X87n1638_地藏菩薩像靈驗記
卍新續藏第 87 冊 No. 1638 地藏菩薩像靈驗記
地藏菩薩像靈驗記目次卷第一自序梁朝善寂寺畫地藏放光之記第一唐法聚寺畫地藏放光記第二唐鄠縣李氏家地藏救苦記第三唐撫州祖氏家金色地藏救親記第四京師人僧俊地藏感應記第五空觀寺僧定法摸寫地藏感應記第六居士李信思奉地藏免鬼難記第七開善寺地藏救地獄眾生感應記第八孟州寡婦畫地藏菩薩感應記第九唐簡州鄧侍郎家杖頭地藏感應記第十唐華州慧日寺釋法尚蒙地藏感通記第十一陳都陳氏女為救母造地藏像感通記第十二楊州女張氏依母造地藏菩薩救苦記第十三路州刺史居通畫地藏感應記第十四 付得雪中道事 付免鬼難事雍州別駕健渴造地藏三寸栴檀像靈異記第十五長安都督崔李系地藏感應記第十六益州刺史郭徐安發心造地藏像感應記第十七大周尚書伯悅為妻造地藏菩薩感通記第十八大漢京師惠進誦法華經感地藏記第十九華州伯父家少女感地藏化記第二十荊州雁雄依先祖奉法歸依地藏功德免地獄苦記第二十一童子以爪甲畫地藏延命記第二十二陳留郡貧女念地藏尊得富貴記第二十三宋遼城地藏瑞應之記第二十四千福寺地藏形像感通之記第二十五并州大原尼智藏畫地藏感應記第二十六海陵縣童子戲沙畫地藏感通記第二十七金城瓦官寺西
【現代漢語翻譯】 現代漢語譯本 《地藏菩薩像靈驗記》目錄 卷第一 自序 梁朝善寂寺畫地藏放光之記第一 唐（公元618-907年）法聚寺畫地藏放光記第二 唐（公元618-907年）鄠縣李氏家地藏救苦記第三 唐（公元618-907年）撫州祖氏家金色地藏救親記第四 京師人僧俊地藏感應記第五 空觀寺僧定法摸寫地藏感應記第六 居士李信思奉地藏免鬼難記第七 開善寺地藏救地獄眾生感應記第八 孟州寡婦畫地藏菩薩感應記第九 唐（公元618-907年）簡州鄧侍郎家杖頭地藏感應記第十 唐（公元618-907年）華州慧日寺釋法尚蒙地藏感通記第十一 陳都陳氏女為救母造地藏像感通記第十二 楊州女張氏依母造地藏菩薩救苦記第十三 路州刺史居通畫地藏感應記第十四 付得雪中道事 付免鬼難事 雍州別駕健渴造地藏三寸栴檀像靈異記第十五 長安都督崔李系地藏感應記第十六 益州刺史郭徐安發心造地藏像感應記第十七 後周（公元951-960年）尚書伯悅為妻造地藏菩薩感通記第十八 大漢京師惠進誦法華經感地藏記第十九 華州伯父家少女感地藏化記第二十 荊州雁雄依先祖奉法歸依地藏功德免地獄苦記第二十一 童子以爪甲畫地藏延命記第二十二 陳留郡貧女念地藏尊得富貴記第二十三 宋（公元960-1279年）遼城地藏瑞應之記第二十四 千福寺地藏形像感通之記第二十五 并州大原尼智藏畫地藏感應記第二十六 海陵縣童子戲沙畫地藏感通記第二十七 金城瓦官寺西
【English Translation】 English version The Miraculous Accounts of Ksitigarbha (地藏) Bodhisattva Images - Table of Contents Volume 1 Preface Account 1: The Record of the Ksitigarbha (地藏) Painting Emitting Light at Shanjisi (善寂寺) Temple in the Liang Dynasty Account 2: The Record of the Ksitigarbha (地藏) Painting Emitting Light at Fajusi (法聚寺) Temple in the Tang Dynasty (618-907 CE) Account 3: The Record of Ksitigarbha (地藏) Saving from Suffering in the Li Family of Huxian (鄠縣) County in the Tang Dynasty (618-907 CE) Account 4: The Record of Golden Ksitigarbha (地藏) Saving Relatives in the Zu Family of Fuzhou (撫州) in the Tang Dynasty (618-907 CE) Account 5: The Record of Monk Jun of the Capital's (京師) Response to Ksitigarbha (地藏) Account 6: The Record of Monk Dingfa of Kongguan (空觀) Temple Copying and Responding to Ksitigarbha (地藏) Account 7: The Record of Layman Li Xinsi (李信思) Worshipping Ksitigarbha (地藏) and Avoiding Ghostly Tribulations Account 8: The Record of Ksitigarbha (地藏) Saving Beings in Hell at Kaisan (開善) Temple Account 9: The Record of a Widow in Mengzhou (孟州) Painting Ksitigarbha (地藏) Bodhisattva and Receiving a Response Account 10: The Record of the Ksitigarbha (地藏) on a Staff in the Deng Vice Minister's Family of Jianzhou (簡州) in the Tang Dynasty (618-907 CE) Account 11: The Record of Monk Fashang of Huiri (慧日) Temple in Huazhou (華州) Receiving a Response from Ksitigarbha (地藏) in the Tang Dynasty (618-907 CE) Account 12: The Record of Chen's Daughter of Chendu (陳都) Creating a Ksitigarbha (地藏) Image to Save Her Mother and Receiving a Response Account 13: The Record of Zhang of Yangzhou (楊州) Creating a Ksitigarbha (地藏) Bodhisattva Image to Save from Suffering Based on Her Mother's Wishes Account 14: The Record of Ju Tong, the Prefect of Luzhou (路州), Painting Ksitigarbha (地藏) and Receiving a Response Attached: Obtaining the Path in the Snow Attached: Avoiding Ghostly Tribulations Account 15: The Miraculous Record of Jian Ke, the Assistant Administrator of Yongzhou (雍州), Creating a Three-Inch Sandalwood Ksitigarbha (地藏) Image Account 16: The Record of Cui Li, the Governor of Chang'an (長安), Responding to Ksitigarbha (地藏) Account 17: The Record of Guo Xu'an, the Prefect of Yizhou (益州), Aspiring to Create a Ksitigarbha (地藏) Image and Receiving a Response Account 18: The Record of Shangshu (尚書) Boyue of the Later Zhou (951-960 CE) Dynasty Creating a Ksitigarbha (地藏) Bodhisattva Image for His Wife and Receiving a Response Account 19: The Record of Hui Jin of the Great Han Capital Reciting the Lotus Sutra and Responding to Ksitigarbha (地藏) Account 20: The Record of a Young Girl in the Family of an Uncle in Huazhou (華州) Responding to the Transformation of Ksitigarbha (地藏) Account 21: The Record of Yan Xiong of Jingzhou (荊州) Relying on Ancestral Worship and Taking Refuge in Ksitigarbha's (地藏) Merits to Avoid the Sufferings of Hell Account 22: The Record of a Child Drawing Ksitigarbha (地藏) with His Nails and Prolonging Life Account 23: The Record of a Poor Girl in Chenliu (陳留) County Reciting the Name of Ksitigarbha (地藏) and Gaining Wealth and Nobility Account 24: The Record of Auspicious Omens of Ksitigarbha (地藏) in Liaocheng (遼城) during the Song Dynasty (960-1279 CE) Account 25: The Record of the Response to the Form and Image of Ksitigarbha (地藏) at Qianfu (千福) Temple Account 26: The Record of Nun Zhizang of Taiyuan (大原) in Bingzhou (并州) Painting Ksitigarbha (地藏) and Receiving a Response Account 27: The Record of a Child in Hailing (海陵) County Playing with Sand and Drawing Ksitigarbha (地藏) and Receiving a Response West of Waguan (瓦官) Temple in Jincheng (金城)
壁畫地藏靈化記第二十八清泰寺沙門知祐感應地藏記第二十九顯德寺釋道真造地藏像感應記第三十明州捕魚人感地藏記第三十一臺州陳健為父母造地藏像感通記第三十二
No. 1638
地藏菩薩像靈驗記卷第一併序
傳教沙門 常謹 集
敘曰。昔大師釋尊。放大光明。照於十方無量無邊不可說諸佛世界。百千萬億那由佗不可思不可議不可量不可說無量阿僧祇世界。有化身地藏菩薩摩訶薩。爾時世尊舒金色臂。摩諸世界化身地藏頂言。汝當憶念。吾在忉利天宮。慇勤付屬。令娑婆世界已來眾生。悉使解脫永離諸苦。佛遇授記。爾時諸世界化身地藏。來集佛所。共復一形。涕淚哀戀。白言。我從久遠劫來。蒙佛接引。便獲不可思議神力。具大智慧。我所分身。遍滿百千萬億恒河沙世界。每一世界。化百千萬億身。每一一身。度百千萬億人。令歸敬三寶。永離生死。至涅槃樂。但于佛法中所為善事。一毛一渧。一沙一塵。或毫髮計。我漸度脫。使獲大利。唯愿世尊。不以後世惡業眾生為慮。如是三白佛言已。佛即印可。而讚歎言。善哉大士。我今無復憂慮。眾生亦無憂念。能仁思化之後。慈尊待機之前。囑在中間無依無怙。若善者不善。若在家若出家輩。皆憑寄地藏菩薩。良由彼大士在感
【現代漢語翻譯】 現代漢語譯本 壁畫地藏靈化記第二十八 清泰寺沙門知祐感應地藏記第二十九 顯德寺釋道真造地藏像感應記第三十 明州捕魚人感地藏記第三十一 臺州陳健為父母造地藏像感通記第三十二
No. 1638
地藏菩薩像靈驗記卷第一併序
傳教沙門 常謹 集
敘曰。昔大師釋尊（釋迦牟尼佛）。放大光明。照於十方無量無邊不可說諸佛世界。百千萬億那由佗不可思不可議不可量不可說無量阿僧祇世界。有化身地藏菩薩摩訶薩（地藏菩薩）。爾時世尊舒金色臂。摩諸世界化身地藏頂言。汝當憶念。吾在忉利天宮。慇勤付屬。令娑婆世界已來眾生。悉使解脫永離諸苦。佛遇授記。爾時諸世界化身地藏。來集佛所。共復一形。涕淚哀戀。白言。我從久遠劫來。蒙佛接引。便獲不可思議神力。具大智慧。我所分身。遍滿百千萬億恒河沙世界。每一世界。化百千萬億身。每一一身。度百千萬億人。令歸敬三寶。永離生死。至涅槃樂。但于佛法中所為善事。一毛一渧。一沙一塵。或毫髮計。我漸度脫。使獲大利。唯愿世尊。不以後世惡業眾生為慮。如是三白佛言已。佛即印可。而讚歎言。善哉大士。我今無復憂慮。眾生亦無憂念。能仁思化之後。慈尊待機之前。囑在中間無依無怙。若善者不善。若在家若出家輩。皆憑寄地藏菩薩。良由彼大士在感
【English Translation】 English version Mural of Miraculous Transformations of Ksitigarbha, Record 28; Record of Response to Ksitigarbha by Monk Zhiyou of Qingtai Temple, Record 29; Record of Response to Ksitigarbha Image Made by Shi Daozhen of Xiande Temple, Record 30; Record of Fisherman of Mingzhou's Response to Ksitigarbha, Record 31; Record of Chen Jian of Taizhou Making Ksitigarbha Image for Parents and Receiving Response, Record 32
No. 1638
Record of Miraculous Efficacy of Ksitigarbha Bodhisattva Image, Volume 1, with Preface
Compiled by Transmission Teaching Monk Changjin
Preface: Once, the great master Shakyamuni Buddha (釋迦牟尼佛) emitted great light, illuminating countless, boundless, and inexpressible Buddha worlds in the ten directions; hundreds of millions of nayutas, inconceivable, immeasurable, and unspeakable countless asamkhya worlds. There was a manifested body of Ksitigarbha Bodhisattva Mahasattva (地藏菩薩). At that time, the World Honored One extended his golden arm and stroked the heads of the manifested Ksitigarbhas in all worlds, saying, 'You should remember that I, in the Trayastrimsa Heaven (忉利天宮), earnestly entrusted you with the task of ensuring that all sentient beings in the Saha world (娑婆世界) are liberated and forever freed from all suffering. The Buddha bestowed a prophecy.' At that time, the manifested Ksitigarbhas from all worlds gathered at the Buddha's place, merging into one form, weeping with sorrow and longing, and said, 'Since distant kalpas, I have been guided by the Buddha and have obtained inconceivable divine power and great wisdom. My manifested bodies fill hundreds of millions of Ganges sand worlds. In each world, I manifest hundreds of millions of bodies. Each body saves hundreds of millions of people, leading them to take refuge in the Three Jewels (三寶), to be forever free from birth and death, and to reach the bliss of Nirvana. Even the smallest good deed done in the Buddhadharma, a single hair, a drop of water, a grain of sand, a speck of dust, or the slightest calculation, I gradually liberate them, enabling them to obtain great benefit. I only wish that the World Honored One would not worry about the evil karma of sentient beings in future ages.' After saying this three times to the Buddha, the Buddha immediately approved and praised them, saying, 'Excellent, great beings! I now have no more worries, and sentient beings have no more concerns. After the transformation of the Benevolent One and before the opportunity of the Compassionate One, I entrust those in between who are without reliance or protection, whether they are good or not, whether they are laypeople or monastics, all to rely on Ksitigarbha Bodhisattva. This is because that great being is responsive.'
應於斯土。此眾生亦屬因緣于彼聖。且以茲造像畫像之輩。感化盈耳目。稱名禮供之人。效驗在口游。或載勝利于舊記。或注降靈于簽札。適門出一二。未及四五。矧具傳見聞限乎。凡厥功德。猶尚不能盡。故當供養。今募遺囑。雖成一記。亦是梗概而注。豈竭盡其人耶。且舉三五。以為歸信憑據。于明。大宋端拱己丑歲。傳教沙門常謹直筆而集矣。
梁朝善寂寺畫地藏放光之記第一
梁朝。漢州德陽縣善寂寺東廊壁上。張僧繇。(張僧繇者。畫師之字也)畫地藏菩薩並觀音各一軀。狀若僧貌。斂披而坐。時人瞻禮。異光煥發。至麟德元年。寺僧瞻敬。嘆異於常。是以。將[禾*(看-二+一)]親壁上模寫。散將供養。發光無異。時人展轉模寫者甚眾。麟德三年。王記。赴任資州刺史。常以模寫。精誠供養。同行船十艘。忽遇風頓起。九艘沒溺。遭此波濤。唯王記船。更無恐怖。將知菩薩弘大慈悲。有如是威力焉。至垂拱三年。天后聞之。敕令畫人摸寫。放光如前。于同道場供養。至於大曆元年。寶壽寺大德。于道場中。見光異相。寫表聞奏。帝乃䖍心頂禮。讚歎其光。菩薩現光時。國常安泰。復有商人妻。妊娠經二十八月不產忽睹光明。便摸寫。一心發願于菩薩。當夜便生一男。相好端嚴。而見者歡
【現代漢語翻譯】 現代漢語譯本： 應在這個地方。這些眾生也與那位聖者有因緣。並且憑藉這些塑造佛像、繪製佛像的人，以及那些耳濡目染、稱念佛名、禮拜供養的人，他們的靈驗事蹟在人們口中流傳。或者記載在過去的記錄中，或者記錄在求籤的文書上。即使只出現一兩件，也遠不止四五件。更何況要完全傳達所見所聞呢？所有這些功德，仍然不能完全說完。所以應當供養。現在募集遺囑，即使寫成一篇記錄，也只是一個大概的記載，怎麼能窮盡所有人的事蹟呢？姑且舉出三五件，作為歸信的憑據。于明朝。（明朝）大宋端拱己丑年（公元989年），傳教沙門常謹親筆記錄並整理。
梁朝善寂寺繪製地藏菩薩放光記 第一
梁朝。（梁朝）漢州德陽縣善寂寺東廊的墻壁上，張僧繇（張僧繇（Zhang Sengyou）是畫師的名字）畫了地藏菩薩（Ksitigarbha）和觀音菩薩（Avalokitesvara），各一尊。形象像僧人的樣子，穿著袈裟而坐。當時的人們瞻仰禮拜，奇異的光芒煥發。到了麟德元年（公元664年），寺廟的僧人瞻仰敬拜，對這種奇異景象感到驚歎。因此，將（禾+看去掉二和一）親手在墻壁上臨摹，分散開來供養，發出的光芒沒有差別。當時人們輾轉臨摹的人很多。麟德三年（公元666年），王記，赴任資州刺史，經常臨摹，以精誠之心供養。同行的船有十艘，忽然遇到大風驟起，九艘船沉沒。遭遇這樣的波濤，只有王記的船，沒有感到恐懼。這才知道菩薩弘大的慈悲，有如此的威力啊。到了垂拱三年（公元687年），天后（武則天）聽說了這件事，命令畫師臨摹，放出的光芒和之前一樣，在同一個道場供養。到了大曆元年（公元766年），寶壽寺的大德，在道場中，看到光芒奇異的景象，寫了奏表上奏。皇帝於是虔誠地頂禮，讚歎這種光芒。菩薩顯現光芒的時候，國家常常安寧太平。又有一個商人（商賈）的妻子，懷孕二十八個月沒有生產，忽然看到光明，便臨摹下來，一心向菩薩發願，當晚就生了一個男孩，相貌美好端正，看到的人都歡喜。
【English Translation】 English version: It should be in this land. These sentient beings are also related by karma to that saint. Moreover, through those who create Buddha images and paint Buddha images, and those who are influenced by what they hear and see, who recite the Buddha's name and make offerings, their efficacious deeds are spread by word of mouth. Or they are recorded in past records, or recorded on divination slips. Even if only one or two instances appear, there are far more than four or five. How much more so to fully convey what has been seen and heard? All these merits still cannot be fully described. Therefore, one should make offerings. Now, collecting testaments, even if written as a record, it is only a rough account; how can it exhaust the deeds of all people? Let us cite three or five as evidence of faith. In the Ming Dynasty (Ming Dynasty), in the Great Song Duangong year of Jichou (989 AD), the teaching monk Chang Jin personally recorded and compiled it.
Record of Painting Ksitigarbha Releasing Light at Shanjisi Temple in the Liang Dynasty
In the Liang Dynasty (Liang Dynasty), on the eastern corridor wall of Shanjisi Temple in Deyang County, Hanzhou, Zhang Sengyou (Zhang Sengyou was the name of the painter) painted one Ksitigarbha Bodhisattva (Ksitigarbha) and one Avalokitesvara Bodhisattva (Avalokitesvara), each. The image resembled a monk, wearing a kasaya and sitting. People at that time looked up to and worshiped, and strange light emanated. By the first year of Linde (664 AD), the monks of the temple looked up to and worshiped, marveling at this strange sight. Therefore, they personally copied it on the wall and distributed it for offerings, and the light emitted was no different. Many people copied it at that time. In the third year of Linde (666 AD), Wang Ji, who went to Zizhou as the prefect, often copied it and made offerings with sincerity. Ten ships traveled together, and suddenly a strong wind arose, and nine ships sank. Encountering such waves, only Wang Ji's ship felt no fear. Only then did they know the great compassion of the Bodhisattva, which had such power. By the third year of Chuigong (687 AD), the Empress (Wu Zetian) heard of this and ordered painters to copy it, and the light emitted was the same as before, and it was offered in the same dojo. By the first year of Dali (766 AD), the great virtue of Baoshou Temple saw a strange sight of light in the dojo and wrote a memorial to the emperor. The emperor then prostrated himself with reverence and praised the light. When the Bodhisattva manifested light, the country was often peaceful and prosperous. Also, the wife of a merchant (merchant), who had been pregnant for twenty-eight months without giving birth, suddenly saw light, so she copied it and made a vow to the Bodhisattva with all her heart, and that night she gave birth to a boy, whose appearance was beautiful and upright, and all who saw him rejoiced.
