night. One night, Shengwu returned home and encountered him, writing on his lantern: 'Shramana Guangche, chanting Buddha's name reaches heaven.' Several years later, on a certain day, month, and year during the Wanli reign (1573-1620), (Guangche) turned his head in the temple (and passed away). A certain Prince of Huguang dreamed that night that a monk broke into the palace and said, 'I am a monk from Zifu Temple in Hangzhou, and I have come to be your prince.' The prince saw that he was holding a lantern with eight characters clearly written on it. Startled awake, (he learned that) his heir was born.
特遣尉至杭物色其事。則僧逝之夜。即王夢之。夕此所稱福因厚重。奪舍以逝者耶(出新異錄)。
明萬曆間。楚高衲寒灰。諷經䖍肅。句字清和。聞見竦然起敬。嘗于天皇寺。以香水金末和墨。寫金剛經。至第十六分。一夕忘點燈。幾上若有微光。作楷書經。直達子夜。偶腹饑思食。起憶燈燭。則眼前黑暗矣。驚呼同房僧。取火視之。字畫莊嚴。更勝平時手筆。按保寧勇禪師云。看經之法。後學須知。當凈三業。福因俱集。三業者。身口意也。一端身正坐。如對聖容。則身業凈矣。二口無雜言。斷諸嬉笑。則口業凈矣。三意不散亂。屏息萬緣。則意業凈矣(出受持果報)。
明楚中戒僧法禪。發願往廬山建庵修行。至九江。適有西城外王西溪者。欲誦金剛經。聞僧名。即延請諷誦。期滿三年。奉經資三百兩。后誦畢。止與百金。不能建庵。且所得之財。強半佈施。僅持空缽。偶值分封藩王。舟抵九江。起夫遞送。有富室雇僧充縴夫。時眾舫遇逆風。不能前。獨僧牽挽之舟如駛。且足下騰空尺許。王見驚駭。進詢其故。僧茫然不知所對。王疑為妖。欲加刑。僧益恐怖無措。然王雖欲加刑。而心終異之。再四詰所從來。僧熟思良久。答曰。貧僧素無他術。惟在王西溪家。誦金剛經三年耳。因述前事。王嘆曰
【現代漢語翻譯】 現代漢語譯本：特遣尉（官名）到杭州調查此事。得知僧人去世的夜晚，正是王某做夢之時。難道這就是所說的福因深厚，通過奪舍而去世的嗎？（出自《新異錄》）。
明朝萬曆年間（1573年-1620年），楚地的高僧寒灰，誦經虔誠恭敬，字句清晰平和，聽聞者無不肅然起敬。他曾在天皇寺，用香水和金粉調墨，書寫《金剛經》。寫到第十六分時，一天晚上忘記點燈，幾案上彷彿有微光。用楷書寫經，一直到子夜。偶然感到肚子餓想吃東西，起身想找燈燭，卻發現眼前一片黑暗。驚呼同房的僧人，取火來看，發現字畫莊嚴，比平時自己寫的還要好。按保寧勇禪師所說，看經的方法，後學者必須知道。應當清凈身、口、意三業，福因才能聚集。三業指的是身業、口業、意業。第一，端正身體坐好，如同面對聖像，這就是身業清凈了。第二，口中沒有雜言，斷絕一切嬉笑，這就是口業清凈了。第三，意念不散亂，屏除一切雜念，這就是意業清凈了。（出自《受持果報》）。
明朝楚地戒僧法禪，發願前往廬山建造庵堂修行。到達九江時，正好有西城外的王西溪，想要誦讀《金剛經》，聽聞法禪僧人的名聲，就延請他來誦經。約定三年期滿，奉送經資三百兩。後來誦經完畢，只給了他一百兩，無法建造庵堂。而且所得的錢財，大半都佈施了，僅僅拿著空缽。偶然遇到分封的藩王，船隻抵達九江，徵用民夫遞送貨物。有富戶僱傭僧人充當縴夫。當時眾多的船隻遇到逆風，無法前進，唯獨僧人牽拉的船隻飛快行駛，而且腳下離地一尺多高。藩王見到后非常驚駭，上前詢問緣故。僧人茫然不知如何回答。藩王懷疑他是妖怪，想要施加刑罰。僧人更加恐懼無措。然而藩王雖然想要施加刑罰，但心中始終覺得奇異。再三追問他從哪裡來。僧人仔細思考了很久，回答說：『貧僧素來沒有其他法術，只是在王西溪家，誦讀《金剛經》三年罷了。』於是講述了之前的事情。藩王嘆息道
【English Translation】 English version: A special envoy was dispatched to Hangzhou to investigate the matter. It was discovered that the night the monk passed away was the very night Wang had the dream. Could it be that this was what is referred to as a profound blessing, leading to death through奪舍 (duó shě, seizing a body) (from 'New Tales of the Strange').