喜。舉世號放光菩薩矣。
唐法聚寺畫地藏放光記第二
唐益州郭下法聚寺畫地藏像。初坐繩床垂腳高八寸六分。本像是張僧繇畫。至麟德二年七月當寺僧圖得一本。放光乍出沒。如煅金環。太同本光。如是展轉圖寫出者。類皆放光。當年八月。敕進一本。入宮供養。現京城內俗畫者供養。並皆放光。信知佛力不可測。家別寫一本。得其感應者。不引記而已。
唐鄠縣李氏家地藏救苦記第三
唐雍州鄠縣。有女名李氏。素有信心。奉齋法戒。有木像地藏。高一尺六寸。𦦨光並闊。靈異頗多。李氏有婢。年五十有餘。邪見不信正法。李氏他行間。移其像。投家后荒野。至還啼哭求。像在野放光。歡喜迎之。而不知婢所為。明日。婢頓悶絕間。投舍后野邊。一日婢蘇啼哭懺謝。自說幽途事曰。吾死。忽見二人騎馬官人。自稱官牒。以書令讀。使者曰。婢。毀辱聖像。投舍荒野。既犯大罪。須召王廳。云云。讀官牒已。縳將去。到王廳前。見廳中。杻械枷鎖。撿系其身。無量無邊。非可略境界。王嗔怒曰。汝愚癡婢。毀辱聖容。投舍后野。其報須至。召其神。投身舍像。在家又邪見。不信正法。當配大地獄。爾時。有一沙門忽到廳前。王即降座。而甚恭敬之。王問曰。阿師何故來哉。沙門曰。此婢
【現代漢語翻譯】 現代漢語譯本：喜。舉世稱他為放光菩薩了。
唐法聚寺畫地藏放光記第二
唐朝益州郭下的法聚寺繪製地藏菩薩像。最初是坐在繩床上，垂著腳，高八寸六分。原本的像是張僧繇所畫。到了麟德二年（665年）七月，寺里的僧人描摹得到一本。畫像放出光芒，時隱時現，如同燒紅的金環。太同本的光芒。這樣輾轉描摹出來的，大多都放光。當年八月，朝廷下令進獻一本，入宮供養。現在京城內俗人所畫的供養的畫像，也都放光。相信佛力不可思議。家家戶戶各自描繪一本，得到感應的人，就不再贅述了。
唐鄠縣李氏家地藏救苦記第三
唐朝雍州鄠縣，有一女子名叫李氏，一向有信心，奉行齋戒。有一尊木製地藏菩薩像，高一尺六寸，光芒四射，非常靈驗。李氏有一個婢女，年紀五十多歲，有邪見，不相信正法。李氏外出期間，婢女移動了地藏像，扔到家后荒野。李氏回來后啼哭尋找，發現地藏像在荒野中放光，歡喜地迎回。李氏並不知道是婢女所為。第二天，婢女突然昏迷不醒，倒在屋后野邊。一天後，婢女甦醒，啼哭懺悔，自己講述了幽冥之事，說：『我死了，忽然看見兩個騎馬的官人，自稱拿著官府的文書，命令讀書人宣讀。使者說：「婢女，毀壞侮辱聖像，扔到屋后荒野，已經犯下大罪，必須押到閻王殿。」云云。』讀完官府文書後，就把她捆綁帶走。到了閻王殿前，看見殿中，有刑具枷鎖，用來束縛身體，數量無量無邊，無法一一描述。閻王嗔怒地說：『你這愚癡的婢女，毀壞侮辱聖容，扔到屋后荒野，罪有應得。她不僅毀壞聖像，在家又邪見，不相信正法，應當發配大地獄。』這時，有一位沙門忽然來到殿前，閻王立刻走下座位，非常恭敬地對待他。閻王問道：『阿師為何而來？』沙門說：『這個婢女……』
【English Translation】 English version: Joy! The world calls him the 'Emitting Light Bodhisattva'.
Record Two: The Painting of Ksitigarbha Emitting Light at Fa Ju Temple in the Tang Dynasty
In the Tang Dynasty, at Fa Ju Temple in Guo Xia, Yizhou, a Ksitigarbha (Earth Treasury) Bodhisattva image was painted. Initially, it was seated on a rope bed with feet hanging down, measuring eight cun and six fen in height. The original image was painted by Zhang Sengyao. In the seventh month of the second year of Linde (665 AD), the temple's monks obtained a copy. The image emitted light intermittently, like a heated gold ring. It was very similar to the original light. Copies made in this way mostly emitted light. In the eighth month of that year, an imperial order was issued to present a copy for worship in the palace. Now, the folk paintings offered for worship in the capital also emit light. It is believed that the power of the Buddha is immeasurable. Each household makes a copy, and those who receive a response need no further record.
Record Three: Ksitigarbha Saving from Suffering in the Li Family of Hu County in the Tang Dynasty
In Hu County, Yongzhou, during the Tang Dynasty, there was a woman named Li, who always had faith and observed the precepts of fasting. She had a wooden Ksitigarbha (Earth Treasury) Bodhisattva image, one chi and six cun in height, radiating light and very efficacious. Li had a maidservant, over fifty years old, who had wrong views and did not believe in the true Dharma. While Li was away, the maidservant moved the image and threw it into the wilderness behind the house. When Li returned, she wept and searched for it, finding the image emitting light in the wilderness, and joyfully welcomed it back. Li did not know what the maidservant had done. The next day, the maidservant suddenly fell unconscious and collapsed in the field behind the house. A day later, the maidservant awoke, weeping and repenting, recounting her experience in the underworld, saying: 'I died and suddenly saw two officials on horseback, claiming to have official documents, ordering a scholar to read them. The messenger said: "Maidservant, you have destroyed and insulted the sacred image, throwing it into the wilderness behind the house, committing a great crime. You must be taken to the court of King Yama." After reading the official documents, they bound her and took her away. Arriving before the court of King Yama, she saw instruments of torture and shackles in the hall, used to bind bodies, in immeasurable quantities, impossible to describe. King Yama angrily said: "You foolish maidservant, you have destroyed and insulted the sacred image, throwing it into the wilderness behind the house, you deserve your punishment. Not only did she destroy the sacred image, but at home she also had wrong views and did not believe in the true Dharma, she should be sent to the great hell." At that moment, a Shramana (monk) suddenly arrived before the court, and King Yama immediately descended from his seat, treating him with great respect. King Yama asked: "Why has the Ash師 (teacher) come?" The Shramana said: "This maidservant..."'
。是我檀越家。婢。雖猒我像。我不捨之。王將垂哀愍。賜其壽命。王曰。須隨師命。爾時。吾且聽其事。內心懺悔。不意唱曰。南無地藏大菩薩。即依其唱。廳中之罪人。聲所及。皆杻械枷鎖自解脫。其身不現。時琰王燭目而坐。沙門牽吾手而出廳。即時蘇也。主李氏。聞此言彌敬重其像。凡一縣之中。莫不信仰其感矣。
唐撫州祖氏家金色地藏救親記第四
撫州刺史祖氏。信心真固。而其雙親少不信。祖為父母舍錢帛。造金色地藏一軀。長三尺。通光立像。盡禮供思。其父。是揚都人。觸緣暫以出行。母獨而居。惡賊潛窺隙。欲盜衣服。唯見地藏坐。明日易服見其家。祖氏母。㽵嚴其身而居。卻不見聖像。賊異之。自即露謝。說夜所見。不知其能。其父還家。母說前事。共可申由。後父行撫州。路中遇怨家。即拔利刃斬之。有一沙門。其身金色。以手拒刃。以頭受刃。被刑害臥地。怨家謂已殺散去。父謂希奇。自免刑害。到祖氏家。具證前事。生希有心。共往像所禮拜之。見像頭有三刀痕。金色少變似血流。既知地藏菩薩。代受刃救父母難。其父發信。祖迎其母。三人在撫州而住。晝夜禮供。父七十九方卒。經三十五日。祖夢見其父。身帶光明。騰空自在。往來飛行。生希有心。遙拜其父。問訊曰。
【現代漢語翻譯】 現代漢語譯本： 『那是我施主家的婢女，即使她厭惡我的畫像，我也不捨棄她。大王如果垂憐，請賜予她壽命。』閻王說：『必須聽從師父的命令。』當時，我且聽其事，內心懺悔，不料唱道：『南無地藏大菩薩（地獄救苦之菩薩名號）！』隨即依著我所唱的，廳中的罪人，聲音所及之處，都杻械枷鎖自動解脫，其身消失不見。當時閻王（地獄之主）睜大眼睛而坐。沙門（出家修道之人）牽著我的手走出廳堂，我即刻甦醒。主人李氏，聽聞此事更加敬重地藏菩薩像，整個縣裡，沒有不信仰地藏菩薩的感應的。
唐撫州祖氏家金色地藏救親記第四
撫州刺史祖氏，信心真實而堅定，但是他的父母卻不太相信。祖氏為父母舍錢帛，造了一尊金色地藏菩薩像，高三尺，帶著背光站立的形象，盡心盡力地供奉思念。他的父親，是揚都人，因為一些事情暫時出行，母親獨自在家。惡賊偷偷窺伺，想要盜取衣服，卻只看見地藏菩薩坐在那裡。第二天換了衣服再去他家，祖氏的母親，已經莊嚴地打扮好坐在那裡，卻看不見聖像。盜賊感到奇怪，自己坦白謝罪，說了晚上所見到的情景，不知道這是怎麼回事。他的父親回到家，母親說了之前的事情，共同商議後上報。後來父親去撫州，在路上遇到仇家，仇家拔出利刃砍殺他。有一位沙門（出家修道之人），全身金色，用手抵擋刀刃，用頭承受刀刃，被砍傷倒在地上。仇家以為已經殺了他，就離開了。父親覺得非常希奇，自己免於刑害，到了祖氏家，詳細地講述了之前的事情，生起了稀有的信心。共同前往地藏菩薩像那裡禮拜，看見地藏菩薩像的頭上，有三道刀痕，金色稍微變色，像是血流出來一樣。這才知道是地藏菩薩，代替承受刀刃，救了父母的災難。他的父親發起了信心，祖氏迎接他的母親，三人在撫州居住，日夜禮拜供奉。父親七十九歲去世。經過三十五天，祖氏夢見他的父親，身上帶著光明，騰空自在，往來飛行，生起了稀有的信心。遙遠地拜他的父親，問候說：
【English Translation】 English version: 'That is a maidservant from my benefactor's family. Even though she dislikes my image, I will not abandon her. If Your Majesty has compassion, please grant her life.' King Yama (Lord of the Underworld) said, 'You must follow the master's command.' At that time, I listened to the matter and repented inwardly. Unexpectedly, I chanted, 'Namo Ksitigarbha Bodhisattva (Name of the Bodhisattva who saves from suffering in hell)!' Immediately following my chant, the criminals in the hall, as far as the sound reached, all had their cangues, shackles, and fetters automatically released, and their bodies disappeared. At that time, King Yama (Lord of the Underworld) sat with wide-open eyes. A Shramana (Monk) took my hand and led me out of the hall, and I immediately awoke. The master, Li, upon hearing this, became even more respectful of the Ksitigarbha Bodhisattva image. Throughout the entire county, everyone believed in the miraculous responses of Ksitigarbha Bodhisattva.
Record of the Golden Ksitigarbha Saving Relatives in the Zu Family of Fuzhou during the Tang Dynasty (618-907) Fourth
Zu, the Prefect of Fuzhou, had genuine and firm faith, but his parents did not quite believe. Zu donated money and silk for his parents to create a golden Ksitigarbha Bodhisattva image, three feet tall, with a standing haloed form, offering sincere devotion and contemplation. His father, a native of Yangdu, temporarily traveled away for some matters, and his mother lived alone at home. A wicked thief secretly spied, intending to steal clothes, but only saw Ksitigarbha Bodhisattva sitting there. The next day, changing clothes, he went to their house, and Zu's mother was already dressed solemnly and sitting there, but the holy image was not visible. The thief felt strange and confessed his crime, explaining what he had seen that night, not knowing what it meant. His father returned home, and his mother told him about the previous events, and they discussed reporting it. Later, the father went to Fuzhou and encountered an enemy on the road, who drew a sharp blade to kill him. There was a Shramana (Monk), his body golden, who used his hand to block the blade and his head to receive the blade, and was wounded and fell to the ground. The enemy thought he had killed him and left. The father felt it was very strange, and he was spared from harm. He arrived at Zu's house and explained the previous events in detail, giving rise to rare faith. Together, they went to the Ksitigarbha Bodhisattva image to pay respects, and they saw three knife marks on the head of the Ksitigarbha Bodhisattva image, the golden color slightly changed, resembling blood flowing. Only then did they realize that it was Ksitigarbha Bodhisattva who had taken the blade on their behalf, saving his parents from disaster. His father developed faith, and Zu welcomed his mother, and the three of them lived in Fuzhou, worshiping and making offerings day and night. The father passed away at the age of seventy-nine. After thirty-five days, Zu dreamed of his father, his body carrying light, freely soaring in the sky, flying back and forth, giving rise to rare faith. He remotely bowed to his father and inquired:
生在何處。答曰。吾生第四天上。地藏菩薩引導。令事補處。彼天生人。多是大士引導也。補處贊曰。大士不可忽諸佛敕。又曰。卻後十三年壽盡生。汝身卻二十五年方生。汝妻二十八年方生。說是語已。隱而不現。其後。母及祖氏夫婦。皆父如所說。當知一人造像。親子皆領現當益。從其已來。一州之內。造像畫像。禮拜供養者知林。多滿感應也。
京師人僧俊地藏感應記第五
京師人僧俊。姓王氏。出家已后。營僧事。犯用巨多。不守戒律。三業自恣行。未曾修善因。既無戒行。亦無修善。痛微疾患而死。其左右脅少暖。經歷三日始蘇。啼哭投身大地。具說幽途事曰。將死時。有二人冥官。驅追至大城門前。忽有一僧云。我是地藏菩薩。汝在京城時。摸我形像一軀。不陳禮供。而投舍大寺后。我須報摸寫。因汝是華嚴師人。乃教一行文。曰。若人慾了知。三世一切佛。應當如是觀。心造諸如來。地藏菩薩。與此文而告之曰。誦得此偈。能閉地獄門。能開凈土道。能通報命。遂至琰王。僧俊既誦得此偈。遂入城中。見閻魔王。王方間。汝生值法。有何功德。答。吾愚放逸。不能修善。報事寺務。不能守戒。唯受持一行四句偈。王曰。汝今誦否。曰憶持所誦。具誦上偈。時聲所及。受苦之人。皆得解脫。
【現代漢語翻譯】 現代漢語譯本 生在何處？答道：『我生在第四天上，地藏菩薩（Ksitigarbha）引導，令我從事補處（bodhisattva）。』彼天所生之人，多是大菩薩引導。補處讚歎道：『大士不可輕忽諸佛敕命。』又說：『卻後十三年壽盡而生，汝身卻二十五年方生，汝妻二十八年方生。』說完這些話后，便隱沒而不顯現。其後，母親及祖氏夫婦，都如父親所說。應當知道一人造像，親子皆領受現世和未來的利益。自從那以後，一州之內，造像畫像，禮拜供養的人數眾多，感應之事也很多。
京師人僧俊地藏感應記第五
京師人僧俊，姓王氏，出家以後，經營僧事，犯用很多錢財，不遵守戒律，身口意三業放縱而行，未曾修習善因。既沒有戒行，也沒有修善，因患輕微疾病而死。他的左右脅稍微溫暖，經歷了三日才甦醒。啼哭著投身於大地，詳細述說幽冥之事說：『將死之時，有二個冥官，驅趕追逐我至大城門前。忽然有一僧人說：我是地藏菩薩（Ksitigarbha）。你在京城時，描摹我的形像一軀，不陳設禮拜供養，而投放在大寺後面。我須報答你描摹寫像之恩。因為你是華嚴師之人，乃教你一行文，說：若人慾了知，三世一切佛，應當如是觀，心造諸如來。』地藏菩薩（Ksitigarbha），將此文給我並告誡說：『誦得此偈，能關閉地獄之門，能開啟凈土之道，能通達報應和壽命。』於是到了閻王（Yama）。僧俊既然誦得此偈，遂進入城中，見到閻魔王（Yama）。閻魔王（Yama）問道：『你生來遇到佛法，有什麼功德？』回答說：『我愚昧放逸，不能修習善事，報告寺院事務，不能遵守戒律，唯獨受持一行四句偈。』閻魔王（Yama）說：『你現在能誦嗎？』回答說：『憶持所誦。』具足誦出上面的偈語。當時聲音所及之處，受苦之人，都得到解脫。
【English Translation】 English version Where was he born? He replied, 'I was born in the fourth heaven, guided by Ksitigarbha Bodhisattva (地藏菩薩), who instructed me to engage in the position of a Bodhisattva-candidate (補處).' Most of those born in that heaven are guided by great Bodhisattvas. The Bodhisattva-candidate praised, 'Great Bodhisattvas must not neglect the decrees of all Buddhas.' He also said, 'After thirteen years, your lifespan will end and you will be born. Your body will be born in twenty-five years, and your wife will be born in twenty-eight years.' After saying these words, he disappeared and was no longer visible. Later, his mother and the Zu family couple all experienced events as the father had described. It should be known that when one person makes an image, their children all receive benefits in this life and the future. Since then, within the state, the number of people making images, paintings, prostrating, and making offerings has been countless, and there have been many responses.
The Fifth Record of the Ksitigarbha's (地藏菩薩) Response to the Monk Jun of the Capital
The monk Jun of the capital, whose surname was Wang, after leaving home, managed monastic affairs, spending a great deal of money, not observing the precepts, and acting freely with his body, speech, and mind, never cultivating good causes. Having neither precepts nor cultivation of goodness, he died from a minor illness. His left and right sides remained slightly warm, and after three days he revived. Crying, he threw himself on the ground and described in detail the affairs of the underworld, saying, 'When I was about to die, two underworld officials drove me to the front of a large city gate. Suddenly, a monk said, 'I am Ksitigarbha Bodhisattva (地藏菩薩). When you were in the capital, you copied my image, but did not offer it with reverence, instead placing it behind a large temple. I must repay you for copying the image. Because you are a Huayan (華嚴) master, I will teach you a line of text, saying: If a person wishes to understand, all Buddhas of the three worlds, they should contemplate in this way, that the mind creates all Tathagatas (如來).' Ksitigarbha Bodhisattva (地藏菩薩) gave me this text and warned me, saying, 'Reciting this verse can close the gates of hell, open the path to the Pure Land, and connect with retribution and lifespan.' Then I arrived at Yama (閻王). Since the monk Jun had recited this verse, he entered the city and saw King Yama (閻魔王). King Yama (閻魔王) asked, 'You were born encountering the Dharma, what merit do you have?' He replied, 'I am foolish and unrestrained, unable to cultivate good deeds, reporting temple affairs, unable to observe the precepts, only upholding a four-line verse.' King Yama (閻魔王) said, 'Can you recite it now?' He replied, 'I remember what I recited.' He fully recited the above verse. At that time, wherever the sound reached, those who were suffering were all liberated.