During the Wanli period (1573-1620) of the Ming Dynasty, the eminent monk Han Hui of Chu, recited scriptures with piety and reverence, his words clear and peaceful, inspiring awe in all who heard him. He once wrote the Diamond Sutra at the Heavenly Emperor Temple, using ink mixed with fragrant water and gold powder. When he reached the sixteenth section, he forgot to light the lamp one night, and a faint light seemed to emanate from the desk. He wrote the sutra in regular script until midnight. Suddenly feeling hungry, he got up to find a lamp, only to find himself in complete darkness. He cried out to the monk in the same room, who brought a light. They saw that the calligraphy was solemn and dignified, even better than his usual handwriting. According to Zen Master Yong of Baoning, those who study the scriptures should know the method of reading them. One must purify the three karmas (三業, sān yè), and blessings will accumulate. The three karmas are body, speech, and mind. First, sit upright with a proper posture, as if facing a sacred image, thus purifying the body karma. Second, refrain from idle talk and laughter, thus purifying the speech karma. Third, keep the mind free from distractions and eliminate all worldly thoughts, thus purifying the mind karma (from 'Receiving the Fruit of Sustaining').
During the Ming Dynasty, the monk Fa Chan, a monk observing precepts in Chu, vowed to go to Mount Lu to build a hermitage for cultivation. Arriving in Jiujiang, it happened that Wang Xixi, from outside the west gate of the city, wanted to recite the Diamond Sutra. Hearing of the monk's reputation, he invited him to recite the sutra. They agreed on a three-year term, with a payment of three hundred taels of silver. However, after the recitation was completed, he was only given one hundred taels, which was not enough to build the hermitage. Moreover, he gave away most of the money he received as alms, leaving him with only an empty bowl. By chance, he encountered a newly enfeoffed prince whose ships had arrived in Jiujiang, conscripting laborers to transport goods. A wealthy family hired monks to serve as trackers. At that time, many boats encountered headwinds and could not move forward, but the boat pulled by the monk moved swiftly, and his feet were suspended about a foot above the ground. The prince was astonished and asked the reason. The monk was at a loss for words. The prince suspected him of being a demon and wanted to punish him. The monk became even more frightened and helpless. However, although the prince wanted to punish him, he still felt something extraordinary about him. He repeatedly asked where he came from. After thinking for a long time, the monk replied, 'This poor monk has no other skills, except that I recited the Diamond Sutra at Wang Xixi's house for three years.' Then he recounted the previous events. The prince sighed and said
。金剛靈應。乃如是哉。遂賜銀三百兩。終其建庵之愿。僧受賜后。足不復履空矣。天啟辛酉年。辭入廬山。不知所終(出巾馭乘續集)。
明崇禎如皋縣治北。普度庵僧。周凈山。生而胎齋。不願婚娶。晨昏誦金剛經。極其誠信。時年方二十。與兄同居。兄病將革。屬以撫其幼妻及兩襁褓子。因念爪李為嫌。遂引刀絕陽。血去斗許。死而再生。兄聞之。一慟而絕。凈山躬耕養嫂侄者。凡二十年。逮兩侄皆成立有室。子母粗安。於是披剃出家。建草菴。為人講說金剛經。別有解悟。人益重之。庚辰歲會大饑。場灶鳩眾焚掠。經過其地。皆曰無驚我周師。即鄰近避兵。雉竄庵中者。悉得保全。年七十有五。端坐而化。氣絕良久。頸骨挺然不仆。懶庵居士余庚。詳紀之。冒宗起曰。為兄保孤。引嫌絕陽。如此力量。已徹金剛大義。披拘拘毀形滅性。避兄離母。必謂世法中無佛法。譬如離波覓水。必無是理(出受持果報)。
明萬曆間。歸德府城外。水晶庵。有老尼。別號獨目金剛尼。因嘗以金剛為業。失一目名此。天性淡薄。自糲食粗衣外。人有所遺。盡分贍僧尼之不給者。每開期會講。善信環集。一士子問曰。金剛經何以有三十二分。答曰。一以貫之。儒佛皆然。何得許多段落。說偈曰。佛說金剛妙出羣。
【現代漢語翻譯】 現代漢語譯本：金剛經的靈驗，真是這樣啊。於是（施主）賜給僧人銀三百兩，成全他建造庵廟的心願。僧人接受賞賜后，再也沒有在空中行走過了。天啟辛酉年（1621年），（僧人）告別，進入廬山，不知最終的去向（出自《巾馭乘續集》）。
明朝崇禎年間，如皋縣衙署的北面，有一座普度庵，庵里的僧人名叫周凈山（人名）。他生下來就吃素，不願意結婚。早晚誦讀《金剛經》，極其虔誠。當時他才二十歲，和哥哥住在一起。哥哥病重將死，囑託他照顧自己的年幼妻子和兩個還在襁褓中的孩子。周凈山因為考慮到瓜田李下的嫌疑，於是拿起刀割斷了自己的陽具。流了很多血，死了又活了過來。他的哥哥聽說了這件事，悲痛地叫了一聲就斷氣了。周凈山親自耕田，贍養嫂子和侄子，一共二十年。等到兩個侄子都長大成人，成了家，嫂子和孩子們的生活也安定了下來，於是他剃髮出家，建造草菴，為人講說《金剛經》，有自己獨特的理解和領悟，人們更加敬重他。庚辰年發生了大饑荒，盜賊聚集起來焚燒搶掠，經過他住的地方，都說『不要驚動周師』。鄰近的人爲了躲避戰亂，野雞逃到庵里，都得到了保全。周凈山活到七十五歲，端坐而逝。斷氣很久之後，頸骨仍然挺直不倒。懶庵居士余庚詳細地記錄了這件事。冒宗起說：『爲了哥哥保全孤兒，爲了避嫌而自宮，這樣的力量，已經徹底領悟了金剛經的大義。如果拘泥於毀壞身體、滅絕人性的說法，避開哥哥、離開母親，一定要說世俗的法律中沒有佛法，這就好比離開水去尋找波浪，絕對沒有這樣的道理。』（出自《受持果報》）。
明朝萬曆年間，歸德府城外，有一座水晶庵，庵里有一位老尼姑，別號叫獨目金剛尼。因為她曾經以誦讀《金剛經》為功課，失去了一隻眼睛，所以得了這個名號。她天性淡泊，除了吃粗糧、穿粗布衣服之外，別人送給她的東西，都分給那些生活困難的僧尼。每次開辦法會講經，善男信女都聚集在一起。一位士子問道：『《金剛經》為什麼有三十二分？』（老尼姑）回答說：『用一個「一」字就可以貫穿始終，儒家和佛家都是這樣，為什麼要有這麼多的段落？』（於是）說了一首偈：佛說金剛，精妙超群。
【English Translation】 English version: The spiritual efficacy of the Diamond Sutra is truly like this! Thereupon, (the benefactor) bestowed upon the monk three hundred taels of silver, fulfilling his wish to build a hermitage. After receiving the gift, the monk never walked in the air again. In the year of Xinyou (1621) of the Tianqi (dynasty), (the monk) bid farewell and entered Mount Lu, his final whereabouts unknown (from 'Continued Collection of Stories from the Carriage').
During the Chongzhen (1628-1644) era of the Ming Dynasty, north of the magistrate's office in Rugao County, there was a Pudu Hermitage. The monk in the hermitage, named Zhou Jingshan (personal name), was a vegetarian from birth and unwilling to marry. He recited the Diamond Sutra morning and evening with utmost sincerity. At that time, he was only twenty years old and lived with his elder brother. His elder brother, being critically ill, entrusted him to care for his young wife and two infants in swaddling clothes. Zhou Jingshan, considering the suspicion of impropriety, took a knife and severed his own genitals. He bled profusely, died, and then came back to life. His elder brother, upon hearing of this, cried out in grief and passed away. Zhou Jingshan personally farmed the land, supporting his sister-in-law and nephews for twenty years. When both nephews had grown up, married, and the lives of his sister-in-law and her children were stable, he shaved his head and became a monk, building a thatched hermitage and explaining the Diamond Sutra to people, with his own unique understanding and realization. People respected him even more. In the year of Gengchen (year of the metal dragon in the Chinese sexagenary cycle, e.g. 1640), there was a great famine, and bandits gathered to burn and plunder. When they passed through his place, they all said, 'Do not disturb Master Zhou.' Nearby people who sought refuge from the war, and pheasants that fled into the hermitage, were all protected. Zhou Jingshan lived to the age of seventy-five, passed away while sitting upright. Long after his breath had ceased, his neck remained straight and did not fall. Layman Lan'an, Yu Geng, recorded this in detail. Mao Zongqi said: 'To protect the orphans for his brother, and to castrate himself to avoid suspicion, such strength has thoroughly understood the great meaning of the Diamond Sutra. If one adheres to the idea of destroying the body and extinguishing nature, avoiding his brother and leaving his mother, and insists that there is no Buddhism in worldly laws, it is like seeking waves apart from water, which is absolutely impossible.' (From 'The Fruit of Upholding and Maintaining').
During the Wanli (1573-1620) era of the Ming Dynasty, outside the city of Guide Prefecture, there was a Crystal Hermitage. There was an old nun in the hermitage, whose alias was One-Eyed Diamond Nun. Because she used to practice the Diamond Sutra as her daily practice, she lost one eye and was named this. She was naturally indifferent to worldly matters. Apart from eating coarse food and wearing rough clothing, she distributed whatever others gave her to support the needy monks and nuns. Every time she held Dharma assemblies and gave lectures, virtuous men and women gathered together. A scholar asked, 'Why does the Diamond Sutra have thirty-two sections?' (The old nun) replied, 'It can be connected throughout with one "one", both Confucianism and Buddhism are like this, why should there be so many sections?' (Then) she spoke a verse: The Buddha speaks of the Diamond, wonderfully surpassing the ordinary.