王曰。止止。不須說。放還人間。依此因緣蘇。且語華嚴法師義學沙門。再驗偈文。乃知是華嚴第十二。夜摩天宮無量諸菩薩雲集說偈品。如來林菩薩嘆佛文。且僧俊向諸寺僧。常陳說之。聞者發心。信受華嚴而已。
華嚴傳失名字。王氏。自向空觀寺僧定法陳說。今撿其首尾耳。
空觀寺僧定法摸寫地藏感應記第六
空觀寺釋定法。同僧俊摸寫地藏感應。於此菩薩。偏生歸憑誠。每月齋日摸寫。禮拜供養。現身祈請見菩薩應形。三年已滿。無奈何事。有小沙門。投宿寺廊間。定法聞此言。敬出問訊。說一兩言。忽然不現。人異之。問定法曰。客沙門何等言。曰沙門爾言。妙愿已滿。意氣何短。云云。聞者皆云。汝憂見地藏。不念出要。故菩薩現身。而言意氣何短。定謂應現。發菩提心。欣求無上道。果感夢雲。前沙門者。是地藏菩薩也。汝求現見我身。不發菩提心。是故覺悟汝。摸寫我身巨多。永不墮三惡道。舍壽生都卒天。慈尊下生日。當得說佛記。我隨順汝。如影隨形。如水隨器。寤感淚如雨。即舍衣缽資。作等身像。雕像身中。收多年摸寫像。禮拜供養。像放光明。靈驗揭焉也哉。
居士李信思奉地藏免鬼難記第七
唐居士李信思。瀘水人也。其家男女。為惡鬼被擾惱。三十
餘人。不覺痛臥。或吐赤血。或多悶絕。時信思憂惱。對僧問救脫方軌。沙門良久思惟。而告之曰。昔如來在世。摩竭提國毗富羅山下。橋提長者家門。被腦惡鬼。脫其精氣。其家五百人。並皆悶絕。而不覺悟于旬日。爾時。地藏菩薩。游化諸國。至長者家。生大悲心。說咒救之。一時皆得除愈。汝依彼法。須歸依地藏尊。時思歡喜。簡美泉失圖其像。已來五十年中。瀘水縣免病怖。其靈像見在而已。
開善寺地藏救地獄眾生感應記第八
鐘山開善寺。有地藏菩薩像。高三尺。通光四尺五寸。多年不識誰所造。后揚都督鄧宗。行年六十一。身有微疾取死。其心上暖。不發葬事。一日一夜蘇。悲哭無言。被扶子孫。前詣于開善寺。謂僧曰。此中地藏菩薩像。高三尺。通光四尺五寸。頗壞在。不欲禮拜供養。諸僧不知所在。依鄧宗言。尋諸聖像中。既謂如言像。頭禮敬。白僧欲請此像。僧問所懷。答曰。吾死。忽見四品官人。被責到大城門。一時彷徨。官人入城。暫時出來。語吾。汝可參廳前。即詣王前。王曰。汝不可死。又奉法以為家業。早當還人間。但冥途可恐怖。人不知之。汝欲見地獄否。曰欲見之。即召綠衣官人曰。汝將鄧宗地獄。示苦具相。便從官人出城。赴東北方。五六里計。有大䥫城。開閉以
【現代漢語翻譯】 現代漢語譯本：有人（餘人）感到疼痛臥床不起，有時吐血，有時昏厥。當時，信思憂心忡忡，向僧人詢問解救之法。僧人沉思良久，告訴他說：『過去如來佛在世時，摩竭提國（Magadha，古印度十六雄國之一）毗富羅山（Vipula，山名）下，橋提（喬提）長者（Gṛhapati，古印度在家修行者）家門，被腦惡鬼奪取精氣，他家五百人全部昏厥，十幾天都無法醒來。當時，地藏菩薩（Kṣitigarbha，佛教菩薩名）游化各國，來到長者家，生起大悲心，說了咒語來救他們，一時之間全部都痊癒了。你依照那個方法，必須歸依地藏尊。』當時信思非常高興，找來畫師畫了他的畫像。五十年來，瀘水縣免除了疾病的恐懼，那尊靈像至今還在。
開善寺地藏菩薩救地獄眾生感應記第八
鐘山開善寺，有一尊地藏菩薩像，高三尺，連同光環四尺五寸。多年來不知道是誰造的。後來揚都督鄧宗，六十一歲時，得了小病，氣息奄奄一息。因為心口還有溫度，沒有辦理喪事。過了一天一夜甦醒過來，悲傷哭泣說不出話。被子孫攙扶著，來到開善寺，對僧人說：『這裡有一尊地藏菩薩像，高三尺，連同光環四尺五寸，有些破損，我想禮拜供養。』眾僧不知道在哪裡，按照鄧宗說的話，在眾多佛像中尋找，果然找到了他說的那尊佛像。鄧宗叩頭禮拜，告訴僧人想請這尊佛像。僧人問他原因，他回答說：『我死後，忽然看見四品官人，被責備著帶到大城門。我一時彷徨無措，官人進城，過了一會兒出來，告訴我，你可以到廳前去。』我隨即到了閻王面前，閻王說：『你不應該死，而且你以奉法為家業，應該早點回到人間。只是陰間非常恐怖，人們不知道。你想看看地獄嗎？』我說想看。閻王就召來綠衣官人說：『你帶鄧宗去地獄，讓他看看各種苦刑的景象。』我便跟著官人出了城，向東北方向走了五六里路，有一座巨大的鐵城，開門關門都
【English Translation】 English version: A certain person (Yu Ren) felt pain and was bedridden, sometimes vomiting blood, and sometimes fainting. At that time, Xin Si was worried and asked the monks for a way to be saved. The monk pondered for a long time and told him: 'In the past, when the Tathagata (Tathāgata, one of the titles of the Buddha) was in the world, at the foot of Mount Vipula (Vipula, mountain name) in Magadha (Magadha, one of the sixteen ancient Indian kingdoms), the family of the elder Gṛhapati (Gṛhapati, ancient Indian lay practitioner) Qiao Ti (Qiao Ti) was deprived of their essence by a brain demon, and all five hundred members of his family fainted and could not wake up for more than ten days. At that time, Kṣitigarbha Bodhisattva (Kṣitigarbha, name of a Buddhist bodhisattva) traveled to various countries and came to the elder's house, giving rise to great compassion and reciting a mantra to save them, and they were all healed at once. According to that method, you must take refuge in Kṣitigarbha. ' At that time, Xin Si was very happy and found a painter to paint his portrait. For fifty years, Lishui County has been free from the fear of disease, and that sacred image is still there.
Record of the Response of Kṣitigarbha Bodhisattva of Kaisan Temple Saving Sentient Beings from Hell, Eighth
In Kaisan Temple on Zhongshan Mountain, there is an image of Kṣitigarbha Bodhisattva, three feet tall, with a halo of four feet five inches. For many years, no one knew who made it. Later, Deng Zong, the governor of Yang, was sixty-one years old when he contracted a minor illness and was on the verge of death. Because there was still warmth in his chest, his funeral was not held. After a day and a night, he woke up, crying sadly and unable to speak. Supported by his children and grandchildren, he went to Kaisan Temple and said to the monks: 'There is an image of Kṣitigarbha Bodhisattva here, three feet tall, with a halo of four feet five inches, somewhat damaged. I would like to worship and make offerings.' The monks did not know where it was, so they searched among the many Buddha images according to Deng Zong's words and found the image he described. Deng Zong bowed and paid his respects, telling the monks that he wanted to invite this image. The monks asked him why, and he replied: 'After I died, I suddenly saw officials of the fourth rank being reprimanded and taken to the gate of a large city. I was at a loss for a moment. The officials entered the city and came out after a while, telling me that I could go to the hall.' I then went before King Yama (Yama, the king of hell), who said: 'You should not die, and you have made serving the Dharma your family business, so you should return to the human world soon. But the underworld is very terrifying, and people do not know it. Would you like to see hell?' I said I would like to see it. King Yama then summoned a green-robed official and said: 'Take Deng Zong to hell and show him the various scenes of torture.' I then followed the official out of the city and walked five or six miles to the northeast, where there was a huge iron city, and the opening and closing of the gates were
鐵扉。漸近見之。城中猛火洞然。迸火如鍛。百千罪人。在中受苦。時有一沙門。入獄防禦猛火。教誘罪人。火𦦨暫息。又前進到鐵城。十八地獄在其中。其受苦之相。不可具說。沙門在其中。教誡罪人同前。一一巡撿方還。沙門從地獄而出。語曰。汝知吾否。答不可知之。久云。吾是開善寺之地藏菩薩也。昔沙門智藏法師弟子智滿法師。為救三途眾生受苦。刻雕吾像。吾聽祈請。每日一時。入十八地獄。無量小地獄。教誡示導。宿種強者。發心升出。次弱者。種出惡因。最下微弱。乃至斷善邪見無善者。不覺不知。了無出心。若在人間。善根微弱者。易可往化度。若人入惡道。聖力無能。如木石故。此等不覺者。待后出時。若微強者。初入之時。可發悔心。汝奉法力。免地獄苦。早還人間。宜告此事。即舉目瞻仰沙門。身是三尺。通光摧壞。又授二偈曰。若在人間可修道。闡提有心尚可發。若入惡道業已熟。心無分別不可救。如衰老人慾進路。若動其足扶易進。若臥不動力不及。眾生業定亦復然。說偈忽然不見。寤寐持其事。恐虛實不語他人。今見此像。全同所見。以是因緣故欲請之。僧聞之。歡喜言。善哉。信心感聖記。但可摸治之。不可請。乃雇巧工。摸像留舊。其新舊像。共見在歸心。
孟州寡婦畫地
【現代漢語翻譯】 現代漢語譯本： 鐵門。漸漸走近看見了它。城中猛烈的火焰燃燒著，迸射的火花像鍊鐵一樣。成百上千的罪人，在其中遭受痛苦。當時有一位沙門（梵文Śrāmaṇa，指出家修道者）。進入地獄防禦猛火，教導勸誘罪人，火焰稍微停息。又向前進到鐵城，十八地獄在其中，他們所受苦的樣子，無法全部說盡。沙門在其中，教誡罪人與之前一樣。一一巡視檢查完畢才返回。沙門從地獄出來，說道：『你認識我嗎？』回答說不認識。沙門說：『我就是開善寺的地藏菩薩（梵文Kṣitigarbha）。從前沙門智藏法師的弟子智滿法師，爲了救度三途（地獄、餓鬼、畜生）眾生受苦，雕刻了我的像。我聽到了他的祈請，每日一個時辰，進入十八地獄和無量的小地獄，教誡開導他們。宿世善根深厚的人，發心就能升出地獄；次一等的，也能種下脫離惡道的因；最下等微弱的，乃至斷絕善根邪見沒有善念的人，不覺不知，完全沒有出離之心。如果在人間，善根微弱的人，還容易前往教化度脫。如果人墮入惡道，聖人的力量也無能為力，就像木頭石頭一樣。這些不覺悟的人，等待他們將來出離地獄的時候，如果稍微強一些的，在剛入地獄的時候，或許還能發起懺悔之心。你憑藉佛法的力量，免除了地獄的痛苦，早日回到人間，應該告訴人們這件事。』那人立即舉目瞻仰沙門，身形只有三尺，全身放光，摧毀了黑暗。沙門又授予他兩句偈語：『若在人間可修道，闡提（梵文icchantika，指斷善根的人）有心尚可發。若入惡道業已熟，心無分別不可救。如衰老人慾進路，若動其足扶易進。若臥不動力不及，眾生業定亦復然。』說完偈語忽然不見。醒來后牢記這件事，恐怕不真實不敢告訴別人。如今見到這座地藏菩薩像，完全和所見到的沙門一樣。因為這個因緣，所以想要迎請這座佛像。寺里的僧人聽了，歡喜地說：『太好了！你的信心感動了聖蹟。但可以摹擬重塑這座佛像，不可以迎請走。』於是僱傭了手藝精巧的工匠，摹擬重塑佛像，留下舊的佛像。新舊兩座佛像，共同儲存在歸心寺。
孟州寡婦畫地
【English Translation】 English version: The iron gate. Gradually approaching, he saw it. Fierce flames blazed in the city, sparks flying like iron being forged. Hundreds of thousands of sinners were suffering within. At that time, there was a Śrāmaṇa (a wandering ascetic). He entered the hell to defend against the fierce flames, teaching and guiding the sinners, and the flames temporarily subsided. He then advanced to the iron city, where the eighteen hells were located. The suffering they endured was beyond description. The Śrāmaṇa was among them, teaching and admonishing the sinners as before. He inspected each one before returning. The Śrāmaṇa emerged from hell and said, 'Do you know me?' The man replied that he did not. The Śrāmaṇa said, 'I am Kṣitigarbha (Earth Treasury Bodhisattva) of Kai Shan Temple. In the past, Zhi Man, a disciple of Dharma Master Zhi Zang of the Śrāmaṇa, carved my image to save sentient beings suffering in the three evil realms (hell, hungry ghosts, and animals). I heard his prayers and, every day for one hour, I enter the eighteen hells and countless small hells to teach and guide them. Those with strong roots of virtue from past lives can generate the aspiration to ascend out of hell. Those with weaker roots can plant the seeds to escape evil destinies. The weakest, even those who have severed their roots of goodness, hold wrong views, and have no good thoughts, are unaware and unknowing, with no intention of escaping. If they were in the human realm, those with weak roots of goodness could easily be transformed and liberated. But if a person falls into evil realms, even the power of a sage is helpless, like wood or stone. These unaware beings, when they eventually emerge, if they are slightly stronger, may be able to generate remorse when they first enter hell. You, by the power of the Dharma, have been spared the suffering of hell. Return to the human realm and tell people about this.' The man immediately looked up at the Śrāmaṇa, whose body was only three feet tall, radiating light that destroyed darkness. The Śrāmaṇa then gave him two verses: 'If you are in the human realm, you can cultivate the Way; even an icchantika (one who has severed their roots of goodness) can still generate aspiration. If you enter an evil realm and your karma is ripe, the mind cannot distinguish and cannot be saved. Like a frail old man wanting to walk, if you move his feet, he can be easily helped forward. If he lies down without moving, his strength is insufficient. The same is true for the fixed karma of sentient beings.' After reciting the verses, he suddenly disappeared. Upon awakening, he remembered the event clearly, but fearing it was not real, he dared not tell anyone. Now, seeing this image of Kṣitigarbha, it is exactly the same as the Śrāmaṇa he saw. Because of this connection, he wants to invite the image. The monks of the temple, hearing this, rejoiced and said, 'Excellent! Your faith has moved the sacred traces. But you can only commission a replica of the image; you cannot take the original.' So they hired a skilled craftsman to create a replica, leaving the original image behind. The new and old images are both enshrined at Gui Xin Temple.
The widow of Mengzhou painted on the ground.
藏菩薩感應記第九
孟州寡婦(失姓名)相傳。此女。日奉法精進。貞潔永猒嫁娶。一生寡獨。發心欲𦘕地藏菩薩像。乏財。求親友得銅錢十九。僱工𦘕人圖之。通光八寸像。只是墨圖。未滿彩色。時遭亂國。失所在。一年餘方靜。求像欲加彩色。不知像所在。晝夜嘆念。忽被魔嬈一月餘。夜令曉追憶昔像。思募其加護。夢見像在枕頭。舒右手拂身。寤謂本心。即明在枕頭。其唯絹少壞。像圖全無朽。歡喜安置房間內。禮拜供養。時有親友勸寡婦言。夫女身有三從。少時從父母。盛年從夫。老從子息。汝既失父母。又無夫人子息。若至衰老。誰養育汝。須從吾教。為求其夫。女言。夫婦相併。無子息者盈耳目。亦有子。未必養育。正之為少事。緒生死業即同。辭不從其言。但對地藏祈願。吾未至衰昧早死。一時感夢。有一沙門。手持寶珠。自稱如意珠。將錫杖開女口入珠。寤如吞物。即自覺有身。告親友云。疑有犯。女恥寡而懷妊。敢不語餘人。欲投身於深淵。感夢空有聲。汝一何損二人命。寤。身毛為豎。止捨命心。聞之者異之。月滿。產一男一女。形色端嚴。女憶前所夢。號男為地藏。女號稱如意。其二子。少有至孝思。見者哀之。施與衣服飲食。母子共不憂衣食。人皆謂之是聖應。一時。二子共不識所之
【現代漢語翻譯】 現代漢語譯本： 藏菩薩感應記第九
孟州寡婦（姓名已失傳）的故事相傳至今。這位女子，每日虔誠奉法，精進修行，堅守貞潔，永遠厭惡嫁娶之事，一生孤身一人。她發願要繪製地藏菩薩（Ksitigarbha）像，但苦於沒有錢財。於是向親友求助，得到了十九枚銅錢，僱傭工匠繪製。所繪地藏菩薩像高八寸，只是墨線圖，尚未著色。當時正值戰亂時期，畫像不知遺失在何處。一年多后，局勢平定，她想找回畫像併爲其著色，卻不知畫像的下落，於是晝夜嘆息思念。忽然，她被邪魔困擾了一個多月，夜裡醒來后追憶起以前的畫像，思念菩薩的加持。夢中，她看見畫像就在枕邊，菩薩伸出右手拂過她的身體。醒來后，她覺得心中有所感應，果然在枕邊找到了畫像。只是絹布有些損壞，畫像本身卻完好無損。她歡喜地將畫像安置在房間內，禮拜供養。當時有親友勸說寡婦道：『女子一生有三從的規矩，年少時聽從父母，成年後聽從丈夫，年老后依靠兒子。你既已失去父母，又沒有丈夫和兒子，如果到了衰老的時候，誰來養育你呢？你必須聽從我的勸告，為你尋找一個丈夫。』女子說：『夫妻相伴，卻沒有子嗣的人比比皆是，即使有兒子，也未必會贍養父母。嫁人只是小事，但了結生死輪迴的大業才是最重要的。』她拒絕了親友的勸告，只是對著地藏菩薩祈願：『在我未到衰老昏聵之時就早早死去。』
一時之間，她感應到夢境。夢中，有一位沙門（Shramana，佛教出家修行者），手持寶珠，自稱是如意珠（Cintamani，能滿足願望的寶珠），用錫杖打開女子的口，將寶珠放入。醒來后，她感覺像吞下了什麼東西，隨即自覺有了身孕。她告訴親友說：『我懷疑自己犯了戒。』女子因寡婦之身而懷孕感到羞恥，不敢告訴其他人，想要投身於深淵。又感應到夢中，空中傳來聲音：『你為何要損害兩條性命？』醒來后，她全身汗毛豎立，停止了捨命的念頭。聽到這件事的人都覺得很奇怪。十個月后，她生下了一男一女，容貌端正莊嚴。女子回憶起之前的夢境，給兒子取名為地藏，女兒取名為如意。這兩個孩子從小就非常孝順懂事，見到他們的人都感到憐憫，紛紛施捨衣服和食物，母子三人不用為衣食發愁。人們都說這是聖靈的感應。一時之間，兩個孩子都不知道去了哪裡。
【English Translation】 English version: Zang Bodhisattva's Miraculous Responses, Chapter 9
The story of the widow of Mengzhou (whose name has been lost) has been passed down. This woman devoted herself to the Dharma daily, diligently practicing, upholding chastity, and forever detesting marriage, living alone her entire life. She vowed to paint an image of Ksitigarbha Bodhisattva (地藏菩薩), but lacked the funds. So she sought help from relatives and friends, obtaining nineteen copper coins, and hired a craftsman to paint it. The painted image of Ksitigarbha was eight inches tall, just a line drawing in ink, not yet colored. At that time, it was a time of war, and the painting was lost somewhere. More than a year later, the situation calmed down, and she wanted to find the painting and color it, but she did not know where the painting was, so she sighed and missed it day and night. Suddenly, she was harassed by demons for more than a month. When she woke up at night, she recalled the previous painting and missed the blessing of the Bodhisattva. In a dream, she saw the painting was on the pillow, and the Bodhisattva stretched out his right hand and brushed her body. When she woke up, she felt something in her heart, and she found the painting on the pillow. Only the silk was slightly damaged, but the painting itself was intact. She happily placed the painting in the room and made offerings. At that time, a relative and friend advised the widow: 'A woman has three obediences in her life, obeying her parents when she is young, obeying her husband when she is an adult, and relying on her son when she is old. Since you have lost your parents and have no husband or son, who will raise you when you are old? You must listen to my advice and find a husband for you.' The woman said: 'There are countless people who are accompanied by their husbands and wives but have no children, and even if they have children, they may not support their parents. Marrying is just a small matter, but ending the great cause of the cycle of birth and death is the most important thing.' She refused the advice of her relatives and friends, and only prayed to Ksitigarbha Bodhisattva: 'May I die early before I become senile and confused.'
In a moment, she sensed a dream. In the dream, there was a Shramana (沙門, Buddhist monastic), holding a jewel in his hand, claiming to be a Cintamani (如意珠, wish-fulfilling jewel), opened the woman's mouth with a tin staff and put the jewel in. When she woke up, she felt like she had swallowed something, and immediately felt pregnant. She told her relatives and friends: 'I suspect I have broken the precepts.' The woman felt ashamed of being pregnant as a widow and dared not tell others, wanting to throw herself into the abyss. She sensed another dream, and a voice came from the air: 'Why do you want to harm two lives?' When she woke up, her body hair stood on end, and she stopped the idea of giving up her life. People who heard about this felt strange. After ten months, she gave birth to a boy and a girl, with upright and dignified appearances. The woman recalled the previous dream and named her son Ksitigarbha and her daughter Cintamani. These two children were very filial and sensible since childhood, and people who saw them felt pity and gave them clothes and food, so the mother and children did not have to worry about food and clothing. People all said that this was a response from the saints. In a moment, the two children did not know where they had gone.