一言了悟絕聲聞。有人解得金經旨。四八何須逐段分。一僧問曰。何以謂之金剛。答曰。金剛人皆有的。何須恁般問。說偈曰。金剛果信是金剛。百鍊千槌永不傷。粉碎虛空些子在。祗今惟見佛毫光。又有人曰。師通曉佛義。何以不現男身。答曰。形有男女。性無彼此。莫作差等觀。說偈曰。男女何須辨假真。觀音出現果何人。皮囊脫盡渾無用。試問男身是女身。隨問隨應。靈敏異嘗。遠邇皈依者無算。年逾七十。預示化期。鼻端有火。危坐瞑然而逝。示一偈云。茶毗一去永歸空。著處尋空便不空。我去我來仍是我。電光泡影一般同。河南僧祥光。述所見以語居士余庚者。按六祖聞無所住而生其心一句。便豁然大悟曰。此真空妙有法性。初祖之於慧可。心方紛動。嘗恐未息諸緣。才息諸緣。又懼頓成斷滅。息諸緣是無所住。不斷滅是生其心。無住是真空。生心是妙有。六祖悟此。更復何事。獨目尼四偈。已透夜半宗旨矣(出受持果報)。
明常州尼僧慧貞。宦族之女。自幼言動不妄。愿出家。父母聽之。送入楞伽庵。遂朝夕持誦金剛經。有同庵尼以穢事敗。波及貞。時適患目。因憤恚俱瞽。如是三載。誦經如故。一夜夢金剛神謂曰。汝行無虧。當還爾明。晨起。兩目忽開。歷年九十。無疾坐化。昔崔相公群。問
【現代漢語翻譯】 現代漢語譯本 一言領悟便可脫離聲聞乘的境界。有人如果能夠理解《金剛經》的宗旨，就不需要逐段分析經文的四句偈和八句偈了。 一位僧人問道：『為什麼稱之為金剛？』 回答說：『金剛的性質人人都有，何必這樣問呢？』 並作偈語說：『金剛的果性確實是金剛，經過百鍊千錘也永遠不會損傷。即使粉碎虛空，其些微的體性仍然存在，如今只能見到佛陀眉間的毫光。』 又有人說：『師父您通曉佛義，為什麼不示現男身呢？』 回答說：『形體有男女之分，但自性沒有彼此的差別，不要作差別看待。』 並作偈語說：『男女之相何須分辨真假？觀世音菩薩示現，究竟是男是女呢？皮囊脫盡就完全沒有用處了，試問男身和女身有什麼區別？』 隨問隨答，靈敏異常，遠近前來皈依的人數不勝數。年過七十歲時，預先告知圓寂的日期。鼻端出現火焰，危坐閉目而逝。留下一偈說：『茶毗火化后永遠歸於空寂，執著于空反而不空。我來我去仍然是我，如同閃電和水泡一樣。』 河南僧人祥光，向居士余庚講述他所見到的景象。依據六祖慧能聽到『應無所住而生其心』一句而豁然大悟的經歷說：『這是真空妙有的法性。當初達摩祖師面對慧可時，慧可的心念紛亂動盪，總是擔心不能止息諸種因緣。即使止息了諸種因緣，又害怕會落入斷滅空。止息諸緣就是無所住，不斷滅就是生其心。無住是真空，生心是妙有。六祖慧能領悟了這個道理，還需要做什麼呢？獨目尼的四句偈，已經透徹地表達了夜半的宗旨了（出自《受持果報》）。』 明朝（1368-1644）常州的尼僧慧貞，是官宦人家的女兒。從小言行舉止都不虛妄，立志出家。父母聽從了她的意願，將她送到楞伽庵。於是她早晚持誦《金剛經》。庵中有一位尼姑因為不檢點的行為而事發，牽連到慧貞。當時慧貞恰好患有眼疾，因為憤恨而雙目失明。就這樣過了三年，她誦經如故。一天夜裡，夢見金剛神告訴她說：『你的行為沒有虧失，應當還你光明。』早晨醒來，兩眼忽然復明。活到九十歲，無疾而坐化。過去崔相公群，問道
【English Translation】 English version One word of understanding can transcend the realm of Sravakas (hearers). If someone can understand the essence of the Diamond Sutra, there is no need to analyze the four-line and eight-line verses of the scripture segment by segment. A monk asked: 'Why is it called Vajra (Diamond)?' The answer was: 'The nature of Vajra is inherent in everyone, why ask such a question?' And composed a verse saying: 'The fruit of Vajra is indeed Vajra, it will never be damaged even after being tempered by hundreds of refinements and thousands of hammers. Even if the void is shattered, its slightest essence still exists, and now only the halo between the Buddha's eyebrows can be seen.' Someone else said: 'Master, you are well-versed in Buddhist teachings, why don't you manifest as a male body?' The answer was: 'Forms have male and female distinctions, but the self-nature has no difference between each other, do not make discriminatory views.' And composed a verse saying: 'Why bother to distinguish between the truth and falsehood of male and female appearances? When Avalokitesvara (Guanyin) appears, is it ultimately male or female? Once the skin bag is shed, it is completely useless, try asking what is the difference between a male body and a female body?' Answering questions responsively and with exceptional agility, countless people from far and near came to take refuge. When he was over seventy years old, he foretold the date of his passing. Flames appeared at the tip of his nose, and he passed away peacefully in a seated posture with his eyes closed. He left a verse saying: 'After cremation, I will return to emptiness forever, clinging to emptiness will instead make it not empty. My coming and going is still me, like lightning and bubbles.' The Henan monk Xiangguang told the layman Yu Geng what he had seen. Based on the experience of the Sixth Patriarch Huineng's sudden enlightenment upon hearing the phrase 'to produce the mind without dwelling on anything,' he said: 'This is the Dharma-nature of true emptiness and wonderful existence. When Bodhidharma (Damo) faced Huike (Huike) in the beginning, Huike's mind was chaotic and restless, always worried about not being able to stop all kinds of causes and conditions. Even if he stopped all kinds of causes and conditions, he was afraid of falling into annihilation. Stopping all causes and conditions is non-dwelling, and not annihilating is producing the mind. Non-dwelling is true emptiness, and producing the mind is wonderful existence. What else does the Sixth Patriarch Huineng need to do after understanding this principle? The four-line verse of the One-Eyed Nun has thoroughly expressed the essence of midnight (from 'Receiving and Maintaining the Fruit of Retribution').' During the Ming Dynasty (1368-1644), the nun Huizhen of Changzhou was the daughter of an official family. From a young age, her words and actions were not false, and she aspired to become a nun. Her parents followed her wishes and sent her to Lengjia Nunnery. Thereupon, she recited the Diamond Sutra morning and evening. A nun in the nunnery was involved in a scandal, which implicated Huizhen. At that time, Huizhen happened to be suffering from eye disease, and became blind due to resentment. After three years of this, she continued to recite the scriptures as before. One night, she dreamed that the Vajra God told her: 'Your conduct is without fault, you should have your sight restored.' When she woke up in the morning, her eyes suddenly regained their sight. She lived to be ninety years old, and passed away peacefully without illness. In the past, Cui Xiang Gongqun asked
如會禪師曰。師以何得。師曰。見性得。師方病眼。公訊曰。既云見性。奈眼何。師曰。見性非眼。眼病何害。此尼雙瞳再朗。特明持驗不爽。若論得道。卻不在有眼無眼(出金剛靈應)。
大清金壇孝廉虞庶顏。家世忠孝。闔門奉佛。蕭然頭陀。無意當世。生平常課。日誦金剛經。禮大悲懺。丁酉冬。以仇家誣陷。逮赴金陵。眾庶莫不冤之。送者多號泣失聲。庶顏神情湛如。但嘿誦金剛經不輟。既入獄。楚毒備嘗。庶顏如入禪定。但見伍伯紛拏於前。極力掠其股脛。竟無所傷。惟有黑痕數繯。堅如頑石而已。遂得昭雪。庶顏常刻觀世音經。勸人持誦免劫。既及於逮。人或疑事佛不靈。豈知精誠洞徹。竟身證金剛不壞體耶。子山修甚孝。每夜。赤身露禱北辰下。一時霜凝冰結。事解而後已。使佛法無憑。則山修亦足死孝。況庶顏乎。
大清吳縣周德聞。字君升。性至孝。年逾五十。猶刲股以救親。母沒。哀毀。長齋持金剛經。至三年。欲滿若干遍。禮懺迴向。日夕勤渠。向苦目眚。殆不能視。至遍將終。豁然復明。人以為孝感。亦經力也。有念珠。于路散失數粒。時思憶之。忽於家中地上拾得。恰是故物。作還珠記。益感神力加被。課誦靡間。
大清王有義。蘇州閶門人。素行樸厚。日持金剛經。
【現代漢語翻譯】 現代漢語譯本： 如會禪師說：『您因何而得道？』禪師回答：『因見性而得道。』當時如會禪師眼睛有病，便問：『既然說見性，那眼睛又怎麼說？』禪師說：『見性並非用眼睛，眼睛有病又有什麼妨礙？』這位尼姑雙眼再次明亮，特別說明持誦的靈驗真實不虛。若論得道，卻不在於有沒有眼睛（出自《金剛靈應》）。
大清（1644年-1912年）金壇的孝廉虞庶顏，家世忠孝，全家信奉佛教，生活簡樸如同頭陀，無意于追求世俗名利。他平日常做的功課是每日誦讀《金剛經》，禮拜《大悲懺》。丁酉年冬天，因仇家誣陷，被逮捕押往金陵。眾人無不為他鳴冤叫屈，送行的人大多號啕大哭。虞庶顏神情平靜，只是默默誦讀《金剛經》不停。進入監獄后，遭受各種酷刑，虞庶顏如同進入禪定一般，只見獄卒在他面前施刑，極力鞭打他的大腿和脛骨，竟然沒有受到任何傷害，只有幾道黑色的痕跡，堅硬如頑石一般。最終得以昭雪。虞庶顏常刻印觀世音經，勸人持誦以避免災劫。既然遭遇逮捕，有人懷疑信佛不靈驗。豈知他的精誠已經洞徹天地，竟然親身驗證了金剛不壞之體。子山修非常孝順，每夜赤身裸體在北辰星下祈禱，一時霜凍凝結成冰，事情解決后才停止。如果佛法沒有憑據，那麼子山修也足以因孝而死，更何況虞庶顏呢？
大清（1644年-1912年）吳縣的周德聞，字君升，天性至孝，年過五十，仍然割自己的大腿肉來救治親人。母親去世后，哀痛過度，長期吃齋持誦《金剛經》，到三年將滿若干遍時，禮懺迴向。日夜勤奮。之前一直受眼疾困擾，幾乎看不見東西，到誦經將要結束時，忽然恢復光明。人們認為是孝心感動了上天，也是經書的力量。他有一串念珠，在路上散失了幾顆，時常思念。忽然在家中地上拾得，恰好是原來的東西，因此寫了《還珠記》，更加感謝神力的加持，課誦從不間斷。
大清（1644年-1912年）王有義，蘇州閶門人，一向行為樸實敦厚，每日持誦《金剛經》。
【English Translation】 English version: Zen Master Ruhui said, 'How did you attain enlightenment?' The Zen master replied, 'Through seeing one's nature.' At that time, Zen Master Ruhui had an eye ailment and asked, 'Since you say you see your nature, what about your eyes?' The Zen master said, 'Seeing one's nature is not through the eyes; what harm is there in having an eye ailment?' This nun's eyes became bright again, especially clarifying that upholding and verifying [the teachings] is truly effective. If we are to discuss attaining the Dao, it is not dependent on whether one has eyes or not (from 'Vajra Responds Supernaturally').