。三日方來。母問所因。男子白。吾往西方安樂土。見菩薩聖眾。母當愿生彼國。云云。女言。吾往都率天。奉見彌勒。男女充滿其中。母將愿生彼否。母曰。吾猒女身。不樂天樂。若生天上。恐尚受女身。今須愿西方凈剎。二子歡喜。母修補先地藏像唸佛。七十八歲卒。兩道白光從空下。而覆母身上。暫時升空。指西方散去。二子。舍屋建立精舍。號如意寺。兄弟共出家。勸人教歸地藏。謂見驗者多。后失其所往。況莫識首尾。其寺尚存。破壞頗甚矣。
唐簡州鄧侍郎家杖頭地藏感應記第十
簡州金水縣鄧氏侍郎。鄰家路側。見折杖頭刻僧形。不識是其像。侍郎素信佛。乃持歸插壁中。禮敬而去。再不壞之。經兩三年。頓遭疾而死。心胸少暖。疑不葬之。一日一夜方蘇。起流淚。說冥途因緣曰。初死之時。兩騎冥道來。驅馳而走。到大城門。從馬下。牽吾入城中。至王廳前。見庭有百千萬人。被杻械者。王。瞋怒欲呵責吾。爾時。有一沙門。形容丑鄙。其形狀[魅-鬼+瓦]頭。前進至廳前。王王遙見恭敬之。從座而起。而合掌胡跪白言。沙門大聖。何故忽來。曰汝可曰誡侍郎。是檀越也。欲報其恩。汝可免救。王白言。業既決定。命食俱盡。此事難有。沙門曰。我昔於三十三天善法堂中。受佛付屬。
【現代漢語翻譯】 現代漢語譯本：三天後，兒子回來了。母親問他原因。兒子說：『我去了西方極樂世界（安樂土，指阿彌陀佛的凈土），見到了菩薩和聖眾。母親您應當發願往生那個國度。』女兒說：『我去了兜率天（彌勒菩薩所居之天），拜見了彌勒菩薩（未來佛）。那裡充滿了男女。母親您將要發願往生那裡嗎？』母親說：『我厭惡女身，不喜歡天上的快樂。如果生到天上，恐怕還要受女身。現在必須發愿往生西方凈土。』兩個孩子聽了很高興。母親修補了原先的地藏菩薩像，唸佛。七十八歲時去世。兩道白光從空中下來，覆蓋在母親身上，暫時升到空中，指向西方散去。兩個兒子捨棄房屋，建立精舍，名為如意寺。兄弟倆一同出家，勸人信奉地藏菩薩，說見到靈驗的人很多。後來失去了他們的去向，況且沒有人知道事情的始末。那座寺廟還在，但破壞得很厲害了。
唐簡州鄧侍郎家杖頭地藏感應記第十
簡州（今四川省簡陽市）金水縣（唐代縣名）的鄧侍郎，鄰居家路邊，看到一根折斷的杖頭，上面刻著僧人的形狀，不知道是地藏菩薩像。鄧侍郎一向信佛，於是拿回家插在墻壁中，禮敬而去，再沒有毀壞它。經過兩三年，突然得了重病而死。心胸稍微溫暖，懷疑不應該埋葬。過了一天一夜才甦醒，起來流淚，說起在陰間的經歷：剛死的時候，兩個陰間的騎兵來，驅趕著我走。到了大城門，從馬上下來，拉我進入城中。到了閻王（冥王）的廳堂前，看見庭院裡有成千上萬的人，被戴著枷鎖。閻王很生氣，想要呵斥我。這時，有一位沙門（出家修行的僧人），形容醜陋鄙俗，形狀像[魅-鬼+瓦]頭，走到廳堂前。閻王遠遠地看見他，很恭敬地從座位上站起來，合掌跪拜說：『沙門大聖，為什麼忽然來到這裡？』沙門說：『你可以告誡鄧侍郎，他是檀越（施主）啊，想要報答他的恩德，你可以赦免他。』閻王說：『業報已經決定，壽命和食物都已耗盡，這件事很難辦到。』沙門說：『我過去在三十三天（佛教宇宙觀中的一個天界）的善法堂中，接受了佛的囑託。
【English Translation】 English version: Three days later, the son returned. The mother asked him the reason. The son said, 'I went to the Western Pure Land of Ultimate Bliss (Anrakukoku, referring to Amitabha's Pure Land), and saw the Bodhisattvas and holy assembly. Mother, you should vow to be reborn in that land.' The daughter said, 'I went to Tushita Heaven (Tosotsuten, the heaven where Maitreya Bodhisattva resides), and paid homage to Maitreya Bodhisattva (the future Buddha). It is filled with men and women. Mother, will you vow to be reborn there?' The mother said, 'I detest the female body and do not enjoy the pleasures of heaven. If I am born in heaven, I am afraid I will still receive a female body. Now I must vow to be reborn in the Western Pure Land.' The two children were very happy. The mother repaired the original Ksitigarbha (Jizo) Bodhisattva image and recited the Buddha's name. She passed away at the age of seventy-eight. Two white lights came down from the sky and covered the mother's body, temporarily ascending into the sky and scattering towards the west. The two sons abandoned their house and established a monastery called Ruyi Temple. The brothers both became monks, and encouraged people to believe in Ksitigarbha Bodhisattva, saying that many people had seen miraculous signs. Later, they lost track of where they went, and no one knows the beginning or end of the story. The temple still exists, but it is severely damaged.
The Tenth Record of Miraculous Responses of the Ksitigarbha Bodhisattva on the Staff Head in the Deng Vice Minister's Home in Jian Prefecture of the Tang Dynasty (618-907)
Deng, a vice minister of Jian Prefecture (present-day Jianyang City, Sichuan Province) in Jinshui County (a county name in the Tang Dynasty (618-907)), saw a broken staff head carved with the shape of a monk by the roadside near his neighbor's house, and did not recognize it as an image of Ksitigarbha Bodhisattva. Vice Minister Deng had always believed in Buddhism, so he took it home and inserted it into the wall, paying homage to it and never destroying it again. After two or three years, he suddenly fell seriously ill and died. His chest was slightly warm, and he suspected that he should not be buried. After a day and a night, he woke up, weeping, and spoke of his experiences in the underworld: When I first died, two underworld cavalrymen came and drove me away. When we arrived at the gate of a large city, I got off the horse and was pulled into the city. When I arrived in front of the hall of King Yama (Meio), I saw thousands upon thousands of people in the courtyard, wearing shackles. King Yama was very angry and wanted to scold me. At this time, there was a Shramana (Samon, a monk who has left home to practice), with an ugly and vulgar appearance, shaped like a [魅-鬼+瓦] head, who walked to the front of the hall. King Yama saw him from afar, respectfully stood up from his seat, and bowed with his palms together, saying, 'Great Sage Shramana, why have you suddenly come here?' The Shramana said, 'You can admonish Vice Minister Deng, he is a Dana (Danna, a benefactor), and I want to repay his kindness, you can pardon him.' King Yama said, 'The karma is already determined, and his lifespan and food are exhausted, this matter is difficult to do.' The Shramana said, 'In the past, in the Good Dharma Hall of the Trayastrimsa Heaven (Sanjusanten, one of the heavens in the Buddhist cosmology), I received the Buddha's entrustment.'
能救定業者。諸惡有情。非始今日。況侍郎非重犯罪。豈不救助。王曰。大士者。大愿堅固。不動如金剛山。須放還人間。食既盡。小豆賜與之。沙門歡喜。引郎手入生路。相別而去。郎請沙門。且待須臾。救我是誰。不審。曰汝不知不。我是地藏菩薩也。汝昔在人間時。路側見我像。都不識知。持置壁中。小兒戲假刻杖頭為像。唯首頭。未有餘相。是故形丑。能憶念不。作是言已。忽然不見。此勝感。道俗聞者。嘆未曾有。無家壁中。于廄角壁中。見杖頭像。杖中分。既以改造刻鏤。以檀木相副。而成五寸像。像放光明照家內。郎更造等身像。于中收小像。舍家為寺。號地藏臺。遠近人眺望如於市。地藏化導利益。此最而已矣。
唐華州慧日寺釋法尚蒙地藏感通記第十一
惠日寺釋法尚。行年三十七出家。其家奉法為業。在家昔為遊獵。游林野。藂中數放光。異之寄騎親見。唯有朽木。長一尺餘。持還家。明日。又見同叢。放光明同前。以簫披藂。一一悉除朽心。全無所有。異之而還。后遊獵次。謂前藂放光不異。心生奇念。取朽木心。置株杌上而還。途中遭虎群。馳馬追之。驅射絃斷。探弦袋亦無替弦。猛虎還向。恐怖遁去。馬蹶而落。自謂破嚙。失神如夢。見似沙門人。來追猛虎等。問。汝誰。答
【現代漢語翻譯】 現代漢語譯本： 能救贖命中註定之業的人。（這些）作惡的有情眾生，並非從今天才開始（作惡），何況侍郎並非犯下重罪，豈能不救助他呢？閻羅王說：『這位大士（菩薩的尊稱，這裡指地藏菩薩）具有堅固的大愿，像金剛山一樣不可動搖，必須放他還回人間。等他的食物吃完，給他一些小豆。』沙門（出家人）歡喜，拉著侍郎的手走上生路，互相告別離去。侍郎請求沙門稍等片刻，問：『救我的人是誰？我不知道。』沙門說：『你難道不知道嗎？我就是地藏菩薩（佛教中一位重要的菩薩，以救度地獄眾生為愿）啊。你以前在人間時，在路邊見過我的像，卻不認識，把它放在墻壁中。小孩子玩耍，用木杖頭刻成我的像，只有頭，沒有其他部分，所以形象醜陋，你還記得嗎？』說完這些話，忽然不見了。這種殊勝的感應，道士和俗人都聽說了，感嘆從未有過。在無家的墻壁中，在馬廄角落的墻壁中，發現了木杖頭像，木杖從中間斷開。於是重新改造雕刻，用檀木相襯，做成五寸高的像。像放出光明，照亮整個家。侍郎又造了一個等身像，把小像收在其中，捨棄家宅作為寺廟，名為地藏臺。遠近的人眺望，如同趕集一樣。地藏菩薩化導利益眾生，這件事最為顯著了。
唐華州慧日寺釋法尚蒙地藏感通記第十一
惠日寺的釋法尚，三十七歲出家。他的家族以奉法為業。在家時曾經是遊獵者，在林野中游獵，在草叢中多次放出光芒。他感到奇怪，讓同伴親眼去看，只有朽木，長一尺多。他拿回家。第二天，又看到同樣的草叢，放出和之前一樣的光芒。他用簫撥開草叢，一一清除朽木的中心，裡面什麼都沒有。他感到奇怪就回去了。後來有一次遊獵，想到之前草叢放光的事情，心中產生奇妙的想法，取了朽木的中心，放在樹樁上就回去了。途中遇到一群老虎，他騎馬追趕，射箭時弓弦斷了，摸弦袋也沒有備用弦。猛虎反而向他撲來，他害怕地逃走了。馬摔倒了，他覺得自己要被咬碎了，失去意識如同做夢。看到一個像沙門的人，來追趕猛虎等。他問：『你是誰？』回答：
【English Translation】 English version: He can save those with fixed karma. These evil sentient beings have not started (being evil) today. Moreover, the Vice Minister has not committed a serious crime, how can he not be helped? King Yama said, 'This great Bodhisattva (a respectful title for Bodhisattva, here referring to Ksitigarbha Bodhisattva) has a firm great vow, as immovable as Mount Vajra. He must be released back to the human world. When his food is finished, give him some small beans.' The Shramana (monk) was delighted, took the Vice Minister's hand and led him onto the path of life, and they bid farewell and departed. The Vice Minister asked the Shramana to wait a moment and asked, 'Who is the one who saved me? I don't know.' The Shramana said, 'Don't you know? I am Ksitigarbha Bodhisattva (an important Bodhisattva in Buddhism, who vows to save beings from hell). When you were in the human world, you saw my image by the roadside, but you didn't recognize it and placed it in the wall. Children played and carved my image with a wooden stick head, only the head, without other parts, so the image is ugly, do you remember?' After saying these words, he suddenly disappeared. This wonderful response, both Taoists and laypeople heard about it and exclaimed that it had never happened before. In the wall of the Wu family, in the corner of the stable wall, a wooden stick head image was found, the wooden stick was broken in the middle. So it was remodeled and carved, and matched with sandalwood, and made into a five-inch high image. The image emitted light, illuminating the entire house. The Vice Minister then made a life-size image, and put the small image in it, and abandoned his house as a temple, named Ksitigarbha Platform. People from far and near looked at it as if they were at a market. Ksitigarbha Bodhisattva's transformation and benefit to sentient beings, this is the most significant.
The Eleventh Record of Dharma Master Shi Fashang of Huiri Temple in Huazhou, Tang Dynasty (618-907), Receiving Response from Ksitigarbha
Shi Fashang of Huiri Temple became a monk at the age of thirty-seven. His family was engaged in upholding the Dharma. When he was at home, he used to be a hunter, hunting in the forests, and light was emitted from the bushes many times. He felt strange and asked his companion to see it with his own eyes. There was only rotten wood, more than a foot long. He took it home. The next day, he saw the same bushes again, emitting the same light as before. He used a flute to open the bushes, and cleared the center of the rotten wood one by one, there was nothing inside. He felt strange and went back. Later, once when he was hunting, he thought of the light emitted from the bushes before, and a strange thought arose in his mind. He took the center of the rotten wood and placed it on a stump and went back. On the way, he encountered a group of tigers. He chased them on horseback, and the bowstring broke when he shot an arrow. He felt in his string bag and there was no spare string. The fierce tiger turned to him, and he fled in fear. The horse fell and he felt that he was about to be crushed. He lost consciousness as if he was dreaming. He saw a person like a Shramana, coming to chase the fierce tigers and so on. He asked, 'Who are you?' The answer:
曰。吾是地藏菩薩。云于藂中見朽木。即吾身也。曾祖父於斯地。建立寺造我像。寺已破壞。我像朽損。唯有木心。孫形胤故。見我光明。故今救汝。云云。良覺。見馬傍嘶而立。猛虎不知走去處。悔責。於前放光所建精舍。朽木粘泥。造地藏菩薩像。正奉法。再續法燈。即慧日精舍是也。法尚七十八。其年二月廿四日。造同伴曰。地藏菩薩。來至我舍。告曰。汝慈氏如來三會說法中。第二會得道人也。今日舍壽。即生忉利天。我白大士。天上是五欲境界。快樂無比。迷失菩提心。又欲期后佛。時仍是久。唯愿往生西方安樂世界。菩薩言。此亦隨所愿。若欲生凈土。當念阿彌陀佛。一日一夜。專心念佛。即往生。聞此至告。從昨日。專念西方佛。只今往生凈土。言已。合掌向西方率。見者皆謂。地藏菩薩。放光還凈土希瑞也。但見者。十人二三也而已。
陳都陳氏女為救母造地藏像感通記第十二
相傳曰。陳都都督有少女。姓陳。(失名)少喪其母。晝夜戀慕未見。都督初誘。吾亦汝親。母雖亡。父既存。何飲食不通欲取死。汝若思慕亡母。須造地藏菩薩。祈誓救苦。即舍錢五百文。僱工匠奉刻雕三尺像。迎父家中。白父言。唯安置母臥處。若欲見母。即見此像。父生哀愍。舍寢屋置其尊像。女晝夜禮拜
【現代漢語翻譯】 現代漢語譯本：他說：『我是地藏菩薩（Ksitigarbha Bodhisattva）。』（你）說在草叢中看見朽木，那就是我的身體。曾祖父在這裡建立寺廟，塑造我的像。寺廟已經破壞，我的像也朽爛損壞，只有木頭的中心還保留著孫形胤的模樣，所以看見我的光明，因此今天來救你。』（你）說。（你）良覺看見馬在旁邊嘶鳴站立，猛虎不知跑到哪裡去了。感到後悔自責，在先前放光的地方建造精舍，用朽木和泥土塑造地藏菩薩像，虔誠地信奉佛法，再次延續佛法的燈火，這就是慧日精舍。法尚七十八歲。那年二月二十四日，（你）告訴同伴說：『地藏菩薩來到我的住所，告訴我，你是慈氏如來（Maitreya Buddha）三次說法中的第二次法會中得道的人。今天捨棄壽命，就會往生到忉利天（Trayastrimsa Heaven）。』我告訴大士：『天上是充滿五欲的境界，快樂無比，容易迷失菩提心。而且要期待彌勒佛（Maitreya Buddha）降世還需要很久。只希望往生西方極樂世界。』菩薩說：『這也隨你的願望。如果想往生凈土，應當唸誦阿彌陀佛（Amitabha Buddha）的名號，一日一夜，專心念佛，就能往生。』聽到這個告知，從昨天開始，專心念誦西方阿彌陀佛，現在就要往生凈土了。』說完，合掌面向西方。看見的人都說：『地藏菩薩放光返回凈土，真是稀有的祥瑞啊！』但看見的人，只有十個人中的兩三個人而已。
陳都陳氏女為救母造地藏像感通記第十二
相傳，陳都都督有個女兒，姓陳（名字已失傳）。從小就失去了母親，日夜思念，無法釋懷。都督開始勸導她說：『我也是你的親人。母親雖然去世了，但父親還健在，為什麼不吃飯，想要尋死呢？你如果思念去世的母親，必須塑造地藏菩薩像，祈求發誓救助苦難。』於是拿出五百文錢，僱傭工匠恭敬地雕刻三尺高的地藏菩薩像，迎請到父親的家中，告訴父親說：『就安放在母親生前睡覺的地方。如果想見母親，就看這尊像。』父親心生哀憐，把臥室讓出來安置地藏菩薩像，女兒日夜禮拜。
【English Translation】 English version: He said, 'I am Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva).' (You) said that you saw rotten wood in the bushes, that is my body. My great-grandfather established a temple here and sculpted my image. The temple has been destroyed, and my image is decayed and damaged, with only the core of the wood retaining the appearance of Sun Xingyin, so I saw my light, and therefore I am here to save you today.' (You) said. (You) Liangjue saw a horse neighing and standing beside him, and a tiger disappeared without knowing where it went. Feeling regret and self-reproach, (you) built a hermitage at the place where the light was previously emitted, using rotten wood and mud to sculpt the image of Ksitigarbha Bodhisattva, sincerely believing in the Dharma, and continuing the light of the Dharma, which is the Huiri Hermitage. Fa Shang was seventy-eight years old. On the twenty-fourth day of the second month of that year, (you) told your companions, 'Ksitigarbha Bodhisattva came to my residence and told me that you are one of the enlightened people in the second assembly of Maitreya Buddha's (Future Buddha) three Dharma talks. Today, giving up your life, you will be reborn in Trayastrimsa Heaven (Heaven of the Thirty-three).』 I told the Great Being, 『The heavens are full of the realm of the five desires, with unparalleled happiness, making it easy to lose the Bodhi mind. Moreover, waiting for Maitreya Buddha to descend will still take a long time. I only wish to be reborn in the Western Pure Land of Ultimate Bliss.』 The Bodhisattva said, 『This is also according to your wish. If you want to be reborn in the Pure Land, you should recite the name of Amitabha Buddha (Buddha of Infinite Light), wholeheartedly reciting the Buddha's name for one day and one night, and you will be reborn.』 Hearing this announcement, from yesterday, I have been wholeheartedly reciting the Western Amitabha Buddha, and now I am about to be reborn in the Pure Land.』 After saying this, he put his palms together and faced the West. Those who saw it all said, 『Ksitigarbha Bodhisattva emitted light and returned to the Pure Land, truly a rare auspicious sign!』 But only two or three out of ten people saw it.
Record of the Miraculous Response of Chen of Chendu's Daughter Making a Ksitigarbha Image to Save Her Mother, Twelfth
According to legend, the commander of Chendu had a daughter, surnamed Chen (name lost). She lost her mother at a young age, and missed her day and night, unable to let go. The commander began to persuade her, 'I am also your relative. Although your mother has passed away, your father is still alive, why don't you eat and want to die? If you miss your deceased mother, you must sculpt an image of Ksitigarbha Bodhisattva and pray and vow to relieve suffering.' So she took out five hundred coins and hired craftsmen to respectfully carve a three-foot-tall image of Ksitigarbha Bodhisattva, and welcomed it to her father's house, telling her father, 'Just place it where my mother used to sleep. If you want to see my mother, just look at this image.' The father felt pity and gave up his bedroom to place the image of Ksitigarbha Bodhisattva, and the daughter worshiped day and night.