During the Great Qing Dynasty (1644-1912), Yu Shuyan, a Xiucai (successful candidate in the imperial examination at the county level) from Jintan, came from a family known for loyalty and filial piety. His entire family revered Buddhism, and he lived a simple life like an ascetic, without seeking worldly fame or gain. His daily practice consisted of reciting the 'Diamond Sutra' and performing the 'Great Compassion Repentance'. In the winter of the Dingyou year, he was falsely accused by an enemy and arrested and sent to Jinling. The people all felt he was wronged, and many who saw him off wept loudly. Yu Shuyan remained calm and composed, silently reciting the 'Diamond Sutra' without ceasing. After entering prison, he endured all kinds of torture. Yu Shuyan was as if in meditation, only seeing the prison guards inflicting punishment before him, forcefully whipping his thighs and shins, yet he suffered no harm. There were only a few black marks, as hard as stubborn stone. Eventually, he was exonerated. Yu Shuyan often engraved the Guanshiyin (Avalokiteśvara) Sutra, encouraging people to recite it to avoid calamities. Since he was arrested, some people doubted the efficacy of believing in Buddhism. How could they know that his sincerity had penetrated the heavens and the earth, and he had personally verified the indestructible body of Vajra? Zishan Xiu was extremely filial, and every night he prayed naked under the North Star, and frost condensed into ice. He only stopped after the matter was resolved. If the Buddha Dharma had no basis, then Zishan Xiu would have died for his filial piety, let alone Yu Shuyan?
During the Great Qing Dynasty (1644-1912), Zhou Dewen, styled Jun Sheng, from Wu County, was naturally filial. Even past the age of fifty, he cut flesh from his thigh to save his parents. After his mother passed away, he grieved excessively and observed a long-term vegetarian diet, reciting the 'Diamond Sutra'. When he was about to complete a certain number of recitations after three years, he performed repentance and dedication of merit. He was diligent day and night. He had been suffering from an eye ailment, almost unable to see, but as he was about to finish reciting the sutra, his sight suddenly returned. People believed it was due to his filial piety moving Heaven, and also the power of the sutra. He had a string of prayer beads, and several beads were lost on the road. He often thought of them. Suddenly, he found them on the ground at home, and they were exactly the original ones. Therefore, he wrote 'A Record of Returning the Beads', and was even more grateful for the blessings of divine power. He never ceased his daily recitations.
During the Great Qing Dynasty (1644-1912), Wang Youyi, from Changmen in Suzhou, was always simple and honest in his conduct, and he recited the 'Diamond Sutra' daily.
至順治庚寅。已積二十二年矣。是年秋。鎮帥王燝幕賓。與義有舊。憐其貧。薦領沙船探海。實則貿易外洋諸國也。八月廿日。自老沙出口。忽望海中有白布在空搖曳。轉篷往視。乃遭風舟覆者。尚有五六人。伏抱桅木。將斃矣。救之達岸。入大洋。凡七日。行三千七百餘里。至日本界。地名長岐。脫貸買貨。至來歲二月初十才回。發槳時。天色晴和。六七日間。約行二千里許。第八日。忽西風大作。浪如山涌。大小桅連舵盡失。后稍折去一截。漂沒五十六人。時義正坐稍上。忽若有人提入艙中。未幾風浪略平。眾編佳文席為篷。操櫓作舵。始得進口。壬辰四月十八。復過長岐。九月初一日。歸帆將近普陀。眾欲上山修懺。因東南風順未果。又行近陽山。望見山上。有白氣長數里。咸驚疑未已。忽起颶風。飛擲篷木如烏鳥。貓煉悉隨浪去。頃刻船破。溺死一百八十三人。僅活義及徐姓陳姓者三命。抱住白藤。憑浪打上小洋山。明辰偶浮到一木箱。內有火刀石二事。煙艾各一包。第三日。又浮到破釜半隻。三人慾烹水飲之。苦海味咸不堪用。旁見山石縫中。出小泉頗清淡。漸取煮蘆根為食。數日賴以不饑。但大便閉塞。腹中脹。甚見水涯有草。葉長而大。掘之根如蘿蔔。采作羹頗美。食過。腹鳴而泄。神氣覺爽。徐云此