供養。祈誓母救苦。夢見若沙門。告陳氏曰。汝母在焦熱地獄中。吾為女身。父名尸羅善現。母號悅帝利。尋其母生處。見其受苦。發菩提心助眾生。感汝至孝心。我身入地獄。放光說法。汝母苦免。生忉利天。陳氏女。見沙門衣裳焦損。即問所由。沙門曰。入地獄時。當猛火炎爾而已。寤悲喜。眾人集見像衣裳。色變如燒焦者。家內眾人。皆謂希有事。聞者多摸寫其像。擬父母救苦矣。
楊州女張氏依母造地藏菩薩救苦記第十三
張氏。是楊州刺史張健信之嫡女也。其母亡。后夢示張氏。吾為育爾。恣貪慾。而憍慢素甚。因之感斯餓鬼報。苦不可堪忍。汝將之。女即問苦相。母曰。吾為鬼子。日夜死生。所以者何。餓鬼報多者食己子。隨生而食。不知死死生。見其生母。如見大惡鬼。但人間一月中一日。不能食吾。所謂月二十四日晨朝。有僧入城中。施食飽足。自餘日。不可免此苦。其時沙門唱此言。我是地藏薩埵。今入餓鬼城。能施大安樂。汝等當發菩提心。(文)雖聞此言。業報所縳故。不能發心。唯一日中。無有飽食。(云云)汝欲□救斯苦。須造地藏菩薩像。母示告此事。夢速覺畢。張氏。盡母財產。造等身地藏像。后夢見母。身形放光明。住虛空中。告曰。我汝修善功力。速生天上。汝敬心
【現代漢語翻譯】 現代漢語譯本：供養。祈誓母親脫離苦難。夢見一位沙門（出家人），告訴陳氏說：『你的母親在焦熱地獄中。我是女身，父親名叫尸羅善現（Śīla-samdarśana，戒顯），母親名叫悅帝利（Hrīmatī，有慚愧者）。』陳氏尋找母親的生處，看見母親正在受苦，於是發菩提心幫助眾生，感動了你的至孝之心。我化身進入地獄，放光說法，你的母親因此免除了苦難，往生到忉利天（Trāyastriṃśa，三十三天）。陳氏女看見沙門的衣裳焦損，就問是什麼原因。沙門說：『進入地獄時，被猛火燒灼就是這樣。』陳氏醒來后悲喜交加。眾人聚集來看佛像的衣裳，顏色變得像被燒焦了一樣。家裡的眾人都認為這是稀有的事情。聽到的人大多摹寫佛像，希望能夠救助父母脫離苦難。
楊州女子張氏依靠母親造地藏菩薩救苦記第十三
張氏，是楊州刺史張健信的嫡女。她的母親去世后，託夢給張氏說：『我因為生育你，恣意貪慾，而且向來非常驕慢，因此感得餓鬼的果報，痛苦不堪忍受。你將要知道。』張氏就問母親受苦的樣子。母親說：『我做了鬼子，日夜都在生死之中，這是什麼原因呢？餓鬼的果報大多是吃自己的孩子，隨著孩子的出生就吃掉。不知道死了又生，看見自己的生母，就像看見大惡鬼一樣。只有人間一月中有一天，不能吃我，就是每月的二十四日早晨，有僧人進入城中，施捨食物讓我飽足。其餘的日子，不能免除這種痛苦。』當時沙門唱著說：『我是地藏薩埵（Kṣitigarbha，地藏菩薩），現在進入餓鬼城，能夠施予大安樂，你們應當發起菩提心。』（文）雖然聽到這些話，但因為業報的束縛，所以不能發起菩提心。只有這一天中，沒有飢餓。（云云）你想要救我脫離這種痛苦，必須造地藏菩薩像。』母親在夢中告訴她這些事，張氏醒來后，用盡母親的財產，造了一尊等身的地藏像。後來夢見母親，身形放出光明，住在虛空中，告訴她說：『我依靠你修善的功德力量，很快就往生到天上了。你敬心……』
【English Translation】 English version: Offering. Praying and vowing for mother to be saved from suffering. Dreaming of a Śramaṇa (monk), who told Lady Chen: 'Your mother is in the scorching hell. I am in a female body, my father's name is Śīla-samdarśana (戒顯, meaning 'Virtue Manifestation'), and my mother's name is Hrīmatī (有慚愧者, meaning 'Possessing Shame').' Lady Chen sought her mother's place of rebirth and saw her suffering. Thereupon, she generated Bodhicitta (菩提心, the mind of enlightenment) to help sentient beings, moving me with your filial piety. I entered hell in this form, emitting light and expounding the Dharma. Your mother was thus freed from suffering and reborn in Trāyastriṃśa Heaven (忉利天, the Heaven of Thirty-three). Lady Chen saw that the Śramaṇa's robes were scorched and asked the reason. The Śramaṇa said: 'When entering hell, I was scorched by fierce flames.' Upon waking, she was filled with sorrow and joy. The people gathered to see the image's robes, the color of which had changed as if scorched. Everyone in the family considered it a rare event. Many who heard of it copied the image, hoping to save their parents from suffering.
Lady Zhang of Yangzhou, relying on her mother, created the thirteenth record of Kṣitigarbha Bodhisattva saving from suffering.
Lady Zhang was the legitimate daughter of Zhang Jianxin, the governor of Yangzhou. After her mother passed away, she appeared in Zhang's dream, saying: 'Because I gave birth to you, I indulged in greed and was always very arrogant. Therefore, I received the retribution of a hungry ghost, and the suffering is unbearable. You should know this.' Lady Zhang then asked about her mother's suffering. Her mother said: 'I became a ghost child, living and dying day and night. What is the reason for this? The retribution of hungry ghosts is mostly eating their own children, eating them as soon as they are born. They do not know death and rebirth, and seeing their own mother is like seeing a great evil ghost. Only on one day of the month in the human realm can they not eat me, which is on the morning of the twenty-fourth of each month, when a monk enters the city and gives food to satisfy me. On other days, I cannot escape this suffering.' At that time, the Śramaṇa chanted: 'I am Kṣitigarbha Bodhisattva (地藏薩埵, Earth Treasury Bodhisattva), now entering the city of hungry ghosts, able to bestow great peace and happiness. You should generate Bodhicitta.' (Text) Although they heard these words, they could not generate Bodhicitta because of the bonds of karmic retribution. Only on this one day, there is no hunger. (Etc.) If you want to save me from this suffering, you must create an image of Kṣitigarbha Bodhisattva.' Her mother told her these things in the dream. After waking up, Lady Zhang used all of her mother's property to create a life-size image of Kṣitigarbha. Later, she dreamed of her mother, her body emitting light, dwelling in the empty sky, and telling her: 'I rely on the power of your virtuous deeds to be quickly reborn in heaven. Your respectful heart...'
禮供具。其像。同在慈氏菩薩處。俱將同見佛聞法。寤后。感悲甚。聞者。來供其像。各蒙益乎。
路州刺史居通𦘕地藏感應記第十四 付得雪中道事 付免鬼難事
路州刺史康居通。素信心貞良。多歲奉事地藏菩薩。更發心圖𦘕尊像。未滿眾彩。光明然。通彌信心隆盛。亦夢見兩騎官兵追。通時不能逃。恐怖而立。官兵下馬。問通曰。吾等一誤云。爾。地藏菩薩檀越也。我王。于地藏菩薩檀越。雖有重過不陷之。言已隱。寤。彌厚信禮供。僖宗皇帝廣明元年。惡鬼亂起。國中病死成岳。通。夢青鬼百千。從儻過其門云。此家。是地藏菩薩室。吾等從屬。不可入門去。寤。甚歡喜。共令一家男女免鬼難。中和年。觸緣趣遼遠。路遭大雪失途。念地藏菩薩。粵見鸚鵡在雪上而跳去。異之追行。不久得正路。此立菩薩感應觀。光啟中。通八十七。患微疾。祈精誠除愈。夢感小僧曰。汝殺青雀墮地獄。今令償彼業。只忍之一兩日許。明後日。方生凈土。莫恨我。夢寤畢。歡喜禮拜。至於斯日。病既除差。正念而卒。云云。
雍州別駕健渴造地藏三寸栴檀像靈異記第十五
別駕健渴者。信心清凈。奉法為旨。內饑日。問僧。在家居士。將事何佛菩薩。愿二世利。諸僧異說。奉觀音。是娑婆施無畏者故
。或說。奉藥師佛。有利像法愿故。或說。奉彌勒。當奉導師故。或說。事地藏。受佛敕故。得事地藏。心甘示之。既佛敕。豈舍我等。即求栴檀木。造三寸像。籠髻中。行住坐臥。稱念名號。莊宗皇天成中。無奈何事。天下兵亂。健渴為賊兵被圍。不知逃去。受死在須臾。一念所持像。大將寄騎。合刃驚惶。告伴曰。昔所圖即地藏菩薩。豈誤破賢聖。即捨去。健渴謂希有。兵亂靜后。問諸僧。語此因緣。聞者嘆異之。長興年。赴任時。怨家聞之。欲加刑害。在要路待之。怨家只見沙門往過。都不見渴。后聞已過。悔謝解怨心。又途中夜宿。天太雨。行燈火都滅。髻中像。放光照宿如日。忽有音如幼人。曰早去早去。即驚異之。以光為前導去宿。明日大水洪起。宿所是水底。不知幾深淵。自謂。地藏菩薩救護。行年七十八方死。即清泰二年。臨終之時。髻中像放光明。白唸佛合掌取死。其光明。暫時指天而升。人皆謂。光送健渴。定生天而已。
長安都督崔李系地藏感應記第十六
崔李系者。長安都督。崔尚書隆弟。王開富二年渴死。經二日還蘇。說冥途事曰。吾始死之時。有兩官人。扶腋而去。又見白馬兵史驅至。不知行幾計里。知到東北大城。向黑門南入見東方。向黑門西入見南門。向黑門北入。見
【現代漢語翻譯】 現代漢語譯本： 或者有人說，應當供奉藥師佛（Bhaisajyaguru），因為他有利益像法時代的誓願；或者有人說，應當供奉彌勒（Maitreya），因為他將來會成為導師；或者有人說，應當侍奉地藏（Ksitigarbha），因為他受到佛的敕令。能夠侍奉地藏，內心甘願向他祈求。既然是佛的敕令，難道會捨棄我們嗎？於是就尋找栴檀木，製造三寸高的地藏像，放在髮髻中，無論行走、站立、坐臥，都稱念地藏的名號。後唐莊宗皇天成（926-929）年間，天下兵亂，健渴被賊兵包圍，不知如何逃脫，即將受死。他一心念誦所持的地藏像，敵方大將騎馬衝過來，突然驚慌失措，告訴同伴說：『我先前所圖謀的，就是地藏菩薩，難道要冒犯賢聖嗎？』於是就捨棄離開了。健渴認為這是非常稀有的事情。兵亂平息后，他向眾僧講述了這個因緣，聽聞的人都讚歎稱奇。後唐長興（930-933）年間，健渴赴任時，怨家得知此事，想要對他施加刑罰加害，就在要路上等待他。怨家只看見沙門經過，根本沒有看見健渴。後來聽說健渴已經過去了，怨家後悔並解除了怨恨之心。又有一次，健渴在途中夜宿，天降大雨，所帶的燈火全部熄滅。他髮髻中的地藏像，放出光明，照亮住所如同白晝。忽然有個聲音像小孩一樣，說：『早點走，早點走。』健渴感到驚異，就以光明為前導離開了住所。第二天，大水氾濫，他昨晚住宿的地方已經變成水底，不知有多深。健渴自認為，這是地藏菩薩的救護。他活到七十八歲才去世，那是後晉清泰二年（935）。臨終之時，髮髻中的地藏像放出光明，他口中唸佛，合掌而逝。那光明，暫時指向天空上升，人們都說，這是光明護送健渴，必定是往生天界了。
長安都督崔李系地藏感應記第十六
崔李系，是長安都督，崔尚書隆的弟弟。王開富二年去世，經過兩天後又甦醒過來，說起冥途的事情，他說：『我剛死的時候，有兩個官人，扶著我的胳膊離開。又看見白馬兵史驅趕我前行，不知走了多少里路，到達東北方的一座大城。向黑門的南邊進去，看見東方；向黑門的西邊進去，看見南門；向黑門的北邊進去，看見……』
【English Translation】 English version: Or some say, one should venerate Bhaisajyaguru (Medicine Buddha), because he has vows to benefit the Dharma-Ending Age; or some say, one should venerate Maitreya (The future Buddha), because he will become a guide in the future; or some say, one should serve Ksitigarbha (Earth Treasury Bodhisattva), because he received the Buddha's decree. Being able to serve Ksitigarbha, one is willing to pray to him from the bottom of one's heart. Since it is the Buddha's decree, how could he abandon us? So he sought sandalwood and made a three-inch statue of Ksitigarbha, placing it in his hair bun. Whether walking, standing, sitting, or lying down, he would recite Ksitigarbha's name. During the Huangtian (926-929) period of Emperor Zhuangzong of the Later Tang Dynasty, the world was in turmoil due to war. Jian Ke was surrounded by rebel soldiers and did not know how to escape, facing imminent death. He single-mindedly recited the name of the Ksitigarbha statue he carried. A rebel general on horseback rushed over, but suddenly became frightened and told his companions, 'The one I was planning to attack earlier is Ksitigarbha Bodhisattva. How could I offend a virtuous sage?' So he abandoned the attack and left. Jian Ke considered this a very rare event. After the war subsided, he told the monks about this cause and condition, and those who heard it praised it as extraordinary. During the Changxing (930-933) period of the Later Tang Dynasty, when Jian Ke went to take office, his enemies learned of this and wanted to inflict punishment and harm on him, so they waited for him on the main road. The enemies only saw a monk passing by and did not see Jian Ke at all. Later, they heard that Jian Ke had already passed, and the enemies regretted it and resolved their resentment. Also, once when Jian Ke was lodging for the night on a journey, it rained heavily, and all the lamps he carried went out. The Ksitigarbha statue in his hair bun emitted light, illuminating the lodging like daylight. Suddenly, there was a voice like a child, saying, 'Leave early, leave early.' Jian Ke was amazed and used the light as a guide to leave the lodging. The next day, a great flood arose, and the place where he had lodged the night before had become the bottom of the water, of unknown depth. Jian Ke believed that this was the protection of Ksitigarbha Bodhisattva. He lived to be seventy-eight years old before he died, which was in the second year of Qingtai (935) of the Later Jin Dynasty. At the time of his death, the Ksitigarbha statue in his hair bun emitted light. He recited the Buddha's name, put his palms together, and passed away. The light temporarily pointed to the sky and ascended. People all said that the light was escorting Jian Ke, and he must have been reborn in the heavens.
The Sixteenth Record of the Response of Ksitigarbha by Cui Lixi, the Military Commissioner of Chang'an
Cui Lixi was the military commissioner of Chang'an and the younger brother of Cui Long, the Minister of Personnel. He died in the second year of Wang Kaifu, but after two days he revived and spoke of the affairs of the underworld. He said, 'When I first died, there were two officials who supported my arms and left. Then I saw a white horse soldier driving me forward. I don't know how many miles I traveled before arriving at a large city in the northeast. Entering through the south side of the black gate, I saw the east; entering through the west side of the black gate, I saw the south gate; entering through the north side of the black gate, I saw...'
有瓦屋十有餘。一一有十間余。于中。數千椽彩。官人帽冠種種。皆黑色也。瓦屋左右邊。有史錄三十餘。皆曰。我是府君。又西南五十餘步。有史五十餘。李系。進初府君前。府君問曰。汝所奉事。系答曰。吾奉事地藏菩薩。供養諸沙門。府君又曰。汝既奉大聖。是則天福也。諸人問小史曰。此人命盡耶。府君。即取一卷書文字小。自讀此書。告系曰。卿命未盡。地藏菩薩救護。又呼小史曰。汝等。何相奪佛家人命。便責白馬史。著柱處罰一日。復問。卿獨欲皈不。曰欲歸。府君曰。卿欲見地獄。系答曰。欲見之。府君。指馬一疋及史官三人。從東北出。而五六里許。見一大䥫城。方數十里。有一䥫屋。其中充滿鐵湯炎火。次巡撿一瓦屋。以鐵為門扉。冥官開鐵扉。而令見之。鄉看之。吾祖父祖等。皆在斯城中。悉扭械枷鎖。被繫縛其身。而猛火纏其身。焦爛身體。鄉見系流淚曰。汝當救吾。系曰。當念地藏菩薩。前行見一城。其中有熱鐵床座臥所。昔所見沙門。坐其身體如炭。猛火洞然。問。阿師修梵行。今何如此。沙門答曰。我等為名聞利養。而修梵行。內心外行。更以不相應故。昔所受臥具床座等。變為大苦具。衣服飲食等。變為鐵衣銅湯。檀越當救我等。曰阿師當念地藏菩薩。凡見數十地獄。各有楚毒。各
各罪人滿其中。是皆人中所見人也。又前進赤砂。有刃釰樹融銅柱。百千罪人。在上禮柱。皆見系流淚。卿當救我等。曰須常念地藏菩薩。如是黃沙白沙焦沙等七獄。皆同上所見。於是便還。系見綠瓦沙屋。玲瓏峙七八寸梁寶。便道左右寶樹。眾果雜雜。即問二人史官。曰地藏菩薩弟子。奉事檀越中。重畫像者。多生凈土。或生兜率天。各隨其所愿。不信圖而事者。多住此處。又系前進。見大城中大寶殿。百千萬億男女。遊戲其中。又見父母六親等。歡喜問訊。諸男女言。前在地獄中。因卿教念地藏菩薩。而舍苦生此大殿中。父母兄弟六親歡喜語余曰。卿恩澤。感地藏菩薩化。而離苦生彼處。又問曰。是何處。答曰。名福舍。壽命長遠離眾苦。雖生此中。必遇彌勒三會。盡諸苦際。系問曰。何設士。曰昔地藏菩薩在世時。受如來付屬。白佛言。四部弟子。必定令不墮惡道。彌勒出世。二佛中間。五十六億七千萬歲內。若愿生凈土及第四天者。福少者。皆就此福舍。不還惡趣。使待后佛而已。還至府君前。即遣前二人。送皈得蘇。聞之。因畫像人頗多矣。
益州刺史郭徐安發心造地藏像感應記第十七
大漢。益州刺史郭徐安。心生不信。偏重老子。乾祐三年閏五月中旬。天熱得纏病。百術醫療。間方不免。
【現代漢語翻譯】 現代漢語譯本： 各種罪人在其中受苦。這些都是世人所能見到的景象。再往前走是赤砂地獄，有刀劍樹和融化的銅柱。成百上千的罪人，正在柱子上禮拜，都哭著說：『請你救救我們！』回答說：『必須常念地藏菩薩。』像這樣黃沙、白沙、焦沙等七種地獄，都和上面所見到的景像一樣。於是便返回，看見綠瓦沙屋，精巧地聳立著七八寸長的屋樑。路的兩旁是寶樹，各種果實繁茂。就問兩個史官，說：『地藏菩薩的弟子，供奉佈施的人中，重視畫像的人，多生凈土，或者生兜率天，各自隨他們的願望。不相信畫像而供奉的人，多住在這裡。』又繼續前進，看見大城中的大寶殿，成百千萬億的男女，在其中游戲。又看見父母六親等，歡喜地問候。那些男女說：『先前在地獄中，因為你教我們念地藏菩薩，而捨棄苦難生到這大殿中。』父母兄弟六親歡喜地對我說：『你的恩澤，感動地藏菩薩化現，而讓我們脫離苦難生到這裡。』又問：『這是什麼地方？』回答說：『名叫福舍，壽命長久，遠離各種痛苦。雖然生在這裡，必定會遇到彌勒菩薩的三次法會，最終脫離一切苦難。』我問：『為何設立這個地方？』回答說：『從前地藏菩薩在世時，接受如來的囑託，對佛說：『四部弟子，必定讓他們不墮入惡道。』彌勒菩薩出世，兩佛中間，五十六億七千萬歲內，如果希望往生凈土以及第四天的人，福報少的人，都到這個福舍，不再回到惡趣，等待後來的佛出世。』返回到府君面前，府君就派遣先前那兩個人，送我回去得以甦醒。聽說了這件事，因此畫像的人很多了。
益州刺史郭徐安發心造地藏像感應記第十七
大漢（公元220-263年）。益州刺史郭徐安，心中不相信佛法，偏重老子。乾祐三年（公元950年）閏五月中旬，天氣炎熱得了疾病，用各種方法治療，各種藥方都不能免除病痛。
【English Translation】 English version: Various sinners were suffering within. These were all scenes that people could witness. Further ahead was the Red Sand Hell, with blade-sword trees and molten copper pillars. Hundreds of thousands of sinners were worshipping at the pillars, all weeping and saying, 'Please save us!' The reply was, 'You must constantly recite the name of Ksitigarbha Bodhisattva (地藏菩薩, Earth Treasury Bodhisattva).' Like this, the Yellow Sand, White Sand, Scorched Sand, and other seven hells were all the same as the scenes witnessed above. Then, he returned and saw green-tiled sand houses, exquisitely standing with seven or eight-inch beams. On both sides of the road were jeweled trees, with various fruits abundant. He asked the two scribes, saying, 'Among the disciples of Ksitigarbha Bodhisattva (地藏菩薩, Earth Treasury Bodhisattva) who make offerings, those who value images are mostly born in Pure Lands or Tushita Heaven (兜率天, the fourth of the six heavens of the desire realm), each according to their wishes. Those who do not believe in images but make offerings mostly reside here.' Continuing forward, he saw a great jeweled palace in a large city, with hundreds of millions of men and women playing within. He also saw his parents and six kinds of relatives, joyfully greeting him. Those men and women said, 'Previously in hell, because you taught us to recite the name of Ksitigarbha Bodhisattva (地藏菩薩, Earth Treasury Bodhisattva), we abandoned suffering and were born in this great palace.' His parents, siblings, and six kinds of relatives joyfully said to him, 'Your kindness moved Ksitigarbha Bodhisattva (地藏菩薩, Earth Treasury Bodhisattva) to manifest and allow us to escape suffering and be born here.' He asked, 'What is this place?' The reply was, 'It is called the Fortune Abode (福舍, Blessing House), where life is long and far from all suffering. Although born here, you will surely encounter Maitreya Buddha's (彌勒, the future Buddha) three assemblies and ultimately escape all suffering.' He asked, 'Why was this place established?' The reply was, 'In the past, when Ksitigarbha Bodhisattva (地藏菩薩, Earth Treasury Bodhisattva) was in the world, he received the Tathagata's (如來, Thus Come One) entrustment and said to the Buddha, 'I will surely ensure that the fourfold assembly of disciples do not fall into evil paths.' Between the appearance of Maitreya Buddha (彌勒, the future Buddha) and the two Buddhas, within fifty-six billion seven hundred million years, those who wish to be born in Pure Lands or the Fourth Heaven, and who have little merit, all come to this Fortune Abode (福舍, Blessing House), never returning to evil realms, waiting for the future Buddha to appear.' Returning to the presence of the magistrate, the magistrate sent the previous two people to escort him back, and he was able to awaken. Hearing of this, many people began to create images.
Record of the Response from the Heart of Yizhou Governor Guo Xu'an to Create Images of Ksitigarbha, Number Seventeen
Great Han (公元220-263年). Yizhou Governor Guo Xu'an, in his heart, did not believe in Buddhism, favoring Lao Tzu (老子, the founder of Taoism). In the fifth intercalary month of the third year of Qianyou (乾祐三年, 公元950年), he contracted a disease due to the hot weather. He sought treatment with various methods, but none of the prescriptions could alleviate his suffering.
其妻。是奉佛家。問歡喜天。言可發願。一日中造地藏菩薩病免。忽遂不可緩漫。安臥病床。尚心不信曰。鬚髮其愿。若有感通即信之。一日之中。忽悶絕畢。即其婦妻。仰天啼哭。淚萬行。碎心肝。祈諸天于蘇生。傍不信者。增誹謗邪見。心偏重者。皆謂。未皈地藏過失。經三三時醒悟得。投身大地。求利刀欲切舌根。見者謂狂亂。其妻安慰之方靜。汝是大善知識。能延我命。能除地獄苦。能授天樂。能示解脫道。妻曰。乞語始末。安起居泣淚。告曰。我纏得琰王使。其數七八人許。各苾司祿神。皆乘青馬。蹄疾如風。二人持弓箭。二人持劍。二人持棒。一人持罥。驅我向東北。至大城門。城內側百千萬人。侍立左右。司祿下馬。以問王者。王曰。少祿。何故未畢善愿者驅追。而瞋怒。罰以鐵杖。司祿大叫。身服血穢。王出門。告安曰。公依婦恩。發願造大王像。我是王處實身。為令眾生償罪業。現焰王。實是法王。若有眾生。皈依地藏。滿足所求。我為信心。不陰本身。公急還人間。畢其愿。王即還之。今得醒悟。我內心不信。謗大聖舌。切欲懺悔。妻曰。切舌非懺。如倒大地。還從地起。公歸地藏菩薩懺悔。即隨妻言。一日造像悔前𠎝。每齊日。禮供為家業。凡勸勤得貴賤。令事地藏薩埵矣。
大周尚書
【現代漢語翻譯】 現代漢語譯本：他的妻子是信奉佛法的人。她告訴他可以向歡喜天（佛教神祇，象徵歡喜和滿足）發願，在一天之內塑造地藏菩薩（佛教菩薩，以救度地獄眾生為愿）像，或許可以免除疾病。病情突然變得非常嚴重，他只能躺在病床上。但他心裡仍然不相信，說：『必須先發愿，如果真的有感應，我才會相信。』一天之中，他突然昏厥過去。他的妻子仰天痛哭，淚如雨下，心如刀絞，祈求諸天神讓他甦醒。旁邊不信佛的人，更加誹謗，增加邪見。那些心存偏見的人，都說是因為沒有皈依地藏菩薩的過錯。經過九個時辰（三三時）后，他醒悟過來，想要投身大地，拿起利刀想要割斷自己的舌頭。看到的人都說他瘋了。他的妻子安慰他，他才平靜下來，說：『你真是我的大善知識（指引人們走向正道的良師益友），能延續我的生命，能解除地獄的痛苦，能賜予天上的快樂，能指示解脫的道路。』妻子問他事情的始末。他安穩地坐起來，哭著說：『我被閻王（地獄之王）的使者抓走了，大約有七八個人，都是管理官職的神，都騎著青色的馬，馬蹄快如風。兩個人拿著弓箭，兩個人拿著劍，兩個人拿著棒，一個人拿著繩索，驅趕我向東北方向走去，到達一座大城門。城內兩側有成千上萬的人，侍立在左右。司祿神下馬，向閻王稟報。閻王說：『少祿（指壽命將盡），為什麼驅趕尚未完成善愿的人，還如此憤怒？』於是用鐵杖責罰他。司祿神大叫，身上沾滿了血污。閻王走出宮門，告訴他：『你依靠妻子的恩德，發願塑造我的像。我是王處實（人名）的身，爲了讓眾生償還罪業，顯現閻王之身。其實我是法王（佛的別稱）。如果有眾生皈依地藏菩薩，滿足他們的所求，我爲了增加他們的信心，不會隱藏我的真身。你趕快回到人間，完成你的願望。』閻王立刻放他回來。現在我醒悟了，因為我內心不相信，誹謗大聖（指地藏菩薩），想要割舌懺悔。』妻子說：『割舌不是懺悔，如同推倒大地，還要從地上重新站起來。你應該向地藏菩薩懺悔。』他聽從了妻子的話，用一天的時間塑造了地藏菩薩像，懺悔以前的罪過。每逢齋日，就禮拜供養，作為家業。凡是勸人勤奮修行的人，無論貴賤，都讓他們信奉地藏菩薩。』 English version: His wife was a Buddhist. She told him that he could make a vow to Ganesha (a Hindu deity adopted into Buddhism, symbolizing joy and fulfillment), promising to create a statue of Ksitigarbha Bodhisattva (a Buddhist bodhisattva who vowed to save all beings from hell) within a day, hoping to be spared from illness. Suddenly, his condition became very serious, and he could only lie in bed. However, he still didn't believe it in his heart, saying, 'I must first make a vow, and if there is a response, then I will believe.' One day, he suddenly fainted. His wife cried to the sky, tears streaming down her face, her heart aching, praying to the gods to revive him. Those who did not believe in Buddhism nearby slandered even more, increasing their heretical views. Those who were prejudiced all said it was because he had not taken refuge in Ksitigarbha Bodhisattva. After nine hours (three three times), he woke up and wanted to throw himself to the ground, taking a sharp knife to cut off his tongue. Those who saw it said he was crazy. His wife comforted him, and he calmed down, saying, 'You are truly my great Kalyanamitra (a virtuous friend who guides people to the right path), able to prolong my life, able to relieve the suffering of hell, able to bestow heavenly bliss, and able to show the path to liberation.' His wife asked him about the beginning and the end of the matter. He sat up steadily and said with tears, 'I was captured by the messengers of Yama (the king of hell), about seven or eight people, all gods in charge of official positions, all riding blue horses, their hooves as fast as the wind. Two people held bows and arrows, two people held swords, two people held sticks, and one person held a rope, driving me towards the northeast, to a large city gate. Inside the city, on both sides, there were tens of thousands of people standing. The officer dismounted and reported to Yama. Yama said, 'Shao Lu (referring to the end of life), why are you driving those who have not completed their good vows, and with such anger?' So he was punished with an iron rod. The officer shouted, his body covered in blood. Yama came out of the palace and told him, 'You rely on the grace of your wife, vowing to create my statue. I am the body of Wang Chushi (a person's name), in order to allow sentient beings to repay their karma, appearing as Yama. In fact, I am the Dharma King (another name for the Buddha). If sentient beings take refuge in Ksitigarbha Bodhisattva and fulfill their requests, I will not hide my true form in order to increase their faith. You quickly return to the human world and fulfill your vow.' Yama immediately released him. Now I am awake, because I did not believe in my heart, slandering the great saint (referring to Ksitigarbha Bodhisattva), wanting to cut my tongue to repent.' His wife said, 'Cutting your tongue is not repentance, it is like knocking down the earth, and you still have to stand up from the ground. You should repent to Ksitigarbha Bodhisattva.' He listened to his wife's words, spending a day creating a statue of Ksitigarbha Bodhisattva, repenting of his previous sins. Every fast day, he would worship and make offerings, as a family tradition. Whoever he persuaded to practice diligently, whether noble or humble, he would have them believe in Ksitigarbha Bodhisattva.'
【English Translation】 His wife was a follower of Buddhism. She asked Huanxi Tian (Ganesha, a deity of joy) if she could make a vow. She said that making a statue of Ksitigarbha Bodhisattva (a bodhisattva who vowed to save all beings from hell) in one day could prevent illness. Suddenly, it became impossible to delay. He lay on the sickbed, still disbelieving, saying, 'I must make a vow first. If there is a response, then I will believe.' In one day, he suddenly fainted. His wife cried to the heavens, tears streaming down her face, her heart breaking, praying to the heavens for his revival. Those who did not believe added slander and heretical views. Those with biased minds all said it was a fault for not taking refuge in Ksitigarbha. After three three times (nine hours), he woke up and threw himself to the ground, seeking a sharp knife to cut his tongue. Those who saw it said he was crazy. His wife comforted him, and he calmed down, saying, 'You are a great Kalyanamitra (a virtuous friend), able to prolong my life, able to remove the suffering of hell, able to bestow heavenly bliss, able to show the path to liberation.' His wife asked about the beginning and the end. He sat up and wept, saying, 'I was entangled by Yama's (the king of hell) messengers, about seven or eight of them, all officials in charge of records, all riding blue horses, their hooves as fast as the wind. Two held bows and arrows, two held swords, two held sticks, and one held a rope, driving me to the northeast, to a large city gate. Inside the city, hundreds of thousands of people stood on both sides. The official dismounted and asked the king. The king said, 'Shao Lu (short of merit), why are you chasing those who have not completed their good vows, and with such anger?' He was punished with an iron rod. The official cried out, his body covered in blood. The king came out of the gate and told An, 'You rely on your wife's grace, vowing to make a statue of the great king. I am the body of Wang Chushi (a person's name), to make sentient beings repay their karma, appearing as Yama. In reality, I am the Dharma King (Buddha). If there are sentient beings who take refuge in Ksitigarbha, fulfilling their requests, I will show my true form for their faith. You must quickly return to the human world and fulfill your vow.' The king immediately returned him. Now I am awake. My heart did not believe, slandering the great saint (Ksitigarbha), wanting to cut my tongue to repent.' His wife said, 'Cutting your tongue is not repentance, like overturning the earth, you must rise from the ground again. You should repent to Ksitigarbha Bodhisattva.' He followed his wife's words, spending a day making a statue to repent of his past sins. Every fast day, he worshiped and made offerings as a family tradition. He diligently encouraged all, noble and humble, to serve Ksitigarbha Bodhisattva.' Great Zhou (690-705 CE) Shangshu (title of a high-ranking official)
伯悅為妻造地藏菩薩感通記第十八
大周仲久武時。朝奉大夫行尚書賜紫金魚袋臣伯悅。素信三寶。其婦產死。哀哭為修追福。造地藏菩薩像。等婦人身。設齊會禮供。盡忠誠。伯悅夢見婦人。衣裳鮮潔感光德偷。對悅語曰。唔吾往常為人妻。而不生其子。其父常嘆無兒。吾許便教卿淫。未久身妊。其夫。愛敬新婦。予生異念。成親友想。好食和毒藥。母子共令殺去。以是因故墮無間。六劫還生人間。為產死。五十七返。世世常以公為夫。受此大苦。今公為吾造聖像。修追善。其業已滅。而生忉利天。威光勝舊。生天為配偶。后永不受女身。彼天中善法堂。至每月二十四日。一三千世界化身地藏。無量無邊。集會其中。遍滿無憂樹下。說法利生。皆金色僧形也。一時為我說法。告曰。汝等夫婦造之。即法修行。得脫苦趣。在天上故生善心。都不起邪心。寤悲喜交集。奉道事將聖而已。
大漢京師惠進誦法華經感地藏記第十九
釋惠進者。洛陽人。若少出家。求法于異域。傳道于顯密。就中法華一部。文義窮妙。晝夜暗誦。未曾怠廢部違。敬以為師。舉世稱法師。大周顯德中。有一沙彌。自西域人。師事惠進。三年如無價馱婆。進異之。許欲授具足戒。沙彌白言。吾敬誦法華人。發給仕愿。不可作大
【現代漢語翻譯】 現代漢語譯本： 伯悅為妻子造地藏菩薩感通記第十八
在大周仲久武（時間待考）年間，朝奉大夫、行尚書、賜紫金魚袋的臣子伯悅，一向信奉三寶（佛、法、僧）。他的妻子因生產而去世，他悲痛哭泣，爲了給她追薦冥福，塑造了一尊地藏菩薩像，大小與婦人身量相等，設定齋會，虔誠禮拜供養。伯悅夢見他的妻子，衣裳鮮艷潔凈，容光煥發，對伯悅說：『我往常是（此處原文有缺失）。沒有生下兒子。我的父親常常嘆息沒有兒子，我答應便教唆你行淫。不久便懷孕了。你的丈夫，愛敬新婦。我生出邪念，想與親友茍合。用食物摻和毒藥，母子一同殺害。因為這個緣故，墮入無間地獄，受了六劫的苦，才又轉生人間，因為生產而死，已經五十七次了。世世代代常常以你為丈夫，受這樣的大苦。現在你為我塑造聖像，修習追薦善事，我的罪業已經消滅，得以轉生到忉利天（佛教欲界六天之一），威光勝過從前。在天上作為天人的配偶，以後永遠不再受女身。那忉利天的善法堂，到了每月二十四日，一個三千世界（佛教宇宙觀）化身的地藏菩薩，無量無邊，（此處原文有缺失）其中，遍佈在無憂樹下，說法度化眾生，都是金色的僧人形象。一時為我說法，告訴我：你們夫婦造像，依法修行，才能脫離苦趣。在天上因此生起善心，都不再起邪念。』伯悅醒來后悲喜交加，奉佛修道的意志更加堅定。
大漢京師惠進誦法華經感地藏記第十九
釋惠進，是洛陽人。年少時出家，到異域求法，傳揚顯教和密教。尤其對《法華經》這部經典，文義精深奧妙，晝夜背誦，未曾懈怠違背，恭敬地把它當作老師。世人都稱他為法師。在大周顯德（後周恭帝年號，954-960）年間，有一個沙彌（佛教出家男子），自稱是西域人，師事惠進。三年時間，好像無價的馱婆（此處應為某種珍貴物品），惠進對他感到奇異，答應要為他授具足戒（佛教比丘所受的正式戒律）。沙彌稟告說：我恭敬誦讀《法華經》的人，發願要給仕，不能做大
【English Translation】 English version: Bo Yue's Record of Responding to the Miraculous Power of Ksitigarbha Bodhisattva by Building a Statue for His Wife, Chapter 18
During the Zhongjiu Wu period of the Great Zhou Dynasty (time to be determined), Bo Yue, a court official with the title of Chaofeng Daifu, acting as Shangshu, and bestowed with a purple-gold fish bag, had always believed in the Three Jewels (Buddha, Dharma, Sangha). When his wife died in childbirth, he mourned and wept, and to accumulate merit for her, he commissioned a statue of Ksitigarbha Bodhisattva, the same size as a woman's body, and held a vegetarian feast with respectful offerings. Bo Yue dreamed of his wife, her clothes bright and clean, her face radiant, who said to him: 'I used to be ** (missing text here). I did not bear a son. My father often lamented the lack of a son, and I promised to teach you to be promiscuous. Before long, you became pregnant. Your husband loved and respected the new bride. I conceived evil thoughts and wanted to have an affair with a friend. I mixed poison in the food and killed both mother and child. Because of this, I fell into Avici Hell and suffered for six kalpas before being reborn in the human realm, dying in childbirth for fifty-seven lifetimes. In every lifetime, you were always my husband, and I suffered greatly. Now that you have commissioned a holy statue for me and practiced meritorious deeds, my karma has been extinguished, and I have been reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), my radiance surpassing the past. In heaven, I am a celestial consort, and I will never again be born as a woman. In the Good Dharma Hall of Trayastrimsa Heaven, on the twenty-fourth day of each month, a Ksitigarbha Bodhisattva, transformed from a three-thousandfold world (Buddhist cosmology), immeasurable and boundless, ** (missing text here) within it, fills the space under the Ashoka tree, preaching the Dharma to benefit sentient beings, all in the form of golden-robed monks. At one time, he preached the Dharma for me, telling me: You husband and wife created the image and practiced according to the Dharma, so you could escape suffering. In heaven, you gave rise to good thoughts and no longer harbored evil thoughts.' Bo Yue awoke, filled with mingled sorrow and joy, and his resolve to follow the Buddhist path became even stronger.
Record of Hui Jin of the Great Han Capital Experiencing Ksitigarbha's Response Through Reciting the Lotus Sutra, Chapter 19
釋Hui Jin was a native of Luoyang. He became a monk at a young age and sought the Dharma in foreign lands, propagating both exoteric and esoteric teachings. In particular, he deeply understood the profound meaning of the Lotus Sutra, reciting it day and night without ever being lazy or negligent, revering it as his teacher. The world called him a Dharma Master. During the Xiande period of the Great Zhou Dynasty (reign of Emperor Gong of the Later Zhou Dynasty, 954-960 AD), there was a Shami (Buddhist novice monk) who claimed to be from the Western Regions and served Hui Jin as his teacher. For three years, he was like a priceless Dhava (likely a precious item). Hui Jin found him extraordinary and promised to ordain him with the full precepts (formal precepts received by a Buddhist Bhikkhu). The Shami reported, 'I respectfully recite the Lotus Sutra, vowing to serve as an official, and cannot become a great
僧。進后廢誦業。就於胎藏大教王。沙彌白師。我還本土。師既改轍。非吾所樂。即失所在。不知往何方。進情謂。廢誦所致。沙彌短慮。崇重誦業。今既改轍。壯修秘密。得鑄類乎。思惟是事夜臥。夢見沙彌。是地藏菩薩。放光照惠。心驚惶。合掌悔謝。菩薩語進曰。我有大悲闡提愿。受佛付屬。住持遺教。導利群徒。大師釋尊。昔在鷲峰。八個年說法華經。我為守。藥王等二萬菩薩。俱命之教。面受勸持。付屬誠諦。敕濁世中。暫持最難。師誦業清高。我隨為無價奴。師廢業。舍離之。進流淚懺悔。復白言。吾離生死不。曰于諸過去佛。現在或滅后。若聞法華經。皆已成佛道。唯有心清濁。遲速不同。言已。忽然不現。夢寤而懺悔。複本業而已。
華州伯父家少女感地藏化記第二十
大周葦州鄧伯父家。有少女。(失姓名)其母早亡。為伯家養育。晝夜戀母顏。問沙門。妾何再得見母顏。沙門曰。地藏菩薩。有本願哀悲。至心稱念。得見之。女晝夜念名。后對沙門語曰。妾依師恩。再見悲顏。即調衣裳一領。奉施之。沙門具問其始終。女曰。妾夢在沙門背上。昇天上。見四十九重摩尼寶殿。天人充滿其中。妾母在外部眾。往詣其處。禮拜問訊。母曰。汝念地藏菩薩。送我於此天。再見汝。是聖身所設
【現代漢語翻譯】 現代漢語譯本 僧人某甲，後來停止了背誦佛經的功課，轉而修習胎藏大教王（密教經典）。沙彌（小和尚）告訴僧人某甲說：『我將返回故鄉。』僧人某甲既然改變了修行的方向，沙彌認為這並非自己所樂意，於是離開了，不知去向。僧人某甲認為這是因為自己停止背誦佛經所導致的。沙彌短視，崇尚背誦佛經的功業。如今自己既然改變了修行的方向，想要努力修習秘密教法，能夠成功嗎？』 僧人某甲思索著這件事，夜裡睡覺時，夢見沙彌，原來是地藏菩薩（佛教菩薩，以救度地獄眾生為愿）。地藏菩薩放出光明照耀僧人某甲，僧人某甲內心驚惶，合掌懺悔謝罪。菩薩對僧人某甲說：『我發有大悲心和闡提（斷善根的人）愿，接受佛的囑託，住持佛的遺教，引導利益眾生。大師釋迦牟尼佛（佛教創始人），過去在鷲峰（靈鷲山）用八年的時間說法華經（大乘佛教經典），我為守護，藥王菩薩（佛教菩薩）等二萬菩薩，都接受了釋迦牟尼佛的教命，當面接受勸持，囑託誠實不虛。告誡在末法時代的眾生，暫時受持最困難的法門。你背誦佛經的功業清高，我隨你成為無價的奴僕。你停止背誦佛經的功業，我就捨棄你。』僧人某甲流淚懺悔，又問道：『我能脫離生死輪迴嗎？』地藏菩薩說：『對於過去、現在或滅度后的諸佛，如果聽聞法華經，都已成就佛道，只是因為心有清濁，所以成就的遲速不同。』說完，忽然不見。僧人某甲從夢中醒來后懺悔，恢復了原來的背誦佛經的功課。
華州伯父家少女感應地藏菩薩化現的記載 第二十
大周（武則天稱帝時期，690年-705年）葦州鄧伯父家，有一位少女（沒有留下姓名），她的母親早逝，由伯父家撫養長大。少女日夜思念母親的容顏，於是問沙門（出家修行的僧人）：『我怎樣才能再次見到母親的容顏？』沙門說：『地藏菩薩有本願的哀悲，至誠稱念地藏菩薩的名號，就能見到你的母親。』少女日夜唸誦地藏菩薩的名號。後來，少女對沙門說：『我依靠您的恩德，再次見到了我母親悲傷的容顏。』於是拿出了一件衣服，奉獻給沙門。沙門詳細詢問事情的始末。少女說：『我夢見自己在沙門的背上，升到了天上，見到了四十九重摩尼寶殿（裝飾華麗的宮殿），天人充滿了其中。我的母親在外部的眾生之中，我前往她的住處，禮拜問訊。我的母親說：『你念誦地藏菩薩的名號，送我到這個天界，讓我再次見到你，這是聖身（地藏菩薩）所設的方便。』
【English Translation】 English version A certain monk stopped reciting scriptures and began to practice the teachings of the Womb Realm Mandala (Garbhadhātu Maṇḍala). A Śrāmaṇera (novice monk) told the monk, 'I will return to my homeland.' Since the monk had changed his practice, the Śrāmaṇera felt it was not to his liking and left, his whereabouts unknown. The monk thought this was because he had stopped reciting scriptures. The Śrāmaṇera was short-sighted and valued the merit of reciting scriptures. Now that he had changed his practice and wanted to diligently practice the secret teachings, could he succeed?' The monk pondered this matter, and in his sleep, he dreamed of the Śrāmaṇera, who was actually Kṣitigarbha Bodhisattva (a Bodhisattva who vowed to save all beings in hell). Kṣitigarbha Bodhisattva emitted light that illuminated the monk, who was frightened and clasped his hands in repentance and apology. The Bodhisattva said to the monk, 'I have made a vow of great compassion and Icchantika (those who have cut off their roots of goodness), accepting the Buddha's entrustment to uphold the Buddha's teachings and guide and benefit sentient beings. The great teacher Śākyamuni Buddha (the founder of Buddhism), in the past, spent eight years on Vulture Peak (Gṛdhrakūṭa Mountain) preaching the Lotus Sūtra (a major Mahayana Buddhist scripture), and I was there to protect it. The Medicine King Bodhisattva (Bhaiṣajyarāja) and other twenty thousand Bodhisattvas all received Śākyamuni Buddha's command, accepting the exhortation and upholding the truth. He instructed beings in the degenerate age to temporarily uphold the most difficult Dharma. Your merit of reciting scriptures was pure and high, and I followed you as a priceless servant. When you stopped reciting scriptures, I abandoned you.' The monk wept in repentance and asked, 'Can I escape the cycle of birth and death?' Kṣitigarbha Bodhisattva said, 'For all Buddhas of the past, present, or after their extinction, if they hear the Lotus Sūtra, they will all attain Buddhahood, but the speed of attainment differs depending on the purity or impurity of their minds.' After speaking, he suddenly disappeared. The monk awoke from his dream, repented, and resumed his original practice of reciting scriptures.