【現代漢語翻譯】 至順治庚寅（1650年）。已經過去了二十二年。這年秋天，鎮守將領王燝的幕僚，與義素有交情，憐憫他的貧困，推薦他帶領沙船去海上探險，實際上是到海外各國進行貿易。八月二十日，從老沙港口出發，忽然望見海中有白布在空中搖曳。轉動船篷前去檢視，原來是遭遇風暴翻覆的船隻，還有五六個人，抱著桅木，快要死了。救起他們送到達岸。進入大洋，總共航行了七天，走了三千七百多里，到達日本境內，地名叫長岐（Nagasaki）。卸貨貸款購買貨物，到來年二月初十才返回。出發劃槳時，天氣晴朗和順，六七天的時間裡，大約走了兩千里左右。第八天，忽然西風大作，浪濤像山一樣涌來，大小桅桿連同船舵全部丟失。後來稍微折斷了一截，漂沒五十六人。當時義正坐在船尾樓上，忽然好像有人把他提進船艙中。沒過多久風浪稍微平息。眾人編織蒲席作為船篷，操縱船櫓作為船舵，才得以進入港口。壬辰年（1652年）四月十八日，再次經過長岐（Nagasaki）。九月初一日，回程的船隻將要靠近普陀山，眾人想要上山修行懺悔，因為東南風順暢沒有成功。又航行靠近陽山，望見山上，有白色氣體長達數里。大家都驚疑不定，忽然颳起颶風，飛擲船篷木頭像烏鴉一樣。錨鏈全部隨著海浪而去。頃刻間船破了，淹死了一百八十三人，僅僅活了義以及姓徐、姓陳的三個人。他們抱住白藤，任憑海浪拍打到小洋山。第二天偶然漂浮到一個木箱，裡面有火刀、火石兩件東西，菸草艾草各一包。第三天，又漂浮到半隻破鍋。三個人想要煮水喝，但是海水味道咸苦不堪入口。旁邊看見山石縫隙中，流出小泉水頗為清淡。漸漸地取水煮蘆葦根作為食物。幾天依靠它不至於飢餓。但是大便閉塞，腹中脹痛。看見水邊有草，葉子長而大，挖出它的根像蘿蔔。採摘來做羹味道很美。吃過之後，腹中鳴叫並且腹瀉，精神氣力感覺清爽。徐說這 是救命草也。后竟得歸。
【English Translation】 Until the Gengyin year (1650) of the Shunzhi (reign title) period, twenty-two years had passed. In the autumn of that year, a staff member of the garrison commander Wang Jing, who had a long-standing friendship with Yi, took pity on his poverty and recommended him to lead a sand boat to explore the sea, which in reality was to trade with various foreign countries. On the twentieth day of the eighth month, they set sail from the port of Lao Sha, and suddenly saw white cloth waving in the air in the sea. They turned the sail to investigate and found a boat capsized by a storm, with five or six people clinging to the mast, on the verge of death. They rescued them and brought them ashore. Entering the ocean, they sailed for a total of seven days, traveling more than three thousand seven hundred li, reaching the territory of Japan, a place called Nagasaki (長岐). They unloaded goods, borrowed money, and bought goods, and only returned on the tenth day of the second month of the following year. When they set off rowing, the weather was clear and calm, and in six or seven days, they traveled about two thousand li. On the eighth day, a strong west wind suddenly arose, and the waves surged like mountains, and all the large and small masts and rudders were lost. Later, a section was slightly broken off, and fifty-six people were swept away. At that time, Yi was sitting on the stern deck when suddenly it was as if someone lifted him into the cabin. Before long, the wind and waves subsided slightly. The people wove rush mats as sails and steered the oars as rudders, and were able to enter the port. On the eighteenth day of the fourth month of the Renyin year (1652), they passed Nagasaki (長岐) again. On the first day of the ninth month, the returning ship was about to approach Mount Putuo, and the people wanted to go up the mountain to practice repentance, but they were unsuccessful because the southeast wind was favorable. They sailed close to Yangshan again, and saw white gas several li long on the mountain. Everyone was surprised and suspicious, and suddenly a hurricane arose, throwing the awning wood like crows. The anchor chains all went with the waves. In an instant, the ship broke, and one hundred and eighty-three people drowned, with only Yi and two people surnamed Xu and Chen surviving. They clung to white rattan and were washed by the waves onto Xiaoyang Mountain. The next day, a wooden box floated by chance, containing two items: a fire striker and flint, and a package each of tobacco and mugwort. On the third day, half of a broken pot floated by. The three wanted to boil water to drink, but the seawater tasted salty and bitter and was unbearable. Nearby, they saw a small spring flowing from the cracks in the rocks, which was quite clear and light. Gradually, they took water and boiled reed roots as food. For several days, they relied on it to avoid hunger. However, their bowels were blocked, and their abdomens were swollen and painful. They saw grass by the water's edge, with long and large leaves, and dug up its roots, which were like radishes. They picked it and made soup, which tasted very good. After eating it, their stomachs rumbled and they had diarrhea, and they felt refreshed in spirit and strength. Xu said this is a life-saving grass. Later, they were able to return home.