Record of a Young Woman from the Bo Family in Huazhou Sensing the Transformation of Kṣitigarbha Bodhisattva, Number Twenty
In the Deng Bo family of Weizhou during the Great Zhou Dynasty (690-705 AD), there was a young woman (whose name was not recorded). Her mother had died early, and she was raised by her uncle's family. The young woman missed her mother's face day and night, so she asked a Śrāmaṇa (a wandering ascetic), 'How can I see my mother's face again?' The Śrāmaṇa said, 'Kṣitigarbha Bodhisattva has the compassion of his original vow. If you sincerely recite his name, you will be able to see your mother.' The young woman recited Kṣitigarbha Bodhisattva's name day and night. Later, the young woman said to the Śrāmaṇa, 'I have seen my mother's sorrowful face again, thanks to your kindness.' Then she took out a piece of clothing and offered it to the Śrāmaṇa. The Śrāmaṇa asked her about the whole story in detail. The young woman said, 'I dreamed that I was on the Śrāmaṇa's back, ascending to heaven, and I saw forty-nine layers of Maṇi jewel palaces (ornately decorated palaces), filled with heavenly beings. My mother was among the beings outside. I went to her place, bowed, and greeted her. My mother said, 'You recited Kṣitigarbha Bodhisattva's name, sending me to this heaven, allowing me to see you again. This is a skillful means set up by the holy body (Kṣitigarbha Bodhisattva).'
。即寤。在伯父家中。心生不可思議念。感應道交。事在師恩也。沙門生隨喜心。自非信深。不可有此感化矣。予親聞之。右筆而記矣。
荊州雁雄依先祖奉法皈依地藏功德免地獄苦記第廿一
荊州有士。以雁獵為業。舉世立名為雁雄。行年五十一。惱瘴痛方死。妻子舍冢間。虎狼食之。三日方蘇。到舊室。妻驚怖。謂狂鬼變。雄具語蘇由曰。吾死得火車迎。在車為猛火被燒。有一沙門。以水灌車上。火滅身涼。即生希有念。到王所。有百千萬豬羊雞雉等禽獸。白王。吾等非彼奪報命哉。乞對雁雄。王曰。汝等致此訴。雁雄定是惡人。先祖奉法。皈依地藏菩薩。以彼孫胤。大聖救免火車苦。雄見庭鳥獸。念地藏。忽變為人形。王即放吾。是故蘇來。更舍家發心自稱佛奴。遊行人間。勸令皈地藏菩薩而已矣。
童子以爪甲畫地藏延命記第二十二
大宋開寶寺釋惠溫。有童子。不知姓名。歲十四。相者(學占相人也)健真。見彼童子曰。此子。壽命最短。所殘命只一月而已。師聞健真之說。放童子還親家。時大雨降。往還不通。投宿畫師屋。見圖地藏菩薩像。自以爪甲。學彼畫圖書壁上。天晴雨盡還家。月餘之後。復到開寶寺。惠溫歡喜。謂健真所說空。即召真。令見童子。此兒延命。將五十年
【現代漢語翻譯】 現代漢語譯本：醒來時，（我）在伯父家中。心中生起不可思議的念頭，（這是）感應道交，事情在於師父的恩德啊。沙門生起隨喜之心，如果不是信仰深厚，不可能有這樣的感化啊。我親自聽聞了這件事，所以記錄下來。
荊州雁雄依靠先祖奉法皈依地藏菩薩的功德免除地獄苦難的記錄 第二十一
荊州有個人，以射雁為職業，世代相傳，名字叫做雁雄。年齡五十一歲，得了瘴癘疼痛將要死去，妻子將他捨棄在墳墓間，（認為他會被）虎狼吃掉。三天後才甦醒，回到舊屋。妻子驚恐害怕，認為他是狂鬼變的。雁雄詳細地說了甦醒的緣由，說：『我死後被火車迎接，在車上被猛火燒灼。有一位沙門，用水澆在車上，火滅了身體涼爽，就生起了稀有的念頭。到了閻王那裡，有成百上千萬的豬羊雞雉等禽獸，（它們）對閻王說，『我們難道不是被他奪取性命的嗎？』請求（閻王）與雁雄對質。閻王說：『你們這樣來訴訟，雁雄一定是惡人。但是他的先祖奉法，皈依地藏菩薩，因為他是（他）的孫子後代，大聖（地藏菩薩）救免了他的火車之苦。』雁雄看見庭院裡的鳥獸，唸誦地藏菩薩（的名號），忽然（它們）變為人形。閻王就釋放了我，因此我才甦醒過來。我更要捨棄家業發心自稱為佛奴，在**人間，勸導人們皈依地藏菩薩罷了。』
童子用指甲畫地藏菩薩像得以延命的記錄 第二十二
大宋開寶寺的釋惠溫，有個童子，不知道姓名，年齡十四歲。相士（學習占卜相面的人）健真，看見那個童子說：『這個孩子，壽命最短，所剩下的命只有一個多月了。』惠溫法師聽了健真的話，放童子回到親戚家。當時大雨降落，往來不通，（童子）投宿在畫師的屋裡，看見（畫師）畫的地藏菩薩像，就用自己的指甲，學著（畫師）的樣子在墻壁上畫。天晴雨停后（童子）回到家。一個多月后，又回到開寶寺。惠溫法師很高興，認為健真所說的不準。就召來健真，讓他看那個童子，（說）『這個孩子延壽，將近五十年。』
【English Translation】 English version: I awoke in my uncle's home. An inconceivable thought arose in my mind, a response of the Tao, due to the grace of my teacher. The Shramana (Buddhist monk) felt joy. If one's faith were not deep, such transformation would not be possible. I heard this personally and recorded it.
Record Twenty-One: Yan Xiong of Jingzhou Relies on the Merit of His Ancestors' Devotion to the Dharma and Taking Refuge in Ksitigarbha (Earth Treasury Bodhisattva) to Avoid the Suffering of Hell
In Jingzhou, there was a man who made his living by hunting geese. His family name was Yan Xiong. At the age of fifty-one, he contracted a painful malarial fever and was about to die. His wife abandoned him among the graves, expecting him to be eaten by tigers and wolves. Three days later, he revived and returned to his old house. His wife was terrified, thinking he was a transformed demon. Yan Xiong explained the reason for his revival, saying, 'After I died, I was greeted by a fire cart. In the cart, I was burned by fierce flames. A Shramana poured water on the cart, extinguishing the fire and cooling my body, which gave rise to a rare thought. When I arrived at the King's (Yama's) court, there were hundreds of thousands of pigs, sheep, chickens, pheasants, and other birds and beasts. They said to the King, 'Were we not deprived of our lives by him?' They requested to confront Yan Xiong. The King said, 'Since you have brought this complaint, Yan Xiong must be an evil person. However, his ancestors were devoted to the Dharma and took refuge in Ksitigarbha Bodhisattva. Because he is their descendant, the Great Sage (Ksitigarbha Bodhisattva) saved him from the suffering of the fire cart.' Yan Xiong saw the birds and beasts in the courtyard and recited the name of Ksitigarbha Bodhisattva. Suddenly, they transformed into human form. The King then released me, and that is why I have revived. I will further abandon my family and resolve to call myself a Buddha's slave, in **the human realm, urging people to take refuge in Ksitigarbha Bodhisattva.'
Record Twenty-Two: A Child Extends His Life by Drawing Ksitigarbha Bodhisattva with His Fingernails
At Kai Bao Temple in the Great Song Dynasty (960-1279), there was a Shramana named Hui Wen. There was a child, whose name was unknown, aged fourteen. A physiognomist (a person who studies physiognomy) named Jian Zhen, seeing the child, said, 'This child has a very short lifespan. He only has a little over a month left to live.' Master Hui Wen, hearing Jian Zhen's words, sent the child back to his relatives' home. At that time, heavy rain fell, and travel was impossible. The child stayed overnight in a painter's house. Seeing the image of Ksitigarbha Bodhisattva painted by the painter, he used his fingernails to imitate the painter's style and drew on the wall. After the weather cleared and the rain stopped, the child returned home. More than a month later, he returned to Kai Bao Temple. Master Hui Wen was delighted, thinking that Jian Zhen's words were inaccurate. He summoned Jian Zhen and asked him to see the child, saying, 'This child has extended his life by nearly fifty years.'
。實不識所由。童子自語。吾以爪甲畫地藏像。其夜有僧。交臥言談。汝五十五十。如此再三唱。除此外。無餘修善事。師及相者。嘆曰。聖力不思議。后童子出家具戒。惠藏法師是也矣。
陳留郡貧女念地藏尊得富貴記第二十三
太宋陳留郡有貧女。家貧傭力。復念地藏菩薩像多年。自量餘業。晝夜愿善本。心事不諧。豈果所愿。開寶五年閏二月廿四日齋時。見家內細蟻甚多。恐蹈殺。敢不入室內間。而見諸蟻相。皆金色粟。異之。爾鄰家男女。令見其蟻子。皆莫不戴子。見人皆怪之。經一日一夜悉散隱。女入內。見於臥茵上。蟻子成沙金。集滿三斗。純是真金也。貴賤聞者異之。敢以非法不取之。□正買之。女賣之。忽得富貴。彌厚信心。聖像安置臥處。舍家為寺。郡主喪妻。后此女為妻。重之如神。當知。此女念力強盛。信心堅固故。現感聖應而已。
宋遼城地藏瑞應之記第二十四
遼城鄉里。昔一千餘家。近代將滿二千餘家。素奉大法。兼信觀音地藏。歸僧尼。偏重觀音經十輪經。有古伽藍。三間四面也。青瓦葺堂。左右安觀音地藏兩尊。軀身長七尺五寸。中尖安阿彌陀佛像。一丈六尺。皆靈瑞感通像也。昔留鄧度所作也。大宗太平興國中。疾疫流行。編戶夭亡者多。王致祈禱于地
【現代漢語翻譯】 實在不知道是什麼原因。這個童子自言自語道：『我曾經用指甲在地上畫過地藏菩薩像。』當天晚上，有個僧人，交叉著腿與他交談，說：『你五十五十。』這樣重複說了三次。除了這件事之外，沒有做過其他修善事。老師和相面的人都感嘆說：『聖人的力量真是不可思議！』後來這個童子出家受戒，就是惠藏法師了。
陳留郡貧女念地藏尊得富貴記第二十三
太宗（趙匡義年號，976-997）時期，陳留郡有個貧窮的女子，因為家貧而靠做傭工為生。她多年來一直唸誦地藏菩薩像的名號。她估量自己剩餘的業力，日夜祈願能夠得到好的結果。但心裡的事情總是不順利，難道真的不能如願嗎？開寶五年（972）閏二月二十四日齋戒的時候，她看見家裡有很多小螞蟻，害怕踩死它們，不敢進入室內。卻看見這些螞蟻的樣子，都是金色的，像粟米一樣。她覺得很奇怪，讓鄰居家的男女老少都來看這些螞蟻，大家都覺得很奇怪。經過一天一夜，螞蟻都散開了，消失了。女子進入室內，看見在臥榻上，螞蟻變成了沙金，堆滿了三斗，完全是真金。貴賤之人聽說了這件事，都覺得很奇怪。女子不敢用非法手段佔有這些金子，就正當地把它們賣了，一下子變得富貴起來，更加堅定了她的信心。她把地藏菩薩的聖像安置在睡覺的地方，捨棄家宅作為寺廟。郡主失去了妻子，後來娶了這個女子為妻，像對待神一樣尊重她。應當知道，這個女子唸誦的力量非常強大，信心非常堅定，所以才顯現了這樣的聖蹟感應。
宋遼城地藏瑞應之記第二十四
遼城鄉里，過去有一千多戶人家，近代將近兩千多戶人家。一向信奉佛法，也信奉觀音菩薩和地藏菩薩，歸依僧尼，尤其重視《觀音經》和《十輪經》。那裡有一座古老的伽藍（寺廟），是三間四面的建築。青瓦覆蓋屋頂，左右安置著觀音菩薩和地藏菩薩兩尊像，身高七尺五寸。中間尖頂上安放著阿彌陀佛像，高一丈六尺，都是靈驗感應的佛像。過去是留鄧度所建造的。大宗太平興國（趙光義年號，976-984）年間，疾病流行，戶籍上登記的人口死亡很多。國王向地藏菩薩祈禱
【English Translation】 Truly, I do not know the reason. The child said to himself, 'I once drew an image of Ksitigarbha (地藏菩薩，Bodhisattva of the Earth Treasury) on the ground with my fingernails.' That night, there was a monk who sat with his legs crossed and talked to him, saying, 'You are fifty-five ten.' This was repeated three times. Apart from this, he had not done any other meritorious deeds. The teacher and the physiognomist sighed and said, 'The power of the saint is truly inconceivable!' Later, this child left home and received the precepts, and became Dharma Master Huizang.
Record of a Poor Woman in Chenliu Commandery Gaining Wealth by Reciting the Name of Ksitigarbha Bodhisattva, Twenty-Third
During the Taizong (趙匡義年號，976-997) period of the Song Dynasty, there was a poor woman in Chenliu Commandery who made a living by working as a hired laborer because of her family's poverty. For many years, she had been reciting the name of the image of Ksitigarbha Bodhisattva (地藏菩薩，Bodhisattva of the Earth Treasury). She estimated her remaining karma and prayed day and night for good results. But the things in her heart were always not going smoothly. Could it be that her wishes would not come true? On the twenty-fourth day of the intercalary second month of the fifth year of the Kaibao (972) era, during a fast, she saw many small ants in her house. Fearing that she would step on and kill them, she dared not enter the room. But she saw that the appearance of these ants was all golden, like millet. She found it very strange and asked the men, women, old, and young of the neighboring families to come and see these ants. Everyone found it very strange. After a day and a night, the ants all dispersed and disappeared. The woman entered the room and saw that on the sleeping mat, the ants had turned into gold dust, piled up to three dou (鬥，a unit of dry measure, approximately 10 liters), all of which was pure gold. People of high and low status who heard about this matter found it very strange. The woman dared not take this gold by illegal means, so she sold it legitimately and suddenly became wealthy, which further strengthened her faith. She placed the sacred image of Ksitigarbha Bodhisattva (地藏菩薩，Bodhisattva of the Earth Treasury) in the place where she slept and abandoned her home to become a temple. The lord of the commandery lost his wife and later married this woman, respecting her as if she were a god. It should be known that this woman's power of recitation was very strong and her faith was very firm, so this miraculous response manifested.