即吾鄉杜大黃也。共拾薪起煙。望人馳救。半月后。遇張明政巡船詢知洋商。送上老沙港。三人得保餘生。義歸家。感金剛神力。早暮誦經彌篤。夫飄洋系亡命所歸。有義本分誠篤之人。何為履此危險。向非金剛救拔。不死於五十六人中。必死於一百八十三人中矣。徐陳二人。要亦有善根。故脫此大難歟。己亥義請金剛經于余。自述前事。因詳詢其顛末而筆之。
大清武林袁應和。了凡先生之後。住吳山西北麓。年六十一。持齋八載。日誦金剛經不徹。順治辛丑五月十三日子時。一陳姓家火起。西北風急。數刻延燒一百六十餘家。將至袁居。其母八旬。兀坐樓中唸佛。應和亟負母下樓。心知不免。第大聲朗誦金剛寶經。時有陳見陽者。為人篤實。避火于袁居之墻角。見一片紅光。形如幃帳。從空降下。遮隔袁墻。倏爾不見。忽風轉東南。火光轟天。四面絕無火星。得免於難。應和尚長跪庭中唸經甫畢。少頃人相稱賀。見陽特述所見。眾皆悚然。應和自此持誦愈堅。會稽徐斗明過杭。親見其異。述而記之如此。
金剛持驗紀下卷(終)
【現代漢語翻譯】 現代漢語譯本： 這個人就是我的同鄉杜大黃。我們一起撿柴生火，盼望有人來救援。半個月后，遇到張明政巡邏的船隻，詢問后得知是外國商人，將我們送到了老沙港。我們三個人得以保全性命。杜大黃回到家后，感念金剛神的力量，早晚誦經更加虔誠。漂洋過海是亡命之徒的歸宿，有情義、守本分、誠實厚道的人，為什麼要冒這種危險呢？如果不是金剛神救助，不死在五十六個人之中，也必定會死在一百八十三個人之中了。徐某和陳某，想必也是有善根，所以才能脫離這場大難吧。清朝己亥年（1659年），杜大黃向我請金剛經，親自講述了之前的事情，我詳細詢問了事情的經過並記錄下來。
大清武林人袁應和，是了凡先生的後代，住在吳山西北麓。六十一歲，持齋八年，每天誦讀金剛經，但並不透徹。清朝順治辛丑年（1661年）五月十三日子時，一戶陳姓人家失火，西北風颳得很急，很快蔓延燒燬了一百六十多家房屋，即將燒到袁應和的住所。他的母親八十歲了，獨自坐在樓上唸佛。袁應和急忙揹著母親下樓，心裡知道難以倖免，就大聲朗誦金剛寶經。當時有個叫陳見陽的人，為人忠厚老實，在袁應和住所的墻角躲避火災，看見一片紅光，形狀像帷帳，從空中降下來，遮擋住袁應和家的墻壁，忽然就不見了。忽然風向轉為東南風，火光沖天，四面都沒有火星，袁應和家得以免於災難。袁應和仍然長跪在庭院中唸經，剛剛唸完，一會兒人們互相祝賀。陳見陽特別講述了他所見到的景象，大家都感到驚恐。袁應和從此持誦金剛經更加堅定。會稽人徐斗明路過杭州，親眼見到了這件事的奇異之處，敘述並記錄了下來。
金剛持驗紀下卷（終）
【English Translation】 English version: This is my fellow villager, Du Dahuang. Together, we gathered firewood to make a fire, hoping someone would come to rescue us. After half a month, we encountered Zhang Mingzheng's patrol boat, who, upon inquiry, learned we were foreign merchants and sent us to Lao Sha Port. The three of us were able to save our lives. After returning home, Du Dahuang was grateful for the power of the Vajra deity (referring to the deities protecting the Diamond Sutra) and recited the scriptures more devoutly morning and night. Drifting across the ocean is the destination for those fleeing for their lives. Why would someone with righteousness, a sense of duty, honesty, and sincerity risk such danger? If it weren't for the Vajra's (referring to the deities protecting the Diamond Sutra) rescue, we would have either died among the fifty-six people or certainly among the one hundred and eighty-three people. Xu and Chen must also have had good roots, which is why they escaped this great disaster. In the year of Jihai (1659) of the Qing Dynasty, Du Dahuang requested the Diamond Sutra from me and personally recounted the previous events. I inquired in detail about the whole story and recorded it.
Yuan Yinghe of Wulin, of the Great Qing Dynasty, a descendant of Mr. Liaofan, lived at the northwest foot of Wu Mountain. At the age of sixty-one, he had observed a vegetarian diet for eight years and recited the Diamond Sutra daily, though not thoroughly. On the thirteenth day of the fifth month, at the hour of Zi (11pm-1am) in the Xin Chou year (1661) of the Shunzhi reign of the Qing Dynasty, a fire broke out in the home of a Chen family. The northwest wind was strong, and within moments, it spread and burned down more than one hundred and sixty houses, about to reach Yuan Yinghe's residence. His mother, eighty years old, sat alone in the building reciting the Buddha's name. Yuan Yinghe hurriedly carried his mother downstairs, knowing in his heart that escape was unlikely, and loudly recited the Diamond Treasure Sutra (Vajra Sutra). At that time, there was a man named Chen Jianyang, who was honest and reliable. He was taking shelter from the fire at the corner of Yuan Yinghe's wall when he saw a red light, shaped like a curtain, descending from the sky, blocking Yuan Yinghe's wall, and then suddenly disappearing. Suddenly, the wind shifted to the southeast, and the fire blazed into the sky, with no sparks in any direction. Yuan Yinghe's home was spared from the disaster. Yuan Yinghe was still kneeling in the courtyard reciting the sutra, and just as he finished, people congratulated each other. Chen Jianyang especially described what he had seen, and everyone was awestruck. From then on, Yuan Yinghe's recitation of the Diamond Sutra (Vajra Sutra) became even more steadfast. Xu Douming of Kuaiji passed through Hangzhou and personally witnessed the strangeness of this event, and narrated and recorded it as such.
The Vajra (referring to the deities protecting the Diamond Sutra) Holding Verification Record, Volume Two (End)