Record of Auspicious Responses of Ksitigarbha in Liaocheng of the Song Dynasty, Twenty-Fourth
In the village of Liaocheng, there were more than a thousand households in the past, and in modern times there are nearly two thousand households. They have always believed in the Dharma and also believe in Avalokitesvara Bodhisattva (觀音菩薩，Bodhisattva of Compassion) and Ksitigarbha Bodhisattva (地藏菩薩，Bodhisattva of the Earth Treasury), taking refuge in monks and nuns, and especially valuing the Avalokitesvara Sutra and the Ten Wheels Sutra. There is an ancient sangharama (伽藍，monastery) there, which is a three-bay, four-sided building. Green tiles cover the roof, and two statues of Avalokitesvara Bodhisattva (觀音菩薩，Bodhisattva of Compassion) and Ksitigarbha Bodhisattva (地藏菩薩，Bodhisattva of the Earth Treasury) are placed on the left and right, with a height of seven feet five inches. In the middle of the spire is placed a statue of Amitabha Buddha (阿彌陀佛，Buddha of Infinite Light), which is one zhang (丈，a unit of length, approximately 3.33 meters) and six chi (尺，a unit of length, approximately 0.33 meters) high, all of which are efficacious and responsive Buddha images. In the past, it was built by Liu Dengdu. During the Taiping Xingguo (趙光義年號，976-984) period of the Dazong era, diseases were prevalent, and many people registered in the household registers died. The king prayed to Ksitigarbha Bodhisattva (地藏菩薩，Bodhisattva of the Earth Treasury)
藏菩薩像。速放光照鄉里。皆得平愈。夭亡者。急還生活蘇。時有一神女。不信佛法。病死。一日方蘇。詣精舍中。禮地藏尊像。泣求出家。仁怪異。問其所以。神女語曰。吾為惡鬼被縛。雖呼所事神等。神見惡鬼。恐沙門感。神舍吾去。時沙門告曰。汝愚癡女。憑神道不信佛法。今見來救。去不見。曰我是大寺地藏菩薩也。依城主請。救汝愚女。而授生命。建我寺鄉里。宜防護之。吾為誡噁心。不制鬼。鬼者。即爾自業。非他所作。已見聞斯事。再得生活。改元邪心。請出家而歸我。聞者隨喜。諸僧許教成尼而已。
千福寺地藏形像感通之記第二十五
千福寺內東北角。有地藏聖像。高一尺六寸。不知誰所作。何時代出像。雖然。相傳靈異揭焉也。投宿禮懺必通感。時有一居士。行年三十七。都無一齒。嘆到像前。斷食潔齊祈請。夜半感夢。小像來摩頂。語我身輕安。寤。即生三十八齒。見聞靈異輩。摸寫斯設禮者。皆得感通。世以知之。不能煩記之。
并州大原尼智藏畫地藏感應記第二十六
大原尼智藏。特事地藏菩薩。欣求西方凈土。舍錢二百文。畫阿彌陀像。左右脅士。地藏觀音二體。安置房舍。信心禮供。太平興國五年庚辰。大風吹破人屋。尼之屋舍。同壞畢。明日尋像所在。都
失之。心生憂惱。祈念地藏菩薩。至日面瞻仰虛空。遙見一物。飄飖在虛空。數數放光如電。一時計下地。即所求像也。歡喜。如舊安置屋內。七年二月二十三日。語朋友曰。地藏菩薩。導吾于凈土。明日決定可終。燒香散花。唱三尊名號。各一百八返。端坐合掌。向西方卒矣。
海陵縣童子戲沙畫地藏感通記第二十七
海陵縣諸兒。戲沙畫地藏菩薩像。俄聞雷聲。而皆各生怖惶逃走。如隨風雲。散在萬方。皆值夭。時一沙門出來濟之。或沉。沙門信手助彼兒。或在倒地子。僧信手援而負之。或在叫吞聲者。懷含𤏙言。畫師兒。惶走入海中。有一僧。助持吾安岸頭。求飲食養之。昨日授玉。即開掌見之。其珠似水晶。大如蓮子。父取之還家。為兒造地藏菩薩像。件珠。置像掌中。彼兒長大。后甚以富貴也而已。
金城瓦官寺西壁畫地藏靈化記第二十八
瓦官寺內西壁。畫地藏菩薩聖像。貌如中老比丘。納衣文彩鮮潔。每日夜五更初放光明。見之者。十而一二。近代天竺沙門華天。頗神異。祈請像感。具見光明。曰。此像。昔日隋國之智顗禪師。為救三塗眾生苦輪。所圖畫色像。然放光明。照六道之中。見像及顗。游三惡趣。說法華經。救苦與樂。云云。聞此事後。禮拜供養者。頗多矣。
【現代漢語翻譯】 現代漢語譯本 丟失了。心中產生憂愁煩惱，祈念地藏菩薩（Ksitigarbha，佛教菩薩，以救度地獄眾生為愿）。到太陽出來時，面朝天空仰望，遠遠看見一個東西，飄蕩在空中，多次放出像閃電一樣的光芒。一會兒落到地上，就是所求的地藏菩薩像。非常歡喜，像原來一樣安置在屋裡。七年後的二月二十三日，告訴朋友說：『地藏菩薩（Ksitigarbha）引導我到凈土，明天決定可以去世。』於是燒香散花，唱唸三尊（佛、法、僧）名號，各一百零八遍，端正坐著合掌，面向西方去世了。 海陵縣童子戲沙畫地藏感通記第二十七 海陵縣的一些兒童，用沙子畫地藏菩薩（Ksitigarbha）像。忽然聽到雷聲，都各自產生恐懼，逃跑了，像隨風飄散的云一樣，散落在四面八方，都遭遇了災禍。當時有一位沙門（Shramana，出家修道者）出來救助他們。有的沉入水中，沙門（Shramana）順手幫助那個孩子；有的倒在地上，僧人順手扶起並揹著他；有的在叫喊吞聲，懷裡含著說不出的話。畫師的兒子，驚慌地跑入海中，有一位僧人，幫助扶持他到岸邊，求得飲食來養活他。昨天授予他玉，打開手掌就能看見。那顆珠子像水晶一樣，大如蓮子。父親拿回家，為兒子建造地藏菩薩（Ksitigarbha）像，把那顆珠子，放在像的手掌中。那個孩子長大后，後來非常富貴。 金城瓦官寺西壁畫地藏靈化記第二十八 瓦官寺內的西墻上，畫著地藏菩薩（Ksitigarbha）聖像，容貌像中年老年的比丘（Bhiksu，佛教出家男眾）。穿著的袈裟顏色鮮艷潔凈，每天夜晚五更時分放出光明。看見的人，十個人中有一兩個人。近代天竺的沙門（Shramana）華天，頗有神通奇異之處，祈請地藏菩薩像顯靈，完全看見光明。他說：『這尊像，以前隋朝（581-618）的智顗禪師（Zhiyi，中國佛教天臺宗的實際創始人），爲了救度三塗（地獄、餓鬼、畜生）眾生的苦難，所描繪的彩色畫像。』然後放出光明，照耀六道（天、人、阿修羅、地獄、餓鬼、畜生）之中，看見地藏菩薩像和智顗（Zhiyi），遊歷三惡趣（地獄、餓鬼、畜生），說法華經（Lotus Sutra），救苦與樂，等等。聽聞這件事後，禮拜供養的人，非常多。
【English Translation】 English version He lost it. His heart generated worry and distress. He prayed to Ksitigarbha Bodhisattva (Ksitigarbha, a Buddhist bodhisattva who vows to save sentient beings from hell). When the sun came out, he faced the sky and looked up, and from afar he saw something fluttering in the sky, repeatedly emitting light like lightning. After a while, it fell to the ground, and it was the image of Ksitigarbha Bodhisattva (Ksitigarbha) that he sought. He was very happy and placed it in the house as before. On the twenty-third day of the second month of the seventh year, he told his friend, 'Ksitigarbha Bodhisattva (Ksitigarbha) is guiding me to the Pure Land, and I will surely pass away tomorrow.' Then he burned incense, scattered flowers, and chanted the names of the Three Jewels (Buddha, Dharma, Sangha) one hundred and eight times each. He sat upright with his palms together, facing west, and passed away. Record of the Response of a Child in Hailing County Drawing Ksitigarbha in the Sand, Chapter Twenty-Seven Some children in Hailing County drew an image of Ksitigarbha Bodhisattva (Ksitigarbha) in the sand. Suddenly, they heard the sound of thunder, and they all became frightened and ran away, scattering in all directions like clouds blown by the wind, and they all encountered misfortune. At that time, a Shramana (Shramana, a wandering ascetic) came out to help them. Some were sinking into the water, and the Shramana (Shramana) readily helped that child. Some were lying on the ground, and the monk readily helped them up and carried them on his back. Some were crying and swallowing their voices, with unspeakable words in their hearts. The son of the painter ran into the sea in panic, and a monk helped him to the shore and sought food to nourish him. Yesterday, he was given jade, and when he opened his palm, he could see it. The pearl was like crystal, as big as a lotus seed. The father took it home and built an image of Ksitigarbha Bodhisattva (Ksitigarbha) for his son, placing the pearl in the palm of the image. When that child grew up, he later became very wealthy. Record of the Spiritual Transformation of Ksitigarbha Painted on the West Wall of Waguan Temple in Jincheng, Chapter Twenty-Eight On the west wall of Waguan Temple, there was a painted image of Ksitigarbha Bodhisattva (Ksitigarbha), with the appearance of a middle-aged and elderly Bhiksu (Bhiksu, a Buddhist monk). The colors of the kasaya he wore were bright and clean, and every night at the fifth watch, it emitted light. One or two out of ten people saw it. In recent times, the Shramana (Shramana) Huatian from India was quite miraculous and extraordinary. He prayed for the image of Ksitigarbha Bodhisattva (Ksitigarbha) to manifest, and he fully saw the light. He said, 'This image was painted by Chan Master Zhiyi (Zhiyi, the de facto founder of the Tiantai school of Chinese Buddhism) of the Sui Dynasty (581-618) in the past to save sentient beings from the suffering of the three evil realms (hell, hungry ghosts, animals).' Then it emitted light, illuminating the six realms (devas, humans, asuras, hell, hungry ghosts, animals), and he saw the image of Ksitigarbha Bodhisattva (Ksitigarbha) and Zhiyi (Zhiyi) traveling through the three evil realms (hell, hungry ghosts, animals), preaching the Lotus Sutra (Lotus Sutra), saving suffering and giving joy, and so on. After hearing about this, there were many people who worshiped and made offerings.
清泰寺沙門知祐感應地藏記第二十九
沙門智祐。是西印度人也。天福年中來至。而住清泰寺。所持像經中。有地藏菩薩變像。並本願功德經梵夾。其像相者。中央圓輪中。畫菩薩像。冠帽持寶錫。左右有十王像。各五人。左五者。一泰廣王。二初江王。三宗帝王。四五官王。五閻羅大王。右五者。一變成王。二太山王。三平等王。四都市王。五五道轉輪王。一一。各具司命司祿府君典官等。自說緣起曰。昔西印度有菩薩。慈悲救世。發大誓願。為救三塗受苦眾生。畫地藏像。往十王城。告敕之曰。我有愿。能救三塗苦。今受請欲利益之。十王。合掌敬諾。以為左右布烈。白像言。一切眾生。皆屬大聖。任意欲化。我等為伴助聖化。爾時尊像微笑。善哉。眾生罪業。不久得輕微。即放大光明。照三途苦器。所照所照眾生。諸苦休息。此即度菩薩入利益眾生三昧。祈請大王。所與大利也。彼菩薩。自圖所見形。本像加十王等。此其靈像也。
其本在西域。謹彼常二像也。
予于流沙。遭妖媚鬼。祈念菩薩。捧鐵杖寧上追打媚。又夜中大雨時降。失火不知東西。猛獸哮吼。人馬共迷氣。此像。放光如晝。猛獸方靜。道通。又有大河半里計。水交流不知幾深。其水甚溺。置木葉。尚不能浮之。況船舶
【現代漢語翻譯】 現代漢語譯本： 清泰寺沙門知祐感應地藏記第二十九
沙門智祐，是西印度人。天福年間（936-947）來到中國，住在清泰寺。他所持的佛像和經書中，有一幅地藏菩薩變像，以及《地藏菩薩本願功德經》的梵文版本。這幅佛像的形相是：中央的圓輪中，畫著地藏菩薩像，頭戴寶冠，手持寶錫。左右兩側各有十王像，每側五位。左側五位分別是：第一泰廣王，第二初江王，第三宗帝王，第四五官王，第五閻羅大王。右側五位分別是：第一變成王，第二太山王，第三平等王，第四都市王，第五五道轉輪王。每一位都配有司命、司祿府君、典官等。
佛像自述緣起說：『過去在西印度，有一位菩薩，慈悲救世，發下宏大誓願，爲了救度三塗（地獄、餓鬼、畜生）受苦的眾生，繪製了地藏菩薩像，前往十王城，告誡並敕令他們說：『我發有誓願，能夠救度三塗的苦難，現在接受邀請，想要利益眾生。』十王合掌，恭敬地答應，排列在菩薩左右。並對佛像說：『一切眾生，都屬於大聖（地藏菩薩），任憑您意願教化。我們願意作為您的助手，幫助您教化。』當時，尊像微笑，說：『很好。眾生的罪業，不久就能減輕。』隨即放出大光明，照亮三途的苦難之處。被光明照耀到的眾生，各種苦難都得以停止。這就是地藏菩薩進入利益眾生三昧，祈請十王，所給予的巨大利益。』那位菩薩，親自描繪了他所見到的形象，在本來的佛像上加上了十王等，這就是這幅靈驗的佛像。
這幅佛像原本在西域，謹此記錄這兩幅佛像。
我（作者）在流沙（沙漠）中，遭遇妖媚鬼怪，祈念地藏菩薩，手持鐵杖，寧願向上追打妖媚。又在夜裡，大雨傾盆而下，失火，不知方向。猛獸吼叫，人馬一同迷失方向。這時，這幅佛像放出光明，如同白晝，猛獸才安靜下來，道路才得以通行。還有一條大河，大約半里寬，水流湍急，不知有多深。河水非常危險，放置一片樹葉，尚且不能漂浮，更何況是船隻。
【English Translation】 English version: The Twenty-Ninth Record of the Miraculous Response of Ksitigarbha Bodhisattva by Śramaṇa Zhiyou of Qingtai Temple
Śramaṇa Zhiyou was a native of West India. He came to China during the Tianfu era (936-947) and resided at Qingtai Temple. Among the images and scriptures he carried was a transformation image of Ksitigarbha (Earth Treasury) Bodhisattva, along with a Sanskrit version of the Ksitigarbha Bodhisattva Purva Pranidhana Sutra. The appearance of this image is as follows: In the central mandala, there is a painting of Ksitigarbha Bodhisattva, wearing a jeweled crown and holding a jeweled staff. On the left and right sides are the images of the Ten Kings, five on each side. The five on the left are: First, King Tai Guang; second, King Chu Jiang; third, King Zong Di; fourth, King Wu Guan; fifth, King Yama. The five on the right are: First, King Bian Cheng; second, King Tai Shan; third, King Ping Deng; fourth, King Du Shi; fifth, King Wu Dao Zhuan Lun. Each one is accompanied by officials such as the Directors of Destiny, Directors of Merit, and Clerks.
The image itself explains its origin, saying: 'In the past, in West India, there was a Bodhisattva who compassionately saved the world and made a great vow. In order to save sentient beings suffering in the three evil realms (hell, hungry ghosts, and animals), he painted an image of Ksitigarbha Bodhisattva and went to the City of the Ten Kings, admonishing and ordering them, saying: 'I have made a vow to save beings from the suffering of the three evil realms. Now I accept your invitation and wish to benefit sentient beings.' The Ten Kings joined their palms in reverence and agreed, arranging themselves on the left and right of the Bodhisattva. They said to the image: 'All sentient beings belong to the Great Sage (Ksitigarbha Bodhisattva), and you may transform them as you wish. We are willing to be your assistants and help you in your transformations.' At that time, the venerable image smiled and said: 'Excellent. The karmic offenses of sentient beings will soon be lessened.' Immediately, it emitted great light, illuminating the places of suffering in the three evil realms. The suffering of all sentient beings illuminated by the light ceased. This is Ksitigarbha Bodhisattva entering the Samadhi of Benefiting Sentient Beings, and the great benefit given by the request of the Ten Kings.' That Bodhisattva personally depicted the form he saw, adding the Ten Kings and others to the original image. This is the efficacious image.
This image was originally in the Western Regions. This is a careful record of these two images.
I (the author), in the quicksand (desert), encountered seductive ghosts and prayed to Ksitigarbha Bodhisattva, holding an iron staff, willing to chase and strike the seductresses. Also, one night, when heavy rain was pouring down and a fire broke out, I lost my sense of direction. Wild beasts roared, and people and horses were lost together. At this time, this image emitted light like daylight, and the wild beasts became quiet, and the road became passable. There was also a large river, about half a li wide, with rapid currents, and I did not know how deep it was. The water was very dangerous; even a leaf could not float on it, let alone a boat.
乎。念變像。忽見乘船。有沙門一人童子二人。而一童捧幡。一童棹船。沙門持梵夾。即渡我等。既到東岸。別而去時。沙門以梵夾置此。變像滅障不可議。此土道俗。可摸寫之。仍諸人競模。多感異。兩年之後。不知祐及像所在。人皆疑還印度。可祐是地藏化身也矣。
顯德寺釋道真造地藏像感應記第三十
釋道真。宗密教。常供冥道祈福。隆興年中。誓造阿彌陀。並觀音勢至地藏龍樹等像。忽夢見太山府君五道大神等。似憂愁貌。語真曰。師雖供養我等后憂惱。真問曰。何故爾耶。冥官答曰。莫作觀音地藏像。人中造此二菩薩像。汝眾生。不來至吾所。三惡道空荒。吾等可無所官。是故憂惱而已。寤。止冥道供行。偏造像禮供。其像見現存矣。
明州捕魚人感地藏記第三十一
明州捕魚人。(失姓名)魚網下海捕魚。網中得像。故形似比丘。不可□所由。舍之濵中。夜夢見僧形帶光明。語捕魚人曰。汝一何舍吾。漁人曰。阿師誰耶。我是地藏菩薩也。我久在大海中。救濟水生。其半分生天上。今莫汝等。捨身網中。寤。各悔過。而建立精舍。安置其像。然而漁人。於今崇之。利濟無極。普度一天而已矣。
臺州陳健為父母造地藏像感通記第三十二
臺州陳健。素端正。住至
孝之心超倫。養二親建室。發心為父母造地藏觀音二像。各三尺。至乾德四年。身有微疾忽悶絕。父母啼哭。二時計速蘇。禮拜父母白言。而別父母。以不畢至孝思。忽到炎王廳前。見我所造像。住立廳中。其王問訊之。像及王。見我進至。從座起。向我向敬。異相跪地。亦王牽我手。二菩薩像扶持兩脅。而登廳中。依像發雅音。檀越至孝未了。大王放還人間。王白像言。命業盡。其父母人間命長一何。像曰。壽命無定。隨緣改轉。檀越修福業。如何不還。彼王撿一卷書曰。若人至孝。造像畫像者。其壽命長遠。可授與四十年延命于汝。于中。二十年盡至孝。二十年受孝子報。時有綠衣臣。披出書白王。健子。壽只十年。將受誰孝。王曰。法王無二言。須延于命。云云。我聞此言。即醒蘇。語之聞者。嘆未曾有。健見存矣。
余。素歸地藏尊。或尋其先跡。或諮詢口實。所得感應。記一百餘條。就中最勝者。三十餘條仵。恐奄然該慈。感應沉沒。疾出之直筆而志。頗存大略而已。庶後有勝驗。得寄副于吾業。其餘不書者。誰知之乎耶。發誓愿勵后信矣。
地藏菩薩像靈驗記卷第一
【現代漢語翻譯】 現代漢語譯本 孝順之心超越常人。贍養雙親並建造房屋。發願為父母建造地藏菩薩和觀音菩薩兩尊佛像，每尊三尺高。到了乾德四年（966年），身體略有小病，忽然昏厥過去。父母啼哭不止。過了兩個時辰，健才慢慢甦醒。他禮拜父母，告別說，因為沒有完成至孝的心願，忽然到了閻羅王的大殿前。看見我所造的地藏菩薩和觀音菩薩像，站立在大殿之中。閻羅王向佛像問訊。佛像和閻羅王，看見我走上前，從座位上起身，向我表示尊敬。奇異的景像是閻羅王跪在地上，還拉著我的手，兩尊菩薩像扶持著我的兩邊，登上大殿之中。佛像發出美妙的聲音，說：『施主至孝的心願還沒有了結，大王放他還回人間。』閻羅王對佛像說：『他的壽命已經盡了，他的父母在人間壽命還有很長，這該怎麼辦？』佛像說：『壽命沒有定數，隨著因緣而改變。施主修了福業，怎麼能不讓他還陽呢？』閻羅王翻閱一卷書說：『如果有人至孝，建造佛像或者畫像，他的壽命就會長遠。可以授予他四十年壽命。其中，二十年用來盡孝，二十年用來享受孝子的福報。』當時有個穿綠衣服的臣子，拿出書來對閻羅王說：『健的壽命只有十年了，將要給誰盡孝呢？』閻羅王說：『法王沒有二話，必須延長他的壽命。』我聽到這些話，就醒了過來，告訴聽到這件事的人，他們都感嘆從未有過這樣的事情。健現在還活著。
我，一向歸依地藏菩薩。有時尋找地藏菩薩的遺蹟，有時諮詢相關的事實。所得到的感應，記錄了一百多條。其中最殊勝的，有三十多條。恐怕這些慈悲的感應會沉沒，所以快速地用直白的筆法記錄下來。只是保留了一個大概的輪廓。希望以後有更殊勝的靈驗，可以附在我的記錄中。其餘沒有記錄的，誰又能知道呢？發誓愿來勉勵後世的信徒。
《地藏菩薩像靈驗記》卷第一
【English Translation】 English version His filial piety surpassed ordinary people. He supported his parents and built a house. He vowed to build two statues of Ksitigarbha (地藏菩薩，Bodhisattva who vows to liberate all beings) and Avalokitesvara (觀音菩薩，Bodhisattva of compassion), each three feet tall, for his parents. In the fourth year of the Qiande reign (乾德四年, 966 AD), he suddenly fainted due to a minor illness. His parents wept incessantly. After two shichen (時辰, ancient Chinese unit of time, approximately two hours), Jian slowly woke up. He bowed to his parents and bid farewell, saying that because he had not fulfilled his filial wishes, he suddenly arrived before the court of King Yama (炎王, King of the Underworld). He saw the statues of Ksitigarbha and Avalokitesvara that he had made, standing in the middle of the court. King Yama inquired of the statues. The statues and King Yama, seeing me approaching, rose from their seats and showed me respect. A strange sight was King Yama kneeling on the ground, also holding my hand, and the two Bodhisattva statues supporting my sides, ascending into the court. The statues emitted a beautiful sound, saying, 'Donor, your filial wishes have not yet been fulfilled, Great King, release him back to the human world.' King Yama said to the statues, 'His lifespan is already exhausted, but his parents in the human world have long lives, what should be done?' The statues said, 'Lifespan is not fixed, it changes with conditions. The donor has cultivated meritorious deeds, how can you not let him return?' King Yama flipped through a scroll and said, 'If a person is extremely filial and builds statues or images, his lifespan will be long. He can be granted forty years of extended life. Among them, twenty years to fulfill filial piety, and twenty years to enjoy the rewards of a filial son.' At that time, there was a green-robed official who presented a book and said to the King, 'Jian's lifespan is only ten years, to whom will he show filial piety?' King Yama said, 'The Dharma King has no second word, his life must be extended.' Hearing these words, I woke up and told those who heard about it, and they all exclaimed that they had never seen such a thing. Jian is still alive.
I have always taken refuge in Ksitigarbha Bodhisattva. Sometimes I seek out the traces of Ksitigarbha Bodhisattva, and sometimes I consult related facts. The responses I have received, I have recorded more than a hundred. Among them, the most outstanding ones, there are more than thirty. Fearing that these compassionate responses would be submerged, I quickly recorded them in a straightforward manner. Only retaining a rough outline. I hope that in the future there will be more outstanding miracles that can be attached to my records. As for the rest that are not recorded, who can know them? I make a vow to encourage future believers.
The First Scroll of the Record of Miraculous Responses of Ksitigarbha Bodhisattva Statues